Chap. X. That the holy communion is not lightly to be forborne.

Chap. X. That the holy communion is not lightly to be forborne.

5. Oh! what do I suffer interiorly, whilst in my mind I consider heavenly things, and presently a crowd of carnal thoughts offers to interrupt my prayer? O my God, remove not thyself far from me, and depart not in thy wrath from thy servant.

Dart forth thy lightning, and disperse them: shoot thy arrows, and let all the phantoms of the enemy be put to flight.

Gather my senses together to thee; make me forget all worldly things; give me the grace speedily to cast away and to despise all wicked imaginations.

Come to my aid, O eternal truth, that no vanity may move me.

Come, heavenly sweetness, and let all impurity fly before thy face.

Pardon me also, and mercifully forgive me the times that I have thought of any thing else in prayer besides thee.

For I confess truly, that I am accustomed to be very much distracted:

For oftentimes I am not there, where I am bodily standing or sitting, but am rather there where my thoughts carry me.

There I am, where my thought is: and there oftentimes is my thought, where that is which I love.

That thing most readily comes to my mind, which naturally delights me, or which through custom is pleasing to me.

6. For this reason thou, who art the truth, hast plainly said, Where thy treasure is, there also is thy heart. Matthew vi.

If I love heaven, I willingly think of heavenly things.

If I love the world, I rejoice in the prosperity of the world, and am troubled at its adversity.

If I love the flesh, my imagination is often taken up with the things of the flesh.

If I love the spirit, I delight to think of spiritual things.

For whatsoever things I love, of the same I willingly speak and hear, and carry home with me the images of them.

But blessed is the man, who for thee, O Lord, lets go all things created: who offers violence to his nature; and through fervour of spirit crucifies the lusts of the flesh: that so his conscience being cleared up, he may offer to thee pure prayer, and may be worthy to be admitted, among the choirs of angels, having shut out all things of the earth both from without and within.

Chap. XLIX.

Of the desire of eternal life: and how great things are promised to them that fight.

1. Son, when thou perceivest a longing after eternal bliss to be infused into thee from above, and that thou desirest to go out of the dwelling of this body, that thou mayest contemplate my brightness, without any shadow of change; dilate thy heart, and with all thy affection embrace this holy inspiration.

Return very great thanks to the divine bounty, which deals so favourably with thee, which mercifully delivers thee, ardently excites thee, and powerfully raises thee up, lest by thy own weight thou fall down to the things of the earth.

For it is not by thy own thought or endeavours that thou attainest to this; but only by the favour of heavenly grace and the divine visit: that so thou mayest advance in virtues, and greater humility, and prepare thyself for future conflicts, and labour with the whole affection of thy heart to stick close to me, and serve me with a fervent will.

2. Son, the fire often burns, but the flame ascends not without smoke:

So also some people's desires are on fire after heavenly things, and yet they are not free from temptation of fleshly affection:

And therefore it is not altogether purely for God's honour that they do what they so earnestly request of him.

Such also is oftentimes thy desire, which thou hast signified to be so strong.

For that is not pure and perfect, which is infected with self-interest.

4. Ask not what is delightful and commodious for thee, but what is pleasing and honourable to me: for if thou judgest rightly, thou oughtest to follow my appointment rather than thy own desire, and to prefer it before all that thou desirest.

I know thy desire, and I have often heard thy sighs.

Thou wouldst be glad to be at present in the liberty of the glory of the children of God:

Thou wouldst be pleased to be now at thy eternal home, and in thy heavenly country abounding with joy: but that hour is not yet come; for there is yet another time, viz. a time of war, a time of labour and trial.

Thou wishest to be replenished with the Sovereign Good, but thou canst not at present attain to it.

I am [that Sovereign Good] wait for me, saith the Lord, till the kingdom of God comes.

4. Thou must yet be tried upon earth, and exercised in many things.

Consolation shall sometimes be given thee; but to be fully satisfied shall not be granted thee.

Take courage therefore, and be valiant as well in doing as in suffering things repugnant to nature.

Thou must put on the new man, and be changed into another man.

Thou must oftentimes do that which is against thy inclination, and let alone that which thou art inclined to:

That which is pleasing to others shall go forward, that which thou wouldst have shall not succeed:

That which others say, shall be hearkened to; what thou sayest shall not be regarded:

Others shall ask, and shall receive; thou shalt ask, and not obtain.

5. Others shall be great in the esteem of men; but of thee no notice shall be taken.

To others this or that shall be committed; but thou shalt be accounted fit for nothing.

At this nature will sometimes repine, and it will be no small matter if thou bear it with silence.

In these and many such like things, the faithful servant of the Lord is used to be tried, how far he can renounce himself, and break himself in all things.

There is scarce any one thing in which thou standest so much in need of mortifying thyself, as in seeing and suffering the things that are repugnant to thy will; and especially when that is commanded which seems to thee incongruous and to little purpose.

And because being under authority thou darest not resist the higher power, therefore thou art apt to think it hard to walk at the beck of another, and wholly to give up thy own sentiment.

6. But consider, Son, the fruit of these labours, how quickly they will end, and their exceeding great reward; and thou wilt not be troubled at them, but strongly comforted in thy sufferings.

For in regard of the little of thy will, which thou now willingly forsakest, thou shalt for ever have thy will in heaven.

For there thou shalt find all that thou willest, all that thou canst desire.

There thou shalt enjoy all good without fear of ever losing it.

There thy will being always one with mine, shall desire nothing foreign or private.

There no one shall resist thee, no man shall complain of thee, no man shall hinder thee, nothing shall stand in thy way: but all that thou desirest shall be there together present, and shall replenish thy whole affection, and shall satiate it to the full.

There I will give thee glory for the affronts which thou hast suffered; a garment of praise for thy sorrow; and for thy having been seated here in the lowest place, a royal throne for all eternity.

There will the fruit of obedience appear, there will the labour of penance rejoice, and humble subjection shall be gloriously crowned.

7. Bow down thyself then humbly at present under the hands of all; and heed not who it was that has said or commanded this;

But let it be thy great care, that whether thy superior or inferior, or equal, desire any thing of thee, or hint at any thing, thou take all in good part, and labour with a sincere will to perform it.

Let one man seek this, another that; let this man glory in this thing, another in that, and be praised a thousand thousand times: but thou, for thy part, rejoice neither in this nor in that, but in the contempt of thyself, and in my good pleasure and honour alone.

This is what thou oughtest to wish, that whether in life, or in death, God may be always glorified in thee.

Chap. L.

How a desolate person

ought to offer himself into the hands of God.

1. O Lord God, O Holy Father, be thou now and for ever blessed, for as thou wilt, so it has happened; and what thou dost is always good.

Let thy servant rejoice in thee, not in himself, nor in any other; for thou alone art true joy, thou my hope, and my crown; thou my gladness, and my honour, O Lord.

What hath thy servant but what he hath received from thee, and this without any merit on his side? All things are thine which thou hast given, and which thou hast made.

I am poor, and in my labours from my youth; and my soul is grieved even unto tears sometimes; and sometimes is disturbed within herself by reason of the passions which encompass her.

2. I long for the joy of peace, I beg for the peace of thy children, who are fed by thee in the light of thy consolation.

If thou givest peace, if thou infusest holy joy, the soul of thy servant shall be full of melody, and devout in thy praise.

But if thou withdraw thyself, as thou art very often accustomed to do, he will not be able to run in the way of thy commandments; but rather must bow down his knees, and knock his breast, because it is not with him, as it was yesterday and the day before, when thy lamp shined over his head, and he was covered under the shadow of thy wings from temptation rushing in upon him.

3. O just Father, holy, and always to be praised, the hour is come for thy servant to be tried.

O Father, worthy of all love, it is fitting that thy servant should at this hour suffer something for thee.

O Father, always to be honoured, the hour is come, when thou didst foresee from all eternity, that thy servant for the short time should be oppressed without, but always live within to thee; that he should be a little slighted, and humbled, and should fall in the sight of men; that he should be severely afflicted with sufferings and diseases; that so he may rise again with thee in the dawning of a new light, and be glorified in heaven.

O holy Father, thou hast so appointed, and such is thy will; and that has come to pass which thou hast ordered.

4. For this is a favour to thy friend, that he should suffer and be afflicted in this world for the love of thee; how often soever, and by whomsoever thou permittest it to fall upon him.

Without thy counsel and providence, and without cause nothing is done upon earth.

It is good for me, O Lord, that thou hast humbled me, that I may learn thy justifications, (Psalms cxviii.) and cast away from me all pride of heart and presumption.

[USCCB: Psalms cxix. 71. "It was good for me to be afflicted, in order to learn your laws."]

It is advantageous for me that shame has covered my face, that I may rather seek my comfort from thee, than from men.

I have also learned hereby to fear thy impenetrable judgment, who afflicting the just together with the wicked, but not without equity and justice.

5. Thanks be to thee, that thou hast not spared me in my evils, but hast bruised me with bitter stripes, inflicting pains, and sending distress both within and without.

And of all things under heaven, there is none can comfort me but thou, O Lord my God, the heavenly physician of souls, who woundest and healest, bringest down to hell, and leadest back again.

Thy discipline is on me, and thy rod shall instruct me.

6. Behold, dear Father, I am in thy hands, I bow myself down under the rod of thy correction.

Strike thou my back and my neck, that I may bend my crookedness to thy will:

Make me a pious and humble disciple of thine, as thou art wont well to do, that I may walk at thy beck at all times.

To thee I commit myself and all that is mine, to be corrected by thee: it is better to be chastised here than hereafter.

Thou knowest all and every thing, and there is nothing in man's conscience hidden from thee.

Thou knowest things to come, before they are done; and thou hast no need to be taught or admonished by any one of these things that pass upon earth.

Thou knowest what is expedient for my progress, and how serviceable tribulation is to rub away the rust of sin.

Do with me according to thy good pleasure, it is what I desire, and despise not my sinful life, to no one better or more clearly known than to thyself alone.

7. Grant, O Lord, that I may know what I ought to know; that I may love what I ought to love; that I may praise that which is most pleasing to thee; that I may esteem that which is valuable in thy sight; that I may despise that which is despicable in thy eyes.

Suffer me not to judge according to the sight of the outward eye, nor to give sentence according to the hearing of the ears of men that know not what they are about: but to determine both of visible and spiritual matters with true judgment, and above all things ever to seek thy good-will and pleasure.

8. The sentiments of men are often wrong in their judgments; and the lovers of this world are deceived in loving visible things alone;

What is a man the better for being reputed greater by man?

One deceitful man deceives another; the vain deceives the vain, the blind deceives the blind, the weak the weak, whilst he extols him;

And in truth doth rather confound him whilst he vainly praiseth him: for how much each one is in thy eyes, so much is he, and no more, saith the humble St. Francis.

Chap. LI.

That we must practise ourselves in humble works, when we cannot attain to high things.

1. Son, thou must not always continue in the most fervent desire of virtues, nor stand in the highest degree of contemplation; but it must needs be that thou sometimes descend to lower things, by reason of original corruption; and that thou bear the burden of this corruptible life, even against thy will, and with irksomeness.

As long as thou carriest about with thee thy mortal body, thou shalt feel trouble and heaviness of heart.

Thou oughtest therefore, as long as thou art in the flesh, oftentimes to bewail the burden of the flesh; for that thou canst not without intermission be employed in spiritual exercises and divine contemplation.

2. At these times it is expedient for thee to fly to humble and exterior works, and to recreate thyself in good actions; to look for my coming and heavenly visitation with an assured hope; to bear with patience thy banishment, and the aridity of thy mind, till thou be visited again by me, and delivered from all anguish.

For I will make thee forget thy pains, and enjoy eternal rest.

I will lay open before thee the pleasant fields of the scriptures, that thy heart being dilated, thou mayest begin to run the way of my commandments.

And that thou shalt say, the sufferings of this time have no proportion with the future glory, which shall be revealed in us. Romans viii.

Chap. LII.

That a man ought not to esteem himself worthy of consolation; but rather guilty of stripes.

1. Lord, I am not worthy of thy consolation, or any spiritual visitation; and therefore thou dealest justly with me, when thou leavest me poor and desolate.

For if I could shed tears like a sea, yet should I not be worthy of thy comfort;

Since I have deserved nothing but stripes and punishments, because I have grievously and often offended thee, and in very many things sinned against thee.

Therefore according to all just reason I have not deserved the least of thy comforts.

But thou, who art a good and merciful God, who wilt not have thy works perish, to shew the riches of thy goodness towards the vessels of mercy, vouchsafest beyond all his deserts to comfort thy servant above human measure; for thy consolations are not like the consolations of men.

2. What have I done, O Lord, that thou shouldst impart any heavenly comfort to me?

I can remember nothing of good that ever I have done; but that I was always prone to vice, and sluggish to amendment.

It is the truth, and I cannot deny it. If I should say otherwise, thou wouldst stand against me, and there would be none to defend me.

What have I deserved for my sins but hell and everlasting fire?

In truth, I confess I am worthy of all scorn and contempt; neither is it fitting that I should be named among thy devout servants. And though it goes against me to hear this, yet for truth's sake I will condemn my sins against myself, that so I may the easier obtain thy mercy.

3. What shall I say, who am guilty, and full of all confusion?

I have not the face to say any thing but this one word, I have sinned, O Lord, I have sinned; have mercy on me, and pardon me.

Suffer me a little, that I may mourn out my grief, before I go to the darksome land that is covered with the dismal shade of death. Job x.

What dost thou chiefly require of a guilty and wretched sinner, but that he should heartily repent, and humble himself for his sins.

In true contrition and humility of heart is brought forth hope of forgiveness; a troubled conscience is reconciled; grace that was lost is recovered; a man is secured from the wrath to come, and God meets the penitent soul in the holy kiss of peace.

4. Humble contrition for sins is an acceptable sacrifice to thee, O Lord; of far sweeter odour in thy sight than the burning of frankincense.

This is also that pleasing ointment which thou wouldst have to be poured upon thy sacred feet: for thou never yet hast despised a contrite and humble heart. Psalms l.

[USCCB: Psalms li. 19. "…God, do not spurn a broken, humbled heart." ]

Here is a sure place of refuge from the face of the wrath of the enemy: here whatever has been elsewhere contracted of uncleanness is amended and washed away.

Chap. LIII.

That the grace of God

is not communicated to the earthly minded.

1. Son, my grace is precious; it suffers not itself to be mingled with external things, or earthly consolations.

Thou must therefore cast away all impediments of grace, if thou desire to have it infused into thee.

Choose a secret place to thyself; love to dwell with thyself alone; seek not to be talking with any one; but rather pour forth devout prayers to God, that thou mayest keep thy mind in compunction, and thy conscience clean.

Esteem the whole world as nothing: prefer the attendance on God before all external things:

For thou canst not both attend to me, and at the same time delight thyself in transitory things.

Thou must be sequestered from thy acquaintance, and from those that are dear to thee, and keep thy mind disengaged from all temporal comfort.

So the blessed apostle Peter beseeches the faithful of Christ to keep themselves as strangers and pilgrims in this world. 1 Peter ii.

2. Oh! how great confidence shall he have at the hour of his death, who is not detained by an affection to any thing in the world?

But an infirm soul is not yet capable of having a heart thus perfectly disengaged from all things; neither doth the sensual man understand the liberty of an internal man.

But if he will be spiritual indeed, he must renounce as well those that are near him, as those that are afar off; and beware of none more than of himself.

If thou perfectly overcome thyself, thou shalt with more ease subdue all things else.

The perfect victory is to triumph over one's self.

For he that keeps himself in subjection, so that his sensuality is ever subject to reason, and reason in all things obedient to me, he is indeed a conqueror of himself, and Lord of all the world.

3. If thou desire to mount thus high, thou must begin manfully, and set the axe to the root, that thou mayest root out and destroy thy secret inordinate inclination to thyself, and to all selfish and earthly goods.

This vice, by which a man inordinately loves himself, is at the bottom of all that which is to be rooted out and overcome in us; which evil being once conquered and brought under, a great peace and tranquillity will presently ensue.

But because there are few that labour to die perfectly to themselves, and that fully tend beyond themselves; therefore do they remain entangled in themselves, nor can they be elevated in spirit above themselves.

But he that desires to walk freely with me, must mortify all his wicked and irregular affections, and must not cleave to any thing created with any concupiscence or private love.

Chap. LIV.

Of the different motions of nature and grace.

1. Son, observe diligently the motions of nature and grace; for they move very opposite ways, and very subtilly; and can hardly be distinguished but by a spiritual man, and one that is internally illuminated.

All men indeed aim at good, and pretend to something of good in what they do and say; therefore, under the appearance of good many are deceived.

2. Nature is crafty, and draws away many, ensnares them and deceives them, and always intends herself for her end:

But grace walks with simplicity, declines from all shew of evil, offers no deceits, and does all things purely for God, in whom also she rests, as in her last end.

3. Nature is not willing to be mortified, or to be restrained, or to be overcome, or to be subject; neither will she of her own accord be brought under:

But grace studies the mortification of her own self, resists sensuality, seeks to be subject, covets to be overcome, aims not at following her own liberty, loves to be kept under discipline, and desires not to have the command over any one; but under God ever to live, stand, and be; and for God's sake is ever ready humbly to bow down herself under all human creatures.

4. Nature labours for her own interest, and considers what gain she may reap from another:

But grace considers not what may be advantageous and profitable to herself; but rather what may be profitable to many.

5. Nature willingly receives honour and respect:

But grace faithfully attributes all honour and glory to God.

6. Nature is afraid of being put to shame and despised:

But grace is glad to suffer reproach for the name of Jesus.

7. Nature loves idleness and bodily rest:

But grace cannot be idle, and willingly embraces labour.

8. Nature seeks to have things that are curious and fine, and does not care for things that are cheap and coarse:

But grace is pleased with that which is plain and humble, rejects not coarse things, nor refuses to be clad in old clothes.

9. Nature has regard to temporal things, rejoices at earthly gain, is troubled at losses, and is provoked at every slight injurious word:

But grace attends to things eternal, and cleaves not to those which pass with time; neither is she disturbed at the loss of things, nor exasperated with hard words; for she places her treasure and her joy in heaven, where nothing is lost.

10. Nature is covetous, and is more willing to take than to give; and loves to have things to herself:

But grace is bountiful and open-hearted, avoids selfishness, is contented with little, and judges it more happy to give than to receive. Acts xx.

11. Nature inclines to creatures, to her own flesh, to vanities, and to gadding abroad:

But grace draws to God, and virtues; renounces creatures, flies the world, hates the desires of the flesh, restrains wandering about, and is ashamed to appear in public.

12. Nature willingly receives exterior comfort: in which she may be sensibly delighted:

But grace seeks to be comforted in God alone, and beyond all things visible to be delighted in the Sovereign Good.

13. Nature doth all for her own lucre and interest; she can do nothing gratis, but hopes to gain sometime equal, or better, or praise or favour for her good deeds; and covets to have her actions and gifts much valued:

But grace seeks nothing temporal; nor requires any other recompence but God alone for her reward; nor desires any more of the necessaries of this life than may be serviceable for the obtaining of a happy eternity.

14. Nature rejoices in a multitude of friends and kindred; she glories in the nobility of her stock and descent; she fawns on them that are in power, flatters the rich, and applauds such as are like herself:

But grace loves even her enemies, and is not puffed up with having a great many friends, nor has any value for family or birth, unless when joined with greater virtue; she rather favours the poor than the rich; she has more compassion for the innocent than the powerful; she rejoices with him that loves the truth, and not with the deceitful; she ever exhorts the good to be zealous for better gifts, and to become like to the Son of God by the exercise of virtues.

15. Nature easily complains of want, and of trouble:

But grace bears poverty with constancy.

16. Nature turns all things to herself, and for herself she labours and disputes:

But grace refers all things to God, from whom all originally proceed; she attributes no good to herself, nor does she arrogantly presume of herself; she does not contend, nor prefer her own opinion to others; but in every sense and understanding she submits herself to the Eternal Wisdom, and to the divine examination.

17. Nature covets to know secrets, and to hear news; is willing to appear abroad, and to have the experience of many things by the senses; desires to be taken notice of, and to do such things as may procure praise and admiration:

But grace cares not for the hearing of news or curious things, because all this springs from the old corruption, since nothing is new or lasting upon earth:

She teaches therefore to restrain the senses, to avoid vain complacence and ostentation, humbly to hide those things which are worthy of praise and admiration; and from every thing, and in every knowledge, to seek the fruit of spiritual profit, and the praise and honour of God:

She desires not to have herself, or what belongs to her, extolled; but wishes that God may be blessed in his gifts, who bestows all out of mere love.

18. This grace is a supernatural light, and a certain special gift of God, and the proper mark of the elect, and pledge of eternal salvation, which elevates a man from the things of the earth to the love of heavenly things, and of carnal makes him spiritual:

By how much therefore the more nature is kept down and subdued, with so much the greater abundance grace is infused; and the inward man, by new visitations, is daily more reformed according to the image of God.

Chap. LV.

Of the corruption of nature,

and of the efficacy of divine grace.

1. O Lord, my God, who hast created me to thy own image and likeness, grant me this grace, which thou hast declared to be so great, and so necessary to salvation; that I may overcome my wicked nature, which draws to sin and perdition:

For I perceive in my flesh the law of sin contradicting the law of my mind, and leading me captive to obey sensuality in many things; neither can I resist the passions thereof, unless thy most holy grace assist me, infused ardently into my heart.

2. I stand in need of thy grace, and of a great grace to overcome nature, which is always prone to evil from her youth;

For she having fallen in Adam, the first man, and having been corrupted by sin, the penalty of this stain has descended upon all mankind: so that nature itself, which by thee was created good and right, is now put for the vice and infirmity of corrupt nature; because the motion thereof, left to itself, draws to evil, and to things below;

For the little strength which remains, is but like a spark hidden in the ashes.

This is our natural reason, which is surrounded with a great mist, having yet the judgment of good and evil, and of the distance of truth and falsehood; though it be unable to fulfil all that it approves; neither does it now enjoy the full light of truth, nor the former integrity of its affections.

3. Hence it is, O my God, that according to the inward man I am delighted with thy law, knowing thy command to be good, just, and holy, and reproving all evil and sin, as what ought to be shunned:

And yet in the flesh I serve the law of sin, whilst I rather obey sensuality than reason.

Hence it is, that to will good is present with me, but how to accomplish it I do not find. Romans vii.

Hence I often make many good purposes; but because I want grace to help my weakness, through a slight resistance, I recoil and fall off.

Hence it comes to pass, that I know the way to perfection, and see clearly enough what it is I ought to do;

But being pressed down with the weight of my own corruption, I rise not to those things which are more perfect.

4. O how exceedingly necessary is thy grace for me, O Lord, to begin that which is good, to go forward with it, and to accomplish it? For without it I can do nothing: but I can do all things in thee, when thy grace strengthens me.

O truly heavenly grace, without which we have no merits of our own, neither are any of the gifts of nature to be valued!

No arts, no riches, no beauty or strength, no wit or eloquence, are of any worth with thee, O Lord, without grace;

For the gifts of nature are common to the good and bad: but grace or divine love is the proper gift of the elect, which they that are adorned with are esteemed worthy of eternal life.

This grace is so excellent, that neither the gift of prophecy, nor the working of miracles, nor any speculation, how sublime soever, is of any value without it.

Nor even faith, nor hope, nor any other virtues, are acceptable to thee, without charity and grace.

5. O most blessed grace, which makest the poor in spirit rich in virtues, and renderest him that is rich in many good things humble of heart;

Come, descend upon me, replenish me betimes with consolation, lest my soul faint through weariness and dryness of mind.

I beg of thee, O Lord, that I may find grace in thy sight; for thy grace is enough for me, though I obtain none of those things which nature desires.

If I be tempted and afflicted with many tribulations, I will fear no evil, whilst thy grace is with me;

She is my strength; she gives counsel and help;

She is more mighty than all my enemies, and wiser than all the wise.

6. She is the mistress of truth, the teacher of discipline, the light of the heart, the comfort in affliction, the banisher of sorrow, the expeller of fear, the nurse of devotion, the producer of tears.

What am I without her but a piece of dry wood, and an unprofitable stock, fit for nothing but to be cast away!

Let thy grace therefore, O Lord, always both go before me and follow me, and make me ever intent upon good works, through Jesus Christ, thy Son. Amen.

Chap. LVI.

That we ought to deny ourselves,

and to imitate Christ by the cross.

1. Son, as much as thou canst go out of thyself, so much wilt thou be able to enter into me.

As the desiring of nothing abroad brings peace at home, so the relinquishing ourselves interiorly joins us to God.

I will have thee learn the perfect renouncing of thyself in my will, without contradiction or complaint.

Follow me, I am the way, the truth and the life. John xiv. Without the way there is no going; without the truth there is no knowing; without the life there is no living.

I am the way which thou must follow; the truth, which thou must believe; the life, which thou must hope for.

I am the way inviolable, the truth infallible, and the life that has no end.

I am the straitest way, the sovereign truth, the true life, a blessed life, an uncreated life.

If thou abide in my way, thou shalt know the truth, and the truth shall deliver thee, and thou shalt attain to life everlasting.

2. If thou wilt enter into life, keep the commandments. Luke ix.

[USCCB: Matthew xix. 17. "If you wish to enter into life, keep the commandments."]

If thou wilt know the truth, believe me: If thou wilt be perfect, sell all:

It thou wilt be my disciple, deny thyself:

If thou wilt possess a blessed life, despise this present life:

If thou wilt be exalted in heaven, humble thyself in this world:

If thou wilt reign with me, bear the cross with me:

For none but the servants of the cross find the way of bliss and of true light.

3. Lord Jesus, forasmuch as thy way is narrow, and despised by the world; grant that I may follow thee, and be despised by the world:

For the servant is not greater than his Lord, neither is the disciple above his master. Matthew vi.

[USCCB: Matthew x. 24. "No disciple is above his teacher, no slave above his master." ]

Let thy servant meditate on thy life, for there is my salvation and true holiness:

Whatever I read, or hear besides, does not recreate nor fully delight me.

4. Son, thou knowest these things, and hast read them all, happy shalt thou be if thou fulfil them.

He that hath my commandments and keepeth them, he it is that loveth me; and I will love him, and I will manifest myself unto him, (John xiv.); and I will make him to sit with me in the kingdom of my Father. Apoc. iii.

5. Lord Jesus, as thou hast said and hast promised, so may it be indeed; and may it be my lot to merit it:

I have received the cross, I have received it from thy hand; and I will bear it, and bear it till death, as thou hast laid it upon me. Indeed the life of a good religious man is a cross, but it is a cross that conducts him to Paradise:

We have now begun, it is not lawful to go back, nor may we leave off.

6. Take courage, my brethren, let us go forward together, Jesus will be with us:

For Jesus's sake we took up this cross; for Jesus's sake let us persevere in it.

He will be our helper, who is our captain and our leader.

Behold our king marches before us, who will fight for us.

Let us follow him like men of courage; let no one shrink through fear; let us be ready valiantly to die in battle, and not to suffer our glory to be blemished by flying from the standard of the cross.

Chap. LVII.

That a man should not be too much dejected

when he falls into some defects.

1. Son, patience and humility in adversity are more pleasing to me, than much consolation and devotion in prosperity.

Why art thou disturbed at a little thing said against thee?

If it had been more, thou oughtest not to be moved.

But now let it pass, it is not the first, or any thing new, nor will it be the last, if thou live long.

Thou art valiant enough, as long as no adversary or opposition comes in thy way:

Thou canst also give good advice, and encourage others with thy words: but when any unexpected trouble comes to knock at thy door, then thy counsel and thy courage fails thee.

Consider thy great frailty, which thou often experiencest in small difficulties. Yet it is done for thy good, as often as these or such like things befal thee.

2. Put it out of thy heart the best thou canst; and if it had touched thee, yet let it not cast thee down, nor keep thee a long time entangled.

At least bear it patiently, if thou canst not receive it with joy.

And though thou be not willing to hear it, and perceivest an indignation arising within thyself, yet repress thyself, and suffer no inordinate word to come out of thy mouth which may scandalize the weak.

The commotion which is stirred up in thee will quickly be allayed, and thy inward pain will be sweetened by the return of grace.

I am still living, saith the Lord, ready to help thee, and comfort thee more than before, if thou put thy trust in me, and devoutly call upon me.

3. Keep thy mind calm and even, and prepare thyself for bearing still more.

All is not lost, if thou feel thyself often afflicted or grievously tempted:

Thou art man and not God, thou art flesh and not an angel.

How canst thou look to continue ever in the same state of virtue, when this was not found in the angels in heaven, nor in the first man in Paradise?

I am he that raises up, and saves them that mourn; and them that know their own infirmity I advance to my divinity.

4. O Lord, blessed be this thy word, it is more sweet to my mouth than honey, and the honey-comb.

What shall I do in my so great tribulations and anguishes, didst thou not encourage me with thy holy words?

What matter is it how much or what I suffer, so I come but at length to the haven of salvation.

Grant me a good end, grant me a happy passage out of this world:

Be ever mindful of me, O my God, and direct me by this strait road to thy kingdom. Amen.

Chap. LVIII.

Of not searching into high matters,

nor into the secret judgments of God.

1. Son, see thou dispute not of high matters, nor of the hidden judgments of God; why this man is left thus, and this other is raised to so great grace; or why this person is so much afflicted, and that other so highly exalted.

These things are above the reach of man, neither can any reason or discourse be able to penetrate into the judgments of God.

When therefore the enemy suggests to thee such things as these, or thou hearest curious men inquiring into them, answer that of the prophet, Thou art just, O Lord, and thy judgment is right. Psalms cxviii.

[USCCB: Psalms cxix. 137. "You are righteous, LORD, and just are your edicts."]

And again: The judgments of the Lord are true, justified in themselves. Psalms xviii.

[USCCB: Psalms xix. 8, 9. "The law of the LORD is perfect, refreshing the soul. The decree of the LORD is trustworthy, giving wisdom to the simple. The precepts of the LORD are right, rejoicing the heart. The command of the LORD is clear, enlightening the eye."]

My judgments are to be feared, not to be searched into, for they are incomprehensible to human understanding.

2. In like manner do not inquire nor dispute of the merits of the saints, which of them is more holy than the other, or which greater in the kingdom of heaven.

These things oftentimes breed strife and unprofitable contentions, and nourish pride and vain-glory; from whence arise envy and dissensions, whilst this man proudly seeks to prefer this saint, and another man is for preferring another.

Now to desire to know and to search into such things as these, is of no profit, but rather displeaseth the saints; for I am not the God of dissensions, but of peace (1 Corinthians xiv.), which peace consists more in true humility than in exalting one's self.

3. Some are carried by a zeal of love towards these, or those, with greater affection; but this affection is rather human than divine.

I am he who made all the saints; I gave them grace, I have brought them to glory.

I know the merits of every one of them, I prevented them by the blessings of my sweetness.

I foreknew my beloved ones before the creation: I chose them out of the world, they were not before-hand with me to chuse me;

I called them by my grace, and drew them to me by my mercy. I led them safe through many temptations, I imparted to them extraordinary comforts, I gave them perseverance, I have crowned their patience.

4. I know the first and the last, I embrace them all with an inestimable love.

I am to be praised in all my saints, I am to be blessed above all things, and to be honoured in every one of them whom I have thus gloriously magnified, and eternally chosen without any foregoing merits of their own.

He therefore that despises one of the least of my saints, honours not the greatest, for both little and great I have made:

And he that derogates from any one of the saints, derogates also from me, and from all the rest of them in the kingdom of heaven.

They are all one through the band of love; they have the same sentiment, the same will, and all mutually love one another.

5. And yet (which is much higher) they all love me more than themselves and their own merit.

For being elevated above themselves, and drawn out of the love of themselves, they are wholly absorpt in the love of me, in whom also they rest by an eternal enjoyment.

Nor is there any thing which can divert them from me, or depress them; for being full of the eternal truth, they burn with the fire of a charity that cannot be extinguished.

Therefore let carnal and sensual men (who know not how to affect any thing but their private satisfactions) forbear to dispute of the state of the saints: they add and take away according to their own inclination, and not according to what is pleasing to the everlasting truth.

6. In many there is ignorance, especially in such as being but little enlightened seldom know how to love any one with a perfect spiritual love.

They are as yet much inclined to such or such by a natural affection and human friendship; and as they are affected with regard to things below, they conceive the like imaginations of the things of heaven.

But there is an incomparable distance between what the imperfect imagine, and what enlightened men contemplate by revelation from above.

7. Take heed, therefore, my Son, that thou treat not curiously of those things which exceed thy knowledge, but rather make it thy business and thy aim, that thou mayest be found, though it were the least, in the kingdom of God.

And if any one should know who were more holy or greater in the kingdom of heaven, what would the knowledge profit him, unless he would take occasion from knowing this to humble himself in my sight, and to praise my name with greater fervour?

It is much more acceptable to God for a man to think of the greatness of his own sins, and how little he is in virtues, and at how great a distance he is from the perfection of the saints, than to dispute which of them is greater or less.

It is better to invocate the saints with devout prayers and tears, and to implore their glorious suffrages with an humble mind, than by a vain inquiry to search into their secrets.

8. They are well and perfectly contented, if men would be but contented, and refrain from their vain discourses.

They glory not of their own merits, for they ascribe nothing of goodness to themselves, but all to me; because I bestowed all upon them out of my infinite charity.

They are filled with so great a love of the Deity, and such overflowing joy, that there is nothing wanting to their glory, nor can any happiness be wanting to them.

All the saints by how much they are the higher in glory, by so much are they the more humble in themselves, and nearer to me, and better beloved by me.

And therefore thou hast it written, that they cast down their crowns before God, and fell upon their faces before the lamb, and adored him that lives for ever and ever. Apoc. iv.

9. Many examine who is greatest in the kingdom of God, who know not whether they shall be worthy to be numbered amongst the least.

It is a great matter to be even the least in heaven, where all are great; because all shall be called the children of God:

The least shall be as a thousand, and a sinner of an hundred years shall die.

For when the disciples asked, Who was the greatest in the kingdom of heaven? (Matthew xviii.) they received this answer:

Unless you be converted and become as little children, you shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little one, he is the greatest in the kingdom of heaven.

10. Woe to them who disdain to humble themselves willingly with little children; for the low gate of the heavenly kingdom will not suffer them to enter thither.

Woe also to the rich who have their comforts here, for when the poor shall go into the kingdom of God, they stand lamenting without.

Rejoice you humble, and be glad you that are poor, for yours is the kingdom of God; yet so, if you walk in the truth.

Chap. LIX.

That all hope and confidence

is to be fixed in God alone.

1. Lord, what is my confidence which I have in this life? or what is my greatest comfort amongst all things that appear under heaven?

Is it not thou, my Lord God, whose mercies are without number?

Where was it ever well with me without thee? or when could it be ill with me when thou wast present?

I had rather be poor for thee, than rich without thee.

I chuse rather to sojourn on earth with thee, than to possess heaven without thee. Where thou art, there is heaven: and there is death and hell, where thou art not.

After thee I have a longing desire, and therefore I must needs sigh after thee, and cry and pray.

In fine, I cannot fully trust in any one to bring me seasonable help in my necessities, save only in thee, my God.

Thou art my hope, thou art my confidence, thou art my comforter, and most faithful above all.

2. All seek their own interest; thou aimest only at my salvation and profit, and turnest all things to my good.

And although thou expose me to various temptations and adversities, yet all this thou ordainest for my good, who art wont to prove thy beloved servants a thousand ways:

Under which proofs, thou oughtest no less to be loved and praised, than if thou wert to fill me with heavenly comforts.

3. In thee, therefore, O Lord God, I put all my hope and refuge; in thee I place all my tribulation and anguish; for I find all to be infirm and unstable whatever I behold out of thee.

For neither will a multitude of friends be of any service to me, nor can strong auxiliaries bring me any succours, nor wise counsellors give me a profitable answer, nor the books of the learned comfort me, nor any wealth deliver me, nor any secret and pleasant place secure me, if thou thyself do not assist; help, strengthen, comfort, instruct and defend me.

4. For all things which seem to be for our peace and for our happiness, when thou art absent, are nothing, and in truth contribute nothing to our felicity.

Thou therefore art the fountain of all good, and the height of life, and the depth of wisdom; and to trust in thee above all things is the strongest comfort of thy servants.

To thee I lift up mine eyes; in thee, O my God; the Father of mercies, I put my trust:

Bless and sanctify my soul with thy heavenly blessing, that it may be made thy holy habitation, and the seat of thy eternal glory; and let nothing be found in the temple of thy dignity that may offend the eyes of thy Majesty.

According to the greatness of thy goodness, and the multitude of thy tender mercies, look down upon me, and give ear to the prayer of thy poor servant, who is in banishment afar off from thee in the region of the shade of death.

Protect and defend the soul of thy servant amidst so many of this corruptible life; and direct him in the company of thy grace, through the way of peace to the country of everlasting light. Amen.

End Of Book III.

The

Following Of Christ.



Book IV.

Of The Sacrament.

The Voice Of Christ.

Come to me all you that labour, and are heavy burthened, and I will refresh you, saith the Lord. Matthew xi.

The bread which I will give, is my flesh, for the life of the world. John vi.

Take and eat, This is my body, which shall be delivered for you: do this in remembrance of me. 1 Corinthians xi.

He that eateth my flesh, and drinketh my blood, abideth in me, and I in him. John vi.

The words which I have spoken to you are spirit and life. John vi.

Chap. I.

With how great reverence

Christ is to be received.

The Voice of the Disciple.

1. These are thy words, O Christ, the Eternal Truth, though not all delivered at one time, nor written in one place.

Since therefore they are thy words, and they are true, they are all to be received by me with thanks, and with faith.

They are thine, and thou hast spoken them; and they are also mine, because thou hast delivered them for my salvation.

I willingly receive them from thy mouth, that they may be more inseparably ingrafted in my heart.

These words of so great tenderness, full of sweetness and love, encourage me; but my own sins terrify me, and my unclean conscience keeps me back from approaching to so great mysteries.

The sweetness of thy words invites me, but the multitude of my offence weighs me down.

2. Thou commandest me to approach to thee with confidence, if I would have part with thee, and to receive the food of immortality, if I desire to obtain life, and glory everlasting.

Come, sayest thou, to me all you that labour, and are heavy burthened, and I will refresh you. Matthew xi.

O sweet and amiable word in the ear of a sinner, that thou, O Lord my God, shouldst invite the poor and needy to the communion of thy most sacred body!

But who am I, O Lord, that I should presume to come to thee?

Behold, the heavens of heavens cannot contain thee; and thou sayest, Come you all unto me.

3. What means this most loving condescension, and so friendly an invitation?

How shall I dare to approach, who am conscious to myself of no good, on which I can presume?

How shall I introduce thee into my house, who have oftentimes offended thy most gracious countenance?

The angels and archangels stand with a reverential awe, the saints and the just are afraid; and thou sayest, Come you all unto me.

Unless thou, O Lord, didst say it, who could believe it to be true?

And unless thou didst command it, who would dare attempt to approach?

4. Behold Noah, a just man, laboured a hundred years in building of the ark, that he with a few might be preserved; and how shall I be able in the space of one hour to prepare myself to receive with reverence the Maker of the world?

Moses, thy servant, thy great and special friend, made an ark of incorruptible wood, which he also covered with most pure gold, that he might reposite therein the tables of the law; and shall I, a rotten creature, presume so easily to receive thee the Maker of the law, and Giver of life?

Solomon, the wisest of the kings of Israel, employed seven years in building a magnificent temple for the praise of thy name;

And for eight days together he celebrated the feast of the dedication thereof: he offered a thousand pacific victims, and brought in the ark of the covenant in a solemn manner, into the place prepared for it, with the sound of trumpet and jubilee:

And I, a wretch, and the vilest of men, how shall I bring thee into my house, who can hardly spend one half hour devoutly? and would to God I had ever once spent one half hour as I ought!

5. O, my God, how much did they endeavour to do to please thee?

Alas! how little it is that I do! How short a time do I spend when I prepare myself to communicate?

Seldom am I wholly recollected, very seldom free from all distraction;

And yet surely, in the life-giving presence of thy Deity, no unbecoming thought should occur, nor any thing created take up my mind; for it is not an angel, but the Lord of angels, that I am to entertain.

6. And yet there is a very great difference between the ark of the covenant with its relics, and thy most pure body with its unspeakable virtues; between those sacrifices of the law, which were figures of things to come, and the true sacrifice of thy body, which is the accomplishing of all those ancient sacrifices.

7. Why then am I not more inflamed, considering thy venerable presence?

Why do I not prepare myself with greater care to receive thy sacred gifts, seeing that these ancient holy patriarchs and prophets, yea kings also and princes, with the whole people, have shewn so great affection of devotion towards the divine worship?

8. The most devout King David danced before the ark of God with all his force, commemorating the benefits bestowed in times past on the Fathers. He made musical instruments of sundry kinds; he published psalms, and appointed them to be sung with joy; he himself likewise often sung them playing upon his harp, inspired with the grace of the Holy Ghost: he taught the people of Israel to praise God with their whole heart, and to join their voices in blessing and magnifying him every day.

If so great devotion was then used, and such remembrance of the praise of God before the ark of the covenant; how great ought to be the reverence and devotion which I, and all Christian people, should have in the presence of this sacrament, in the receiving the most excellent body of Christ?

9. Many run to sundry places to visit the relics of the saints, and are astonished to hear their wonderful works; they behold the noble buildings of their churches, and kiss their sacred bones wrapt up in silk and gold;

And, behold, I have thee here present on the altar, my God, the Saint of saints, the Creator of men, and the Lord of angels.

Oftentimes in seeing those things men are moved with curiosity, and the novelty of the sight, and but little fruit of amendment is reaped thereby; especially when persons lightly run hither and thither, without true contrition for their sins:

But here, in the sacrament of the altar, thou art wholly present, my God and man, Christ Jesus; where also the fruit of eternal salvation is plentifully reaped, as often as thou art worthily and devoutly received.

And to this we are not drawn by any levity, curiosity, or sensuality; but by a firm faith, a devout hope, and sincere charity.

10. O God, the invisible Maker of the world, how wonderfully dost thou deal with us? How sweetly and graciously dost thou order all things in favour of thy elect, to whom thou offerest thyself to be received in the sacrament?

For this exceeds all understanding of man; this, in a particular manner, engages the hearts of the devout, and enkindles their love.

For thy true faithful, who dispose their whole life to amendment, by this most worthy sacrament, frequently receive a great grace of devotion and love of virtue.

11. Oh! the wonderful and hidden grace of this sacrament, which the faithful of Christ only know; but unbelievers, and such as are slaves to sin, cannot experience.

In this sacrament is conferred spiritual grace, and virtue lost is repaired in the soul; and beauty disfigured by sin returns again.

And so great sometimes is this grace, that from the abundance of the devotion that is bestowed, not only the mind but the frail body also feels a great increase of strength.

12. Yet it is much to be lamented and pitied, that we should be so lukewarm and negligent, as not to be drawn with greater affection to the receiving of Christ, in whom consists all the hope and merit of those that shall be saved:

For he is our sanctification, and our redemption; he is our comfort in our pilgrimage, and the saints' eternal enjoyment.

It is therefore much to be lamented that many take so little notice of this saving mystery, which rejoices heaven, and conserves the whole world.

Oh! the blindness and hardness of the heart of man, that doth not more consider so unspeakable a gift, and from the daily use of it falls into a disregard for it.

13. For if this most holy sacrament were only celebrated in one place, and consecrated by one only priest in the world, with how great desire dost thou think would men be affected to that place, and to such a priest of God, that they might see the divine mysteries celebrated?

But now there are made many priests, and Christ is offered up in many places, that the grace and love of God to man may appear by so much the greater, by how much this sacred communion is more spread throughout the world.

Thanks be to thee, O good Jesus, our eternal Shepherd, who hast vouchsafed to feed us poor exiles with thy precious body and blood, and to invite us to the receiving of these mysteries with the words of thy own mouth, saying; Come to me all you that labour, and are burthened, and I will refresh you. Matthew xi.

Chap. II.

That the great goodness and charity of God is shewed to man in this sacrament.

The Voice of the Disciple.

1. O Lord, trusting in thy goodness and in thy great mercy, I come sick to my Saviour, hungry and thirsty to the Fountain of Life, needy to the King of Heaven, a servant to his Lord, a creature to his Creator, and one in desolation to his loving Comforter.

But whence is this to me, that thou shouldst come to me? Who am I, that thou shouldst give me thyself?

How dare such a sinner appear before thee? and how dost thou vouchsafe to come to a sinner?

Thou knowest thy servant, and thou knowest that he has nothing of good in him which can entitle him to this favour.

I confess therefore my unworthiness, I acknowledge thy bounty, I praise thy goodness, and I give thee thanks for thy excessive charity:

For it is for thy own sake thou doest this, not for my merits, that thy goodness may be better known to me; that greater charity may be imparted, and humility more perfectly recommended.

Since therefore this is what pleaseth thee, and thou hast commanded it should be so, thy merciful condescension pleaseth me also; and I wish that my iniquity may be no obstacle.

2. Oh! most sweet and most bountiful Jesus, how great reverence and thanks, with perpetual praise, are due to thee for the receiving of thy sacred body, whose dignity no man can sufficiently express?

But what shall I think of in this communion, when I am approaching to my Lord, whom I can never reverence so much as I ought, and yet would gladly receive with devotion?

What can I think of better or more wholesome to my soul, than to humble myself entirely in thy presence, and extol thy infinite goodness above me?

I praise thee, O my God, and I extol thee for ever: I despise myself, and subject myself to thee, casting myself down to the depth of my unworthiness.

3. Behold, thou art the saint of saints, and I am the scum of sinners:

Behold, thou bowest thyself down to me, who am not worthy to look up to thee.

Behold, thou comest to me; thou art willing to be with me.

Thou invitest me to thy banquet, where thou wilt give me thy heavenly food, and the bread of angels to eat; no other, verily, than thyself, the living bread, who didst come down from heaven, and who givest life to the world.

4. Behold, whence love proceeds, what a bounty shines forth! how great thanks and praises are due to thee for these things!

Oh! how wholesome and profitable was thy device in this institution! how sweet and delightful this banquet in which thou givest thyself to be our food!

Oh! how admirable is thy work, O Lord! how powerful thy virtue! how infallible thy truth!

For thou hast spoken the word, and all things were made; and that has been done which thou hast commanded.

5. A wonderful thing it is, and worthy of faith, and exceeding all human understanding; that thou, O Lord, my God, true God, and true man, art contained whole and entire, under a small form of bread and wine, and without being consumed art eaten by the receiver.

Thou, the Lord of all things, who standest in need of no one, hast been pleased by this sacrament to dwell in us;

Preserve my heart and body without stain, that with a joyful and clean conscience I may be able often to celebrate thy sacred mysteries, and to receive for my eternal salvation what thou hast principally ordained and instituted for thy honour and perpetual remembrance.

6. Rejoice, O my soul, and give thanks to thy God for so noble a gift, and so singular a comfort, left to thee in this vale of tears.

For as often as thou repeatest this mystery, and receivest the body of Christ, so often dost thou celebrate the work of thy redemption, and art made partaker of all the merits of Christ;

For the charity of Christ is never diminished, and the greatness of his propitiation is never exhausted.

Therefore oughtest thou to dispose thyself for this, by perpetually renewing the vigour of thy mind, and to weigh with attentive consideration this great mystery of thy salvation.

And as often as thou sayest or hearest mass, it ought to seem to thee as great, new, and delightful, as if Christ that same day, first descending into the Virgin's womb, had been made man; or hanging on the cross was suffering and dying for the salvation of mankind.

Chap. III.

That it is profitable to communicate often.

The Voice of the Disciple.

1. Behold, I come to thee, O Lord, that it may be well with me by thy gift, and that I may be delighted in thy holy banquet, which thou, O God, in thy sweetness, hast prepared for the poor.

Behold, in thee is all whatsoever I can or ought to desire: thou art my salvation and redemption, my hope and my strength, my honour and my glory.

Make therefore the soul of thy servant joyful this day, because, O Lord Jesus, I have lifted up my soul to thee.

I desire at this time to receive thee devoutly and reverently; I would gladly bring thee into my house, that, like Zaccheus, I may receive thy blessing, and be numbered among the children of Abraham. Luke xix.

My soul longs after thy body; my heart aspires to be united with thee.

2. Give thyself to me, and it is enough; for besides thee no comfort is available.

Without thee I cannot subsist; and without thy visitation I cannot live;

And therefore I must come often to thee, and receive for the remedy of my soul's health; lest perhaps I faint in the way, if I be deprived of this heavenly food.

For so, O most merciful Jesus, thou wert pleased once to say, when thou hadst been preaching to the people, and curing sundry diseases, I will not send them home fasting, lest they faint by the way. Matthew xv.

Deal now in like manner with me, who hast left thyself in the sacrament for the comfort of thy faithful.

For thou art the most sweet refection of the soul, and he that shall eat thee worthily, shall be partaker and heir of everlasting glory.

It is indeed necessary for me (who am so often falling and committing sin, and so quickly grow slack and faint) by frequent prayers and confessions, and by the holy communion of thy body, to repair my strength, to cleanse and inflame myself, lest perhaps by abstaining for a longer time I fall away from my holy purpose.

3. For the senses of man are prone to evil from his youth; and unless thy divine medicine succour him, man quickly falls to worse.

The holy communion therefore withdraws him from evil, and strengthens him in good.

For if I am so often negligent and lukewarm now, when I communicate or celebrate, what would it be if I did not take this remedy, and should not seek so great a help?

And although I am not every day fit, nor well disposed to celebrate, yet I will endeavour at proper times to receive the divine mysteries, and to make myself partaker of so great a grace.

For this is the one principal comfort of a faithful soul, as long as she sojourns afar off from thee in this mortal body; being mindful often of her God, to receive her Beloved with a devout mind.

4. O wonderful condescension of thy tender love towards us, that thou, O Lord God, the Creator and Enlivener of all spirits, shouldst vouchsafe to come to a poor soul, and with thy whole divinity and humanity satisfy her hunger;

O happy mind, and blessed soul, which deserves to receive thee her Lord God devoutly; and in receiving thee to be filled with spiritual joy!

Oh! how great a Lord does she entertain! how beloved a guest does she bring into her house! how sweet a companion does she receive! how faithful a friend does she accept of! how beautiful and how noble a spouse does she embrace, who deserves to be beloved above all her beloved, and beyond all that she can desire!

Let heaven and earth, with all their attire, be silent in thy presence, O my dearest beloved; for whatever praise or beauty they have, is all the gift of thy bounty; nor can they come up to the beauty of thy name, of whose wisdom there is no number.

Chap. IV.

That many benefits are bestowed

on them who communicate devoutly.

The Voice of the Disciple.

1. O Lord, my God, prevent thy servant in the blessings of thy sweetness, that I may approach worthily and devoutly to thy magnificent sacrament.

Raise up my heart towards thee, and deliver me from this heavy sluggishness;

Visit me with thy grace, that I may taste in spirit thy sweetness, which plentifully lies hid in this sacrament as in its fountain;

Illuminate also my eyes to behold so great a mystery, and strengthen me to believe it with an undoubting faith:

For it is thy work, not the power of man; thy sacred institution, not man's invention:

For no man can be found able of himself to comprehend and understand these things, which surpass eventh subtlety of angels.

What shall I therefore, an unworthy sinner, who am but dust and ashes, be able to search into, or conceive of so high and sacred a mystery?

2. O Lord, in the simplicity of my heart, with a good and firm faith, and in obedience to thy command, I come to thee with hope and reverence; and I do verily believe, that thou art here present in the sacrament, God and man.

It is then thy will that I should receive thee, and through love unite myself to thee.

Wherefore I implore thy mercy; and I beg of thee to give me for this a special grace, that I may be wholly melted away in thee, and overflow with thy love, and seek no more any comfort from any thing else:

For this most high and most excellent sacrament is the health of soul and body, the remedy of all spiritual diseases, by which my vices are cured, my passions are restrained, temptations are overcome or lessened, a greater grace is infused, virtue receives an increase, Faith is confirmed, Hope strengthened, Charity enflamed and enlarged.

3. For thou hast bestowed, and still oftentimes dost bestow, many good things in this sacrament to thy beloved who communicate devoutly, O my God, the support of my soul, who art the repairer of human infirmity, and the giver of all interior comfort:

For thou impartest unto them much consolation, to support them in their many troubles; and thou liftest them up from the depth of their own dejection to the hope of thy protection; and thou dost recreate and enlighten them interiorly with a certain new grace; in such sort, that they who before communion were anxious and felt no affection in them, afterwards being fed with this heavenly meat and drink, find themselves changed for the better.

And thou art better pleased to deal thus with thy elect, to the end that they may truly acknowledge, and plainly experience, how great is their infirmity, when left to themselves, and how much they receive from thy bounty and grace:

For of themselves they are cold, dry, and indevout; but by thee they are made fervent, cheerful, and devout.

For who is he that approaching humbly to the Fountain of Sweetness, does not carry away with him some little sweetness?

Or who, standing by a great fire, does not receive from it some little heat?

Now, thou art a fountain always full, and overflowing; thou art a fire always burning, and never decaying.

4. Wherefore, if I cannot draw out of the fulness of the fountain, nor drink my fill, I will at least set my mouth to the orifice of this heavenly pipe; that so I may draw from thence some small drops to refresh my thirst, to the end that I may not be wholly dried up:

And if I cannot as yet be all heavenly, and all on fire like the cherubim and seraphim, I will, however, endeavour to apply myself to devotion, and to prepare my heart for the acquiring some small flame of divine fire, by the humble receiving of this life-giving sacrament.

And whatever is wanting to me, O good Jesus, most blessed Saviour, do thou in thy bounty and goodness supply for me, who hast vouchsafed to call all unto thee, saying, Come to me all you that labour, and are burthened, and I will refresh you. Matthew xi.

5. I labour indeed in the sweat of my brow, I am tormented with grief of heart, I am burthened with sins, I am troubled with temptations, and am entangled and oppressed with many evil passions; and there is no one to help me, no one to deliver and save me, but thou, O Lord God, my Saviour, to whom I commit myself, and all that is mine, that thou mayest keep me and bring me to everlasting life.

Receive me for the praise and glory of thy name, who hast prepared thy body and blood for my meat and drink.

Grant, O Lord God, my Saviour, that with the frequenting this thy mystery the affection of my devotion may increase.

Chap. V.

Of the dignity of the sacrament,

and of the priestly state.

The Voice of the Beloved.

1. If thou hast the purity of an angel, and the sanctity of St. John the Baptist, thou wouldst not be worthy to receive or handle this sacrament:

For this is not due to any merits of men, that a man should consecrate and handle the Sacrament of Christ, and receive for his food the bread of angels.

Great is this mystery, and great the dignity of priests, to whom that is given which is not granted to angels:

For priests alone, rightly ordained in the Church, have power to celebrate and consecrate the body of Christ.

The priest indeed is the minister of God, using the word of God, and by the command and institution of God: but God himself is there the principal author and invisible worker, to whom is subject all that he wills, and to whom obeys all that he commands.

2. Thou must therefore give more credit to an omnipotent God, in this most excellent sacrament, than to thy own sense, or any visible sign:

And therefore thou art to approach to this work with fear and reverence.

Take heed to thyself, and see what kind of ministry has been delivered to thee by the imposition of the bishop's hands.

Lo! thou art made a priest, and art consecrated to say Mass: see now that in due time thou faithfully and devoutly offer up sacrifice to God, and that thou behave thyself in such manner as to be without reproof:

Thou hast not lightened thy burthen, but art now bound with a stricter band of discipline, and art obliged to a greater perfection of sanctity.

A priest ought to be adorned with all virtues, and to give example of a good life to others;

His conversation should not be with the vulgar and common ways of men, but with the angels in heaven, or with perfect men upon earth.

3. A priest, clad in his sacred vestments, is Christ's vicegerent, to pray to God for himself, and for all the people, in a suppliant and humble manner:

He has before and behind him the sign of the cross of the Lord, that he may always remember the passion of Christ:

He bears the cross before him in his vestment, that he may diligently behold the footsteps of Christ, and fervently endeavour to follow them:

He is marked with the cross behind, that he may mildly suffer, for God's sake, whatsoever adversities shall befal him from others:

He wears the cross before him, that he may bewail his own sins; and behind him, that, through compassion, he may lament the sins of others, and know that he is placed, as it were, a mediator betwixt God and the sinner:

Neither ought he to cease from prayer and oblation, till he be favoured with the grace and mercy which he implores.

When a priest celebrates, he honours God, he rejoices the angels, he edifies the Church, he helps the living, he obtains rest for the dead, and makes himself partaker of all that is good.

Chap. VI.

A Petition concerning

the exercise proper before Communion.

The Voice of the Disciple.

1. When I consider thy greatness, O Lord, and my own vileness, I tremble very much, and am confounded in myself:

For if I come not to thee, I fly from life; and if I intrude myself unworthily, I incur thy displeasure.

What then shall I do, O my God, my helper, my counsellor in necessities?

2. Do thou teach me the right way: appoint me some short exercise proper for the holy communion:

For it is necessary to know in what manner I should reverently and devoutly prepare my heart to thee, for the profitable receiving of thy sacrament, or for celebrating also so great and divine a sacrifice.

Chap. VII.

Of the discussion of one's own conscience,

and of a resolution of amendment.

The Voice of the Beloved.

1. Above all things it behoves the priest of God to come to the celebrating, handling, and receiving this sacrament, with great humility of heart, and lowly reverence; with an entire faith, and with a pious intention of the honour of God.

Diligently examine thy conscience, and to the best of thy power cleanse and purify it by true contrition and humble confession; so that there be nothing weighty to give thee remorse, and hinder thy free access.

Repent thee of all thy sins in general, and in particular lament and grieve all thy daily offences;

And if thou hast time, confess to God, in the secret of thy heart, all the miseries of thy passions.

2. Sigh and grieve that thou art yet so carnal and worldly; so unmortified in thy passions.

So full of the motions of concupiscence; so unguarded in thy outward senses; so often entangled with many vain imaginations;

So much inclined to exterior things, so negligent as to the interior;

So easy to laughter and dissolution; so hard to tears and compunction.

So prone to relaxation, and to the pleasures of the flesh; so sluggish to austerity and fervour;

So curious to hear news, and to see fine sights; so remiss to embrace things humble and abject;

So covetous to possess much; so sparing in giving; so close in retaining;

So inconsiderate in speech; so little able to hold thy peace;

So disorderly in thy carriage; so over eager in thy actions;

So greedy at meat; so deaf to the word of God;

So hasty for rest; so slow to labour;

So wakeful to hear idle tales; so drowsy to watch in the service of God;

So hasty to make an end of thy prayer; so wandering as to attention.

So negligent in saying thy office; so tepid in celebrating; so dry at the time of receiving;

So quickly distracted; so seldom quite recollected within thyself;

So easily moved to anger; so apt to take offence at others;

So prone to judge; so severe in reprehending;

So joyful in prosperity; so weak in adversity.

So often proposing many good things, and effecting little.

3. Having confessed and bewailed these, and other thy defects, with sorrow and great dislike of thy own weakness, make a strong resolution always to amend thy life, and to advance in virtue.

Then with a full resignation, and with thy whole will, offer thyself up to the honour of my name, on the altar of thy heart, as a perpetual holocaust, by committing faithfully to me both thy soul and body;

That so thou mayest be able to approach to offer up sacrifice to God, and to receive for thy salvation the sacrament of my body.

4. For there is no oblation more worthy, nor satisfaction greater, for the washing away of sins, than to offer up one's self purely and entirely to God, together with the oblation of the body of Christ, in the Mass and in the communion.

If a man does what lies in him, and is truly penitent; as often as he shall come to me for pardon and grace; as I live, saith the Lord, who will not the death of a sinner, but rather that he should be converted and live; I will no longer remember his sins, but all shall be forgiven him. Ezekiel xviii.

Chap. VIII.

Of the oblation of Christ on the cross,

and of the resignation of ourselves.

The Voice of the Beloved.

1. As I willingly offered myself to God, my Father, for thy sins, with my hands stretched out upon the cross, and my body naked, so that nothing remained in me which was not turned into a sacrifice, for to appease the divine wrath;

Even so must thou willingly offer thyself to me daily in the Mass, for a pure and holy oblation, together with all thy powers and affections, as heartily as thou art able.

What do I require more of thee, than that thou endeavour to resign thyself entirely to me?

Whatsoever thou givest besides thyself, I regard not; for I seek not thy gift, but thyself.

2. As it would not suffice thee, if thou hadst all things but me; so neither can it please me, whatever thou givest, as long as thou offerest not thyself.

Offer thyself to me, and give thy whole self for God, and thy offering will be accepted.

Behold, I offered my whole self to the Father for thee, and have given my whole body and blood for thy food, that I might be all thine, and thou mightest be always mine:

But if thou wilt stand upon thy own bottom, and wilt not offer thyself freely to my will, thy offering is not perfect, nor will there be an entire union betwixt us.

Therefore, before all thy works, thou must make a free oblation of thyself into the hands of God, if thou desire to obtain liberty and grace:

For the reason why so few become illuminated and internally free, is because they do not wholly renounce themselves.

My sentence stands firm. Unless a man renounce all, he cannot be my disciple. Luke xiv.

If therefore thou desirest to be my disciple, offer up thyself to me with all thy affections.

Chap. IX.

That we must offer ourselves,

and all that is ours, to God,

and pray for all.

The Voice of the Disciple.

1. Lord, all things are thine that are in heaven and earth.

I desire to offer up myself to thee as a voluntary oblation, and to remain for ever thine.

Lord, in the sincerity of my heart, I offer myself to thee this day, to be thy servant evermore, to serve thee, and to become a sacrifice of perpetual praise to thee.

Receive me with this sacred oblation of thy precious body, which I offer to thee this day in the presence of thy angels invisibly standing by, that it may be for mine and all the people's salvation.

2. Lord, I offer to thee all my sins and offences, which I have committed in thy sight and that of thy holy angels, from the day that I was first capable of sin until this hour, upon thy propitiatory altar, that thou mayest burn and consume them all with the fire of thy charity, and mayest remove all the stains of my sins, and cleanse my conscience from all offences, and restore to me thy grace, which I have lost by sin, by fully pardoning me all, and mercifully receiving me to the kiss of peace.

3. What can I do for my sins, but humbly confess them, and lament them, and incessantly implore thy mercy for them?

Hear me, I beseech thee, in thy mercy, where I stand before thee, O my God:

All my sins displease me exceedingly; I will never commit them any more: I am sorry for them, and will be sorry for them as long as I live; I am willing to do penance for them, and to make satisfaction to the utmost of my power.

Forgive, O my God, forgive me my sins, for thy holy name's sake: save my soul, which thou hast redeemed with thy precious blood.

Behold I commit myself to thy mercy, I resign myself into thy hands.

Deal with me according to thy goodness, not according to my wickedness and iniquity.

4. I offer also to thee all the good I have, though very little and imperfect: that thou mayest make it better and sanctify it; that thou mayest be pleased with it, and make it acceptable to thee, and perfect it more and more; and mayest, moreover, bring me, who am a slothful and unprofitable wretch, to a good and happy end.

5 I offer also to thee all the godly desires of thy devout servants; the necessities of my parents, friends, brethren, sisters, and of all those that are dear to me; and of all such, as for the love of thee have been benefactors to me or others; or who have desired and begged of me to offer up prayers and masses for themselves and all that belonged to them; whether they live as yet in the flesh, or whether they are now departed out of this world;

That they all may be sensible of the assistance of thy grace, of the benefit of thy comfort, of thy protection from all dangers, and of a deliverance from their pains; and that being freed from all evils, they may with joy give worthy thanks to thee.

6. I offer up also to thee my prayers, and this sacrifice of propitiation for them in particular, who have in any thing wronged me, grieved me or abused me, or have done me any damage or displeasure;

And for all those likewise whom I have at any time grieved, troubled, injured, or scandalized, by word or deed, knowingly or unknowingly; that it may please thee to forgive us all our sins and offences one against another.

Take, O Lord, from our hearts all jealousy, indignation, wrath and contention, and whatsoever may hurt charity, and lessen brotherly love.

Have mercy, O Lord, have mercy on those that crave thy mercy; give grace to them that stand in need thereof; and grant that we may be worthy to enjoy thy grace, and that we may attain to life everlasting. Amen.

Chap. X.

That the holy communion

is not lightly to be forborne.

The Voice of the Beloved.

1. Thou oughtest often to have recourse to the fountain of Grace, and of Divine Mercy; to the Fountain of all Goodness and Purity; that thou mayest be healed of thy passions and vices, and be made more strong and vigilant against all the temptations and deceits of the devil.

The enemy, knowing the very great advantage and remedy which is in the holy communion, strives by all means and occasions, as much as he is able, to withdraw and hinder faithful and devout persons from it.

2. For when some are preparing themselves for the sacred communion, they suffer the greater assault of Satan.

This wicked spirit, as it is written in Job, cometh among the sons of God to trouble them with his accustomed malice, or to make them ever fearful and perplexed, that so he may diminish their devotion, or by his assaults take away their faith: it haply they may altogether forbear the communion, or at least approach to it with tepidity.

But there is no heed to be taken of his wiles, and suggestions, be they never so filthy and abominable; but all his attempts art to be turned back upon his own head.

The wretch is to be contemned and scorned, nor is the holy communion to be omitted for his assaults, and the commotions which he causeth.

3. Oftentimes also a person is hindered by too great solicitude for obtaining devotion, and a certain anxiety about making his confession.

Follow herein the counsel of the wise, and put away all anxiety and scruple; for it hindereth the grace of God, and destroyeth devotion.

Leave not the holy communion for every small trouble or vexation, but go quickly to confession, and willingly forgive others their offences against thee.

And if thou hast offended any one, humbly crave pardon, and God will readily forgive thee.

4. What doth it avail to delay thy confession for a long time, or to put off the holy communion?

Purge thyself with speed, spit out the venom presently, make haste to take this remedy, and thou shalt find it to be better with thee, than if thou hadst deferred it for a long time.

If thou lettest it alone to-day for this cause, perhaps to-morrow a greater will fall out, and so thou mayest be hindered a long time from communion, and become more unfit:

With all possible speed shake off this heaviness and sloth, for it is to no purpose to continue long in disquiet, to pass a long time in trouble, and for these daily impediments to withdraw thyself from the divine mysteries.

Yea, it is very hurtful to defer the communion long; for this usually causeth a great lukewarmness and numbness.

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