The Imitation of Christ

(1) Luke xvii. 21. (2) John xiv. 23. (3) Hebrews xiii. 14.

Of lowly submission Make no great account who is for thee or against thee, but mind only the present duty and take care that God be with thee in whatsoever thou doest. Have a good conscience and God will defend thee, for he whom God will help no man’s perverseness shall be able to hurt. If thou knowest how to hold thy peace and to suffer, without doubt thou shalt see the help of the Lord. He knoweth the time and the way to deliver thee, therefore must thou resign thyself to Him. To God it belongeth to help and to deliver from all confusion. Oftentimes it is very profitable for keeping us in greater humility, that others know and rebuke our faults.

2. When a man humbleth himself for his defects, he then easily pacifieth others and quickly satisfieth those that are angered against him. God protecteth and delivereth the humble man, He loveth and comforteth the humble man, to the humble man He inclineth Himself, on the humble He bestoweth great grace, and when he is cast down He raiseth him to glory: to the humble He revealeth His secrets, and sweetly draweth and inviteth him to Himself. The humble man having received reproach, is yet in sufficient peace, because he resteth on God and not on the world. Reckon not thyself to have profited in anywise unless thou feel thyself to be inferior to all.

Of the good, peaceable man First keep thyself in peace, and then shalt thou be able to be a peacemaker towards others. A peaceable man doth more good than a well-learned. A passionate man turneth even good into evil and easily believeth evil; a good, peaceable man converteth all things into good. He who dwelleth in peace is suspicious of none, but he who is discontented and restless is tossed with many suspicions, and is neither quiet himself nor suffereth others to be quiet. He often saith what he ought not to say, and omitteth what it were more expedient for him to do. He considereth to what duties others are bound, and neglecteth those to which he is bound himself. Therefore be zealous first over thyself, and then mayest thou righteously be zealous concerning thy neighbour.

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

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

Of a pure mind and simple intention By two wings is man lifted above earthly things, even by simplicity and purity. Simplicity ought to be in the intention, purity in the affection. Simplicity reacheth towards God, purity apprehendeth Him and tasteth Him. No good action will be distasteful to thee if thou be free within from inordinate affection. If thou reachest after and seekest, nothing but the will of God and the benefit of thy neighbour, thou wilt entirely enjoy inward liberty. If thine heart were right, then should every creature be a mirror of life and a book of holy doctrine. There is no creature so small and vile but that it showeth us the goodness of God.

2. If thou wert good and pure within, then wouldst thou look upon all things without hurt and understand them aright. A pure heart seeth the very depths of heaven and hell. Such as each one is inwardly, so judgeth he outwardly. If there is any joy in the world surely the man of pure heart possesseth it, and if there is anywhere tribulation and anguish, the evil conscience knoweth it best. As iron cast into the fire loseth rust and is made altogether glowing, so the man who turneth himself altogether unto God is freed from slothfulness and changed into a new man. 3. When a man beginneth to grow lukewarm, then he feareth a little labour, and willingly accepteth outward consolation; but when he beginneth perfectly to conquer himself and to walk manfully in the way of God, then he counteth as nothing those things which aforetime seemed to be so grievous unto him.

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

2. The spiritually-minded man putteth care of himself before all cares; and he who diligently attendeth to himself easily keepeth silence concerning others. Thou wilt never be spiritually minded and godly unless thou art silent concerning other men’s matters and take full heed to thyself. If thou think wholly upon thyself and upon God, what thou seest out of doors shall move thee little. Where art thou when thou art not present to thyself? and when thou hast overrun all things, what hath it profited thee, thyself being neglected? If thou wouldst have peace and true unity, thou must put aside all other things, and gaze only upon thyself. 3. Then thou shalt make great progress if thou keep thyself free from all temporal care. Thou shalt lamentably fall away if thou set a value upon any worldly thing. Let nothing be great, nothing high, nothing pleasing, nothing acceptable unto thee, save God Himself or the things of God. Reckon as altogether vain whatsoever consolation comes to thee from a creature. The soul that loveth God looketh not to anything that is beneath God. God alone is eternal and incomprehensible, filling all things, the solace of the soul, and the true joy of the heart.

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

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

3. He will easily be contented and filled with peace, whose conscience is pure. Thou art none the holier if thou art praised, nor the viler if thou art reproached. Thou art what thou art; and thou canst not be better than God pronounceth thee to be. If thou considerest well what thou art inwardly, thou wilt not care what men will say to thee. Man looketh on the outward appearance, but the Lord looketh on the heart:(2) man looketh on the deed, but God considereth the intent. It is the token of a humble spirit always to do well, and to set little by oneself. Not to look for consolation from any created thing is a sign of great purity and inward faithfulness. 4. He that seeketh no outward witness on his own behalf, showeth plainly that he hath committed himself wholly to God. For not he that commendeth himself is approved, as St. Paul saith, but whom the Lord commendeth.(3) To walk inwardly with God, and not to be held by any outer affections, is the state of a spiritual man. (1) Isaiah lvii. 21. (2) 1 Samuel xvi. 7. (3) 2 Corinthians x. 18.

Of loving Jesus above all things Blessed is he who understandeth what it is to love Jesus, and to despise himself for Jesus’ sake. He must give up all that he loveth for his Beloved, for Jesus will be loved alone above all things. The love of created things is deceiving and unstable, but the love of Jesus is faithful and lasting. He who cleaveth to created things will fall with their slipperiness; but he who embraceth Jesus will stand upright for ever. Love Him and hold Him for thy friend, for He will not forsake thee when all depart from thee, nor will he suffer thee to perish at the last. Thou must one day be separated from all, whether thou wilt or wilt not.

2. Cleave thou to Jesus in life and death, and commit thyself unto His faithfulness, who, when all men fail thee, is alone able to help thee. Thy Beloved is such, by nature, that He will suffer no rival, but alone will possess thy heart, and as a king will sit upon His own throne. If thou wouldst learn to put away from thee every created thing, Jesus would freely take up His abode with thee. Thou wilt find all trust little better than lost which thou hast placed in men, and not in Jesus. Trust not nor lean upon a reed shaken with the wind, because all flesh is grass, and the goodliness thereof falleth as the flower of the field.(1) 3. Thou wilt be quickly deceived if thou lookest only upon the outward appearance of men, for if thou seekest thy comfort and profit in others, thou shalt too often experience loss. If thou seekest Jesus in all things thou shalt verily find Jesus, but if thou seekest thyself thou shalt also find thyself, but to thine own hurt. For if a man seeketh not Jesus he is more hurtful to himself than all the world and all his adversaries. (1) Isaiah xl. 6.

Of the intimate love of Jesus When Jesus is present all is well and nothing seemeth hard, but when Jesus is not present everything is hard. When Jesus speaketh not within, our comfort is nothing worth, but if Jesus speaketh but a single word great is the comfort we experience. Did not Mary Magdalene rise up quickly from the place where she wept when Martha said to her, The Master is come and calleth for thee?(1) Happy hour when Jesus calleth thee from tears to the joy of the spirit! How dry and hard art thou without Jesus! How senseless and vain if thou desirest aught beyond Jesus! Is not this greater loss than if thou shouldst lose the whole world? 2. What can the world profit thee without Jesus? To be without Jesus is the nethermost hell, and to be with Jesus is sweet paradise. If Jesus were with thee no enemy could hurt thee. He who findeth Jesus findeth a good treasure, yea, good above all good; and he who loseth Jesus loseth exceeding much, yea, more than the whole world. Most poor is he who liveth without Jesus, and most rich is he who is much with Jesus.

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

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

5. Be pure and free within thyself, and be not entangled by any created thing. Thou oughtest to bring a bare and clean heart to God, if thou desirest to be ready to see how gracious the Lord is. And in truth, unless thou be prevented and drawn on by His grace, thou wilt not attain to this, that having cast out and dismissed all else, thou alone art united to God. For when the grace of God cometh to a man, then he becometh able to do all things, and when it departeth then he will be poor and weak and given up unto troubles. In these thou art not to be cast down nor to despair, but to rest with calm mind on the will of God, and to bear all things which come upon thee unto the praise of Jesus Christ; for after winter cometh summer, after night returneth day, after the tempest a great calm. (1) John xi. 28.

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

2. We are willing to accept anything for comfort, and it is difficult for a man to be freed from himself. The holy martyr Laurence overcame the love of the world and even of his priestly master, because he despised everything in the world which seemed to be pleasant; and for the love of Christ he calmly suffered even God’s chief priest, Sixtus, whom he dearly loved, to be taken from him. Thus by the love of the Creator he overcame the love of man, and instead of human comfort he chose rather God’s good pleasure. So also learn thou to resign any near and beloved friend for the love of God. Nor take it amiss when thou hast been deserted by a friend, knowing that we must all be parted from one another at last. 3. Mightily and long must a man strive within himself before he learn altogether to overcome himself, and to draw his whole affection towards God. When a man resteth upon himself, he easily slippeth away unto human comforts. But a true lover of Christ, and a diligent seeker after virtue, falleth not back upon those comforts, nor seeketh such sweetness as may be tasted and handled, but desireth rather hard exercises, and to undertake severe labours for Christ.

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

5. Wherefore one said when the favour of God was present with him, I said in my prosperity I shall never be moved,(1) but he goeth on to say what he felt within himself when the favour departed: Thou didst turn Thy face from me, and I was troubled. In spite whereof he in no wise despaireth, but the more instantly entreateth God, and saith, Unto Thee, O Lord, will I cry, and will pray unto my God; and then he receiveth the fruit of his prayer, and testifieth how he hath been heard, saying, The Lord heard me and had mercy upon me, the Lord was my helper. But wherein? Thou hast turned my heaviness into joy, Thou hast put off my sackcloth and girded me with gladness. If it was thus with the great saints, we who are poor and needy ought not to despair if we are sometimes in the warmth and sometimes in the cold, for the Spirit cometh and goeth according to the good pleasure of His will. Wherefore holy Job saith, Thou dost visit him in the morning, and suddenly Thou dost prove him.(2)

6. Whereupon then can I hope, or wherein may I trust, save only in the great mercy of God, and the hope of heavenly grace? For whether good men are with me, godly brethren or faithful friends, whether holy books or beautiful discourses, whether sweet hymns and songs, all these help but little, and have but little savour when I am deserted by God’s favour and left to mine own poverty. There is no better remedy, then, than patience and denial of self, and an abiding in the will of God. 7. I have never found any man so religious and godly, but that he felt sometimes a withdrawal of the divine favour, and lack of fervour. No saint was ever so filled with rapture, so enlightened, but that sooner or later he was tempted. For he is not worthy of the great vision of God, who, for God’s sake, hath not been exercised by some temptation. For temptation is wont to go before as a sign of the comfort which shall follow, and heavenly comfort is promised to those who are proved by temptation. As it is written, To him that overcometh I will give to eat of the tree of life.(3)

8. Divine comfort is given that a man may be stronger to bear adversities. And temptation followeth, lest he be lifted up because of the benefit. The devil sleepeth not; thy flesh is not yet dead; therefore, cease thou not to make thyself ready unto the battle, for enemies stand on thy right hand and on thy left, and they are never at rest. (1) Psalm xxx. 6. (2) Job vii. 18. (3) Revelation ii. 7.

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

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

3. I desire no consolation which taketh away from me compunction, I love no contemplation which leadeth to pride. For all that is high is not holy, nor is everything that is sweet good; every desire is not pure; nor is everything that is dear to us pleasing unto God. Willingly do I accept that grace whereby I am made humbler and more wary and more ready to renounce myself. He who is made learned by the gift of grace and taught wisdom by the stroke of the withdrawal thereof, will not dare to claim any good thing for himself, but will rather confess that he is poor and needy. Give unto God the thing which is God’s,(1) and ascribe to thyself that which is thine; that is, give thanks unto God for His grace, but for thyself alone confess thy fault, and that thy punishment is deserved for thy fault.

4. Sit thou down always in the lowest room and thou shalt be given the highest place.(2) For the highest cannot be without the lowest. For the highest saints of God are least in their own sight, and the more glorious they are, so much the lowlier are they in themselves; full of grace and heavenly glory, they are not desirous of vain-glory; resting on God and strong in His might, they cannot be lifted up in any wise. And they who ascribe unto God all the good which they have received, “seek not glory one of another, but the glory which cometh from God only,” and they desire that God shall be praised in Himself and in all His Saints above all things, and they are always striving for this very thing.

5. Be thankful, therefore, for the least benefit and thou shalt be worthy to receive greater. Let the least be unto thee even as the greatest, and let that which is of little account be unto thee as a special gift. If the majesty of the Giver be considered, nothing that is given shall seem small and of no worth, for that is not a small thing which is given by the Most High God. Yea, though He gave punishment and stripes, we ought to be thankful, because He ever doth for our profit whatever He suffereth to come upon us. He who seeketh to retain the favour of God, let him be thankful for the favour which is given, and patient in respect of that which is taken away. Let him pray that it may return; let him be wary and humble that he lose it not. (1) Matthew xxii. 21. (2) Luke xiv. 10.

Of the fewness of those who love the Cross of Jesus Jesus hath many lovers of His heavenly kingdom, but few bearers of His Cross. He hath many seekers of comfort, but few of tribulation. He findeth many companions of His table, but few of His fasting. All desire to rejoice with Him, few are willing to undergo anything for His sake. Many follow Jesus that they may eat of His loaves, but few that they may drink of the cup of His passion. Many are astonished at His Miracles, few follow after the shame of His Cross. Many love Jesus so long as no adversities happen to them. Many praise Him and bless Him, so long as they receive any comforts from Him. But if Jesus hide Himself and withdraw from them a little while, they fall either into complaining or into too great dejection of mind. 2. But they who love Jesus for Jesus’ sake, and not for any consolation of their own, bless Him in all tribulation and anguish of heart as in the highest consolation. And if He should never give them consolation, nevertheless they would always praise Him and always give Him thanks.

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

4. Rarely is any one found so spiritual as to be stripped of all selfish thoughts, for who shall find a man truly poor in spirit and free of all created things? “His value is from afar, yea from the ends of the earth.” A man may give away all his goods, yet that is nothing; and if he do many deeds of penitence, yet that is a small thing; and though he understand all knowledge, yet that is afar off; and if he have great virtue and zealous devotion, yet much is lacking unto him, yea, one thing which is the most necessary to him of all. What is it then? That having given up all things besides, he give up himself and go forth from himself utterly, and retain nothing of self-love; and having done all things which he knoweth to be his duty to do, that he feel that he hath done nothing. Let him not reckon that much which might be much esteemed, but let him pronounce himself to be in truth an unprofitable servant, as the Truth Himself saith, When ye have done all things that are commanded you, say, we are unprofitable servants.(1) Then may he be truly poor and naked in spirit, and be able to say with the Prophet, As for me, I am poor and needy.(2) Nevertheless, no man is richer than he, no man stronger, no man freer. For he knoweth both how to give up himself and all things, and how to be lowly in his own eyes.

(1) Luke xvii. 10. (2) Psalm xxv. 16.

Of the royal way of the Holy Cross That seemeth a hard saying to many, If any man will come after Me, let him deny himself and take up his Cross and follow Me.(1) But it will be much harder to hear that last sentence, Depart from me, ye wicked, into eternal fire.(2) For they who now willingly hear the word of the Cross and follow it, shall not then fear the hearing of eternal damnation. This sign of the Cross shall be in heaven when the Lord cometh to Judgment. Then all servants of the Cross, who in life have conformed themselves to the Crucified, shall draw nigh unto Christ the Judge with great boldness.

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

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

4. Sometimes thou wilt be forsaken of God, sometimes thou wilt be tried by thy neighbour, and which is more, thou wilt often be wearisome to thyself. And still thou canst not be delivered nor eased by any remedy or consolation, but must bear so long as God will. For God will have thee learn to suffer tribulation without consolation, and to submit thyself fully to it, and by tribulation be made more humble. No man understandeth the Passion of Christ in his heart so well as he who hath had somewhat of the like suffering himself. The Cross therefore is always ready, and every where waiteth for thee. Thou canst not flee from it whithersoever thou hurriest, for whithersoever thou comest, thou bearest thyself with thee, and shalt ever find thyself. Turn thee above, turn thee below, turn thee without, turn thee within, and in them all thou shalt find the Cross; and needful is it that thou everywhere possess patience if thou wilt have internal peace and gain the everlasting crown.

5. If thou willingly bear the Cross, it will bear thee, and will bring thee to the end which thou seekest, even where there shall be the end of suffering; though it shall not be here. If thou bear it unwillingly, thou makest a burden for thyself and greatly increaseth thy load, and yet thou must bear it. If thou cast away one cross, without doubt thou shalt find another and perchance a heavier. 6. Thinketh thou to escape what no mortal hath been able to avoid? Which of the saints in the world hath been without the cross and tribulation? For not even Jesus Christ our Lord was one hour without the anguish of His Passion, so long as He lived. It behooved, He said, Christ to suffer and to rise from the dead, and so enter into his glory.(3) And how dost thou seek another way than this royal way, which is the way of the Holy Cross?

7. The whole life of Christ was a cross and martyrdom, and dost thou seek for thyself rest and joy? Thou art wrong, thou art wrong, if thou seekest aught but to suffer tribulations, for this whole mortal life is full of miseries, and set round with crosses. And the higher a man hath advanced in the spirit, the heavier crosses he will often find, because the sorrow of his banishment increaseth with the strength of his love.

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

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

10. Set thyself, therefore, like a good and faithful servant of Christ, to the manful bearing of the Cross of thy Lord, who out of love was crucified for thee. Prepare thyself for the bearing many adversities and manifold troubles in this wretched life; because so it shall be with thee wheresoever thou art, and so in very deed thou shalt find it, wherever thou hide thyself. This it must be; and there is no means of escaping from tribulation and sorrow, except to bear them patiently. Drink thou lovingly thy Lord’s cup if thou desirest to be His friend and to have thy lot with Him. Leave consolations to God, let Him do as seemeth best to Him concerning them. But do thou set thyself to endure tribulations, and reckon them the best consolations; for the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us,(4) nor would they be even if thou wert to endure them all.

11. When thou hast come to this, that tribulation is sweet and pleasant to thee for Christ’s sake, then reckon that it is well with thee, because thou hast found paradise on earth. So long as it is hard to thee to suffer and thou desirest to escape, so long it will not be well with thee, and tribulations will follow thee everywhere. 12. If thou settest thyself to that thou oughtest, namely, to suffer and to die, it shall soon go better with thee, and thou shalt find peace. Though thou shouldest be caught up with Paul unto the third heaven,(5) thou art not on that account secure from suffering evil. I will show him, saith Jesus, what great things he must suffer for My Name’s sake.(6) It remaineth, therefore, to thee to suffer, if thou wilt love Jesus and serve Him continually. 13. Oh that thou wert worthy to suffer something for the name of Jesus, how great glory should await thee, what rejoicing among all the saints of God, what bright example also to thy neighbour! For all men commend patience, although few be willing to practise it. Thou oughtest surely to suffer a little for Christ when many suffer heavier things for the world.

14. Know thou of a surety that thou oughtest to lead the life of a dying man. And the more a man dieth to himself, the more he beginneth to live towards God. None is fit for the understanding of heavenly things, unless he hath submitted himself to bearing adversities for Christ. Nothing more acceptable to God, nothing more healthful for thyself in this world, than to suffer willingly for Christ. And if it were thine to choose, thou oughtest rather to wish to suffer adversities for Christ, than to be refreshed with manifold consolations, for thou wouldest be more like Christ and more conformed to all saints. For our worthiness and growth in grace lieth not in many delights and consolations, but rather in bearing many troubles and adversities.

15. If indeed there had been anything better and more profitable to the health of men than to suffer, Christ would surely have shown it by word and example. For both the disciples who followed Him, and all who desire to follow Him, He plainly exhorteth to bear their cross, and saith, If any man will come after Me, let him deny himself and take up his cross, and follow Me.(7) So now that we have thoroughly read and studied all things, let us hear the conclusion of the whole matter. We must through much tribulation enter into the kingdom of God.(8) (1) Matthew xvi. 24. (2) Matthew xxv. 41. (3) Luke xxiv. 46. (4) Romans viii. 18. (5) 2 Corinthians xii. 2. (6) Acts ix. 16. (7) Luke ix. 23. (8) Acts xiv. 21.

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

2. These things saith thy Beloved, “I am thy salvation, I am thy peace and thy life. Keep thee unto Me, and thou shalt find peace.” Put away thee all transitory things, seek those things that are eternal. For what are all temporal things but deceits, and what shall all created things help thee if thou be forsaken by the Creator? Therefore put all things else away, and give thyself to the Creator, to be well pleasing and faithful to Him, that thou mayest be able to attain true blessedness. (1) Psalm lxxxv. 8.

What the truth saith inwardly without noise of words Speak Lord, for thy servant heareth.(1) I am Thy servant; O give me understanding that I may know Thy testimonies. Incline my heart unto the words of Thy mouth.(2) Let thy speech distil as the dew. The children of Israel spake in old time to Moses, Speak thou unto us and we will hear, but let not the Lord speak unto us lest we die.(3) Not thus, O Lord, not thus do I pray, but rather with Samuel the prophet, I beseech Thee humbly and earnestly, Speak, Lord, for Thy servant heareth. Let not Moses speak to me, nor any prophet, but rather speak Thou, O Lord, who didst inspire and illuminate all the prophets; for Thou alone without them canst perfectly fill me with knowledge, whilst they without Thee shall profit nothing.

2. They can indeed utter words, but they give not the spirit. They speak with exceeding beauty, but when Thou art silent they kindle not the heart. They give us scriptures, but Thou makest known the sense thereof. They bring us mysteries, but Thou revealest the things which are signified. They utter commandments, but Thou helpest to the fulfilling of them. They show the way, but Thou givest strength for the journey. They act only outwardly, but Thou dost instruct and enlighten the heart. They water, but Thou givest the increase. They cry with words, but Thou givest understanding to the hearer. 3. Therefore let not Moses speak to me, but Thou, O Lord my God, Eternal Truth; lest I die and bring forth no fruit, being outwardly admonished, but not enkindled within; lest the word heard but not followed, known but not loved, believed but not obeyed, rise up against me in the judgment. Speak, Lord, for Thy servant heareth; Thou hast the words of eternal life.(4) Speak unto me for some consolation unto my soul, for the amendment of my whole life, and for the praise and glory and eternal honour of Thy Name. (1) 1 Samuel iii. 9. (2) Psalm cxix. 125. (3) Exodus xx. 19. (4) John vi. 68.

How all the words of God are to be heard with humility, and how many consider them not “My Son, hear My words, for My words are most sweet, surpassing all the knowledge of the philosophers and wise men of this world. My words are spirit, and they are life,(1) and are not to be weighed by man’s understanding. They are not to be drawn forth for vain approbation, but to be heard in silence, and to be received with all humility and with deep love.” 2. And I said, “Blessed is the man whom Thou teachest, O Lord, and instructest him in Thy law, that Thou mayest give him rest in time of adversity,(2) and that he be not desolate in the earth.”

3. “I,” saith the Lord, “taught the prophets from the beginning, and even now cease I not to speak unto all; but many are deaf and hardened against My voice; many love to listen to the world rather than to God, they follow after the desires of the flesh more readily than after the good pleasure of God. The world promiseth things that are temporal and small, and it is served with great eagerness. I promise things that are great and eternal, and the hearts of mortals are slow to stir. Who serveth and obeyeth Me in all things, with such carefulness as he serveth the world and its rulers? Be thou ashamed, O Sidon, saith the sea;(3) And if thou reason seekest, hear thou me. For a little reward men make a long journey; for eternal life many will scarce lift a foot once from the ground. Mean reward is sought after; for a single piece of money sometimes there is shameful striving; for a thing which is vain and for a trifling promise, men shrink not from toiling day and night.”

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

5. “Write My words in thy heart and consider them diligently, for they shall be very needful to thee in time of temptation. What thou understandest not when thou readest, thou shalt know in the time of thy visitation. I am wont to visit Mine elect in twofold manner, even by temptation and by comfort, and I teach them two lessons day by day, the one in chiding their faults, the other in exhorting them to grow in grace. He who hath My words and rejecteth them, hath one who shall judge him at the last day.” A PRAYER FOR THE SPIRIT OF DEVOTION 6. O Lord my God, Thou art all my good, and who am I that I should dare to speak unto Thee? I am the very poorest of Thy servants, an abject worm, much poorer and more despicable than I know or dare to say. Nevertheless remember, O Lord, that I am nothing, I have nothing, and can do nothing. Thou only art good, just and holy; Thou canst do all things, art over all things, fillest all things, leaving empty only the sinner. Call to mind Thy tender mercies, and fill my heart with Thy grace, Thou who wilt not that Thy work should return to Thee void.

7. How can I bear this miserable life unless Thy mercy and grace strengthen me? Turn not away Thy face from me, delay not Thy visitation. Withdraw not Thou Thy comfort from me, lest my soul “gasp after thee as a thirsty land.” Lord, teach me to do Thy will, teach me to walk humbly and uprightly before Thee, for Thou art my wisdom, who knowest me in truth, and knewest me before the world was made and before I was born into the world. (1) John vi. 63. (2) Psalm xciv. 13. (3) Isaiah xxiii. 4.

How we must walk in truth and humility before God “My Son! walk before Me in truth, and in the simplicity of thy heart seek Me continually. He who walketh before Me in the truth shall be safe from evil assaults, and the truth shall deliver him from the wiles and slanders of the wicked. If the truth shall make thee free, thou shalt be free indeed, and shalt not care for the vain words of men.” 2. Lord, it is true as Thou sayest; let it, I pray Thee, be so with me; let Thy truth teach me, let it keep me and preserve me safe unto the end. Let it free me from all evil and inordinate affection, and I will walk before Thee in great freedom of heart.

3. “I will teach thee,” saith the Truth, “the things which are right and pleasing before Me. Think upon thy sins with great displeasure and sorrow, and never think thyself anything because of thy good works. Verily thou art a sinner, liable to many passions, yea, tied and bound with them. Of thyself thou always tendest unto nothing, thou wilt quickly fall, quickly be conquered, quickly disturbed, quickly undone. Thou hast nought whereof to glory, but many reasons why thou shouldest reckon thyself vile, for thou art far weaker than thou art able to comprehend.

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

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

Of the wonderful power of the Divine Love I bless Thee, O Heavenly Father, Father of my Lord Jesus Christ, for that Thou hast vouchsafed to think of me, poor that I am. O, Father of Mercies and God of all comfort,(1) I give thanks unto Thee, who refreshest me sometimes with thine own comfort, when I am unworthy of any comfort. I bless and glorify Thee continually, with thine only begotten Son and the Holy Ghost, the Paraclete, for ever and ever. O Lord God, Holy lover of my soul, when Thou shalt come into my heart, all my inward parts shall rejoice. Thou art my glory and the joy of my heart. Thou art my hope and my refuge in the day of my trouble. 2. But because I am still weak in love and imperfect in virtue, I need to be strengthened and comforted by Thee; therefore visit Thou me often and instruct me with Thy holy ways of discipline. Deliver me from evil passions, and cleanse my heart from all inordinate affections, that, being healed and altogether cleansed within, I may be made ready to love, strong to suffer, steadfast to endure.

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

4. He who loveth flyeth, runneth, and is glad; he is free and not hindered. He giveth all things for all things, and hath all things in all things, because he resteth in One who is high above all, from whom every good floweth and proceedeth. He looketh not for gifts, but turneth himself to the Giver above all good things. Love oftentimes knoweth no measure, but breaketh out above all measure; love feeleth no burden, reckoneth not labours, striveth after more than it is able to do, pleadeth not impossibility, because it judgeth all things which are lawful for it to be possible. It is strong therefore for all things, and it fulfilleth many things, and is successful where he who loveth not faileth and lieth down. 5. Love is watchful, and whilst sleeping still keepeth watch; though fatigued it is not weary, though pressed it is not forced, though alarmed it is not terrified, but like the living flame and the burning torch, it breaketh forth on high and securely triumpheth. If a man loveth, he knoweth what this voice crieth. For the ardent affection of the soul is a great clamour in the ears of God, and it saith: My God, my Beloved! Thou art all mine, and I am all Thine.

6. Enlarge Thou me in love, that I may learn to taste with the innermost mouth of my heart how sweet it is to love, to be dissolved, and to swim in love. Let me be holden by love, mounting above myself through exceeding fervour and admiration. Let me sing the song of love, let me follow Thee my Beloved on high, let my soul exhaust itself in Thy praise, exulting with love. Let me love Thee more than myself, not loving myself except for Thy sake, and all men in Thee who truly love Thee, as the law of love commandeth which shineth forth from Thee. 7. Love is swift, sincere, pious, pleasant, gentle, strong, patient, faithful, prudent, long-suffering, manly, and never seeking her own; for wheresoever a man seeketh his own, there he falleth from love. Love is circumspect, humble, and upright; not weak, not fickle, nor intent on vain things; sober, chaste, steadfast, quiet, and guarded in all the senses. Love is subject and obedient to all that are in authority, vile and lowly in its own sight, devout and grateful towards God, faithful and always trusting in Him even when God hideth His face, for without sorrow we cannot live in love.

8. He who is not ready to suffer all things, and to conform to the will of the Beloved, is not worthy to be called a lover of God. It behoveth him who loveth to embrace willingly all hard and bitter things for the Beloved’s sake, and not to be drawn away from Him because of any contrary accidents. (1) 2 Corinthians i. 3.

Of the proving of the true lover “My Son, thou art not yet strong and prudent in thy love.” 2. Wherefore, O my Lord? 3. “Because for a little opposition thou fallest away from thy undertakings, and too eagerly seekest after consolation. The strong lover standeth fast in temptations, and believeth not the evil persuasions of the enemy. As in prosperity I please him, so in adversity I do not displease. 4. “The prudent lover considereth not the gift of the lover so much as the love of the giver. He looketh for the affection more than the value, and setteth all gifts lower than the Beloved. The noble lover resteth not in the gift, but in Me above every gift. 5. “All is not lost, though thou sometimes think of Me or of My saints, less than thou shouldest desire. That good and sweet affection which thou sometimes perceivest is the effect of present grace and some foretaste of the heavenly country; but hereon thou must not too much depend, for it goeth and cometh. But to strive against the evil motions of the mind which come to us, and to resist the suggestions of the devil, is a token of virtue and great merit.

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

7. “Know thou that thine old enemy altogether striveth to hinder thy pursuit after good, and to deter thee from every godly exercise, to wit, the contemplation of the Saints, the pious remembrance of My passion, the profitable recollection of sin, the keeping of thy own heart, and the steadfast purpose to grow in virtue. He suggesteth to thee many evil thoughts, that he may work in thee weariness and terror, and so draw thee away from prayer and holy reading. Humble confession displeaseth him, and if he were able he would make thee to cease from Communion. Believe him not, nor heed him, though many a time he hath laid for thee the snares of deceit. Account it to be from him, when he suggesteth evil and unclean thoughts. Say unto him, ‘Depart unclean spirit; put on shame, miserable one; horribly unclean art thou, who bringest such things to mine ears. Depart from me, detestable deceiver; thou shalt have no part in me; but Jesus shall be with me, as a strong warrior, and thou shalt stand confounded. Rather would I die and bear all suffering, than consent unto thee. Hold thy peace and be dumb; I will not hear thee more, though thou plottest more snares against me. The Lord is my light and my salvation: whom then shall I fear? Though a host of men should rise up against me, yet shall not my heart be afraid. The Lord is my strength and my Redeemer.’(1)

8. “Strive thou like a good soldier; and if sometimes thou fail through weakness, put on thy strength more bravely than before, trusting in My more abundant grace, and take thou much heed of vain confidence and pride. Because of it many are led into error, and sometimes fall into blindness well-nigh irremediable. Let this ruin of the proud, who foolishly lift themselves up, be to thee for a warning and a continual exhortation to humility.” (1) Psalms xxvii. 1-3; xix. 14.

Of hiding our grace under the guard of humility “My Son, it is better and safer for thee to hide the grace of devotion, and not to lift thyself up on high, nor to speak much thereof, nor to value it greatly; but rather to despise thyself, and to fear as though this grace were given to one unworthy thereof. Nor must thou depend too much upon this feeling, for it can very quickly be turned into its opposite. Think when thou art in a state of grace how miserable and poor thou art wont to be without grace. Nor is there advance in spiritual life in this alone, that thou hast the grace of consolation, but that thou humbly and unselfishly and patiently takest the withdrawal thereof; so that thou cease not from the exercise of prayer, nor suffer thy other common duties to be in anywise neglected; rather do thy task more readily, as though thou hadst gained more strength and knowledge; and do not altogether neglect thyself because of the dearth and anxiety of spirit which thou feelest.

2. “For there are many who, when things have not gone prosperous with them, become forthwith impatient or slothful. For the way of a man is not in himself,(1) but it is God’s to give and to console, when He will, and as much as He will, and whom He will, as it shall please Him, and no further. Some who were presumptuous because of the grace of devotion within them, have destroyed themselves, because they would do more than they were able, not considering the measure of their own littleness, but rather following the impulse of the heart than the judgment of the reason. And because they presumed beyond what was well-pleasing unto God, therefore they quickly lost grace. They became poor and were left vile, who had built for themselves their nest in heaven; so that being humbled and stricken with poverty, they might learn not to fly with their own wings, but to put their trust under My feathers. They who are as yet new and unskilled in the way of the Lord, unless they rule themselves after the counsel of the wise, may easily be deceived and led away.

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

4. “He who in time of peace willeth to be oversecure shall be often found in time of war overdispirited and full of fears. If thou knewest always how to continue humble and moderate in thyself, and to guide and rule thine own spirit well, thou wouldest not so quickly fall into danger and mischief. It is good counsel that when fervour of spirit is kindled, thou shouldest meditate how it will be with thee when the light is taken away. Which when it doth happen, remember that still the light may return again, which I have taken away for a time for a warning to thee, and also for mine own glory. Such a trial is often more useful than if thou hadst always things prosperous according to thine own will. 5. “For merits are not to be reckoned by this, that a man hath many visions or consolations, or that he is skilled in the Scriptures, or that he is placed in a high situation; but that he is grounded upon true humility and filled with divine charity, that he always purely and uprightly seeketh the honour of God, that he setteth not by himself, but unfeignedly despiseth himself, and even rejoiceth to be despised and humbled by others more than to be honoured.” (1) Jeremiah x. 23.

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

2. This is the doing of Thy love which freely goeth before me and succoureth me in so many necessities, which guardeth me also in great dangers and snatcheth me, as I may truly say, from innumerable evils. For verily, by loving myself amiss, I lost myself, and by seeking and sincerely loving Thee alone, I found both myself and Thee, and through love I have brought myself to yet deeper nothingness: because Thou, O most sweet Lord, dealest with me beyond all merit, and above all which I dare ask or think. 3. Blessed be Thou, O my God, because though I be unworthy of all Thy benefits, Thy bountiful and infinite goodness never ceaseth to do good even to ingrates and to those who are turned far from Thee. Turn Thou us unto Thyself, that we may be grateful, humble, and godly, for Thou art our salvation, our courage, and our strength. (1) Psalm lxxiii. 22.

That all things are to be referred to God, as the final end “My Son, I must be thy Supreme and final end, if thou desirest to be truly happy. Out of such purpose thy affection shall be purified, which too often is sinfully bent upon itself and upon created things. For if thou seekest thyself in any matter, straightway thou wilt fail within thyself and grow barren. Therefore refer everything to Me first of all, for it is I who gave thee all. So look upon each blessing as flowing from the Supreme Good, and thus all things are to be attributed to Me as their source.

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

3. “This is the Truth, and by it the vanity of boasting is put to flight. And if heavenly grace and true charity shall enter into thee, there shall be no envy, nor straitening of the heart, nor shall any self-love take possession of thee. For divine charity conquereth all things, and enlargeth all the powers of the soul. If thou art truly wise, thou wilt rejoice in Me alone, thou wilt hope in Me alone; for there is none good but one, that is God,(1) Who is to be praised above all things, and in all things to receive blessing.” (1) Luke xviii. 19.

That it is sweet to despise the world and to serve God Now will I speak again, O my Lord, and hold not my peace; I will say in the ears of my God, my Lord, and my King, who is exalted above all, Oh how plentiful is Thy goodness which Thou hast laid up for them that fear Thee!(1) But what art Thou to those who love Thee? What to those who serve Thee with their whole heart? Truly unspeakable is the sweetness of the contemplation of Thee, which Thou bestowest upon those who love Thee. In this most of all Thou hast showed me the sweetness of Thy charity, that when I was not, Thou madest me, and when I wandered far from Thee, Thou broughtest me back that I might serve Thee, and commandedst me to love Thee.

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

3. Behold all things which I have are Thine, and with them I serve Thee. And yet verily it is Thou who servest me, rather than I Thee. Behold the heaven and the earth which Thou hast created for the service of men; they are at Thy bidding, and perform daily whatsoever Thou dost command. Yea, and this is little; for Thou hast even ordained the Angels for the service of man. But it surpasseth even all these things, that Thou Thyself didst vouchsafe to minister unto man, and didst promise that Thou wouldest give Thyself unto him. 4. What shall I render unto Thee for all these Thy manifold mercies? Oh that I were able to serve Thee all the days of my life! Oh that even for one day I were enabled to do Thee service worthy of Thyself! For verily Thou art worthy of all service, all honour, and praise without end. Verily Thou art my God, and I am Thy poor servant, who am bound to serve Thee with all my strength, nor ought I ever to grow weary of Thy praise. This is my wish, this is my exceeding great desire, and whatsoever is lacking to me, vouchsafe Thou to supply.

5. It is great honour, great glory to serve Thee, and to despise all for Thy sake. For they shall have great grace who of their own will shall submit themselves to Thy most holy service. They who for Thy love have cast away every carnal delight shall find the sweetest consolation of the Holy Ghost. They who enter the narrow way of life for Thy Name’s sake, and have put away all worldly cares, shall attain great liberty of spirit. 6. Oh grateful and delightsome service of God, whereby man is made truly free and holy! Oh sacred condition of the religious servant, which maketh man equal to the Angels, well-pleasing unto God, terrible to evil spirits, and acceptable to all faithful ones! Oh service to be embraced and ever desired, in which the highest good is promised, and joy is gained which shall remain for evermore! (1) Psalm xxxi. 19.

That the desires of the heart are to be examined and governed “My Son, thou hast still many things to learn, which thou hast not well learned yet.” 2. What are they, Lord? 3. “To place thy desire altogether in subjection to My good pleasure, and not to be a lover of thyself, but an earnest seeker of My will. Thy desires often excite and urge thee forward; but consider with thyself whether thou art not more moved for thine own objects than for My honour. If it is Myself that thou seekest, thou shalt be well content with whatsoever I shall ordain; but if any pursuit of thine own lieth hidden within thee, behold it is this which hindereth and weigheth thee down.

4. “Beware, therefore, lest thou strive too earnestly after some desire which thou hast conceived, without taking counsel of Me; lest haply it repent thee afterwards, and that displease thee which before pleased, and for which thou didst long as for a great good. For not every affection which seemeth good is to be forthwith followed; neither is every opposite affection to be immediately avoided. Sometimes it is expedient to use restraint even in good desires and wishes, lest through importunity thou fall into distraction of mind, lest through want of discipline thou become a stumbling-block to others, or lest by the resistance of others thou be suddenly disturbed and brought to confusion. 5. “Sometimes, indeed, it is needful to use violence, and manfully to strive against the sensual appetite, and not to consider what the flesh may or not will; but rather to strive after this, that it may become subject, however unwillingly, to the spirit. And for so long it ought to be chastised and compelled to undergo slavery, even until it be ready for all things, and learn to be contented with little, to be delighted with things simple, and never to murmur at any inconvenience.”

Of the inward growth of patience, and of the struggle against evil desires O Lord God, I see that patience is very necessary unto me; for many things in this life fall out contrary. For howsoever I may have contrived for my peace, my life cannot go on without strife and trouble. 2. “Thou speakest truly, My Son. For I will not that thou seek such a peace as is without trials, and knoweth no adversities; but rather that thou shouldest judge thyself to have found peace, when thou art tried with manifold tribulations, and proved by many adversities. If thou shalt say that thou art not able to bear much, how then wilt thou sustain the fire hereafter? Of two evils we should always choose the less. Therefore, that thou mayest escape eternal torments hereafter, strive on God’s behalf to endure present evils bravely. Thinkest thou that the children of this world suffer nought, or but little? Thou wilt not find it so, even though thou find out the most prosperous. 3. “‘But,’ thou wilt say, ‘they have many delights, and they follow their own wills, and thus they bear lightly their tribulations.’

4. “Be it so, grant that they have what they list; but how long, thinkest thou, will it last? Behold, like the smoke those who are rich in this world will pass away, and no record shall remain of their past joys. Yea, even while they yet live, they rest not without bitterness and weariness and fear. For from the very same thing wherein they find delight, thence they oftentimes have the punishment of sorrow. Justly it befalleth them, that because out of measure they seek out and pursue pleasures, they enjoy them not without confusion and bitterness. Oh how short, how false, how inordinate and wicked are all these pleasures! Yet because of their sottishness and blindness men do not understand; but like brute beasts, for the sake of a little pleasure of this corruptible life, they incur death of the soul. Thou therefore, my son, go not after thy lusts, but refrain thyself from thine appetites.(1) Delight thou in the Lord, and He shall give thee thy heart’s desire.(2)

5. “For if thou wilt truly find delight, and be abundantly comforted of Me, behold in the contempt of all worldly things and in the avoidance of all worthless pleasures shall be thy blessing, and fulness of consolation shall be given thee. And the more thou withdrawest thyself from all solace of creatures, the more sweet and powerful consolations shalt thou find. But at the first thou shalt not attain to them, without some sorrow and hard striving. Long-accustomed habit will oppose, but it shall be overcome by better habit. The flesh will murmur again and again, but will be restrained by fervour of spirit. The old serpent will urge and embitter thee, but will be put to flight by prayer; moreover, by useful labour his entrance will be greatly obstructed.” (1) Ecclesiastes xviii. 30. (2) Psalm xxxvii. 4.

Of the obedience of one in lowly subjection after the example of Jesus Christ “My Son, he who striveth to withdraw himself from obedience, withdraweth himself also from grace, and he who seeketh private advantages, loseth those which are common unto all. If a man submit not freely and willingly to one set over him, it is a sign that his flesh is not yet perfectly subject to himself, but often resisteth and murmureth. Learn therefore quickly to submit thyself to him who is over thee, if thou seekest to bring thine own flesh into subjection. For the outward enemy is very quickly overcome if the inner man have not been laid low. There is no more grievous and deadly enemy to the soul than thou art to thyself, if thou art not led by the Spirit. Thou must not altogether conceive contempt for thyself, if thou wilt prevail against flesh and blood. Because as yet thou inordinately lovest thyself, therefore thou shrinkest from yielding thyself to the will of others.

2. “But what great thing is it that thou, who art dust and nothingness, yieldest thyself to man for God’s sake, when I, the Almighty and the Most High, who created all things out of nothing, subjected Myself to man for thy sake? I became the most humble and despised of men, that by My humility thou mightest overcome thy pride. Learn to obey, O dust! Learn to humble thyself, O earth and clay, and to bow thyself beneath the feet of all. Learn to crush thy passions, and to yield thyself in all subjection. 3. “Be zealous against thyself, nor suffer pride to live within thee, but so show thyself subject and of no reputation, that all may be able to walk over thee, and tread thee down as the clay in the streets. What hast thou, O foolish man, of which to complain? What, O vile sinner, canst thou answer those who speak against thee, seeing thou hast so often offended God, and many a time hast deserved hell? But Mine eye hath spared thee, because thy soul was precious in My sight; that thou mightest know My love, and mightest be thankful for My benefits; and that thou mightest give thyself altogether to true subjection and humility, and patiently bear the contempt which thou meritest.”

Of meditation upon the hidden judgments of God, that we may not be lifted up because of our well-doing Thou sendest forth Thy judgments against me, O Lord, and shakest all my bones with fear and trembling, and my soul trembleth exceedingly. I stand astonished, and remember that the heavens are not clean in thy sight.(1) If Thou chargest Thine angels with folly, and didst spare them not, how shall it be unto me? Stars have fallen from heaven, and what shall I dare who am but dust? They whose works seemed to be praiseworthy, fell into the lowest depths, and they who did eat Angels’ food, them have I seen delighted with the husks that the swine do eat. 2. There is therefore no holiness, if Thou O Lord, withdraw Thine hand. No wisdom profiteth, if Thou leave off to guide the helm. No strength availeth, if Thou cease to preserve. No purity is secure, if Thou protect it not. No self-keeping availeth, if Thy holy watching be not there. For when we are left alone we are swallowed up and perish, but when we are visited, we are raised up, and we live. For indeed we are unstable, but are made strong through Thee; we grow cold, but are rekindled by Thee.

3. Oh, how humbly and abjectly must I reckon of myself, how must I weigh it as nothing, if I seem to have nothing good! Oh, how profoundly ought I to submit myself to Thy unfathomable judgments, O Lord, when I find myself nothing else save nothing, and again nothing! Oh weight unmeasurable, oh ocean which cannot be crossed over, where I find nothing of myself save nothing altogether! Where, then, is the hiding-place of glory, where the confidence begotten of virtue? All vain-glory is swallowed up in the depths of Thy judgments against me. 4. What is all flesh in Thy sight? For how shall the clay boast against Him that fashioned it?(2) How can he be lifted up in vain speech whose heart is subjected in truth to God? The whole world shall not lift him up whom Truth hath subdued; nor shall he be moved by the mouth of all who praise him, who hath placed all his hope in God. For they themselves who speak, behold, they are all nothing; for they shall cease with the sound of their words, but the truth of the Lord endureth for ever.(3) (1) Job xv. 15. (2) Isaiah xxix. 16. (3) Psalm cxvii. 2.

How we must stand and speak, in everything that we desire “My Son, speak thou thus in every matter, ‘Lord, if it please Thee, let this come to pass. Lord, if this shall be for Thine honour, let it be done in Thy Name. Lord, if thou see it good for me, and approve it as useful, then grant me to use it for Thy honour. But if thou knowest that it shall be hurtful unto me, and not profitable for the health of my soul, take the desire away from me’! For not every desire is from the Holy Ghost, although it appear to a man right and good. It is difficult to judge with certainty whether a good or an evil spirit move thee to desire this or that, or whether thou art moved by thine own spirit. Many have been deceived at the last, who seemed at the beginning to be moved by a good spirit.

2. “Therefore, whatsoever seemeth to thee desirable, thou must always desire and seek after it with the fear of God and humility of heart, and most of all, must altogether resign thyself, and commit all unto Me and say, ‘Lord, thou knowest what is best; let this or that be, according as Thou wilt. Give what Thou wilt, so much as Thou wilt, when Thou wilt. Do with me as Thou knowest best, and as best shall please Thee, and as shall be most to Thine honour. Place me where Thou wilt, and freely work Thy will with me in all things. I am in Thine hand, and turn me in my course. Behold, I am Thy servant, ready for all things; for I desire to live not to myself but to Thee. Oh, that I might live worthily and perfectly.’” A PRAYER TO BE ENABLED TO DO GOD’S WILL PERFECTLY

3. Grant me Thy grace, most merciful Jesus, that it may be with me, and work in me, and persevere with me, even unto the end. Grant that I may ever desire and wish whatsoever is most pleasing and dear unto Thee. Let Thy will be mine, and let my will alway follow Thine, and entirely accord with it. May I choose and reject whatsoever Thou dost; yea, let it be impossible for me to choose or reject except according to Thy will. 4. Grant that I may die to all worldly things, and for Thy sake love to be despised and unknown in this world. Grant unto me, above all things that I can desire, to rest in Thee, and that in Thee my heart may be at peace. Thou art the true peace of the heart, Thou alone its rest; apart from Thee all things are hard and unquiet. In Thee alone, the supreme and eternal God, I will lay me down in peace and take my rest.(1) Amen. (1) Psalm iv. 8.

That true solace is to be sought in God alone Whatsoever I am able to desire or to think of for my solace, I look for it not here, but hereafter. For if I alone had all the solaces of this world, and were able to enjoy all its delights, it is certain that they could not endure long. Wherefore, O my soul, thou canst be fully comforted and perfectly refreshed, only in God, the Comforter of the poor, and the lifter up of the humble. Wait but a little while, my soul, wait for the Divine promise, and thou shalt have abundance of all good things in heaven. If thou longest too inordinately for the things which are now, thou shalt lose those which are eternal and heavenly. Let temporal things be in the use, eternal things in the desire. Thou canst not be satisfied with any temporal good, for thou wast not created for the enjoyment of these.

2. Although thou hadst all the good things which ever were created, yet couldst not thou be happy and blessed; all thy blessedness and thy felicity lieth in God who created all things; not such felicity as seemeth good to the foolish lover of the world, but such as Christ’s good and faithful servants wait for, and as the spiritual and pure in heart sometimes taste, whose conversation is in heaven.(1) All human solace is empty and short-lived; blessed and true is that solace which is felt inwardly, springing from the truth. The godly man everywhere beareth about with him his own Comforter, Jesus, and saith unto Him: “Be with me, Lord Jesus, always and everywhere. Let it be my comfort to be able to give up cheerfully all human comfort. And if Thy consolation fail me, let Thy will and righteous approval be alway with me for the highest comfort. For Thou wilt not always be chiding, neither keepest Thou Thine anger for ever.”(2) (1) Philippians iii. 20. (2) Psalm ciii. 9.

That all care is to be cast upon God “My Son, suffer me to do with thee what I will; I know what is expedient for thee. Thou thinkest as a man, in many things thou judgest as human affection persuadeth thee.” 2. Lord, what Thou sayest is true. Greater is Thy care for me than all the care which I am able to take for myself. For too insecurely doth he stand who casteth not all his care upon Thee. Lord, so long as my will standeth right and firm in Thee, do with me what Thou wilt, for whatsoever Thou shalt do with me cannot be aught but good. Blessed be Thou if Thou wilt leave me in darkness: blessed also be Thou if Thou wilt leave me in light. Blessed be Thou if Thou vouchsafe to comfort me, and always blessed be Thou if Thou cause me to be troubled. 3. “My Son! even thus thou must stand if thou desirest to walk with Me. Thou must be ready alike for suffering or rejoicing. Thou must be poor and needy as willingly as full and rich.”

4. Lord, I will willingly bear for Thee whatsoever Thou wilt have to come upon me. Without choice I will receive from Thy hand good and evil, sweet and bitter, joy and sadness, and will give Thee thanks for all things which shall happen unto me. Keep me from all sin, and I will not fear death nor hell. Only cast me not away for ever, nor blot me out of the book of life. Then no tribulation which shall come upon me shall do me hurt.

That temporal miseries are to be borne patiently after the example of Christ “My Son! I came down from heaven for thy salvation; I took upon Me thy miseries not of necessity, but drawn by love that thou mightest learn patience and mightest bear temporal miseries without murmuring. For from the hour of My birth, until My death upon the Cross, I ceased not from bearing of sorrow; I had much lack of temporal things; I oftentimes heard many reproaches against Myself; I gently bore contradictions and hard words; I received ingratitude for benefits, blasphemies for My miracles, rebukes for My doctrine.”

2. Lord, because Thou wast patient in Thy life, herein most of all fulfilling the commandment of Thy Father, it is well that I, miserable sinner, should patiently bear myself according to Thy will, and as long as Thou wilt have it so, should bear about with me for my salvation, the burden of this corruptible life. For although the present life seemeth burdensome, it is nevertheless already made very full of merit through Thy grace, and to those who are weak it becometh easier and brighter through Thy example and the footsteps of Thy saints; but it is also much more full of consolation than it was of old, under the old Testament, when the gate of heaven remained shut; and even the way to heaven seemed more obscure when so few cared to seek after the heavenly kingdom. But not even those who were then just and in the way of salvation were able, before Thy Passion and the ransom of Thy holy Death, to enter the kingdom of heaven.

3. Oh what great thanks am I bound to give Thee, who hast vouchsafed to show me and all faithful people the good and right way to Thine eternal kingdom, for Thy way is our way, and by holy patience we walk to Thee who art our Crown. If Thou hadst not gone before and taught us, who would care to follow? Oh, how far would they have gone backward if they had not beheld Thy glorious example! Behold we are still lukewarm, though we have heard of Thy many signs and discourses; what would become of us if we had not such a light to help us follow Thee?