Chapter 1 – Of the IMITATION of CHRIST, and CONTEMPT of the WORLD and of ALL its VANITIES 

1. “He that follow Me shall not walk in darkness,” saith the Lord.  

These  are the words of Christ, by which we are reminded that we must copy His life and conduct, if we wish to be truly enlightened and to be delivered from all blindness of heart. 

To meditate on the life of Jesus should therefore be our chief study.

2. His teaching surpasses all that the Saints have taught, and he who has the Spirit will find in it the hidden manna.

But it happens that many, who often hear the Gospel, experience but little desire for it, because they do not possess the Spirit of Christ. For if you would completely and with delight enter into the meaning of Christ’s words, you must take pains to bring your life into entire conformity with His.

3. What advantage is it to dispute profoundly about the doctrine of the Trinity, if by your lack of humility you are all the while displeasing the Trinity?

Surely sublime language does not render a man holy and just; but a virtuous life makes him dear to GOD. 

I would rather feel compunction than know how to define it.

If you knew the whole Bible, and the maxims of all the philosophers, what would it profit you if you were destitute of the love of GOD and of His grace?” 

“Vanity of vanities; all is vanity,” but to love GOD, and to serve Him solely. This is the highest wisdom, when you despise the world in order to reach forth towards the Kingdom of Heaven.

4. It is vanity, therefore, to seek riches, and to trust in that which is perishable. 

It is vanity, too, to seek for honours, and to strive for high positions. 

It is vanity to follow the desires of the flesh, and to crave for that which would inevitably bring with it a sore punishment.

It is vanity to wish for length of life, and to care little that the life should be well spent. 

It is vanity to think only of the present life, and not to provide for the future.

It is vanity to love that which swiftly passes away, and not to hasten onwards to that place where joy abides for ever.

5. Call frequently to your mind the saying of the Preacher: “The eye is not satisfied with seeing, nor the ear filled with hearing.”

Strive, therefore, to withdraw your heart from the love of visible things, and to transfer your affections to things invisible; for, if you follow your sensual inclinations, you will stain your conscience, and lose the grace of GOD.

Chapter 2 – Of HUMILITY in ONE'S OWN KNOWLEDGE 

1. All men naturally desire knowledge; but what profit is there in knowledge without the fear of GOD?

Certainly, a lowly peasant who serves GOD is better than a proud philosopher, who, to the neglect of his own soul, studies the course of the heavens. 

He who knows himself well, becomes vile in his own sight, and can take no delight in the praises of men.

If I knew all the things in the world, and were not in charity, what would it avail before GOD, Who will judge me by my actions?.

2. Quiet that excessive desire for knowledge, because it brings with it much distraction and delusion.

Learned men are apt to wish to make a display of their learning, and to be spoken of as talented. 

There are many things, the knowledge of which is of little or no use to the soul; and he is extremely foolish who turns his attention to such things, rather than to those which would be conducive to his salvation.

Many words do not satisfy the soul; but a good life calms the mind, and a pure conscience gives great confidence towards GOD.

3. The more you know and understand, the heavier will be your judgment, unless, in consequence of your greater knowledge, your life is a more holy one.

Wish not, then, to be extolled on account of your ability or learning, but rather regard the knowledge which is intrusted to you as a ground for apprehension.

If you fancy that you know many things, and fairly understand them; remember that the things you do not know are many more than those you know.

“Be not high-minded,” but rather acknowledge your ignorance.

Why do you want to put yourself before others, seeing there are many more learned than yourself, and more versed in the Law of GOD?

If you would know and learn anything profitably, love to be unknown, and to be regarded as of no account.

4. A true view of one’s self, and consequently a low view of one’s self, is the best and most valuable lesson to be acquired. 

To think nothing of one’s self, and always to think well and highly of others, is great wisdom and perfectness.

If you were to see any one openly sin, or in the act of committing some crime, you ought not, therefore, to think the better of yourself.

We are all liable to fall, yet you should be convinced that there is no one more liable to do so than yourself.

Chapter 3 – Of the TEACHING of the TRUTH 

1. Happy is the man whom Truth directly teaches, not by means of figures and passing sounds, but as it really is in itself.

Our own opinion and our senses often deceive us, for we see but a little way into things. 

What is the good of continually caviling about hidden and abstruse matters, for our ignorance of which in the Day of Judgment we shall not be blamed?

It is a great folly to neglect what is useful and necessary, and of our own accord to inquire into what is curious and hurtful; having eyes we see not.

2. And why should we concern ourselves about logical distinctions?

He to whom the Eternal Word speaks is delivered from a multitude of disputes. 

From the One Word proceed all things, and all things refer to Him, and He is “the Beginning” Who also speaks to us.

No one without Him can understand or rightly judge anything.

He who has but one aim, and refers all things to one principle, and views all things in one light, is able to abide steadfast, and to rest in GOD.

O GOD, the Truth, make me ever one with Thee in everlasting love! It is a weariness to me to read and to hear many things; in Thee is all I want and desire.

Let all teachers be silent, and let the universe hold its peace in Thy Presence, and speak Thou only to me.

3. The more a man is undistracted and becomes inwardly simple, so much the more will he be able to enter easily into profound subjects; because his mind will be enlightened from above.

A pure, simple-minded, steadfast person is not distracted by the number of the things he has to do; because he does all for the glory of GOD, and is at rest in himself, and free from all self-seeking.

What hinders and vexes you more than the unmodified affections of your own heart?

A good and devout man first arranges in his own mind those duties which he has outwardly to perform; neither does he in the performance of them yield to the desires of a corrupt inclination, but regulates his actions by the dictates of sound reason.

Who has a sharper conflict than he who strives to conquer himself?

This must be our business, to conquer one’s self, and to acquire more and more self-control daily, and to grow in virtue.

4. All perfection in this world has some imperfection coupled with it; and none of our investigations are without some obscurity.

A humble knowledge of yourself is a surer way to GOD than profound scientific research. 

Learning, however, when considered in itself, or knowledge upon any subject, is not to be disparaged; for it is good, and ordained of GOD. 

But what is meant is, that a good conscience and a virtuous life are always to be preferred to it.

Many strive to become learned more than to become good; and the consequence is, they often go astray, and bring forth little or no results from their labours.

5. Oh, if men were as diligent in uprooting vices and planting virtues as they are in starting questions, there would not be so many evils and scandals in the world as there are, nor so much laxness amongst Religious persons.

Certainly when the Day of Judgment comes, we shall not be asked what we have read, but what we have done; not how well we have spoken, but how religiously we have lived.

Tell me, where are now all those Doctors and Masters with whom you were well acquainted whilst they were alive, and nourished in their pursuits? 

Others fill their posts, and I dare say never think of them. In their lifetime they seemed to be something, but now no one ever speaks of them.

6. Oh, how swiftly does this world’s glory pass away! 

Would that their lives were in accordance with their knowledge, then would they have read and studied to some purpose!

How many in this world perish through vanityof learning, who care little for the service of GOD! 

And because they wish rather to be esteemed great than to become lowly, therefore they become vain in their imaginations.

He is really great who is great in charity. 

He is really great who is little in his own eyes, and cares not for the honour of high positions.

He is really wise who counts all earthly things as dung that he may win Christ.

He is really learned who does the Will of GOD, and forsakes his own will.

Chapter 4 – Of PRUDENCE in OUR ACTIONS 

1. We must not trust every report or impulse, but cautiously and patiently ponder the matter in its relation to GOD.

Alas, such is our weakness, that we often more easily believe and repeat evil of others than good.

Those who are advanced in holiness do not at once give credit to every evil rumour; because they are conscious that human frailty makes men but too prone to relate evil, and to slip with the tongue.

2. It is great wisdom not to be hasty in action, nor to hold obstinately to one’s own opinion; as also not to believe everything you hear, nor even if you do believe it at once to give it currency.

3. Seek advice from a man of wisdom and judgment, and prefer to be instructed by those better informed than yourself rather than to follow your own devices.

A good life makes a man wise according to the estimate of’GOD, and gives much experience. The more humble a man is in himself, and the more submissive to GOD, the more prudent and peaceful will he always become.

Chapter 5 – Of READING the SCRIPTURES .

1. Truth must be sought in the Holy Scriptures and not eloquence.

The Bible ought always to be read with the assistance of the same Spirit by Whose agency it was written.

We should seek our profit when we read the Scriptures rather than subtle disputations.

We ought to be as ready to read a devotional book which is quite simple, as we are to read those which enter deeply and learnedly into their subjects.

Let not the authority of the writer, whether he be of high or low literary repute, influence you; but let the love of pure truth draw you to read.

You should not inquire who wrote it, but consider attentively what is written.

2. Men pass away; but “the truth of the Lord endures forever.”

GOD speaks in various ways to us, without respect of persons.  Our curiosity often hinders us in reading the Scriptures, when we desire to look into and discuss those passages, when we should simply pass on.

If you wish to derive profit, read with lowliness, simplicity, and faith; and never covet a reputation for learning.

Be not reluctant to ask questions, and listen in silence to the words of holy persons; and do not dislike the parables of the ancients, for they are not quoted without cause.

Chapter 6 – Of INORDINATE AFFECTIONS

1. Whenever a man inordinately desires anything, he instantly loses inward peace. 

The proud and covetous are never at rest, whilst the poor and lowly in spirit pass their life in continual peace.

The man who is not yet perfectly dead to self is quickly tempted, and overcome by small and trifling things.

He who is weak in spirit, and in some degree yet carnal, and prone to the things of time and sense, has considerable difficulty in dragging himself away from all earthly desires; and therefore he has often a feeling of sadness when he does withdraw himself from them, and is then easily provoked if any one thwarts him.

2. And, if he has followed his own desires, presently his conscience is burdened with a sense of guilt. 

By yielding to his passion, he has made no advance towards gaining that peace which he was in quest of.

True peace of mind, therefore, is got by resisting the passions, and not by allowing them to rule us.

There is no peace, then, in the heart of a carnal man, nor in the man who has given himself to the pursuit of outward things, but only in the spiritual and fervent.

Chapter 7 – AVOING VAIN HOPE and SELF-ESTEEM 

1. He is vain who puts his trust in man, or in created things.

Be not ashamed to serve others for the sake of our Lord Jesus Christ, and to be looked upon as poor in the eyes of the world.

Be not self-confident, but put your trust in GOD.

Do what you can, and GOD will co-operate with your good endeavours.

Do not trust in your own knowledge, nor in the skill of any living being; but rather in the Grace of GOD, Who helps the humble, and

humbles the self-presuming.

2. If you possess riches, do not glory in them, nor in friends, because they are influential.

Instead, glory in GOD Who provides you with all things, and above all desires to give you Himself. 

Be not proud of your height, or good looks, for a sickness may soon disfigure or deform you. 

Do not take pleasure in thinking of your gifts or abilities, lest you displease GOD, from Whom we hold whatever good capacity we by nature possess. 

3. You should not reckon yourself better than others, lest perhaps in the eyes of GOD, Who knows what is in man, you are considered worse. 

Be not vain of your good works, because GOD’s judgment is different oftentimes from man’s; and what is pleasing to the one is displeasing to the Other.

If there is any good in yourself, believe that there is more in others, that you may preserve your humility. 

It will not hurt you to put yourself under others; but it will be most hurtful to you to put yourself before others even before one. 

The lowly have continual peace, but the heart of the proud is continually disturbed by jealousy and indignation.

Chapter 8 – That EXCESSIVE FAMILIARITY SHOULD BE AVOIDED 

1. “Open not thine heart to every man,” but treat of your condition with one who is wise and fears GOD. 

Be not often in the society of young people and strangers. 

Do not seek to flatter the rich, nor to come into the presence of great men.

Associate with the humble and simple-minded, with the devout and well-behaved, and talk on edifying matters. 

Be not familiar with any one woman, but in general commend all good women to GOD. 

Love to hold intercourse with GOD alone and His angels, and avoid the acquaintance of men. 

2. We must have charity towards all, but indiscriminate familiarity is not good. 

Sometimes it happens, that a person who is unknown to us has a bright reputation, whilst his presence at once causes him to sink in the opinion of those who are in his company. 

We think to find favour with others when we get on intimate terms with them; and the contrary is the result, for they are soon displeased by the faults they discover in us. 

Chapter 9 – Of OBEDIENCE and SUBJECTION

1. It is a great advantage to live in obedience, and to be under the rule of another, and not to be one’s own master. 

It is far safer to be in subjection one’s self than to be over others. Many are under obedience rather from necessity than from choice; they regard it as a hardship, and murmur at the least thing. Neither do they gain freedom of mind, unless they entirely for the sake of GOD yield up their own will to Him. 

Run hither and thither, you will find no rest save in humble subjection to the rule of one who is set over you. 

A fancy for places and change have led many astray. 

2. True is it, that each one likes to follow his own opinion, and has a preference for those who coincide with it. 

But, if GOD be with us, we ought to be willing to give up our own opinion for the blessing of peace. Who is so wise that he can fully know all things? 

Be careful, then, not to trust too much to your own judgment, but be willing to hear what others have to say. 

If your opinion seem good, and yet you resign it for GOD’s sake, and follow another, you will find that thereby you will make greater spiritual progress. 

3. I have often heard it said, that it is safer to listen and take advice than to give it. 

It is possible to happen, that each one’s opinion may be good; yet to be unwilling to acquiesce in the sentiments of others, when there is no just reason for doing so, is the mark of pride and obstinacy. 

Chapter 10 – Of TALKING too MUCH 

1. Avoid, as much as may be, busy throngs of people.

The transaction of worldly affairs is a great hindrance, even when they are entered upon with a sincere intention, for we are soon contaminated and ensnared by vanity. 

I oftentimes wish that I had kept silence, and had not been in company. 

But why is it we so often speak and enter into conversation one with another, when, nevertheless we seldom relapse into silence without a wounded conscience? 

The reason why we are so ready to talk is that we try to comfort each other by long conversations, and want to relieve our minds wearied with various thoughts. And we very willingly speak and think of those things which we love or desire, or of the things which we regard as grievances. 

2. But, alas, this is often in vain and to no purpose; for this outward consolation entails no small loss of that which is inward and divine. 

Therefore we must watch and pray, lest the time pass away idly. 

If it is right and proper for you to speak, say what will tend to edification. 

A bad habit and carelessness about spiritual advancement are sure to lead to unguardedness of speech. 

Yet to confer devoutly one with another on spiritual subjects is no small help towards progress in holiness, and this is especially the case, when persons of like mind and temperament are in religion associated together. 

Chapter 11 – Of ACQUIRING PEACE, and of the EARNEST DESIRE for GROWTH in GRACE 

1. We might have much peace, if we would not busy ourselves with the sayings and doings of others which are not our concern. 

How can any one long remain in peace who meddles in other people’s matters, and goes about in quest of causes of distraction, and is hardly ever quite recollected? 

Blessed are the simple-minded, for they shall enjoy great peace. 

2. Why were some of the Saints so perfect and contemplative? 

Because they endeavoured to mortify entirely all their earthly desires, and therefore could cling to GOD with their inmost hearts, and had time to attend to themselves. 

We are too much occupied with our own passions, and too anxious about transitory things. 

For seldom do we completely overcome a single fault, nor do we aim at daily improvement, therefore we remain cold and lukewarm. 

3. If we were quite strict with ourselves, and not entangled with outward things, then we should be able to taste the savour of Divine things, and should have some experience of heavenly contemplation. 

The chief impediment – and indeed the only one – is that we are not free from our passions and lusts, and do not strive to advance in the path of perfection, as the Saints have done.

When, then, any little trial comes, we are at once cast down, and take refuge in human consolation.

4. If, like brave men, we made an effort to stand in the battle, certainly we should find that the Lord helped us from Heaven.

For He Who arranges that we should have temptations, in order that we may put forth the effort to overcome them, will Himself be at hand to help those who are striving and trusting in His grace.

If we place our progress in religion only in outward observances, our spiritual life will soon come to an end.

The axe must be laid to the root of the tree, that being freed from passions we may possess peace of mind.

5. If we were to root out one bad habit every year, we should make considerable progress towards perfectness of life.

But, on the contrary, we often seem to feel that we were better and purer in the beginning of our conversion than we are now, after many years of profession.

Our fervour and profiting ought each day to increase, but now it is considered a great thing if any one is able to retain some portion of his first fervour. 

If we were a little severe with ourselves at the beginning, we should afterwards be able to do all things with ease and delight.

6. It is hard to leave off that which we are accustomed to, and harder still to go against our own will.

But if you do not conquer little and easy things, when will you overcome those which are more difficult ?

Resist at the very first your inclination, and give up bad habits, lest, perchance, you become more and more bound by them.

Oh, if you would but consider what peace you might procure for yourself, and what joy for others, by well-doing, I believe you would be more concerned about your spiritual progress.

Chapter 12 – Of the PROFITABLENESS of ADVERSITY 

1. It is good for us sometimes to have grievances and crosses.

They often make a man enter into himself, and remember that here he is in a state of banishment, and therefore must not set his hopes on things of the earth. 

It is good for us sometimes to suffer contradiction, and to be badly or disparagingly thought of, even when we do and mean well. 

These things often aid us in forming humility, and protect us from vain glory; for then we love to turn to GOD as the inward witness, when we are defamed by the world and not thought well of. 

2. Therefore a man should so thoroughly rest in GOD, as not to feel the need of many human consolations. 

When a good man is afflicted, tried, or harassed with evil thoughts, then he discovers more his need of GOD, without Whom he perceives that he can do nothing. 

He bemoans his state, and prays on account of the miseries he endures. 

Then he is weary of living any longer, and wishes for death, that he might “depart and be with Christ.” 

Then, also, he is fully assured, that perfect security and full peace cannot be had in this world. 

Chapter 13 – Of RESISTING TEMPTATIONS 

1. As long as we are in the world, we shall always have tribulation and temptation. 

Therefore it is written in Job that man’s life upon earth consists of temptation. Therefore each one ought to be concerned about his temptations, “and watch unto prayer;” so that the Devil who never sleeps, but “walketh about, seeking whom he may devour” may not entrap him.

No one is so holy and perfect as not sometimes to be assaulted, nor can we be entirely exempt from temptation.

2. There are, moreover, temptations which are positively advantageous to us, though in themselves they may be troublesome and grievous; for by them a man is humbled, purified, and taught. 

All the Saints passed through many tribulations and temptations, and derived profit from them. 

And those who could not endure temptation became reprobates and fell away. 

There is no vocation so holy, and no place so retired, as to be beyond the reach of temptation and adversity. 

3. No man can be entirely free from temptations as long as he lives, because the source of temptation is in ourselves, by the inheritance of a corrupt nature.

When one temptation or trial goes, another comes; and we have always something to suffer, for we have fallen from a state of happiness. 

Many try to escape from temptations, and fall the more grievously into them. 

Flight is not our only weapon, but patient endurance and true humility, whereby we become stronger than all our enemies. 

4. He who only avoids the outward occasion of falling, and does not uproot the inner tendency to evil, will make but poor progress; indeed, temptations will the sooner return to him, and with greater force than ever. 

By degrees, and with patience and long-suffering, you will by the help of GOD overcome, better than by harshness and your own impetuosity. 

Often take counsel in time of temptation, and never be harsh with one who is tempted, but console him as you would wish to be consoled yourself.

5. The beginning of all evil temptations is inconstancy of mind and too little trust in GOD. 

For as a ship without a rudder is driven hither and thither by the waves, so a man who is negligent and inconstant is tempted in manifold directions.

Fire proves iron, so temptation tries a just man. 

We are often ignorant of the amount of power we possess, but temptation makes manifest to us what we are. 

We must watch, then, most of all in the beginning of a temptation, for then more easily is the enemy overcome, when he has not been allowed for a moment to enter our hearts, but was repelled from our doors at the very first knock. Thus it has been said – 

“Resist at once; the physic comes too late when maladies have grown inveterate.” 

For at the first there comes to the mind simply a thought, then a strong imagination, after that the feeling of pleasure, then an evil motion, then consent, and so by degrees the malignant enemy gains full possession, because he was not resisted at the beginning. 

The longer a man continues slack in resisting temptation, the weaker he daily becomes, and the stronger becomes his Adversary. 

6. Some experience sore temptations at the commencement of their spiritual life, and some at the end; whilst some seem to suffer from life-long temptations. 

Some, again, are but little tried according to the wisdom and justice of the appointment of GOD, Who considers every man’s state and deserts, and ordains all things for the salvation of His elect. 

7. Therefore, we ought not to despair when we are tempted, but pray more fervently to GOD, that He may deign to help us in all our tribulations. 

In the words of St. Paul, GOD has promised that He “will with the temptation also make a way to escape, that ye may be able to bear it.” 

Let us, therefore, humble our souls under the hand of GOD in every temptation and trial, for He will save and exalt those who are lowly in heart. 

8. By temptations and trials a man’s advancement is tested, and thereby his reward is increased, and his virtues are revealed to the edification of others. 

It is no great thing for a man to be devout and fervent when he has nothing to try him; but if in the time of adversity he bears up patiently, then there is hope that he has made considerable progress in religion. 

Some are preserved from great temptations, and are often overcome by those which daily occur; so that, being thus humbled, they may never presume upon themselves in great matters, who in small things find themselves weak. 

Chapter 14 – Of AVOIDING RASH JUDGMENT

1. Turn your eyes upon yourself, and avoid passing judgment upon other men’s doings. 

In judging others a man labours to no purpose, very often errs, and easily falls into sin. But to judge and examine himself is always a labour full of profit. 

Our judgment is often regulated by our liking, for a right judgment is often corrupted through some private affection. 

If in all we did we had a pure intention for the glory of GOD, we should not be so easily disturbed by the opposition of our feelings. 

2. But often something lurks within, or also occurs from without, and in either case we are drawn aside. 

Many secretly seek their own interest or plea – sure in what they do, and are not aware of it. 

They seem, also, to enjoy peace as long as things turn out according to their own will; but if they are thwarted, they are quickly disturbed and depressed. 

From a diversity of tastes and opinions, it is by no means a rare occurrence for dissension to arise between friends and fellow-citizens, and between religious and devout persons. 

3. An old habit is with difficulty given up, and no one is willingly led away from his own views. 

If you rely more on your own reason and efforts than upon the subduing power of Jesus Christ, you will but slowly if ever become an enlightened man; for GOD wills that we should be perfectly subjected to Him, and that all our reason should be outvied by the ardour of our love. 

Chapter 15 – Of WORKS DONE from CHARITY

1. We must never do evil for the sake of any thing, nor for the love of any person. 

But it may happen, that a good work for the benefit of one who stands in need should be left undone, or that a better should be substituted for it; for then a good work is not lost, but a better put in its place. 

Without charity the outward work brings no profit to the doer; but whatever is done out of charity be it ever so small and contemptible becomes fruitful, inasmuch as GOD takes more account of the dispositions of the doer than of the amount of his work. 

2. He does much who loves much. 

He does much who does what he has to do well. 

He does well who serves the common good rather than his own will. 

Many actions which are really carnal seem to spring from charity; for natural inclination, selfwill, self-interest, or self-pleasing will seldom be absent. 

3. He who has genuine and perfect charity, in nothing seeks himself, but desires GOD to be glorified in all things. 

Also he envies no one, for he does not want to keep any joy for himself alone; neither does he wish to rejoice in himself, but above all good things to find his blessedness in GOD. 

He attributes nothing that is good to man, but refers all things to GOD, from Whom all things proceed; in Whom, as in their end, all the Saints find their fruition and repose. 

Chapter 16 – Of BEARING with the DEFECTS of OTHERS

1. Whatever a man cannot amend either in himself or in others he ought to bear patiently, until GOD orders things otherwise. 

Consider that it may be advantageous that it should be so, for your trial and growth in patience, without which our merits are of little worth. 

You ought, however, when you labour under such difficulties, to pray that GOD would vouchsafe to help you to bear them meekly. 

2. If any one, after having been admonished once or twice, does not yield, do not contend with him.

Instead, commit all to GOD, that His Will may be done, and that He may be honoured by all His servants; for He knows well how to turn evil into good. 

Strive to be patient in bearing the defects of others and their manifold infirmities; because you yourself have many also, and they have to put up with them. 

If you are not yourself such as you would wish to be, how can you expect to find another according to your liking? 

We would have others perfect, yet nevertheless we do not amend our own faults. 

3. We would see others severely corrected, yet we do not wish to be corrected ourselves. 

The great license given to others displeases us, yet we do not like to be denied anything ourselves. 

We like others to be bound by strict rules, but we ourselves will in nowise endure restraint. 

Thus it is evident, then, how rarely we weigh our neighbour in the same balance in which we weigh ourselves. 

If all were perfect, what then should we have to suffer from others for the sake of GOD? 

4. But now GOD has so ordained it, that we should learn to bear one another’s burdens. 

There is no one who has not some defect, no one without some burden, no one independent of others, no one wise enough of himself; but we ought to bear with one another, comfort one another, help, instruct, and advise one another.The degree of virtue any one possesses is best manifested in times of adversity. Trials do not cause human frailty, but they serve to display what a man really is. 

Chapter 17 – Of a LIFE apart from the WORLD

1. You must learn to subdue self in many ways, if you would live in peace and concord with others. 

It is no small thing to live in a religious community, or to be in close contact with many persons, and yet to converse without offence, and continue faithful even unto death. 

Blessed is he who has thus lived holily and died happily. 

If you wish, as you should, to stand firm and to progress in your spiritual life, regard yourself as an exile and stranger upon earth. 

Men must become “ fools for Christ’s sake,” if they would lead a religious life. 

2. It was wisely said, “The tonsure does not make the monk,” but a change of conduct, and a complete mortification of the passions, make a truly religious man. 

He who does not seek in everything simply and purely the glory of GOD, and the salvation of his own soul, will find nothing but trouble and sorrow. 

He also is not able to remain long in peace, who does not endeavour to take the lowest place and to be subject to all. 

3. Remember that you are here to serve, not to rule; that you are called to suffer and work, not to waste your time nor to gossip. 

Here, therefore, men are tried as gold in the furnace. 

Here no one can abide, unless he is ready to humble himself with all his heart for the love of GOD. 

Chapter 18 – Of the EXAMPLES of the HOLY FATHERS

1. Behold the bright examples of the holy Fathers, in whom true perfection beamed, and you will then see that all we do is little or nothing. 

Alas, what is our life when it is compared with theirs! 

The Saints and friends of Christ served their Lord in hunger and thirst, in cold and nakedness, in toil and weariness, in watchings and fastings, in prayers and holy meditations, in many persecutions and reproaches. 

2. Oh, how many and how great were the tribulations through which Apostles, Martyrs, Confessors, Virgins, and all the rest, passed, who have willed to follow the footsteps of Christ! 

For they hated their lives in this world that they might keep them unto life eternal. Oh, how strict and self-denying a life was that which the Holy Fathers led in the desert! –How long and grievous were the temptations they endured! –How often were they assaulted by the Enemy!  –What frequent and earnest prayers did they offer up to GOD! –What rigid fasts they kept! –What great zeal and fervour they had for their spiritual progress! –What a brave war they carried on for the subdual of their vices ! – What a pure and single eye they had to the glory of GOD! 

By day they worked, and by night they had time for long prayer; although, in the midst of their labours, they were far from letting go the spirit of prayer. 

3. They passed all their time usefully; every hour seemed too short to spend with GOD. 

And through the great sweetness they enjoyed in prayer, sometimes they even forgot their bodily necessities. 

They renounced all riches, dignities, honours, friends, and relations. They desired to possess nothing of this world. 

Scarcely did they allow themselves the necessaries of life, and they grieved that they were at all under the necessity of ministering to the body. 

They were poor, therefore, in earthly things, but rich indeed in grace and virtues. 

They were outwardly in want, but within they were replenished with grace and Divine consolation. 

4. They were strangers to the world, but very near and intimate friends of GOD. 

In their own eyes they seemed to be as nothing, and by the world they were despised, but in the eyes of GOD they were precious and beloved.

In true humility they stood firm, in simple obedience they lived, in charity and patience they walked; and, therefore, daily they progressed, and obtained great favour with GOD. 

They were given for an example to all who are religious, and ought to have more power to provoke us to advance than many who are lukewarm have to influence us to relax.

5. Oh, how great was the fervour of all religious persons when Communities were first instituted! 

How great their devotion in prayer! 

How great their longing for virtue! how vigorous their discipline! 

How reverence and obedience to those set over them were in high repute! 

Their footprints still remaining testify that they were indeed holy and perfect men, who, by so valiant a struggle, trampled under foot the world. Now he is reckoned to be great, who just escapes open sin or bears patiently his lot in life.

6. O lukewarmness and negligence concerning our state! that we so soon fall away from our first fervour, and grow weary of life through slothfulness and tepidity. 

Would that the desire of spiritual growth was not wholly dormant in you who have had such opportunities of witnessing the lives of devout persons! 

Chapter 19 – On RELIGIOUS EXERCISES 

1. The life of a good religious person ought to be enriched with all virtues, so that his inner life might accord with his outward profession. 

Indeed his inner life ought to be in advance of his outer; for GOD beholds the heart, and before all others we are bound to reverence Him wherever we may be, and like the angels to keep ourselves pure in His sight. 

We ought every day to renew our resolutions, and to kindle our fervour, as though it were the very beginning of our conversion, and to say “Assist me, O GOD, in this my good purpose, and in Thy Holy Service, and grant that this day I may begin perfectly, for that which I have hitherto been able to carry out is as nothing.”

2. Our success depends upon the strength of our purpose; and, if we would make much progress we must use much diligence. 

But, if one often fails after making a strong resolution, how will it fare with those who seldom make any good purpose, or who purpose without firmness? 

But in various ways it comes to pass that we abandon our good purposes, and a slight omission in our devotions hardly ever happens without some loss to our souls. 

The purposes of just men depend for their fulfilment rather upon the grace of GOD than upon their own wisdom; and, in whatever they take in hand, they always trust in His help. 

For man proposes, but GOD disposes; for man’s way is not in himself. 

3. If from a call of duty, or for the benefit of another person, sometimes one of our regular devotions is omitted, it may be easily afterwards recovered again. 

But if, through distaste or negligence, it is readily given up, such conduct is sinful, and will be found to be hurtful to ourselves. 

Strive as much as ever we can, we shall still be sure to fall short in many things. 

Yet, always let us have something definite after which we are aiming; and let our resolves turn upon those things which we feel most of all hinder us. 

We must examine and set in order both our outer and our inner life, because both are of importance to our spiritual advancement. 

4. If you cannot continuously preserve recollection, at all events do so sometimes, and at least once a day; for instance in the morning, or at evening. 

In the morning make your resolution; in the evening examine yourself your thoughts, words, and actions during the day, for in these, perhaps, you will find that you have oftentimes offended GOD and your neighbour. 

Gird yourself like a man against the wicked devices of the Devil; curb your appetite, and you will more easily restrain the lusts of the flesh. 

At no time be entirely idle, but either be reading, or writing, or praying, or meditating, or doing something for the common good. 

Yet bodily mortification must be undertaken with discretion, and not equally by all. 

5. Practices which are not general ought not to be paraded before others, for things which are singular are more safely carried out in secret. 

You must, however, be careful not to neglect things which are performed by all, whilst you are eager for those which are only prescribed by yourself. 

But having faithfully and fully performed the former, which are binding on you; if time remains, you may employ yourself in devotions according to your taste.

All cannot have the same plan of prayer, but one kind of devotion is suitable to one, another to another. Again, different devotions please us according to the different seasons; some delight the soul on Festivals, others on ordinary days; some we need in times of temptation, others in times of peace and quietness. 

Some subjects we like to dwell upon when we are sad, others when we are rejoicing in the Lord. 

6. About the time of the great Festivals we ought to renew our good practices of devotion, and ask more fervently for the prayers of the Saints. 

From Festival to Festival we ought to make our resolve, as though we were then about to leave the world, and to pass at once to the Eternal Festival. 

Therefore we should carefully prepare ourselves at such holy times, and pass them more devoutly, and keep more strictly all our observances, as though shortly we were about to receive the reward of our labours from GOD.

7. And if our departure should be delayed, let us think that we are not yet well enough prepared.

And that we are unworthy as yet of so great glory as that which shall be revealed in us at the foreordained time; and let us strive to become better prepared for death. 

“Blessed is that servant,” saith St. Luke, “ whom the Lord when He cometh shall find watching. Verily, I say unto you, He will make him ruler over all He hath.” 

Chapter 20 – On the LOVE of SOLITUDE and SILENCE

1. Seek a convenient time to devote to yourself, and meditate often on the benefits which GOD has bestowed on you. 

Leave curious matters, and read such subjects as are calculated to produce compunction more than occupation of mind. 

If you withdraw yourself from superfluous conversations and inquisitive restlessness, as also from hearkening to news and rumours, you will find that you have sufficient and fitting time for making good meditations. 

The greatest Saints whenever they were able to do so shunned human companionship, and preferred to live in secret with GOD. 

2. “Whenever I have associated with men,” said one, “ I returned from them less a man than I was before.” 

We have often experienced the truth of these words, when we have had a long conversation. 

It is easier to be silent altogether than to speak with moderation. 

It is easier to remain at home than to keep well on one’s guard in society. 

He, therefore, who aims at attaining to a more interior and spiritual life, must, with Jesus, depart from the crowd. 

No one can with safety appear in public, unless he himself feels that he would willingly remain in retirement. 

  No one can with safety speak who would not rather be silent. 

No one can with safety command who has not already learnt to obey. 

No one can with safety rejoice, unless he has the testimony of a good conscience. 

3. Yet, whatever feeling of security the Saints possessed, it was accompanied with a great fear of GOD. 

Nor could they be less anxious about themselves and humble, because they were conspicuous for their great virtues and grace. 

But the security of the wicked arises from pride and presumption, and at the end is converted into despair. 

Never promise yourself security in this life, although you may be a good religious person or a devout hermit. 

4. Oftentimes those who stand high in men’s estimation are the more in danger on account of their too great self-confidence. 

Therefore, for many it is better that they should not altogether be free from temptations, but be frequently assaulted, lest they should seem too secure, and perhaps be puffed up with pride; and, it may be, give themselves too much license as to worldly comforts. 

Oh, how good a conscience would he preserve who never sought after fleeting joys, and who never entangled himself with the things of this world! 

Oh, what great peace and repose would he possess, who would banish every vain anxiety, and think only upon profitable and Divine subjects, and place his whole trust in GOD. 

5. No one is worthy of heavenly consolation, who has not sought diligently to deepen in himself the grace of compunction. 

If you want to feel compunction, enter into your closet, and shut out the tumult of the world, as it is written, “Commune with your own heart, and in your chamber, and be still.” 

You will find in your chamber what outdoors you too often lose. 

If you keep up the habit of retiring for prayer, you will find it sweet; but if it is irregularly done a distaste for it will be the result.

If in the commencement of your spiritual life you form the habit of retirement well, and keep it, afterwards it will become to you a dear friend and a most refreshing solace. 

6. In silence and quiet the devout soul advances, and learns the hidden things of Scripture. 

There the soul finds floods of tears, wherewith it nightly washes and cleanses itself, that it may become the more familiar with its Maker, the more remote from all the turmoil of the world its time is passed. 

He, therefore, who withdraws himself from acquaintances and friends, to him will GOD with His holy angels draw near.

It is better to lead a hidden life, and to look well to the care of one’s own soul, than to work miracles and neglect one’s self. 

It is praiseworthy in a man who has given himself to a Religious life, seldom to appear in public, to avoid being seen, and not to wish to see others. 

7. Why do you wish to see that which it is not lawful for you to have? 

“The world passeth away, and the lust thereof.”

The desires of sense lead us to roam abroad; but when the hour has passed, what do you bring back with you but a burdened conscience and a distracted mind? 

A joyful departure often leads to a sad return, and a late and merry evening makes a sad morning. So every carnal delight insinuates itself, but in the end it bites and destroys. 

8. What do you see elsewhere, which you may not see here? 

Behold the heaven and the earth, and all the elements: for of these all things are made. 

What can you see anywhere which can last long under the sun?

Perhaps you think that you will become satisfied, but you will never attain to that state. 

If you saw the world and all that is in it in one view, what would it be but an empty vision? 

Lift up your eyes to GOD on high, and pray Him to forgive your sins and negligences. 

Leave vanities to the vain, but give your attention to those things which GOD has commanded you. 

Close your door upon you, and call to you Jesus, your Beloved. Abide with Him in your closet, for you will not find such peace elsewhere. 

If you had not gone forth, nor listened to idle reports, you would the better have continued to enjoy the blessing of peace. But in that you sometimes take pleasure in hearing news, it must follow that you will suffer perturbation of mind. 

Chapter 21 – Of COMPUNCTION of HEART 

1. If you wish to make spiritual progress, keep yourself in the fear of GOD, and do not allow yourself too much liberty. 

Let your senses be all under control, and do not give yourself up to foolish mirth. 

Give yourself to compunction of heart, and you shall find devotion; compunction leads the way to many blessings, which dissipation has the effect of quickly driving away. 

It is wonderful that a man can ever be perfectly joyful in this life, when he considers and ponders upon his state of exile, and the many dangers to which his soul is exposed. 

2. Through levity of mind, and thoughtlessness as to our defects, we become insensible to the sorrows of our soul, and so often vainly laugh when we really ought to weep. 

There is no true liberty or real joy but in the fear of GOD with a good conscience. 

Happy is the man who can put away every distraction that hinders him, and can gather himself up again for communion with GOD in the spirit of compunction.

Happy is the man who renounces everything which may bring a stain or burden upon his conscience. 

Strive manfully; habit is overcome by counter-habit. 

If you are wise enough to leave other men to themselves, they will be sure to leave you alone to transact your own business. 

3. Do not busy yourself in others’ concerns, nor entangle yourself in the affairs of the great. 

Keep your eye always upon yourself in the first place, and especially admonish yourself in preference to admonishing all your friends. 

If you have not the favour of men, do not on that account be disheartened; but let it be a matter of grave concern to you, that you are not living so well and circumspectly as it becomes a servant of GOD and a devout religious person to live.

It is often better and safer for a man not to have many comforts in this life, especially bodily comforts. 

The reason we have not Divine consolations, or but seldom find delight in prayer, is because we do not seek compunction of heart, and do not renounce all vain and outward sources of consolation. 

4. Consider yourself unworthy of Divine consolation, and rather deserving to have much tribulation. 

When a man has perfect compunction, the whole world becomes burdensome and bitter to him. 

A good man finds sufficient cause for sorrow and for tears; for whether he regards himself, or thinks of his neighbour, he knows that no one lives here without tribulation; and the more strictly he examines himself, the greater ground for sorrow he discovers. The subjects for just sorrow and compunction of heart are our sins and evil inclinations, in which we lie so entangled as to be rarely able to contemplate heavenly things. 

5. If you were more often to think upon your death than upon the length of your life, no doubt you would more earnestly try to amend. 

If you were to weigh well in your mind the thought of Hell the future torments of body or of soul, I believe you would willingly undergo sorrow and labour in this world, and not shrink back with fear from any austerity. 

But because these things do not touch our hearts, and we still love the pleasures of this life, therefore it is we continue to be cold and very slothful in matters of religion. 

It is often from lack of spirit that our miserable body is so quickly ready to complain. 

Pray, therefore, humbly to the Lord, that He may give you the spirit of compunction; and say with the Prophet, “Feed me, O Lord, with the bread of tears, and give me plenteousness of tears to drink.”

It is often from lack of spirit that our miserable body is so quickly ready to complain.

Chapter 22 – Of the STATE of HUMAN MISERY

1. You are miserable wherever you are, and whatever way you turn yourself, unless you turn to God.

Why do you disturb yourself when things do not fall out according to your own wish and desire ?

Who is there that has everything according to his own will? – neither I, nor you, nor any living man.

There is no one in the world without some trouble or distress, though he be king or pontiff. 

Who is it who is best off? He indeed who is able to suffer something for God.

2. Many weak-minded and foolish people say, “Look how happy that man is! how rich and great he is! how powerful and exalted!”

But raise your eyes to heavenly riches, and you will see that all these temporal things are nothing, and are very uncertain and often burdensome,

for they are never possessed without anxiety and fear.

A man’s happiness does not consist in abundance of temporal goods, but a moderate supply is sufficient for him. Indeed, it is a misery to live on the earth.

The more spiritual a man becomes, the more bitter is this present life to him, because he sees and understands more clearly the corruption of human nature.

For to have to eat and drink, to watch and sleep, to rest and labour, and to be subject to the other necessities of nature, is indeed a great misery and affliction to a devout man, who would fain be released and freed from all sin.

3. For the inward man is much weighed down by the necessities of the body in this life. 

Wherefore the Prophet devoutly prays that he may be delivered from them, saying O Lord “bring thou me out of my distresses.”

But woe unto those who do not know their own misery; and a greater woe to those who love this miserable and corruptible life!

For there are some who to such an extent cling to it, that although by toil or begging they can only just get the necessaries of life could they always live here below, they would care nothing for the Kingdom of God.

4. O how foolish and faithless in heart are those, who are so immersed in earthly things, that they have no relish but for that which is carnal.

But these miserable men will find out in the end to their great grief, how worthless and good for nothing was that upon which they had set their affections.

But the Saints of God and the devout friends of Christ did not care for the things which pleased the flesh, nor for the things which glittered but for a while; for, with all the hope and eagerness they possessed, they panted after eternal joys.

Their whole desire was borne upward towards that which abides and is invisible; lest, by the love of that which is visible, they should be drawn down to things below.

5. Be careful, brother, not to lose the hope of making progress in the spiritual life, for you have still time and opportunity.

Why do you wish to put off your good purpose? Arise, and begin at once, and say, “Now is the time for action, now is the time for effort, now is the fit time for amendment.”

When you are in trouble and affliction, then will be the time for gaining the reward of patience. You must pass “through fire and water,” before you are brought out “into a wealthy place.’‘

Unless you do violence to yourself, you will not get the victory over your corrupt nature.

As long as we carry about this frail body with us, so long shall we be unable to be without sin, or to live without weariness and pain.

We would gladly be at rest from all misery; but because we have lost innocence through sin, we have also lost true blessedness.

Therefore we must have patience, and wait for the mercy of God, “until this tyranny be over – past” and mortality is “swallowed up of life.”

6. O how great is human frailty always prone to evil!

Today you confess your sins, and tomorrow you commit again the same faults you confessed.

Now you purpose to be on your guard, and in an hour’s time you act as if you had made no purpose at all.

We have reason then to humble ourselves, and never to think highly of ourselves; because we are so weak and unstable.

That, also, which with much labour and difficulty we have by grace acquired, can quickly be lost through negligence.

7. What, then, will become of us in the end, who are so little in earnest in the morning of life!

Woe to us, if we so wish to turn aside to rest, as if it were already peace and safety, when there is not yet to be seen a vestige of true holiness in our conversation!

It would be a good thing, if  – like young beginners – we could be taught anew the principles of a holy life; if, perchance, there might be hope of future amendment and of greater spiritual progress.

Chapter 23 – Of MEDITATION on DEATH

1. Very soon all will be over with you here; consider, then, your state before GOD.

Today man is, and tomorrow he is gone.

But when he is taken out of sight, he quickly passes also out of mind.

Oh, the dullness and hardness of the human heart, which thinks only on the present, and does not rather provide for the things which are to come!

In every thought and act you ought so to hold yourself, as if you were going to die this very day.

If you had a good conscience, you would not much fear death.

It would be more to the purpose to shun sin than to flee from death.

If you are not prepared today, how will you be tomorrow?

Tomorrow is an uncertain day, and how do you know that you will live till tomorrow?

2. What profit is it to us to live long, when we make such a poor use of our time?

Ah! a long life does not always bring with it amendment, but it often increases our guilt.

Would that we passed a single day in this world without fault!

Many reckon how many years it is since their conversion, yet often there is but small fruit of their amendment.

If it is fearful to die, perhaps to live long will be more dangerous.

Blessed is he who has always before his eyes the hour of death, and daily disposes himself for death.

If you have seen any one die, remember that you will pass through the same ordeal.

3. When it is morning, think that you may not see the evening ; and when it is evening do not venture to make certain of reaching another morning.

Always then be ready, and so live that death may not find you unprepared.

Many die suddenly and unexpectedly – “For the Son of Man cometh at an hour when ye think not.”

When that last hour shall have come, you will begin to feel very differently about all your past life, and to grieve greatly at your negligence and remissness.

4. O how happy and wise is he who now endeavours to become in life such as he would wish to be found at the hour of death.

Perfect contempt of the world, fervent desire of advancing in virtues, love of discipline, labour of penitence, readiness of obedience, denial of self, and endurance of any adversity for the love of Christ, will produce in us great confidence that we shall die happily.

When you are well you are able to do many good works, but I do not know what you can do when you are ill.

Few are made better and reformed by sickness; so those who are always moving from place to place seldom become holy.

5. Do not rely on friends and neighbours, nor put off the work of salvation to the future, for men will forget you sooner than you think.

It is better now seasonably to provide for the future, and to lay up in store a good foundation for the time to come, than to trust to the assistance of others.

If you are not solicitous about yourself now, who will be solicitous about you hereafter?

The present time is very precious; “now is the day of salvation,” “now is the accepted time.”

But, alas! that you should spend it so fruitlessly, when in it you might be gaining the treasure of everlasting life!

The time will come when you will desire one day or one hour in which to amend, and I know not whether it will be granted you.

6. Oh, dearest friend, from what peril may you deliver yourself, from what terror may you rescue yourself, by having at all times a due fear and anticipation of death!

Strive now so to live, that you may be able in the hour of death to rejoice rather than to fear.

Learn now to die to the world, that you may then begin to live with Christ.

Learn now to despise all things, that then you may be able to pass without regret to Christ.

Now keep under your body by mortification, that you may then have a full assurance.

7. Ah! fool, why do you imagine that you are going to live a long time, when you are not certain of a single day?

How many have been deceived in this respect, and unexpectedly snatched away!

How often have you heard such accounts as these – such an one was slain; of another, that he was drowned, or had died from a fall; of another, that he died whilst at table, or at play!

One by fire, another by sword, a third by pestilence or violence comes to his end. Thus death is the end of all, and man’s life passes away quickly like a shadow.

8. Who will remember you after you are dead, and who will pray for you?

Do, do now, dearest friend, whatever you can for yourself; because you do not know when you will die, nor what will happen to you afterwards.

Whilst you have time, amass for yourself incorruptible riches.

Think on nothing but on your salvation.

Care only for the things of GOD.

Make now to yourself friends, by venerating the Saints and by copying their actions, that when you fail in this life, they may receive you into everlasting habitations.

9. Keep yourself as a stranger and pilgrim upon the earth, as one to whom the affairs of the world are no concern.

Keep your heart free, and lifted up to GOD, for here you have “no continuing city.”

Direct thither day by day your sighs, your prayers, your tears, that your spirit after death may be worthy to pass with joy into the presence of the Lord. Amen.

Chapter 24 – On JUDGMENT, and the PUNISHMENT of SINNERS

1. In all things look to the end, and remember that you will have to stand before a strict Judge.

Nothing is hidden from GOD, Who is not to be bribed by gifts, and Who will admit no excuses, but will judge according to that which is right.

O most miserable and foolish one! what will you – who sometimes are afraid of the face of mere man when he is angry – then be able to answer unto GOD, Who knows all your evildoings?

Why do you not make some provision for yourself against that Day of Judgment? Then no one can be excused or defended by another, but each one will bear his own burden, and it will be as much as he can do.

Now your labour is fruitful, your crying acceptable; now your groanings may be heard, and your sorrow atone for the past and have a cleansing effect.

2. The patient man has a great and salutary purgation, if, when injured, he grieves more for the malice of the other than for his own suffering; if he willingly prays for his enemies, and from his heart forgives their offences. 

If he is not slow to seek the pardon of those he might have offended; if he is sooner moved to compassion than to wrath; if he frequently does violence to himself, in order to bring the flesh into entire subjection to the spirit.

It is better now to purge out our sins, and to cut off our vices, than to reserve them to be purged hereafter.

Truly we practise deception upon ourselves through the inordinate love which we have for the flesh.

3. What else will that fire devour, unless it be your sins?

The more you spare yourself now, and gratify the flesh, the more severe will be the wrath you are treasuring up for yourself, for you are adding fuel to the fire.

In the things in which a man has sinned, in those will he be the more grievously punished.

There the slothful will be urged on with burning goads, and the glutton will be tormented with great hunger and thirst.

There the luxurious and the lovers of pleasures shall have showered upon them flaming pitch and stinking brimstone; and the envious, like mad dogs, shall howl from remorse.

4. There is no vice which shall not have its corresponding torment.

There the proud shall be filled with every kind of confusion, and the covetous shall be pinched with most wretched penury.

One hour of punishment there will be more bitter than a hundred years of the heaviest penance here!

There will be no cessation there, no interval of consolation to the damned.

Here occasionally there is rest from our labours, and the enjoyment of the consolation of friends.

Be now anxious about yourself, and grieve for your sins, that in the Day of Judgment you may with the Blessed be in safety.

5. Then will it be seen that he was wise in this world, who learnt for Christ to be considered a fool and to be despised. 

Then every tribulation, patiently borne, will bring us joy, “and all iniquity shall stop her mouth.”

Then shall every devout man rejoice, and the irreligious man shall mourn. 

Then shall the flesh which was afflicted triumph more than if it had always been pampered with luxuries. 

Then shall the shabby clothing become resplendent, and the fine garment be in the shade. 

Then shall the poor cottage be more commended than the gilded palace. 

Then shall persevering patience stand by us more than all the power of the world. 

Then simple obedience shall be exalted more than all worldly astuteness. 

6. Then shall a pure and simple conscience rejoice the heart more than all secular learning. 

Then shall the contempt of riches weigh more than all the treasures of worldlings. 

Then shall you receive more consolation from the prayers you earnestly said, than from having partaken of delicacies. 

Then shall you rejoice at having kept silence, more than from the remembrance of long conversations. 

Then shall works wrought by grace profit you more than many fair speeches. 

Then shall a strict life and severe repentance be of more avail than all earthly delights. Learn now to bear suffering a little, that you may be delivered from greater trials then. 

Try here first what you may be able to bear hereafter. 

If now you cannot bear so slight a suffering, how will you be able to bear eternal torments? 

If now a little suffering makes you to such an extent impatient, what then will Hell do? 

Remember, you can by no means have both joys the joy of the world now, and the joy of reigning with Christ hereafter. 

7. If hitherto you have always lived in honours and pleasures, what would it profit you if you were to die this very moment? 

All things, therefore, are vanity, except to love GOD, and to serve Him only. 

He who loves GOD with all his heart fears neither death, nor punishment, nor judgment, nor hell, because perfect love gives a safe access to GOD. 

But he who still takes pleasure in sin fears death and judgment, and no wonder that he should do so. 

Yet it is in a measure good, if love does not  yet recall you from evil, that at least fear of Hell should keep you from it. 

But he who lays aside the fear of GOD cannot long remain in a good way, but will very soon fall into the snares of the Devil. 

Chapter 25 – Of EARNEST AMENDMENT of OUR WHOLE LIFE 

1. Be watchful and diligent in the service of GOD, and often reflect upon the nature of your calling and your promise to renounce the world. 

Was it not that you might live unto GOD, and become a spiritual man? 

Therefore you should be eager to progress, for in a little while you will receive the reward of your labours. Then shall there be no more fear or sorrow in your borders. 

Now you will labour a little, and you shall find great rest yes, perpetual gladness. 

If you continue faithful and fervent in your work, GOD will doubtless be faithful and bountiful in rewarding you. 

You ought to preserve a good hope of attaining your crown, but it doth not behove you to feel secure, lest you should grow negligent or presumptuous. 

2. When some one in suspense who had often wavered between fear and hope on a certain occasion, being oppressed with grief, had prostrated himself in prayer before an altar, he said within himself “O that I could know that I should persevere to the end!” and immediately he heard a voice within him reply: “And if you knew it what would you do? Do now what you would do then, and you shall be quite secure.”

And being at once consoled and strengthened, he committed himself to the Divine Will, and his anxious disquietude ceased. He no longer wanted curiously to ask questions concerning his own future, but he rather sought to find out what was the acceptable and perfect will of GOD for the beginning and completing of every good work. 

3. “Trust in the Lord, and do good,” saith the prophet, “so shalt thou dwell in the land and be fed.”

There is one thing which keeps many back from spiritual progress and earnest amendment of life, and that is, a horror of the difficulty and labour of the conflict. 

Those mostly outstrip others in forming virtues, who strive to overcome those things which are most grievous and repugnant to themselves. 

For the more a man conquers himself, and is mortified in spirit, so much the more does he progress in holiness, and the more grace does he acquire. 

4. But all men have not equally much to overcome and mortify. 

Yet he that is diligent and zealous will make greater progress, though he has more passions to subdue, than another who is good-natured, but less eager in the pursuit of virtues. 

There are two things which greatly help forward our amendment, namely, to withdraw ourselves forcibly from that particular evil towards which we have a vicious tendency, and earnestly to pursue that particular good of which we stand mostly in need. You should make it a point to avoid and overcome in yourself those faults, which are most displeasing to you in others. 

5. You will everywhere gain some spiritual profit, if, whatever good examples you may see or hear of, you are stirred up to imitate. 

But if you see anything reprehensible, be careful not to copy it; and if you find that you have sometime committed the same fault, endeavour at once to correct yourself. 

As your eye observes others, so others in turn observe you. 

O how sweet and pleasant it is to see brethren earnest and devout, well-mannered and disciplined! 

And how sad and grievous it is to see others walking disorderly, and not fulfilling the duties of their calling! 

How mischievous it is to neglect the obligations of our state of life, and to turn our attention to things which are not our business! 

6. Remember the resolution you have made, and set always before your eyes the Image of the Crucified. 

You may well be ashamed, as you contemplate the Life of Jesus Christ, when you see how little you have endeavoured to make your own life like His, long as you have walked in GOD’s way. 

A religious person, who earnestly and devoutly gives himself to the contemplation of the most holy Life and Passion of our Lord, will find in it in abundance all that is profitable and needful for him;  nor will he require to seek out of Jesus for anything better. 

Oh, if Jesus Crucified could enter into our hearts, how quickly should we learn all that is necessary! 

7. An earnest religious person bears and takes all things well, which are enjoined upon him. 

A religious person who has become slothful and lukewarm has trouble upon trouble, and suffers anguish on every side; because he lacks consolation from within, and may not seek it from without. 

8. A religious person who ceases to live by discipline, exposes himself to some grave fall. 

He who looks out for the more lax and easy way, will always be in distress; because something or another will be sure to chafe him. 

How do so many other religious persons do, who live most strictly in retirement from the world, who rarely go out, who are withdrawn from external objects, who have very poor food, wear coarse clothing, do hard work, talk but little, keep long watches, rise early, spend much time in prayer, read often, and have always a strict guard over themselves? 

Consider how in ancient times the Carthusians, the Benedictines, the Cistercians, and other religious orders, used to rise every night in order to sing psalms to GOD. And therefore it would be shameful for you to be slothful, and never to take any pains in so holy a work, whilst so great a multitude of religious persons thus rejoice in GOD. 

9. Oh, that we had nothing else to do but to praise our Lord GOD with all our heart and voice! 

Oh, if you never required to eat, or drink, or sleep, but could always praise GOD and be occupied only in spiritual things, then you would be much more happy than you are now, when the necessities of the body demand your attention. 

Would that there were no such necessities, but only the spiritual refreshments of the soul, which, alas, we seldom enough taste. 

10. When a man comes to such a pitch of holiness as not to seek consolation from any created thing, then GOD begins to satisfy him entirely with His sweetness; and, after that, he is well contented to let things take their course.

  He will not be carried away with joy in prosperity, nor unduly depressed in adversity, but will put his whole trust and confidence in GOD, Who is his all in all; in reference to Whom nothing fails or dies, for “all live unto Him,”and unceasingly fulfil His Will. 

11. Always remember the end, and that time lost never returns. 

Without care and diligence you will never acquire virtues. If you begin to grow lukewarm, you begin to be in a bad way. 

But if you give yourself up to lead a fervent life, you will find great peace, and feel that your labour is lightened by the grace of GOD and by the love of virtue. 

An earnest and diligent man is prepared for all things. 

There is more toil in resisting our vices and passions than in hard manual labour. 

The man who does not avoid small defects, will by little and little fall into greater. 

You will always be glad in the evening, if you have spent the day profitably.

Watch over yourself, stir up yourself, caution yourself;  and, whatever may be the case with others, neglect not yourself. 

The more violence you do to yourself, the greater will be your growth in grace. 

Amen. 

Chapter 1 – Of the INNER LIFE 

1. The kingdom of GOD is within you,” saith the Lord. 

Turn you with your whole heart unto the Lord, and forsake this miserable world, and your soul shall find rest. 

Learn to despise outward things, and to give yourself to inward, and you shall feel the Kingdom of GOD arise within you. 

For the Kingdom of GOD is joy and peace in the Holy Ghost; and this is not given to the wicked. 

Christ will come to you and reveal to you His consolation, provided that you prepare for Him a worthy dwelling-place within you. 

All His glory and beauty are from within, and there He delights Himself. Many visits He makes to the inner man, and holds sweet colloquies with the soul, soothing it, filling it with peace, and admitting it to an exceedingly wonderful familiarity with Him. 

2. O faithful soul! prepare your heart for this Spouse, that He may deign to visit you and abide within you. 

For thus He says : “If any man love Me, he will keep My words, and We will come unto him, and will make Our abode with him.”

Give Christ, then, a place in your heart, and refuse admission to all others. 

When you possess Christ, you are rich, and have enough. 

He will provide for you, and be faithful in supplying all your wants, so that you need not trust in man. 

For men soon change, and quickly fail; but “Christ abideth for ever,”and will stand by us firmly even unto the end. 

3. There is no great reliance to be placed in a frail and mortal man, though he may be helpful and dear to us.

Neither should we be much grieved, if at times he should be against us and contradict us. 

Those who are with you today may be against you tomorrow, and the opposite may be the case, for men often change like the wind. 

Place your whole trust in the Lord, let Him alone be your fear and your love. He Himself will answer for you, and will do what is best for you. 

Here you have “no continuing city,” and wherever you are you are a stranger and a pilgrim; nor will you ever find rest, unless you are inwardly united to Christ. 

4. Why do you fasten your eyes upon surrounding objects, when this is not the place ot your rest?

In Heaven ought to be your dwelling-place, and all else should be regarded as only that through which we have to pass. 

All things pass away, and you pass away with them. 

See that you do not cleave to them, lest you be ensnared by them and lost.

  Let your thought be with the Most High, and your prayer without ceasing be directed to Christ. 

If you are unable to meditate upon high and celestial subjects, rest in the contemplation of the Passion of Christ, and dwell with delight in His Sacred Wounds. 

For if you fly devoutly to the wounds and glorious marks of Jesus, you will find great comfort in times of trouble, and will pay little account to the slights of men, and will easily bear all that slanderers may say against you. 

5. Christ was also in this world despised by men, and in His extreme necessity was forsaken both by friends and acquaintances, in the midst of reproaches. 

Christ willed to suffer and to be despised, and do you dare at all to complain? 

Christ had enemies and backbiters, and do you wish to have all men for friends and benefactors? 

How would patience gain its crown, if you had no adversity in your lot? 

If you want to suffer no contradiction, how can you be the companion of Christ? 

Suffer with Christ, and for Christ, if you wish to reign with Christ. 

6. If you had but once perfectly entered into the Heart of Jesus, and had tasted a little of His ardent love, then you would pay but little regard to your own convenience or inconvenience.

You would rather rejoice when you had some opportunity offered you of bearing reproach, because the love of Jesus makes a man despise himself. 

A lover of Jesus and of Truth a truly spiritual man, and one free from inordinate affections can freely turn himself to GOD, and can raise himself above himself in spirit, and rest in the enjoyment of GOD. 

7. He who estimates all things according to their true value, and not according to their name or reputation, is indeed a wise man, and taught of GOD rather than of man. 

He who knows what it is to live an inner life, and to count outward things of little importance, does not require special places, nor wait for set times to perform his devotions. 

A spiritual man quickly gathers himself up, and never allows himself to be absorbed in outward things. 

Outward occupation is no hindrance to him, nor the business which for the time may be necessary, but as things happen so he suits himself to them. 

He who is inwardly well-disposed and disciplined, does not care for the strange and wayward behaviour of men. 

A man is hindered and distracted, only when he draws things to himself. 

8. If you were right in yourself, and your spirit well cleansed from sin, everything would tend to your profit and advancement. 

Many things often displease you, and often disturb you;  because you are not perfectly dead to yourself, neither are you detached from all earthly things. 

Nothing to such an extent defiles and entangles the heart of man, as an impure attachment to creatures. 

If you deny yourself external consolation, you will be able to contemplate heavenly things, and will often experience inward exultation. 

Chapter 2 – Of HUMBLE SUBMISSION

1. Do not make it a matter of moment, who may be for you or against you;  but let it be your business and care, that GOD be with you in all you do. 

Keep a good conscience, and GOD will well defend you. 

The perversity of man cannot injure those whom GOD wills to befriend. 

If you can suffer and be silent, you will doubtless experience the help of the Lord. 

He knows the best time and manner of delivering you, and therefore you ought to resign yourself into His hands. 

It belongs to GOD to help us, and to rescue us from all confusion. 

The consciousness that others know our faults and reprove us, is often very helpful in preserving greater lowliness of spirit. 

2. When a man is humbled because of his faults, he easily pacifies others, and quickly contents those who are offended with him. 

GOD protects the humble and delivers him; He loves the humble and comforts him; He inclines His ear to the humble; He bestows great grace upon the humble, and after his humiliation He raises him to glory. 

He reveals His secrets to the humble, and sweetly attracts and calls him to Himself. 

A humble man, when he has to endure confusion of face, still remains fairly in peace; because he rests on GOD not on the world. 

You must not consider yourself to have made any advancement, unless you feel that you are inferior to every one else. 

Chapter 3 – Of a GOOD, PEACEFUL MAN

1. Be at peace, first, in yourself, and then you will be able to bring others into peace. 

A peaceful man does more good than a learned man.

A passionate man even turns good into evil, and readily believes evil. 

A good peaceful man turns everything to good. 

He who is truly in peace never suspects others. But he who is ill at ease and discontented, is disturbed by various suspicions; neither does he rest himself, nor let others rest. 

He often says what he ought not, and often omits to do what he ought. He busies himself about what others ought to do, and neglects his own duty. Let your zeal begin upon yourself, and then you may with justice extend it to your neighbours. 

2. You know well enough how to excuse and palliate your own faults, but you are not willing to accept excuses for others. 

It would be more just were you to accuse yourself, and excuse your brother. 

If you wish to be borne with yourself, bear with others. 

See what a distance you are as yet from that true charity and humility, which admit of indignation or anger with no one except with yourself. 

It is no great thing to live peacefully with the good and gentle; for this is naturally pleasing to all, and every one likes to be at peace, and prefers those who agree with them. 

But to be able to live in peace with those who are hard and obstinate, or who are undisciplined and contrary, is a great grace, and a highly praiseworthy and manly line of conduct. 

3. There are some who are at peace in themselves, and live at peace with others. 

And there are some who neither have peace in themselves, nor leave others in peace; these are a burden to others, and a greater burden still to themselves. 

And others, again, there are who live in peace, and endeavour to bring others into the same condition. 

And yet all our peace in this life is to consist in humbly bearing, not in escaping, the things we do not like. 

He who knows best how to suffer aright, will be the one to enjoy the greater measure of peace. Such a man has gained the victory over himself, and is master of the world, and friend of Christ, and heir of Heaven. 

Chapter 4 – Of a PURE MIND and SIMPLE INTENTION

1. By two wings a man is raised above the earth, namely, by Simplicity and Purity. 

Simplicity must be in the motive, purity in the affection; simplicity aims at GOD, purity embraces and tastes Him. 

No good action will hinder you, if you are inwardly free from all self-seeking.

  If you intend, and seek nothing else but to please GOD and benefit your neighbour, you will enjoy the feeling of inward liberty. 

If your heart were right, then every creature would be to you a mirror of life, and a book of holy teaching. 

There is no creature so small and contemptible, as not to set before us something of the Goodness of GOD. 

2. If you were inwardly good and pure, you would see all things without hindrance, and understand them well. 

A pure heart penetrates Heaven and Hell. 

Whatever a man’s inward state is, his judgment on external matters will accord with it. 

If there is .such a thing as joy in the world, certainly the man who is pure in heart possesses it. 

And if anywhere tribulation or distress are to be found, an evil conscience will experience it the most. 

As iron when it is put into the fire, loses its rust, and becomes quite white with heat; so a man, when he is thoroughly converted to GOD, divests himself of his sluggishness, and is transformed into a new man. 

3. When a man begins to grow cold, then he makes much of a little labour, and seeks outward consolation. 

But when he begins to overcome himself without reserve, and to walk manfully in the way of GOD, then he thinks lightly of the difficulties which before were accounted insurmountable. 

Chapter 5 – Of the CONSIDERATION of ONE'S SELF 

1. We cannot put much trust in ourselves, because we often stand in need of grace and wisdom. 

The light which is in us is but little, and we soon lose it by negligence. 

We oftentimes, too, forget how great our inward blindness is. 

We often do wrong; and, what is worse, excuse ourselves. 

Sometimes, also, we are actuated by passion, and think it zeal. 

We blame others for slight things, and overlook greater things in ourselves.

We are quickly enough sensitive about what we suffer from others, and dwell upon it, but what they have to bear from us, that we never think of. 

He who well and rightly considers his own doings, is not likely to judge hardly concerning another. 

2. A religious man puts the care of his own soul before all other concerns.

And he who diligently attends to himself, is easily silent about others. 

Never will you become spiritual and devout, unless you are silent concerning others, and keep a special watch over yourself. 

If you attend entirely to GOD and to yourself, external matters will but little affect you. 

Where are you when you are not with yourself? 

And when you have run over all things, what advantage is it if you have neglected yourself? 

If you would have peace, and true union with GOD, you must postpone all other considerations, and look only to your own spiritual life. 

3. You will then make great progress, if you keep yourself free from all temporal anxiety. 

You will fail greatly, if you set much value upon something temporal. 

Let nothing be high, nothing great, nothing pleasing, nothing acceptable to you, except GOD Himself, or what is of GOD. 

Regard the comfort which comes from the creature as altogether vain, whatever it may be. 

The soul that loves GOD, despises all things that are less than GOD. 

GOD Alone – the Eternal and Incomprehensible – Who fills all things is the solace of the soul, and the true joy of the heart. 

Chapter 6 – Of the JOY of a GOOD CONSCIENCE

1. A good man’s glory is the testimony of a good conscience. 

Keep a good conscience, and you will always be happy. 

A good conscience can bear very much, and is able to be very cheerful even in adversity. 

A bad conscience is always timid and uneasy. 

You will enjoy a sweet peace, if your heart does not condemn you. 

Never rejoice, unless you have done well. 

The wicked never feel true joy, neither do they experience inward peace;  for “there is no peace, saith the Lord, unto the wicked.”

And if they say – “We are in peace, no evil will come to us; and who shall dare to hurt us?” believe them not; for suddenly the wrath of GOD shall arise, and their deeds shall be brought to nought, and their thoughts shall perish. 

2. To glory in tribulation is no hard thing for him that loves, for thus to glory is to glory in the Cross of the Lord. 

Short is the glory which is given by and received from men. 

Sadness always follows the glory of the world. 

The glory of the good is in their consciences, and not in the mouth of man.

The joy of the righteous is of GOD, and in GOD, and they rejoice in the Truth. 

He who desires true and eternal glory, does not care for that which is temporal. 

He who seeks earthly glory, or does not from his heart despise it, shews clearly that he has but little love for Heavenly. 

He has great tranquility of heart, who cares neither for praises nor reproaches. 

3. He will be easily content and at rest, whose conscience is pure. 

You are not more holy, because you are praised; neither are you more vile, because you are blamed. 

For you are what you are, neither can you be made better by what others say than what GOD sees you to be. 

If you take good heed to what in yourself you are inwardly, you will not care what men may say about you. Man sees the face, but GOD sees the heart. 

Man considers the actions; GOD weighs the motives. 

To do well always and to think little of one’s self, is the mark of a lowly spirit. 

Not to wish for any consolation from any creature, is a mark of great purity and inward confidence. 

It is evident that the man who seeks no commendation from other men, has committed himself wholly to GOD. 

“For not he that commendeth himself is approved” saith blessed Paul “but whom the Lord commendeth.”

To walk inwardly with GOD, and to have the heart detached from earthly objects, is the state of a spiritual man. 

Chapter 7 – Of LOVING JESUS above ALL THINGS 

1. Blessed is the man who knows what it is to love Jesus, and to despise himself for Jesus’ sake. 

We must leave what we love for the Beloved; for Jesus desires to be loved alone above all things. 

The love of the creature is fallacious and fickle, the love of Jesus is faithful and enduring. 

He who clings to the creature shall fall with the fallible, he who embraces Jesus shall stand firm in Him for ever. 

Love Him, and keep Him for your friend, and He will stand by you when all other friends depart, and will not suffer you to perish at the: last. 

You must one day be severed from all, whether you will or not. 

2. Keep near to Jesus both in life and in death, and commit yourself to His faithful care, Who, when all others fail, is able alone to help you. 

Your Beloved is of such a nature, that He will not share your heart with another, but will have it all for Himself alone; and as a King will sit enthroned within it. 

If you could be quite detached from all created things, Jesus would willingly make His abode with you. 

Whatever, out of Jesus, you have reposed in man, you will find well-nigh lost.

  Trust not nor lean upon a reed shaken with the wind; for all flesh is as grass, and all the glory of it shall wither as the flower of the field. 

3. You will soon be deceived, if you regard only the outward appearance of man. 

For if you seek solace or gain from others, you will often experience loss. 

If you seek Jesus in all, you will surely find Jesus. But if you seek yourself, you will find yourself, and that to your own ruin. 

For a man is a greater enemy to himself than all the world, and than all his foes can ever be, if he does not seek Jesus. 

Chapter 8 – Of FAMILIAR FRIENDSHIP with JESUS 

1. When JESUS is present all is well, and nothing seems difficult; but when JESUS is absent, everything becomes hard. 

When JESUS does not speak to the soul, all other consolation is of no avail.

  But if JESUS speaks only one word, there is a feeling of great comfort. 

Did not Mary Magdalene instantly rise up from the place where she wept, when Martha said to her “The Master is come, and calleth for thee”? 

It is a happy hour, when JESUS calls you from tears to spiritual joy. 

How dry and hard you feel without JESUS! How foolish and empty, when you seek anything out of JESUS! Is not this a greater loss, than if you lost the whole world? 

2. What has the world to give you without JESUS? 

To be without JESUS is a grievous Hell, and to be with JESUS is a delightful Paradise. 

If JESUS is with you, no enemy can hurt you. He who finds JESUS, finds a good treasure, yes, good beyond all good. 

And he who loses JESUS, loses very much, ah! more than the whole world.

  He is very poor who lives without JESUS;  he is very rich, who has Him for his friend. 

3. It is a great art to know how to converse with JESUS, and to know how to detain Him in the soul is great wisdom. 

Be lowly and restful, and JESUS will be present with you. 

Be devout and quiet, and JESUS will remain with you. 

You may quickly drive JESUS away, and forfeit His grace, if you allow yourself to turn from Him to outward things. 

And if you drive Him away and lose Him, to whom then will you fly, and whom then will you seek for a friend? 

You cannot well live without a friend; and if JESUS is not your friend above all others, you will be very sad and desolate. 

Therefore you act foolishly, if you lean upon or rejoice in any other.

You ought to prefer to have the whole world against you, rather than to offend JESUS. Let JESUS be loved with a special love, beyond all who are dear to you. 

4. Let all be loved for JESUS, but let JESUS be loved for Himself. 

JESUS CHRIST alone is to be loved in preference to all, Who alone is found good and faithful above all friends. 

For His sake, and in Him, both friends and foes must be dear to us; and we must pray for them all, that they all may know and love Him. 

Do not desire to be to any one the sole object of praise or affection, for this is GOD’s prerogative, Who has no one like unto Himself. 

Never desire that any one in his heart should be taken up with the love of you, nor you with the love of any one; but let JESUS be in you, and in every good man. 

5. Be pure and inwardly at liberty, and without undue attachment to any creature. 

You must be stripped of all, and bring a pure heart to JESUS, if you would find rest, and see how sweet the Lord is. 

And indeed this you will never attain to, unless you are prevented and constrained by His grace, so that, having forsaken and left all, you alone may be united to GOD alone. 

For when the grace of GOD comes to a man, then he is able to do all things. And when it leaves him, then he becomes poor and weak, and seems reserved only for chastisement. 

At such times you must not be cast down nor give way to depression, but be conformed to the Will of GOD, and bear calmly whatever may come upon you for the glory of JESUS CHRIST;  for after winter comes the summer, after night the day, after the storm the quiet calm. 

Chapter 9 – Of the ABSENCE of ALL CONSOLATION 

1. It is no great thing to despise human consolation, when you possess Divine.

It is a great, a very great thing, to be able to bear the absence of both human and Divine consolation;  and for the love of GOD cheerfully to accept inward desolation, and never seek one’s self, nor reflect upon one’s deserts. 

What great matter is it, if you are bright and devout when grace visits you? The hour of grace is to all a joyful one. 

He rides with ease enough who is borne up by the grace of GOD. And what wonder if he feels no burden, who is carried by the Omnipotent One, and led by the Sovereign Guide? 

2. We like to have some consolation, and find it difficult to divest ourselves of self. 

Saint Lawrence with the Prelate overcame the world, for all that seemed to bring pleasure in the world he despised; and Sixtus – GOD’s High Priest – whom he exceedingly loved, he patiently suffered for the love of CHRIST even to be taken from him. Therefore he overcame the love of man by the love of the Creator, and chose rather to do GOD’s good pleasure than to enjoy human comfort. 

So you, too, learn to leave some relation or dear friend for the love of GOD.

  And do not think it hard, when you are deserted by some friend, since you know that we must all one day be separated from one another. 

3. A man must strive with himself much – and for a long time – before he can learn that he has fully overcome himself, and given his heart entirely to GOD. 

When a man leans upon himself, he easily sinks back into human consolations. 

But a true lover of CHRIST – and an earnest seeker after virtues – does not fall into those consolations, nor hunt for such sensible sweetnesses, but would rather undergo hard trials and endure toil for CHRIST’s sake. 

4. When, therefore, spiritual consolation is granted by GOD, receive it with thankfulness, and understand that it is from GOD’s free gift, and not from your own merit. 

Be not puffed up, nor overjoyed, nor vainly presumptuous, but rather be more humble on account of the gift, more cautious also and recollected in all your actions; since the hour of grace will pass away, and that of temptation will follow it. 

When consolation is taken away, do not at once despair, but with humility and patience wait for a return of the heavenly visitation; for GOD is able to give you the next time a fuller consolation. 

This is no new or strange experience to those who lead a spiritual life; for great Saints, and the Prophets of old, underwent oftentimes the same alternations.

5. Thus one says, when he was enjoying the presence of grace, “In my prosperity I said, I shall never be moved.”

But in the absence of grace, what he then experienced he afterwards describes thus, “Thou didst hide Thy face from me, and I was troubled.”

But then he by no means despairs, but more urgently prays to the Lord, and says, “I cried to Thee, O Lord, and unto the Lord I made supplication.”

At length, he relates the fruit of his prayer, and testifies that he had been heard, saying, “The Lord hath heard me, and hath had mercy upon me;  the Lord is become my Helper.”But in what manner? “Thou hast turned for me my mourning into dancing,” says he, “and girded me with gladness.”

And if it has thus come to pass with great Saints, we weak and poor creatures ought not to be cast down, if at one time we are in coldness and at another time in fervour;  for the Spirit comes and goes according to the good pleasure of His Will. Thus Job says “Thou visitest him early in the morning, and suddenly Thou provest him.”

6. Wherein then can I hope, or in what must I put my trust, save only in the great Mercy of GOD, and only in the hope of heavenly grace? 

For whether I have with me good men, devout brethren, or faithful friends; whether I have with me holy books, beautiful treatises, or sweet chants and hymns, all bring me but little help or satisfaction, when grace forsakes me and leaves me in my own poverty. 

At such a time no remedy is better than patience, and perfect self-surrender to the Will of GOD. 

7. Never have I found any religious person who has not sometimes suffered from this withdrawal of grace, or has not experienced a decrease of fervour.

No Saint was ever so profoundly rapt or illuminated, as never to have known temptation from first to last. 

For no one is worthy of the sublime contemplation of GOD, who for GOD has never endured tribulation. 

For it is usual for tribulation to go before consolation, and to be a sign of its approach. For heavenly consolation is promised to those who endure temptation “To him that overcometh,” says He, “I will give to eat of the tree of life.”

Divine consolation also is bestowed for the purpose of fortifying a man to bear adversity; and temptation follows to prevent spiritual pride. 

The Devil is not asleep, and the flesh is not yet dead; therefore do not cease to prepare yourself for the conflict, for on your right hand and on your left are adversaries who never rest. 

Chapter 10 – Of GRATITUDE for the GRACE of GOD 

1. Why seek rest, when you are born to labour? 

Dispose yourself for patience rather than comfort, for bearing the cross rather than for joy. 

What worldly man is there who would not be glad to receive comfort and spiritual joy, if he could always get it? for spiritual consolations exceed all the delights of the world and pleasures of the flesh. 

For all worldly delights are either infamous or Vain; but spiritual delights alone are sweet and honest, are the product of virtues, and infused by GOD into pure minds. 

But no one can always according to his own will enjoy these Divine consolations, because freedom from temptation does not long last. 

2. A false liberty of mind and great self-confidence are much opposed to these heavenly visitations. 

GOD does well in bestowing the grace of consolation, but man does ill by not at once giving all back with thanksgiving. 

And on this account the gifts of grace cannot flow into us; because we are ungrateful to the Giver, and do not cause them all to flow back to their original source. 

For grace is ever rightly his who gives or returns thanks; and from the proud shall be taken away that which is always given to the lowly. 

3. I do not desire such a consolation as would remove the spirit of compunction from me; nor do I wish for such a power of prayer as would lead me into pride. 

For not everything which is high is holy; nor everything that is sweet, good; nor every desire, pure; nor everything we love, dear to I wish for the grace, which will make me more humble, and give me holy fear, and a greater willingness to renounce myself. 

One who has experience both of the gift of devotion, and of the stroke which withdraws it, will not venture to attribute anything good to himself, but rather will confess that he is poor and naked. 

Give to GOD what is GOD’s, and attribute to yourself what is your own; that is, give to GOD thanks for His Grace, and perceive that you must ascribe to yourself only the fault, and the punishment which is due to the fault. 

4. Put yourself always in the lowest place, and the highest shall be given you; for the highest does not stand without the lowest. 

The highest saints before GOD are those who are least in their own eyes; and the more glorious they are, the more humble they become in themselves. 

They can in no way be puffed up, because, being full of truth and heavenly glory, they are not desirous of vain-glory, but are grounded and established in GOD. 

And those who, whatever good they have received, ascribe it to GOD, do not seek glory one of another, but seek that which comes from GOD alone; and they desire above all things that GOD should be glorified in Himself, and in all His Saints; and they ever act with this aim in view. 

5. Be, then, thankful for that which is least, and you shall be worthy of greater gifts. 

Let the least blessing be to you as a very great one, and a contemptible gift as one of special value. If the dignity of the Giver be considered, no gift will appear small or inconsiderable; for that cannot be small, which is given by the most High GOD. 

Yes, if He gives penalties and stripes, we ought to be grateful;  for whatever is permitted to come to us, is ordered by Him for our salvation. 

He who desires to retain the grace of GOD, should be grateful for the grace which GOD has given; should be patient when it is withdrawn; should pray that it may be restored; should be watchful and humble, lest it should be lost.

Chapter 11 – Of the SMALL NUMBER of LOVERS of the CROSS

1. JESUS has now many lovers of His Heavenly Kingdom, but few bearers of His Cross. 

He has many desirous of His consolation, but few of His tribulation. 

He finds plenty of companions of His table, but few of His abstinence. 

All wish to rejoice with CHRIST, but few wish to bear anything for His sake.

  Many follow JESUS as far as the breaking of bread, but few to the drinking of the cup of His Passion. 

Many reverence His miracles, but few follow the ignominy of His Cross. 

Many love JESUS as long as things go well with them. 

Many praise and bless Him as long as they receive certain consolations from Him. 

But if JESUS were to hide His face from them, or forsake them for a little while, then they would begin to murmur, or grow depressed. 

2. But those who love JESUS for the sake of JESUS, and not for some comfort of their own, love and bless him in every tribulation and anguish of heart, as well as in the highest consolation. 

And if He never gave them comfort at all, they would still praise Him, and even give Him thanks. 

3. O how powerful is the pure love of JESUS, when it is not mixed with any self-interest or self-love! 

Are not those to be called hirelings, who are always seeking consolation? 

Are not those manifestly lovers of themselves rather than of JESUS, who always keep in view their own advantage or gain? 

Where is he to be found, who is willing to render to GOD a disinterested service? 

4. Rarely is one found so spiritual as to be stripped of all things.

For where is the man to be found who is truly poor in spirit, and quite detached from all created things? “His value is (as of things brought) from afar, and from the ends of the earth.”

If a man should give all he is possessed of, it is as yet nothing. 

And if he should practise great penance, it is as yet little. 

And if he should attain to all knowledge, he is yet afar off. 

And if he has great virtue, and very ardent devotion, there is still much lacking to him. 

“One thing is needful,”and of the highest importance to him. 

What is it? It is, that, having forsaken all things, he should forsake himself too; that he should entirely divest himself of self, and deny himself without reserve. 

And when he has done all things which it was his duty to have done, let him think that he has done nothing. 

5. Let him not think that great, which might be esteemed great; but let him in truth pronounce himself an unprofitable servant.

For as the Truth says, “When you shall have done all things that are commanded you, say, We are unprofitable servants.”

Then may he be poor and naked in spirit, when he can say with the Prophet, “I am all alone and poor.”

Yet none richer, none more free, none more powerful than the man who knows how to forsake himself and all things, and to take the lowest place. 

Chapter 12 – Of the ROYAL WAY of the HOLY CROSS

1. This seems a hard saying to many – “Deny yourself, take up your cross, and follow JESUS.”

But it will be much harder to hear that last sentence, “Depart from Me, ye cursed, into everlasting fire.”

For those who now willingly hear the preaching of the Cross, and practise what they hear, shall not then be terrified by the sentence of eternal damnation. 

This sign of the Cross shall be in the heavens, when the Lord comes to Judgment. 

Then shall all the servants of the Cross, whose lives have been conformed to the image of the Crucified, approach CHRIST, their Judge, with great confidence. 

2. Why then are you afraid to take up the cross, when it will bring you to the Kingdom? 

In the Cross is salvation, in the Cross is life, in the Cross is protection from our enemies, in the Cross is infusion of celestial sweetness, in the Cross is strength of mind, in the Cross is joy of spirit, in the Cross the height of virtue, in the Cross the perfection of sanctity. 

There is no salvation for the soul, nor hope of eternal life, but in the Cross.

Take up, therefore, the cross, and follow JESUS, and you shall go into life everlasting. 

He has gone before you, bearing His Cross, and has died upon the Cross for you, that you might also bear your cross, and be ready to die upon the cross. 

Because, if you die with Him, you shall also live with Him;  and if you have fellowship with Him in suffering, you shall also have fellowship with Him in glory. 

3. Behold everything is in the Cross, and everything depends upon our dying on it.

There is no other way to life, and to true inward peace, save the way of the Holy Cross, and of daily mortification. 

Go where you will, seek what you will, and you will find no higher way above, nor safer below, than the way of the Holy Cross. 

Arrange and order all things according to your will and pleasure, and yet you will be certain to find something which you must suffer, either willingly or unwillingly, and so you shall find the cross always. 

For either you will feel pain in the body, or in the soul you will sustain tribulation of spirit. 

4. Sometimes you will be forsaken by GOD, sometimes tried by your neighbour;  and what is worse often be a trial to yourself. 

Neither can you be delivered nor eased by any remedy or solace, but you must suffer as long as GOD wills. 

For GOD wills that you should learn to bear tribulation without consolation, and that you should submit yourself entirely to Him, and become more humble on account of the trial. 

No one is so touched with a heartfelt sense of the Passion of CHRIST, as the man whose lot it has been to suffer like things. 

The cross, then, is always at hand, and everywhere awaits you. 

You cannot escape it, run where you will; for wherever you go, you take yourself with you, and you will always find yourself. 

Look above you, look below you, look without and within you, and everywhere you will find the cross; and it is necessary that you exercise patience everywhere, if you would preserve inward peace, and gain an everlasting crown. 

5. If gladly you carry the cross, it will bear you and bring you to the longed-for goal, where there shall be no more pain, although here that shall never be. 

If you bear it unwillingly, you will make it burdensome, and increase its pressure, yet notwithstanding you will have to bear it. If you cast away one cross, you will doubtless find another, and perhaps a heavier one. 

6. Do you believe that you can avoid that which no mortal ever could escape? What Saint was ever in the world without the cross and trial? 

For neither was our Lord JESUS CHRIST one hour without the sorrow of His Passion, as long as He lived. 

“CHRIST,” saith He, “must needs suffer, and rise again from the dead, and so enter into His Glory.” And how can you seek any other way than this royal one the way of the Holy Cross? 

7. The whole life of CHRIST was a cross and a martyrdom, and do you seek after rest and pleasure? 

You err, you err, if you seek anything else but to suffer tribulation;  because the whole of this mortal life is full of miseries, and signed on all sides with crosses. And the higher a person has advanced in the spiritual life, so much the heavier he will often feel his crosses become, for the pain of exile is intensified by love. 

8. Yet, however, this man in his manifold afflictions is not without some consolation, for he is relieved by the thought of the very great fruits which result to him from bearing his cross. 

For whilst he willingly submits himself to it, every burden of trial is turned into an assurance of Divine consolation. 

For as the flesh is brought low by tribulation, in the same degree the spirit is strengthened by inward consolation. 

And sometimes from an eager acceptance of trial and adversity on account of a desire to be conformed to the Cross of CHRIST, he derives so much strength, that he does not wish to be without sorrow and tribulation; since he has the conviction, that the more hard and grievous the things are he is capable of enduring for GOD’s sake, the more acceptable he becomes in the sight of GOD. 

It is not man’s strength, but the grace of CHRIST which can fortify, and act in, the frail flesh; so that the things which would be always naturally abhorred and shunned, should through fervour of spirit be sought after and loved. 

9. It is not in accordance with man’s nature to bear the cross, to love the cross, to chastise the body and bring it into subjection, to flee honours, gladly to bear reproach, to despise himself, to wish to be despised by others, to bear all adversities with losses, and to desire no worldly prosperity. 

If you look to yourself, you will find that none of these things you can do in your own strength. 

But if you trust in the Lord, strength from above shall be given you, and the world and the flesh shall be made subject to you. 

Neither shall you fear your enemy, the devil, if you are armed with faith, and signed with the Cross of CHRIST. 

10. Set yourself, then, as a faithful and good servant of CHRIST, to bear manfully the Cross of your Lord, Who out of His love was crucified for you. 

Prepare yourself to have many adversities, and much unpleasantness in this miserable life; for so it will be with you everywhere, and so you will be sure to find it, wherever you hide yourself. 

So it must be, and there is no remedy by way of escape from tribulation and sorrow, but only patient endurance.

Drink lovingly of the Lord’s cup, if you desire to be His friend, and to have part with Him. 

Leave comforts to GOD’s disposal;  He will do what is best in reference to them. 

But you set yourself to bear tribulations, and regard them as the greatest consolations;  for the sufferings of this present time are not worthy to deserve the glory which shall hereafter be revealed in us, even if one could bear them all. 

11. When you have arrived at such a point as to feel trial to be sweet to you, and to relish it for CHRIST’s sake, then think that it is well with you, for you have found a paradise upon earth. 

As long as suffering seems grievous to you, and you seek to avoid it, so long will it be ill with you, and the anxiety to escape tribulation will continually attend you.

12. If you set yourself to what you ought, namely, to suffer and to die, it will soon become better with you, and you shall find peace. 

Even if you should have been caught up to the third heaven with Paul, you would not on that account be secured from suffering any evil. 

“I,” said JESUS, “will shew him how great things he must suffer for My Name’s sake.”

Therefore to suffer awaits you, if you are pleased to love JESUS, and constantly to serve Him.

       13. Would that you were worthy to suffer something for the Name of JESUS! 

How great glory would be laid up for you! how great exultation to all the Saints of GOD! how great edification to your neighbour! 

For all recommend patience, although few wish to suffer. 

Rightly you ought to suffer a little for CHRIST, when many suffer heavier trials for the sake of the world. 

14. Know assuredly that you must lead a dying life; and the more any one dies to himself, so much the more does he begin to live unto GOD. 

No one is fit to comprehend heavenly things, unless he has shewn himself ready to bear adversities for CHRIST’s sake. 

Nothing is more acceptable to GOD, nothing more salutary for yourself in this world, than that you should cheerfully suffer for CHRIST. 

And if you have a choice in the matter, you ought to desire to suffer adversities for CHRIST, in preference to being refreshed with many consolations;  for by the former you would be made more like unto CHRIST, and would have a closer resemblance to all the Saints. 

For our merit and progress in our state of life are not reckoned by the number of our sweetnesses and consolations, but by patient endurance of many hardships and trials. 

15. If, indeed, there had been anything better and more profitable for the salvation of mankind than suffering, CHRIST would certainly have shewn it by word and example. 

For both the disciples who followed Him, and all who desire to follow Him, He openly exhorts to bear the cross, saying “If any man will come after Me, let him deny himself, and take up his cross, and follow Me.”

Therefore, when we have read through, and searched into all, let this be our final conclusion: “That through much tribulation we must enter into the Kingdom of GOD.”

Chapter 1 – Of CHRIST SPEAKING INWARDLY to the FAITHFUL SOUL

1. I will hear what the Lord GOD will speak in me. 

Blessed is the soul which hears within the Lord speaking, and receives from His mouth the Word of consolation. 

Blessed are the ears which catch the breathings of the Divine whisper, and pay no heed to the whispers of the world. 

Blessed indeed are the ears which listen not for the voice which sounds from without, but to the inner voice of truth. 

Blessed are the eyes which are closed to outward objects, but intent upon inward. 

Blessed are they who dive into things internal, and strive day by day through spiritual exercises to gain a deeper capacity for receiving heavenly secrets. 

Blessed are they who are glad to devote their time to GOD, and break away from all worldly hindrances. 

2. Consider these things, O my soul, and shut the doors of your senses, that you may be able to hear what the Lord GOD speaks within you. 

Thus your Beloved says – “I am your salvation, your peace, your life” – “keep yourself with Me, and you shall find peace.” 

Dismiss all transitory things, and seek things eternal. 

What are all temporal things but seductive, and what would be the good of all creatures, if you were forsaken by the Creator? 

Bid farewell then to all things, and become a well-pleasing and faithful servant of your Creator, so that you may be able to lay hold of true blessedness. 

Chapter 2 – The TRUTH SPEAKS INWARDLY WITHOUT the SOUND of WORDS

1. “Speak, Lord, for Thy servant hears.” 

“I am Thy servant: give me understanding that I may know Thy testimonies.” Incline my heart to the words of Thy mouth, let Thy speech drop as the dew. 

The children of Israel of old said to Moses, “Speak thou unto us, and we will hear: let not the Lord speak unto us, lest we die.”  

Not so, O Lord, not so, I pray you, but rather with Samuel, the prophet, I humbly and earnestly entreat, “Speak, Lord, for Thy servant hear.” 

Let not Moses speak to me, nor any of the prophets, but rather do Thou, O Lord GOD, Inspirer and Enlightener of all the prophets, speak unto me;  for Thou alone without them art able perfectly to instruct me, but they without Thee are of no avail, at all. 

2. They can indeed sound forth words, but cannot convey the spirit. 

They speak most beautifully, yet, if Thou art silent, their words do not reach the heart. 

They deliver the words, but Thou opens the understanding. 

They bring forth mysteries, but Thou unfolds the sense of what is signified. 

They proclaim precepts, but Thou helps us to keep them. They shew the way, but Thou strengthens us to walk in it. 

They act upon us only outwardly, but Thou teaches and enlightens the heart. 

They water the surface, but Thou vouchsafes the increase. 

They cry aloud with words, but Thou gives understanding to the hearers.

  Let not Moses, then, speak to me, but Thou O Lord, my GOD, Eternal Truth, lest, if I only hear with the outward ear, and am not inwardly enkindled, I die and become unfruitful; lest the Word, heard but not acted on, known but not loved, believed but not kept, be turned to my condemnation. 

Therefore “speak, Lord, for Thy servant hears” – for “Thou has the words of eternal life.” 

Speak to me, that it may be for some comfort to my soul, and for the amendment of my whole life, and also for Thy eternal praise and glory and honour.

Chapter 3 – That the WORDS of GOD ARE to BE HEARD with HUMILITY. and that MANY DO NOT PONDER THEM

1. My son, hear My words; My words are most sweet, surpassing all the knowledge of the philosophers and wise men of the world. 

My words are spirit and life, and are not to be weighed by man’s understanding. Neither are they to draw us to a vain complacency, but to be heard in silence, and to be received with all lowliness and with all affection. 

And I said, ‘Blessed is the man whom Thou chastens, O Lord, and teaches him out of Thy law: that Thou may give him rest from the days of adversity, and that he may not be desolate in the earth.’ 

2. I – saith the Lord – have taught the prophets from the beginning, and even now I do not cease to speak to all; but many have hardened their hearts, and are deaf to My voice.

Many would rather listen to the world than to GOD; and more readily follow the desires of the flesh than the Will of GOD. 

The world promises things temporal and small, and is served with great avidity: I promise things very great and eternal, and men render Me a heartless service. 

Who is there that serves and obeys Me in all things with the same care as that with which the world and human masters are served? 

‘Be ashamed, O Zidon, says the sea,’ and if you ask the cause, hear why: “For a small reward men run a long way; for eternal life, many will scarce once lift their foot from the ground.” 

That which is valueless is sought after, for one coin sometimes there is a disgraceful litigation; for a trifling thing and a slight promise men shrink not from fatigue day and night. 

3. But, alas! for a changeless good, for an inestimable reward, for the highest honour, and eternal glory, they soon grow weary even with a very little labour. 

Blush, therefore, O slothful and complaining servant, that those are found more ready to labour for death than you for life. 

They rejoice more in vanity than you do in the truth. 

Sometimes, indeed, they fail to realize their hopes; but My promise never fails, nor sends him empty away who trusts in Me. 

What I have promised, I will grant; what I have said, I will fulfil; if only a man abides in My love faithful to the end. 

I am the Rewarder of all who are good, and the Mighty Prover of all who are devout. 

4. Write My words on your heart, and meditate diligently upon them, for they will be found to be very needful in time of temptation. 

What you cannot understand when you read, you shall know in the day of visitation. 

In two ways I am in the habit of visiting My elect, namely, by temptation and by consolation; and daily I read to them two lessons, the one by rebuking their vices, the other by stimulating them to advance in virtues. 

He that hears My words and despises them, has One Who shall judge him at the Last Day! 

A PRAYER to IMPLORE the GRACE of DEVOTION

5. O Lord my GOD, Thou art my only good;  and who am I that I should dare to speak to Thee? 

I am Thy most poor servant, and a vile and contemptible worm, poorer and meaner than I am aware of or dare to express. 

Yet remember, O Lord, that I am nothing, and can do nothing, and possess nothing. 

Thou only art Good, Just, and Holy; Thou can do all things; Thou provides all things: Thou fittest all things, leaving only the sinner empty. 

Call to mind Thy mercies, O Lord, and fill my heart with Thy grace, Thou Who wiliest not that Thy works should be void. 

6. How can I bear this wretched life, unless Thy grace and Thy mercy sustain me? 

Hide not Thy face from me;  delay not to visit me;  withdraw not Thy consolation, lest my soul become as parched land before Thee? 

Teach me, O Lord, to do Thy Will. Teach me to walk humbly and worthily before Thee;  for Thou art my wisdom, Thou knows me as I am, Thou knew me before the world was, and before I was born into it. 

Chapter 4 – that WE OUGHT to WALK before GOD in TRUTH and LOWLINESS 

1. Son, walk before Me in truth, and ever seek Me with simplicity of heart. 

He who walks before Me in truth shall be preserved from evil assaults, and the truth shall deliver him from deceivers, and from the slanders of the wicked. 

If the truth shall have made you free, you shall be free indeed, and shall take no account of the vain sayings of men. 

O Lord, Thy word is true, may it ever be with me! 

May Thy truth teach me, may it guard me, and keep me safe unto the end; let it free me from all bad and inordinate affections, and then I shall walk before Thee in great liberty of heart. 

2. I will teach you (says the Truth) what is right and pleasing in My sight. 

Think over your sins with great regret and sorrow, and never allow any thought of self-esteem on account of good works. 

In truth you are a sinner; you are subject to and entangled with many passions. 

Of yourself you tend to nothingness, you quickly fall, you quickly are overcome, you quickly lose peace, and quickly vanish away. 

You have nothing then to boast yourself of, but have many grounds for counting yourself vile, for you are much weaker than you are capable of comprehending. 

3. Therefore do not esteem any thing great of all you do. 

Let nothing appear great, nothing precious and wonderful, nothing worthy of esteem, nothing high, nothing truly to be praised or desired, but that which is eternal. 

Let Eternal Truth please you above all things, and your own exceeding vileness above all things displease you. 

Fear nothing so much, find fault with and flee nothing so much, as your own vices and sins, which ought to be more displeasing to you than all worldly losses. Some do not walk in sincerity before Me, but through curiosity and conceit are allured by the wish to know secret things, and to understand the deep things of GOD, to the neglect of the knowledge of themselves, and of their own salvation. 

Such persons often fall into great temptations and sins, on account of their pride and curiosity, for I resist them. 

4. Fear the judgments of GOD, tremble at the wrath of the Almighty One. 

But do not discuss the works of the Most High, but examine your own iniquities, in how many ways you have offended, and how many good works you have neglected. The devotions of some consist only in their books, of others in their pictures, of others in outward signs and gestures. 

Some have Me on their lips, yet seldom in their hearts. 

There are others who, being enlightened in their understanding and purified in heart, ever pant after eternal things, are weary if earthly things are spoken of, and regret that they have to attend to the requirements of nature;  and these perceive what the Spirit of Truth speaks within them. 

For He teaches them to despise earthly things, and to love Heavenly things; to disregard the world, and continually, day and night, to desire Heaven. 

Chapter 5 – Of the WONDERFUL EFFECT of DIVINE LOVE

1. I bless Thee, Heavenly Father, Father of my Lord JESUS Christ, because Thou hast deigned to be mindful of me, poor as I am. 

O Father of mercies, and GOD of all comfort, I give thanks unto Thee, Who sometimes refreshes me with Thy consolation, me unworthy of any consolation. 

I bless Thee and glorify Thee evermore, with Thy Only-begotten Son, and the Holy Ghost, the Comforter, for ever and ever. 

Ah, Lord GOD, my Holy Lover, when Thou enters my heart, my whole inward being 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 my love as yet is weak, and my virtue imperfect, therefore I need to be strengthened and consoled by Thee. 

Therefore visit me more often, and instruct me by Thy holy discipline. 

Deliver me from evil passions, and heal my heart -of all undue affections, so that being inwardly healed and thoroughly purged from sin, I may be made fit to love, brave to suffer, firm to persevere. 

3. Love is a great thing, on all sides a great good; it alone can make the heavy burden light, and bears with evenness all inequalities. 

For it bears a burden without a sense of its weight, and makes every bitter thing sweet and pleasant. 

The noble love of JESUS urges us to undertake great things, and excites the desire to become more and more perfect. 

Love wishes to tend upwards, and not to be held back by things beneath.

  Love wills to be free, and detached from all worldly affection, that its inner sight may not be over-clouded; that it may not be entangled by any temporal interest, nor overthrown by any loss. 

Nothing is sweeter than love, nothing stronger, nothing higher, nothing broader, nothing more pleasant, nothing better either in Heaven or earth, because love is born of GOD; and rising above all created things, can find its rest in Him alone. 

4. One who loves, flies, runs, rejoices, and is free and unrestrained. 

Love gives all for all, and has all in all, for it rests in Him Who is Sovereign and above all, and from Whom every good flows and proceeds. 

Love looks not at the gift, but has its eye upon the Giver more than upon all goods. 

Love often knows no limits, but is fervent beyond all bounds. 

Love never feels a burden, never thinks things tasks, willingly attempts what is above its strength, never argues that things are impossible;  because all things seem to it possible and lawful to be undertaken. 

It seems able to do all things, and it does effect much, and takes in hand that which he who loves not would faint under and lie down. 

Love watches, and slumbering does not sleep; if weary, it wearies not; if restrained, it is not straitened; if fearful, it is not dismayed;  but as a living flame and glowing torch it bursts upward, and under all circumstances securely keeps its ground. 

5. If any man loves, he will know what is the utterance of love. 

A great cry in the ears of GOD is the ardent affection of the soul which says, “GOD, my GOD, my Love, Thou art wholly mine, and I am wholly Thine!” 

6. Expand Thou my soul with love, that I may learn with the inward palate of my heart to taste how sweet it is to love, and to be dissolved in, and to overflow with love. 

Let me be possessed by love rising above myself through excessive fervour and rapture. 

Let me sing the song of love, let me follow Thee my Beloved on high, let my soul exhaust itself in Thy praise; being jubilant through love. 

Let me love Thee more than myself, and love myself only for Thee, and all others in Thee according to the law of love, which shines out from Thy Example. 

7. Love is swift, sincere, tender, pleasant and sweet, courageous, patient, faithful, wise, longsuffering, noble, and never self-seeking; for whenever any one seeks his own advantage, he then falls from love. 

Love is circumspect, humble, and upright 1;  not yielding to softness, levity, or vanity;  love is sober, steady, chaste, quiet, and keeps a guard over all the senses. Love is subject and obedient to those in authority; to itself it seems worthless and contemptible;  to GOD is devout and thankful trusting and ever hoping in Him; even when GOD withdraws the sweetness of His Presence, for there is no life of love which is without sorrow. 

8. He who is not prepared to suffer all things, and to give himself up to the will of the Beloved, is not worthy of the name of a lover. 

A lover ought cheerfully to accept whatever is hard and distasteful for the sake of the Beloved, and not to falter in his affection, when all things seem to go against him. 

Chapter 6 – Of the TEST of a TRUE LOVER

1. Son, you are not yet a valiant and wise lover. 

Why, O Lord? 

Because at a little opposition you give over what you have begun, and are too greedy for consolation. 

A brave lover stands firm in the hour of trial, and does not listen to the cunning suggestions of the Enemy. 

As he is pleased with Me in prosperity, so he is not displeased with Me in adversity. 

2. A wise lover does not regard so much the gift of the lover as the love of the giver. 

He looks at his affection more than the value, and sets all gifts below him whom he loves. 

A noble lover does not rest in the gift, but in Me above all gifts. 

Therefore all is not lost, if sometimes you cannot feel as you would towards Me or My Saints. 

That good and sweet affection, which sometimes you are sensible of, is an effect of present grace, and a sort of foretaste of the Heavenly Country, upon which you must not too much rely, for it comes and goes. 

But to resist the evil thoughts which arise within you, and to spurn the suggestions of the Devil, is a real sign of virtue, and of great merit. 

3. Let not, then, strange imaginations disturb you, on whatever subject they may be presented before you. 

Keep firmly your resolution, and your intention right towards GOD. 

It is not an illusion, that you should be sometimes suddenly rapt in ecstasy, and then immediately after that your heart as usual should turn to mere trifles. 

For such things come of themselves, and you suffer them unwillingly, and as long as they are displeasing to you and you resist them, so long is it a gain to you and not a loss. 

4. Be aware that the old Enemy strives by all means in his power to hinder your desire for good.

The old Enemy strives to deter you from all religious exercises, namely, from the veneration of the Saints, from the devout remembrance of My Passion, from the profitable recollection of past sin, from a watchful spirit, from the firm purpose of advancing in virtue. 

He suggests many evil thoughts, that he may weary you, and draw you away from prayer and from reading good books, and give you a dread of it. 

He dislikes the lowly confession of your sins, and would, if he could, keep you away from Holy Communion. 

Do not believe him, nor pay regard to him, although he often draws near with subtlety to deceive you. 

When he suggests bad and unholy thoughts, know from whom they come;  say to him, “Begone, unclean spirit! be ashamed, wretched being! thou art abominable to whisper such things in my ears.” 

“Depart from me, most vile seducer! You shall have no part in me;  but JESUS will stand by me, as a mighty defender, and you shall stand ashamed.” 

“I would rather die, and undergo any penalty than consent to your suggestions.” 

“Be silent, and hold your peace, I will not heed you any longer, however much you may molest me.” 

‘The Lord is my light and my salvation, whom then shall I fear?’ 

‘Though an host of men rose against me, yet should not my heart be afraid. The Lord is my Helper and my Redeemer.’ 

5. Fight like a good soldier.

If sometimes through frailty you fall, gather up anew your strength with more energy than before, trusting to a greater measure of My grace, and carefully avoiding all self-complacency and pride. 

Many by this are drawn into error, and sometimes fall into a blindness almost incurable. 

Let the fall of the proud and of those who are foolishly presumptuous be a warning to you, and lead you to cultivate an abiding lowliness of spirit. 

Chapter 7 – Of HIDING GRACE under the GUARD of HUMILITY

1. My  son, it is better for you, and the safer course, to hide the grace of devotion.

Be not high-minded nor to speak much about it, nor think much about it; but rather to despise yourself, and to fear it, as given to one unworthy of it.

You must not cleave too tenaciously to this devotional feeling, for very soon you may experience quite the reverse. 

When you have the feeling, think with yourself how miserable and poor you are when deprived of it. 

Nor does spiritual advancement depend so much on the presence of devotional feelings as it does on bearing their withdrawal with humility, self-sacrifice, and patience; provided that you do not neglect your prayers, nor allow yourself to omit any other accustomed duty, but to the best of your power and ability do cheerfully what you can;  and do not entirely neglect yourself because you feel spiritual dryness and disquietude. 

2. For there are many who, if they do not at once succeed, grow impatient or slothful. 

For the way of man is not always in his own power, but it is the part of GOD to give and console, when He wills, and as much as He wills, and to whom He wills, and as it pleases Him, and no more. 

Some imprudent persons through devotional yearnings have overthrown themselves by wishing to do more than they could;  not taking into account their own weakness, they follow their feelings rather than the judgment of their reason. 

And because they presumptuously enter upon greater matters than GOD wills, they therefore quickly lose His grace;  they become poor, and fall back into their own nothingness, who had built their nests on high;  in order that, bumbled and destitute, they may learn not to fly with their own wings, but to trust under the shadow of Mine. 

Those who are fresh and inexperienced in the way of the Lord, unless they suffer themselves to be ruled by discreet persons, will easily fall into error, and be made a laughing-stock. 

3. And if they will follow their own judgment rather than trust themselves to the experience of others, their end will be most disastrous, if in spite of all remonstrance they still persist in their own course. 

Those who are wise in their own conceits will seldom humbly submit to be ruled by others. 

It is better to possess but little knowledge, and to be lowly and have poor capacities, than to have great treasures of learning, and vainly to think much of yourself. 

It is better to have little than much, for of much you may be proud. 

He does not act with sufficient discretion who gives himself entirely and without restraint to joy;  forgetting his own previous indigence, and that chaste fear of the Lord, which is apprehensive of losing the grace which has been given. 

Neither does he possess true moral wisdom, who in time of adversity or of any difficulty gives way to despair, and in his mind and feelings suffers the confidence which he should have in Me to lessen. 

4. He who in time of peace would be too secure, will often be found in time of war to be too much cast down and fearful. 

If you knew how always to continue humble and little in your own eyes, and how to rule and keep your spirit within due bounds, you would not fall so often as you do into danger and sin. 

It is a good plan when you are meditating, and the fire of devotion within you is kindled, to anticipate the time when it may be taken away. 

And when this shall come to pass, remember that the light can return again, which, for your safety and for My Glory, I have for a while withdrawn. 

5. Such a trial is often more profitable to you, than if you always had the prosperity which you wish for. 

For a man’s worth is not to be estimated by the number of visions and consolations which may be granted to him, nor by his knowledge of the Scriptures, nor by his high rank; but his moral greatness is to be ascertained by the depth of his humility, and the abundance of divine charity which he possesses, by the pure and single intention to the glory of GOD which is at the root of his actions, by his knowledge of his own nothingness, by a sincere contempt of himself, and by his joy being greater when he is despised by others and set aside than when he is honored. 

Chapter 8 Of a LOW ESTIMATION of ONE’S SELF in the SIGHT of GOD 

1 Shall I speak unto my Lord, when I am but dust and ashes? 

If I regard myself as anything more, behold Thou stands against me, and my iniquities bear witness to the truth, and I cannot contradict it. 

But if I count myself vile, and bring myself to my nothingness, and do away with all my self-esteem; and if I should sink down even to the dust (that which I am), then will Thy grace be in mercy granted to me, and Thy light be near my heart; and all self-esteem, even the least, shall be swallowed up in the valley of my nothingness, and perish for ever. 

There Thou wilt show me co myself, what I am, what I was, and whence I came; for I am nothing, and I knew it not. 

If I am left to myself, behold, I am nothing, and I am all weakness; but if Thou suddenly dost look upon me, at once I am made strong, and am filled with fresh joy. 

And it is very wonderful, that I am so suddenly lifted up, and so graciously embraced by Thee, I who by my own weight am always sinking to the bottom. 128 

2. Thy undeserved love preventing me is the cause of it, succouring me in so many trials, guarding me also from grave dangers, and rescuing me from evils (for I may truly call them so) numberless.