5. Oh how I suffer inwardly, while with the mind I discourse on heavenly things, and presently a crowd of carnal things rusheth upon me whilst I pray. My God, be not Thou far from me, nor depart in wrath from Thy servant. Cast forth Thy lightning and scatter them; send out Thine arrows,(1) and let all delusions of my enemy be confounded. Recall my senses unto Thyself, cause me to forget all worldly things; grant me quickly to cast away and despise the imaginations of sin. Succour me, O Eternal Truth, that no vanity may move me. Come unto me, O Heavenly Sweetness, and let all impurity flee from before Thy face. Pardon me also, and of Thy mercy deal gently with me, whensoever in prayer I think on anything besides Thee; for truly I confess that I am wont to be continually distracted. For often and often, where in the body I stand or sit, there I myself am not; but rather am I there, whither I am borne by my thoughts. Where my thought is, there am I; and there commonly is my thought where that which I love is. That readily occurreth to me, which naturally delighteth, or pleaseth through custom.
6. Wherefore Thou, who art the Truth, hast plainly said, Where your treasure is, there will your heart be also.(2) If I love heaven, I gladly meditate on heavenly things. If I love the world, I rejoice in the delights of the world, and am made sorry by its adversities. If I love the flesh, I am continually imagining the things which belong to the flesh; if I love the spirit, I am delighted by meditating on spiritual things. For whatsoever things I love, on these I readily converse and listen, and carry home with me the images of them. But blessed is that man who for Thy sake, O Lord, is willing to part from all creatures; who doth violence to his fleshly nature and crucifieth the lusts of the flesh by the fervour of his spirit, so that with serene conscience he may offer unto Thee a pure prayer, and be made worthy to enter into the angelic choirs, having shut out from himself, both outwardly and inwardly, all worldly things.
(1) Psalm lxxi. 12. (2) Matthew vi. 21.
CHAPTER XLIX Of the desire after eternal life, and how great blessings are promised to those who strive “My Son, when thou feelest the desire of eternal happiness to be poured into thee from above, and longest to depart from the tabernacle of this body, that thou mayest contemplate My glory without shadow of turning, enlarge thine heart, and take in this holy inspiration with all thy desire. Give most hearty thanks to the Supreme Goodness, who dealeth with thee so graciously, visiteth thee so lovingly, stirreth thee up so fervently, raiseth thee so powerfully, lest thou sink down through thine own weight, to earthly things. For not by thine own meditating or striving dost thou receive this gift, but by the sole gracious condescension of Supreme Grace and Divine regard; to the end that thou mayest make progress in virtue and in more humility, and prepare thyself for future conflicts, and cleave unto Me with all the affection of thy heart, and strive to serve Me with fervent will.
2. “My Son, often the fire burneth, but the flame ascendeth not without smoke. So also the desires of some men burn towards heavenly things, and yet they are not free from the temptation of carnal affection. Thus therefore they are not acting with an altogether simple desire for God’s glory when they pray to Him so earnestly. Such, too, is oftentimes thy desire, when thou hast imagined it to be so earnest. For that is not pure and perfect which is tainted with thine own self-seeking.
3. “Seek thou not what is pleasant and advantageous to thyself, but what is acceptable and honourable unto Me; for if thou judgest rightly, thou must choose and follow after My appointment rather than thine own desire; yea, rather than anything that can be desired. I know thy desire, and I have heard thy many groanings. Already thou longest to be in the glorious liberty of the children of God; already the eternal home delighteth thee, and the heavenly country full of joy; but the hour is not yet come; there remaineth still another season, even a season of warfare, a season of labour and probation. Thou desirest to be filled with the Chief Good, but thou canst not attain it immediately. I AM that Good; wait for Me, until the Kingdom of God shall come.
4. “Thou must still be tried upon earth, and be exercised in many things. Consolation shall from time to time be given thee, but abundant satisfying shall not be granted. Be strong therefore, and be thou brave both in working and in suffering things which are against thy nature. Thou must put on the new man, and be changed into another man. Thou must often do what thou wouldst not; and thou must leave undone what thou wouldst do. What pleaseth others shall have good success, what pleaseth thee shall have no prosperity. What others say shall be listened to; what thou sayest shall receive no heed. Others shall ask and receive; thou shalt ask and not obtain. Others shall be great in the report of men, but about thee shall nothing be spoken. To others this or that shall be entrusted; thou shalt be judged useful for nought.
5. “For this cause nature shall sometimes be filled with sadness; and it is a great thing if thou bear it silently. In this and many like things the faithful servant of the Lord is wont to be tried, how far he is able to deny himself and bring himself into subjection in all things. Scarcely is there anything in which thou hast need to mortify thyself so much as in seeing things which are adverse to thy will; especially when things are commanded thee to be done which seem to thee inexpedient or of little use to thee. And because thou darest not resist a higher power, being under authority, therefore it seemeth hard for thee to shape thy course according to the nod of another, and to forego thine own opinion.
6. “But consider, My Son, the fruit of these labours, the swift end, and the reward exceeding great; and thou shalt find it no pain to bear them then, but rather the strongest solace of thy patience. For even in exchange for this trifling desire which thou hast readily forsaken, thou shalt always have thy will in Heaven. There verily thou shalt find all that thou wouldst, all that thou canst long for. There thou shalt have all good within thy power without the fear of losing it. There thy will, ever at one with Mine, shall desire nothing outward, nothing for itself. There no man shall withstand thee, none shall complain of thee, none shall hinder, nothing shall stand in thy path; but all things desired by thee shall be present together, and shall refresh thy whole affection, and fill it up even to the brim. There I will glory for the scorn suffered here, the garment of praise for sorrow, and for the lowest place a throne in the Kingdom, for ever. There shall appear the fruit of obedience, the labour of repentance shall rejoice, and humble subjection shall be crowned gloriously.
7. “Now therefore bow thyself humbly under the hands of all men; nor let it trouble thee who said this or who ordered that; but take special heed that whether thy superior, thy inferior, or thy equal, require anything from thee, or even show a desire for it; take it all in good part, and study with a good will to fulfil the desire. Let one seek this, another that; let this man glory in this, and that man in that, and be praised a thousand thousand times, but rejoice thou only in the contempt of thyself, and in Mine own good pleasure and glory. This is what thou art to long for, even that whether by life or by death God may be ever magnified in thee.”(1) CHAPTER L How a desolate man ought to commit himself into the hands of God O Lord, Holy Father, be Thou blessed now and evermore; because as Thou wilt so it is done, and what Thou doest is good. Let Thy servant rejoice in Thee, not in himself, nor in any other; because Thou alone art the true joy, Thou art my hope and my crown, Thou art my joy and my honour, O Lord. What hath Thy servant, which he received not from Thee, even without merit of his own? Thine are all things which Thou hast given, and which Thou hast made. I am poor and in misery even from my youth up,(1) and my soul is sorrowful unto tears, sometimes also it is disquieted within itself, because of the sufferings which are coming upon it.
2. I long after the joy of peace; for the peace of Thy children do I beseech, for in the light of Thy comfort they are fed by Thee. If Thou give peace, if Thou pour into me holy joy, the soul of Thy servant shall be full of melody, and devout in Thy praise. But if Thou withdraw Thyself as too often Thou art wont, he will not be able to run in the way of Thy commandments, but rather he will smite his breast and will bow his knees; because it is not with him as yesterday and the day before, when _Thy candle shined upon his head_,(2) and _he walked under the shadow of Thy wings_,(3) from the temptations which beset him.
3. O Father, righteous and ever to be praised, the hour cometh when Thy servant is to be proved. O beloved Father, it is well that in this hour Thy servant suffer somewhat for Thy sake. O Father, evermore to be adored, as the hour cometh which Thou foreknewest from everlasting, when for a little while Thy servant should outwardly bow down, but always live inwardly with Thee; when for a little while he should be little regarded, humbled, and fail in the eyes of men; should be wasted with sufferings and weaknesses, to rise again with Thee in the dawn of the new light, and be glorified in the heavenly places. O Holy Father, thou hast ordained it so, and so hast willed it; and that is done which Thou Thyself hast commanded.
4. For this is Thy favour to Thy friend, that he should suffer and be troubled in the world for Thy love’s sake, how often soever, and by whomsoever and whosoever Thou hast suffered it to be done. Without Thy counsel and providence, and without cause, nothing cometh to pass on the earth. It is good for me, Lord, that I had been in trouble, that I may learn Thy statutes,(4) and may cast away all pride of heart and presumption. It is profitable for me that confusion hath covered my face, that I may seek to Thee for consolation rather than unto men. By this also I have learned to dread Thine unsearchable judgment, who afflictest the just with the wicked, but not without equity and justice.
5. Thanks be unto Thee, because Thou hast not spared my sins, but hast beaten me with stripes of love, inflicting pains, and sending troubles upon me without and within. There is none who can console me, of all things which are under heaven, but Thou only, O Lord my God, Thou heavenly Physician of souls, who dost scourge and hast mercy, who leadest down to hell and bringest up again.(5) Thy discipline over me, and Thy rod itself shall teach me.
6. Behold, O beloved Father, I am in Thy hands, I bow myself under the rod of Thy correction. Smite my back and my neck that I may bend my crookedness to Thy will. Make me a pious and lowly disciple, as Thou wert wont to be kind, that I may walk according to every nod of Thine. To Thee I commend myself and all that I have for correction; better is it to be punished here than hereafter. Thou knowest all things and each of them; and nothing remaineth hid from Thee in man’s conscience. Before they are, thou knowest that they will be, and Thou needest not that any man teach Thee or admonish Thee concerning the things which are done upon the earth. Thou knowest what is expedient for my profit, and how greatly trouble serveth unto the scrubbing off the rust of sin. Do with me according to Thy desired good pleasure, and despise not my life which is full of sin, known to none so entirely and fully as to Thee alone.
7. Grant me, O Lord, to know that which ought to be known; to love that which ought to be loved; to praise that which pleaseth Thee most, to esteem that which is precious in Thy sight, to blame that which is vile in Thine eyes. Suffer me not to judge according to the sight of bodily eyes, nor to give sentence according to the hearing of the ears of ignorant men; but to discern in true judgment between visible and spiritual things, and above all things to be ever seeking after the will of Thy good pleasure.
8. Oftentimes the senses of men are deceived in judging; the lovers of the world also are deceived in that they love only visible things. What is a man better because by man he is reckoned very great? The deceiver deceiveth the deceiver, the vain man the vain, the blind man the blind, the weak man the weak, when they exalt one another; and in truth they rather put to shame, while they foolishly praise. For as humble St. Francis saith, “What each one is in Thine eyes, so much he is, and no more.”
(1) Psalm lxxxviii. 15. (2) Job xxix. 3. (3) Psalm xvii. 8. (4) Psalm cxix. 71. (5) Job xiii. 2.
CHAPTER LI That we must give ourselves to humble works when we are unequal to those that are lofty “My Son, thou art not always able to continue in very fervent desire after virtues, nor to stand fast in the loftier region of contemplation; but thou must of necessity sometimes descend to lower things because of thine original corruption, and bear about the burden of corruptible life, though unwillingly and with weariness. So long as thou wearest a mortal body, thou shalt feel weariness and heaviness of heart. Therefore thou oughtest to groan often in the flesh because of the burden of the flesh, inasmuch as thou canst not give thyself to spiritual studies and divine contemplation unceasingly.
2. “At such a time it is expedient for thee to flee to humble and external works, and to renew thyself with good actions; to wait for My coming and heavenly visitation with sure confidence; to bear thy exile and drought of mind with patience, until thou be visited by Me again, and be freed from all anxieties. For I will cause thee to forget thy labours, and altogether to enjoy eternal peace. I will spread open before thee the pleasant pastures of the Scriptures, that with enlarged heart thou mayest begin to run in the way of My commandments. And thou shalt say, ‘The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.’”(1) (1) Romans viii. 18.
CHAPTER LII That a man ought not to reckon himself worthy of consolation, but more worthy of chastisement O Lord, I am not worthy of Thy consolation, nor of any spiritual visitation; and therefore Thou dealest justly with me, when Thou leavest me poor and desolate. For if I were able to pour forth tears like the sea, still should I not be worthy of Thy consolation. Therefore am I nothing worthy save to be scourged and punished, because I have grievously and many a time offended Thee, and in many things have greatly sinned. Therefore, true account being taken, I am not worthy even of the least of Thy consolations. But Thou, gracious and merciful God, who willest not that Thy works should perish, to show forth the riches of Thy mercy upon the vessels of mercy,(1) vouchsafest even beyond all his own deserving, to comfort Thy servant above the measure of mankind. For Thy consolations are not like unto the discoursings of men.
2. What have I done, O Lord, that Thou shouldst bestow any heavenly comfort upon me? I remember not that I have done any good, but have been ever prone to sin and slow to amendment. It is true and I cannot deny it. If I should say otherwise, Thou wouldst rise up against me, and there would be none to defend me. What have I deserved for my sins but hell and everlasting fire? In very truth I confess that I am worthy of all scorn and contempt, nor is it fit that I should be remembered among Thy faithful servants. And although I be unwilling to hear this, nevertheless I will for the Truth’s sake, accuse myself of my sins, that the more readily I may prevail to be accounted worthy of Thy mercy.
3. What shall I say, guilty that I am and filled with confusion? I have no mouth to utter, unless it be this word alone, “I have sinned, Lord, I have sinned; have mercy upon me, forgive me.” Let me alone, that I may take comfort a little before I go whence I shall not return even to the land of darkness and the shadow of death.(2) What dost Thou so much require of a guilty and miserable sinner, as that he be contrite, and humble himself for his sins? In true contrition and humiliation of heart is begotten the hope of pardon, the troubled conscience is reconciled, lost grace is recovered, a man is preserved from the wrath to come, and God and the penitent soul hasten to meet each other with a holy kiss.(3) 4. The humble contrition of sinners is an acceptable sacrifice unto Thee, O Lord, sending forth a smell sweeter far in Thy sight than the incense. This also is that pleasant ointment which Thou wouldst have poured upon Thy sacred feet, for a broken and contrite heart Thou hast never despised.(4) There is the place of refuge from the wrathful countenance of the enemy. There is amended and washed away whatsoever evil hath elsewhere been contracted.
CHAPTER LIII That the Grace of God doth not join itself to those who mind earthly things “My Son, precious is My grace, it suffereth not itself to be joined with outward things, nor with earthly consolations. Therefore thou oughtest to cast away all things which hinder grace, if thou longest to receive the inpouring thereof. Seek a secret place for thyself, love to dwell alone with thyself, desire the conversation of no one; but rather pour out thy devout prayer to God, that thou mayest possess a contrite mind and a pure conscience. Count the whole world as nought; seek to be alone with God before all outward things. For thou canst not be alone with Me, and at the same time be delighted with transitory things. Thou oughtest to be separated from thy acquaintances and dear friends, and keep thy mind free from all worldly comfort. So the blessed Apostle Peter beseecheth, that Christ’s faithful ones bear themselves in this world as strangers and pilgrims.(1) 2. “Oh how great a confidence shall there be to the dying man whom no affection to anything detaineth in the world? But to have a heart so separated from all things, a sickly soul doth not yet comprehend, nor doth the carnal man know the liberty of the spiritual man. But if indeed he desire to be spiritually minded, he must renounce both those who are far off, and those who are near, and to beware of no man more than himself. If thou perfectly conquer thyself, very easily shalt thou subdue all things besides. Perfect victory is the triumph over oneself. For whoso keepeth himself in subjection, in such manner that the sensual affections obey the reason, and the reason in all things obeyeth Me, he truly is conqueror of himself, and lord of the world.
3. “If thou desire to climb to this height, thou oughtest to start bravely, and to lay the axe to the root, to the end that thou mayest pull up and destroy the hidden inordinate inclination towards thyself, and towards all selfish and earthly good. From this sin, that a man loveth himself too inordinately, almost everything hangeth which needeth to be utterly overcome: when that evil is conquered and put under foot, there shall be great peace and tranquillity continually. But because few strive earnestly to die perfectly to themselves, and do not heartily go forth from themselves, therefore do they remain entangled in themselves, and cannot be raised in spirit above themselves. But he who desireth to walk at liberty with Me, must of necessity mortify all his evil and inordinate affections, and must cling to no creature with selfish love.”
(1) 1 Peter ii. 11.
CHAPTER LIV Of the diverse motions of Nature and of Grace “My Son, pay diligent heed to the motions of Nature and of Grace, because they move in a very contrary and subtle manner, and are hardly distinguished save by a spiritual and inwardly enlightened man. All men indeed seek good, and make pretence of something good in all that they say or do; and thus under the appearance of good many are deceived.
2. “Nature is deceitful and draweth away, ensnareth, and deceiveth many, and always hath self for her end; but Grace walketh in simplicity and turneth away from every appearance of evil, maketh no false pretences, and doeth all entirely for the sake of God, in whom also she finally resteth.
3. “Nature is very unwilling to die, and to be pressed down, and to be overcome, and to be in subjection, and to bear the yoke readily; but Grace studieth self-mortification, resisteth sensuality, seeketh to be subdued, longeth to be conquered, and willeth not to use her own liberty. She loveth to be held by discipline, and not to have authority over any, but always to live, to remain, to have her being under God, and for God’s sake is ready to be humbly subject to every ordinance of man.
4. “Nature laboureth for her own advantage, and considereth what profit she may gain from another; but Grace considereth more, not what may be useful and convenient to self, but what may be profitable to the many.
5. “Nature willingly receiveth honour and reverence; but Grace faithfully ascribeth all honour and glory to God.
6. “Nature feareth confusion and contempt, but Grace rejoiceth to suffer shame for the name of Jesus.
7. “Nature loveth ease and bodily quiet; Grace cannot be unemployed, but gladly embraceth labour.
8. “Nature seeketh to possess things curious and attractive, and abhorreth those which are rough and cheap; Grace is delighted with things simple and humble, despiseth not those which are rough, nor refuseth to be clothed with old garments.
9. “Nature hath regard to things temporal, rejoiceth in earthly lucre, is made sad by loss, vexed by any little injurious word; but Grace reacheth after things eternal, cleaveth not to those which are temporal, is not perturbed by losses, nor embittered by any hard words, because she hath placed her treasure and joy in heaven where nought perisheth.
10. “Nature is covetous, and receiveth more willingly than she giveth, loveth things that are personal and private to herself; while Grace is kind and generous, avoideth selfishness, is contented with a little, believeth that it is more blessed to give than to receive.
11. “Nature inclineth thee to created things, to thine own flesh, to vanities and dissipation; but Grace draweth to God and to virtues, renounceth creatures, fleeth from the world, hateth the desires of the flesh, restraineth vagaries, blusheth to be seen in public.
12. “Nature is glad to receive some outward solace in which the senses may have delight; but Grace seeketh to be comforted in God alone, and to have delight in the chief good above all visible things.
13. “Nature doeth everything for her own gain and profit, can do nothing as a free favour, but hopeth to attain something as good or better, or some praise or favour for her benefits; and she loveth that her own deeds and gifts should be highly valued; but Grace seeketh nothing temporal, nor requireth any other gift of reward than God alone; neither longeth she for more of temporal necessities than such as may suffice for the attaining of eternal life.
14. “Nature rejoiceth in many friends and kinsfolk, she boasteth of noble place and noble birth, she smileth on the powerful, flattereth the rich, applaudeth those who are like herself; but Grace loveth even her enemies, and is not lifted up by the multitude of friends, setteth no store upon high place or high birth, unless there be greater virtue therewith; favoureth the poor man more than the rich, hath more sympathy with the innocent than with the powerful; rejoiceth with the truthful, not with the liar; always exhorteth the good to strive after better gifts of grace, and to become by holiness like unto the Son of God.
15. “Nature quickly complaineth of poverty and of trouble; Grace beareth want with constancy.
16. “Nature looketh upon all things in reference to herself; striveth and argueth for self; but Grace bringeth back all things to God from whom they came at the beginning; ascribeth no good to herself nor arrogantly presumeth; is not contentious, nor preferreth her own opinion to others, but in every sense and understanding submitteth herself to the Eternal wisdom and the Divine judgment.
17. “Nature is eager to know secrets and to hear new things; she loveth to appear abroad, and to make experience of many things through the senses; she desireth to be acknowledged and to do those things which win praise and admiration; but Grace careth not to gather up new or curious things, because all this springeth from the old corruption, whereas there is nothing new or lasting upon earth. So she teacheth to restrain the senses, to shun vain complacency and ostentation, to hide humbly those things which merit praise and real admiration, and from everything and in all knowledge to seek after useful fruit, and the praise and honour of God. She desireth not to receive praise for herself or her own, but longeth that God be blessed in all His gifts, who out of unmingled love bestoweth all things.”
18. This Grace is a supernatural light, and a certain special gift of God, and the proper mark of the elect, and the pledge of eternal salvation; it exalteth a man from earthly things to love those that are heavenly; and it maketh the carnal man spiritual. So far therefore as Nature is utterly pressed down and overcome, so far is greater Grace bestowed and the inner man is daily created anew by fresh visitations, after the image of God.
CHAPTER LV Of the corruption of Nature and the efficacy of Divine Grace O Lord my God, who hast created me after thine own image and similitude, grant me this grace, which Thou hast shown to be so great and so necessary for salvation, that I may conquer my wicked nature, which draweth me to sin and to perdition. For I feel in my flesh the law of sin, contradicting the law of my mind, and bringing me into captivity to the obedience of sensuality in many things; nor can I resist its passions, unless Thy most holy grace assist me, fervently poured into my heart.
2. There is need of Thy grace, yea, and of a great measure thereof, that my nature may be conquered, which hath alway been prone to evil from my youth. For being fallen through the first man Adam, and corrupted through sin, the punishment of this stain descended upon all men; so that Nature itself, which was framed good and right by Thee, is now used to express the vice and infirmity of corrupted Nature; because its motion left unto itself draweth men away to evil and to lower things. For the little power which remaineth is as it were one spark lying hid in the ashes. This is Natural reason itself, encompassed with thick clouds, having yet a discernment of good and evil, a distinction of the true and the false, though it be powerless to fulfil all that it approveth, and possess not yet the full light of truth, nor healthfulness of its affections.
3. Hence it is, O my God, that I delight in Thy law after the inward man,(1) knowing that Thy commandment is holy and just and good; reproving also all evil, and the sin that is to be avoided: yet with the flesh I serve the law of sin, whilst I obey sensuality rather than reason. Hence it is that to will to do good is present with me, but how to perform it I find not.(2) Hence I ofttimes purpose many good things; but because grace is lacking to help mine infirmities, I fall back before a little resistance and fail. Hence it cometh to pass that I recognize the way of perfectness, and see very clearly what things I ought to do; but pressed down by the weight of my own corruption, I rise not to the things which are more perfect.
4. Oh how entirely necessary is Thy grace to me, O Lord, for a good beginning, for progress, and for bringing to perfection. For without it I can do nothing, but I can do all things through Thy grace which strengtheneth me.(3) O truly heavenly grace, without which our own merits are nought, and no gifts of Nature at all are to be esteemed. Arts, riches, beauty, strength, wit, eloquence, they all avail nothing before Thee, O Lord, without Thy grace. For the gifts of Nature belong to good and evil alike; but the proper gift of the elect is grace—that is, love—and they who bear the mark thereof are held worthy of everlasting life. So mighty is this grace, that without it neither the gift of prophecy nor the working of miracles, nor any speculation, howsoever lofty, is of any value at all. But neither faith, nor hope, nor any other virtue is accepted with Thee without love and grace.
5. O most blessed grace that makest the poor in spirit rich in virtues, and renderest him who is rich in many things humble in spirit, come Thou, descend upon me, fill me early with Thy consolation, lest my soul fail through weariness and drought of mind. I beseech thee, O Lord, that I may find grace in Thy sight, for Thy grace is sufficient for me,(4) when I obtain not those things which Nature longeth for. If I be tempted and vexed with many tribulations, I will fear no evil, while Thy grace remaineth with me. This alone is my strength, this bringeth me counsel and help. It is more powerful than all enemies, and wiser than all the wise men in the world.
6. It is the mistress of truth, the teacher of discipline, the light of the heart, the solace of anxiety, the banisher of sorrow, the deliverer from fear, the nurse of devotion, the drawer forth of tears. What am I without it, save a dry tree, a useless branch, worthy to be cast away! “Let Thy grace, therefore, O Lord, always prevent and follow me, and make me continually given to all good works, through Jesus Christ, Thy Son. Amen.”
CHAPTER LVI That we ought to deny ourselves, and to imitate Christ by means of the Cross My Son, so far as thou art able to go out of thyself so far shalt thou be able to enter into Me. As to desire no outward thing worketh internal peace, so the forsaking of self inwardly joineth unto God. I will that thou learn perfect self-denial, living in My will without contradiction or complaint. Follow Me: I am the way, the truth, and the life.(1) Without the way thou canst not go, without the truth thou canst not know, without the life thou canst not live. I am the Way which thou oughtest to follow; the Truth which thou oughtest to believe; the Life which thou oughtest to hope for. I am the Way unchangeable; the Truth infallible; the Life everlasting. I am the Way altogether straight, the Truth supreme, the true Life, the blessed Life, the uncreated Life. If thou remain in My way thou shalt know the Truth, and the truth shall make thee free,(2) and thou shalt lay hold on eternal life.
2. “If thou wilt enter into life, keep the commandments.(3) If thou wilt know the truth, believe in Me. If thou wilt be perfect, sell all that thou hast. If thou wilt be My disciple, deny thyself. If thou wouldst possess the blessed life, despise the life which now is. If thou wilt be exalted in heaven, humble thyself in the world. If thou wilt reign with Me, bear the cross with Me; for only the servants of the cross find the way of blessedness and of true light.”
3. O Lord Jesu, forasmuch as Thy life was straitened and despised by the world, grant unto me to imitate Thee in despising the world, for the servant is not greater than his lord, nor the disciple above his master.(4) Let Thy servant be exercised in Thy life, because there is my salvation and true holiness. Whatsoever I read or hear besides it, it refresheth me not, nor giveth me delight.
4. “My son, because thou knowest these things and hast read them all, blessed shalt thou be if thou doest them. He who hath My commandments and keepeth them, he it is that loveth Me, and I will love him, and will manifest Myself to him,(5) and I will make him to sit down with Me in My Father’s Kingdom.”
5. O Lord Jesu, as Thou hast said and promised, even so let it be unto me, and grant me to prove worthy. I have received the cross at Thy hand; I have carried it, and will carry it even unto death, as Thou hast laid it upon me. Truly the life of a truly devoted servant is a cross, but it leadeth to paradise. I have begun; I may not return back nor leave it.
6. Come, my brothers, let us together go forward. Jesus shall be with us. For Jesus’ sake have we taken up this cross, for Jesus’ sake let us persevere in the cross. He will be our helper, who was our Captain and Forerunner. Behold our King entereth in before us, and He will fight for us. Let us follow bravely, let no man fear terrors; let us be prepared to die bravely in battle, and let us not so stain our honour,(6) as to fly from the cross.
CHAPTER LVII That a man must not be too much cast down when he falleth into some faults