Part 6
God came. All strong rocks are broken here; all on which the spirit can rest be done away. Then, when all forms have ceased to exist, in the twinkling of an eye, the man is transformed. Therefore you must make an entrance. Thereupon the Heavenly Father speaks to him: "you shall call Me Father, and shall never cease to enter in; entering ever further in, ever nearer, so as to sink the deeper in an unknown and unnamed abyss; and, above all ways, images and forms, and above all powers, to lose yourself, deny yourself and even unform yourself." In this lost condition, nothing is to be seen but a ground which rests upon itself, everyone being, one life. It is thus, man may say, that he becomes, unknowing, unloving and senseless. This is not the result of natural qualities, but of the transformation, wrought by the Spirit of God in the created spirit, in the fathomless lost condition of the created spirit, and in his fathomless resignation. We may say of this, that God knows, loves and gives Himself thus; for man is nothing but a life, a being and action. Those who see in this way, with undue liberty and with false light, are in the most perilous state in which it is possible to be in this life.
The way by which we must arrive at the goal, is through the precious Life and Sufferings of our dear Lord; for He is the Way by which we must go, and He is the Truth which lightens all in this way. He is the Life and the End to which men must come; and He is the Door; and whoever enters in by another door is a murderer. We must enter by this Door, by breaking through nature, and by the exercise of virtue and humility, in meekness and patience. Know of a truth that he who does not enter in by this way goes astray, and God goes before him and in him, and yet he remains blind. But none have power over those who enter by this way; for God Himself has set them free. St Paul says, that those who are driven or led by the Spirit are under no law. Time is never too long for such men; nothing troubles them. It can never be said of any of the lovers of this world, that nothing troubles them, and that time is never too long. But those who are in this world, but whose higher life is above, are freed from all things and patient in their lower life. Whatever comes, theirs is an essential peace. They take all things from God, and desire to lay all things again on Him; and thus they rest in peace. Still in the outer man they may have to suffer terribly and may be much troubled. But wherever they are, they are blessed; and we ought to praise them; but I fear they
are rather sparsely sown. God help us that we may be like them. Amen.
SERMON XXIV
On the Feast of St Michael and All Angels
On the various and especial works of the nine choirs of Holy Angels in man, in his threefold state and being; that is in the outer man, his powers of reason, and in his being, formed in the image of God. How, by their care and supervision, he may be enabled to attain to the very highest degree of Perfection in a spiritual life.
"Their angels always see the Face of My Father Who is in heaven."
To-day is the Feast of St Michael and all Angels. We have already read to-day how this festival first arose, in consequence of the revelation on the mountain; therefore we will not refer to that now. The Gospel says: "Their Angels do always behold the Face of My Father Who is in heaven." I know not with what words I can, or ought, to speak of these pure spirits, for they have neither hands nor feet, neither image, nor form, nor substance; neither can we understand the nature of their being; so how can we speak of them? We know not what they are; and that is not surprising, for we do not know ourselves, nor our souls by which we are made men, and from which we receive all that is good in us. How then can we understand these transcendent spirits, whose nobility far surpasses all the nobility that the world can show? Therefore let us discuss their behaviour towards us, and not the nature of their being. Their work is always to behold us, and to look upon us in the mirror of the Godhead regularly, effectually and truly, with discrimination; and they have a special and definite work to do in us; but God works unceasingly in us, much more truly and nobly; and they work with God in us, in the same way that the sun exercises a constant influence over the earth, while the stars co-operate with the sun in that influence on the earth, and on every creature in it. The stars always look at the sun and reflect his rays, while the sun turns his face to them; and thus their works become indivisible; so that, were it possible for the least star to be removed from the heavens, all creatures, men and cattle would be
destroyed.
Now, there are nine choirs of Angels, forming three hierarchies, in each of which there are three choirs. Now, these three hierarchies have each their own peculiar and different effect on the three parts of man. The first is the outer man, the second is his reason, and the third is his likeness to God; and yet all these three form one man. In all three the Angels have their work to do. And, besides this, every man has an Angel, who at his baptism was especially appointed to watch over him, into whose care he was committed, who stands by him, and helps him unceasingly, guarding him when sleeping and waking, in all places and in all his works and ways, whether evil or good. Were there nothing else for which we ought to love God dearly, and thank Him, surely this would be enough; that God has so closely united these exalted and invisible beings with us, that they may discipline us unceasingly. But, on the other hand, every man has also to deal with a peculiarly wicked angel, the Devil, who works against him unceasingly, and tries him as constantly as the good Angel. If we were wise and industrious, the Devil's opposition and his discipline would be more useful to us than those of the good Angels; for, were there no conflict, there could be no victory.
Now we must speak of the hierarchies. The lowest of the hierarchies are called Angels; one with another they serve the outer man; they exhort and warn him, they help him and guide him towards what is good; they watch over him with steady and constant discipline. If they did not thus watch over us, what innumerable evils do you imagine, might not befall us? for numberless devils follow us perpetually, desiring to destroy us, either sleeping or waking. But these noble Angels anticipate them and prevent them.
The Archangels form the second choir. They are represented as priest, whose active employment is to serve at the Holy Sacrament; they thus serve, counsel, and help man in the efficacious reception of the Holy Sacrament of our Lord's Body.
The third choir consists of Virtues. They serve, counsel and admonish us to seek after natural and moral virtues, and they win for us the divine
virtues of faith, hope and love. The men who follow them and commune much with them, are so virtuous that virtue becomes as easy and pleasant to them, as though it were part of their very nature and being. All the enemies, who have fallen from this choir, set themselves with all imaginable cunning against these men, desiring to entice them away, so that they may not reach that place, from which they themselves have been cast out. The stratagems to which they constantly have recourse, are incredible. Man ought to be very diligent in keeping guard against the hostile wickedness, which so marvellously surrounds him; for these enemies often make use of much secret dexterity in things which seem good; and, for the most part, they strive to lead men into all kinds of diversions; and, when they find they are not succeeding, they place him in a position which seems good, that he may be content therewith, and may not strive to advance. Now, this is a most perilous condition in which to find ourselves, and now more than it ever was. As St Bernard says: "To stand still in the way of God, is to go backwards." All are in this condition who have worldly and self-satisfied hearts, and who say, "We do as many good works as other men, and we are well-pleased with ourselves; we shall fare better than they, and we will go on with our own ways and customs, as those did who were before us." But when great plagues come, those who imagine now that they are doing well will seem to be in great misery. Then the wicked angels, whom they have followed, will wonder and lament with them, and finally lead them away unopposed. Cases such as these are taking place even now. But when these horrible downfalls and plagues have passed away, then the holy Angels will make themselves known to men who have been purified, and will walk with them and commune with them openly.
Now we come to the second hierarchy. The Angels of which it is composed here an active supervision over the second division of man's nature; his reasoning powers, which place him far above all other creatures with animal nature, and make him like the Angels. The first choir is called Potestates, the second Principatus, and the third Dominationes, signifying the mighty, the princes and the rulers. All these work in men, who, they find, have progressed in virtue, so that they can control, both outwardly and inwardly, their senses and the outward expression of them, in all things; and in the inner man, their thoughts and
intentions. These men are free and reign supreme over vice. Thus, we read of St Francis, that he had such power over the outer man, that directly he thought of some discipline, his body sprang forward, and said, "See, here am I." Such men are truly like the princes of the world, who are free and have none to control them. Thus these men are enabled in spirit to rule over all the actions of the outer and inner man. When the wicked angels see this, they are filled with vehement hatred against them, because they fear that these men will take their places. So they exercise all their ingenuity to bring them into the most awful temptations that can be conceived, and of which those who serve the world and the Evil One never heard nor imagined. Of these ways there are many, for they so earnestly desire to drag down the good. When they become so importunate that the poor man imagines he must lose either his life or his senses, then the noble Angels come, the Principatus, and drive them away, and the man has gained the victory. When they have been thus overcome, they never dare to attack the same man again; for they are too proud to do it; and they are terrified and give way before these powerful people, and before those who rule over this hierarchy. Then the rulers, Dominationes, come and enable these men to become so wise and prudent, that they can see through the stratagems of the enemy. At St Paul says, that neither the devil, the world, the flesh, nor any creature could gain a victory over him.
We now come to the third hierarchy; these Angels work and look into the innermost part of man; into what was formed in the Image of God. The first choir of these is formed by the Thrones, the second by the Cherubim, and the third by the Seraphim.
The Thrones work in the innermost heart of man, so that he becomes like a kingly throne, where God delights to dwell, to reign and to judge, to reward and to work all His works in him and through him. These men's hearts are so irrevocably rooted in Divine Peace, that neither love nor sorrow, severity nor tenderness, can disturb them; as St Paul has said: "Neither death nor life." A hundred deaths would not move or terrify such men. In the same way that a dying man cares nothing for all the honour or shame that could be heaped upon him, because his thoughts are elsewhere, so also, when a man in his innermost heart is turned to
God, he is a strong Throne of God, nothing can affright him, neither love nor sorrow, for he rests in that essential peace, which is the Dwellingplace of God; as David says: "In pace factus est locus ejus." Preserve and guard peace, dear children, that no man take it from you, and that the Dwelling-place of God may not be destroyed. O, dear child, preserve this, be silent, suffer, abstain from evil and rest in peace. Rest and trust and keep to yourself; do not run about too much; be not agitated, preoccupied or impulsive; but realise the Presence of your Lord of Lords in your heart, where He sits on His throne glorious and powerful, so that He may not be disturbed and His peace diminished.
Now, when men are resting in this peace, then the Cherubim come in all their brightness, and lighten up men's hearts with their godlike light as with a sudden glance. This glance pierces the men through and through; and their hearts are so filled with light, that, were it necessary, they could judge all men; and yet this illumination is but a glance; the quicker it is, the truer, the nobler and the surer.
Then come the burning Seraphim, with their flaming love, and they kindle love in the hearts of men; and this, too, is done in a moment, so that the love of man becomes so broad and wide that it embraces within itself the love of all things. It seems to him as though he would set all men alight; and all is so sudden and quick, that it seems to him as though he would be consumed himself. This flame is kindled in the innermost thoughts of the glorified man; and yet it lights up also the other two parts of man, his soul and the outer man. Such men become so godlike and so well-regulated, so truly resigned, virtuous, peaceful and calm, that no one is ever conscious of any infirmity in them, either in words or deeds; and yet they look upon themselves as nothing, and heed all as little as if it had taken place in some one a thousand miles away. They look upon all that God may work by them, or in them, as apart from themselves, taking no credit for it; for they think of nothing but their own absolute nothingness, and regard themselves as lower than all men. These verily are the heavens in which the Father dwells, as the Gospel says: "Their Angels always see the Face of My Father Who is in heaven." May God help us all thus to attain. Amen.
SERMON XXV; All Saints' Day
A very useful exposition of the Gospel, of the eight Beatitudes. How we can attain to the grades or steps of these most blessed Virtues, and learn to know ourselves thereby. How we ought to honour the Saints and their various degrees of merit in the Eternal Fatherland.
"And seeing the multitudes Jesus went up into a mountain, and when He was set down, His disciples came to Him. And opening His mouth, he taught them saying: Blessed are the poor in spirit," and thus He spoke the eight Beatitudes.
The mountain that Jesus went up was His own holiness and His Being, for He is one with His Father; and He was followed by a great company of those dear Saints whose day we are celebrating. They have all followed Him, each one in his own vocation, as God has called him. We must follow after them, endeavouring above all things to discover what the calling is, to which God has called us, and to follow it.
Now, we must honour these Saints with all diligence. What is the greatest honour that we can do them? To sink down with them in absolute seclusion, in that good ground in which they have lost themselves, and in which their great blessedness is to be found. Therefore, immerse yourself with them, for you can not show them any greater honour, or do anything that would please them better.
Now let us consider the company of Saints who followed Him up the mountain, and how each one was led. Now, He was first followed by the holy Patriarchs of the Old Covenant with overflowing longings; for they believed that He would come. They were filled by God with holy love and hope; and, not outwardly but inwardly, they were bare and empty of all that was not God. Their love was so great, that they divided all they had with the chosen people; and they used all diligence, that nothing should be wanting whence this Birth should proceed. They offered themselves up entirely to the service of that generation, into which He was to be born. We read to-day of those who followed Him, that, of every generation, twelve thousand were marked; eleven generations followed
Him and the rest were numberless.
Next came the second company, the dear and holy Apostles. They came after the Birth of our Lord; and they were led by Him by a much higher way, and to a state of greater perfection. They forsook all things, not only inwardly, but also outwardly, in true poverty of body and soul, and that in the highest degree possible.
Then came the holy Martyrs, and of these a great company followed Him. They not only forsook all things, but they also laid down their lives when God required it of them, and in whatever way He chose.
Then He was followed by a great company of holy Confessors, who followed their call in different ways. Some lived alone to God in seclusion, and received the truth within, in silence, and listening to what God, the Eternal Word, spoke to them. Such men fled to the woods and caves. Others joined religious Orders, and lived in Holy Christendom, preaching and writing, hearing confessions, teaching and admonishing, doing all things heartily, as to God, and giving up self and all that was not of God.
Then followed the blessed company of pure and modest Virgins, undefiled in body and soul. Oh! what a holy and blessed thing it is to be found undefiled in body like an Angel, and to whom God has granted the honour of being found in the garb which He and His Blessed Mother wore with such grace. The joy is so great that no one in this world ought to be able to trouble such a man; neither should sorrow or any trouble go to his heart, if he has only preserved this treasure. He, who desires to preserve it in all its nobility, must struggle and suffer; and his heart will often be wounded by his natural desires and his evil nature, the flesh and the devil. Now mark, children, every attack, made by temptations of this nature only brings forth purity; he, who thus learns to know himself therein, will find that this is his reward. O, children, who gives heed to the rewards thus brought forth! Then comes the company of the common people, who give heed to such things; they are also upheld by the faith and prayer of the Friends of God. They must be purified in purgatory, or else they cannot enter into the Kingdom of the Father; and, as we keep to-day as the day of the souls that are purified, so we shall keep to-
morrow, as the day of the souls that are not, that they also may be purified. Thus, for one earthly delight, and one daily sin, we shall have to suffer more pain in purgatory than the pain of all the martyrs, could it be heaped together, whose day we are keeping. This must needs be for the slightest opposing of our will to God in sin, and for despising His call and His mediation.
Now these are the companies who followed Christ up the mountain of His Blessedness. Then He opened His Divine Mouth and spoke the eight Beatitudes. We will say a little about each one. He said first: "Blessed are the poor in spirit, for theirs is the Kingdom of Heaven." This virtue is placed first, because it is the chief part, and the beginning of all perfection. Children, turn it which way you will, the heart of man must be bare, empty, free, poor, and undisturbed, if God is really to work therein. It must be quite empty, and then God may and will dwell therein.
Now this poverty may be accepted and exercised in four different ways. The first are those who are poor against their own will and wish. No one ought to judge harshly of these poor; for the Lord overlook their faults all the more graciously on account of their poverty.
St Thomas says of the second kind of poverty, that it is to be desired and accepted to the same extent in which we find it a help to us, and a furtherance of the freedom and emptiness of our minds; for many a man's mind is freer and less preoccupied what is needful, then when he is obliged to provide it every day. He, who is allowed to possess what is needful, and uses it with thankfulness, is often less anxious than he who has to seek it. But, if such a man should find that it has taken possession of his heart, or that it disturbs him, so that he is not exercising the virtues of charity, moderation, humility and absolute purity, he ought to give all up, and become poor outwardly, like the poor.
The third kind of poverty is that of one who so dearly loves God, that nothing can hinder him, and everything becomes a help to him. As St Paul says, all things are a help to the good; so this man remains unaffected by everything that is not absolutely of God, by everything that touches his heart, so that he may become poor, bare and free. These can say with St.
Paul: "As having nothing and yet possessing all things." so the inner man is unharmed.
The fourth kind of this absolute poverty is that of a man who desires to be poor, both outwardly and inwardly, after the example of our Lord Jesus Christ, who imitates His absolute poverty out of real love, neither troubled by it nor concealing it, either outwardly or inwardly. Such only have a bare, pure, direct and unceasing intercourse with their Source and Beginning, so that there cannot be a sudden falling away without the heart being aware of it and returning speedily. This is the most absolute poverty; for the most noble form of poverty is a turning to God, bare, free and unhindered, now and for ever, like that of the poor Saints.
Now we come to the second: "Blessed are the meek, for they shall posses the land." Here we come a degree nearer in blessedness; for all difficulties are solved by true poverty; for by this meekness we get closer to the Source of all things, and all bitterness, anger and untruthfulness are driven out; for it is written: "All things are clean to the clean," to the meek all things are pure. All this comes out of a pure, good heart, so that to the good all things are good. In days gone by the Friends of God were martyred, prepared (tortured) and tormented by the heathen; but now it is done by people who appear to be good Christians; they cut us to the heart, and yet they are our neighbours. If you turn to God, they say: "you are mad; you have lost your head; you have strange customs, and you are a deceiver." Then comes meekness, and leads and guides you to yourself in your own heart, that you may receive all as from God, and not from man. Thus you remain in perfect peace, and say: "What can man do to harm you, if you have God for your Friend?" and thus the meek possess the land, and remain in perfect peace, in spite of all that may befall them. But if you dost not act thus, you will lose all your virtue and your peace as well; and you will be called a snarler, as though you were a fierce dog.
Thirdly, our Lord said: "Blessed are those who mourn, for they shall be comforted." In one sense He means those who suffer; in another sense, those who mourn for their sins, always excepting the blessed Friends of God, who are the most blessed of all here; for they have done with weeping for their own sins, and may not mourn for them any more; and
yet they have not ceased weeping, for they weep for the sins and infirmities of their neighbours. We read that St Dominic asked one of his companions, who was weeping bitterly, why he wept. He replied: "Dear father, because of my sins." Then said the Saint: "No, dear son, they have been sufficiently mourned for; but I beseech you, dear son, to weep for those who will not weep for themselves." Thus the true Friends of God weep for all the blindness and misery of the sins of the world, and for all its wickedness. For when God allows His anger and His judgements to fall upon us, and we say so many dreadful things about the fire, the floods, the great darkness, strong winds and bad times, then the Saints mourn over all before the Lord, day and night; and He regards them and ceases, waiting to see if we will do better. If we do not improve, we must expect yet heavier and severer plagues. The clouds hang over us; but they are held up by the weeping of the Friends of God. But, be sure of this, if we do not improve, they will soon fall; and then there will be such tumults and turmoils that we shall be put in mind of the Judgement Day. Those who are now at peace will suffer from great oppression, and the Word of God and Divine Service will become almost unknown. There will only be a service here or there, and no one will know where to go. But our faithful God will find a place of refuge, where He can preserve His own. Fourthly: "Blessed are those who hunger and thirst for justice." This, in truth, is a virtue which has been possessed by very few men. Very few hunger and desire, in thought, sight and taste, for righteousness only. There would be neither favour nor disfavour, either for my benefit or for that of my friends, nor for my honour, praise, or blame; there would be neither false judgement, favour or disfavour, where this ground was found; but he who finds it may well be praised. For he to whom nothing is delightful, and who cares for nothing but justice, has ascended to a very high degree. We may well say to such an one that he is blessed.
Fifthly: "Blessed are the merciful, for they shall obtain mercy." It is said that mercy is the attribute that God shows forth in all His works: therefore a merciful man is a truly godlike man. For mercy is brought forth by love and kindness. Therefore the true Friends of God are much more merciful, and more ready to believe in the sinful and suffering, than those who are not loving. Mercy is born of that love which we ought to exercise towards each other. If we do not, God will require it of us at the
Judgement Day; and, where He finds not the requisite mercy, He will refuse mercy, as He Himself has said. He says nothing of perfection, and censures only those who have not been merciful. This mercy is not concerned only with gifts, but it ought to extend to all the suffering that falls, or may fall, on a man when tried. He who does not look on his neighbour with true love and pity, mercifully overlooking all his weakness and infirmity, may well fear for himself, that God will refuse him His mercy. "The measure you give shall be the measure you get back." Therefore let every one look to himself, that he may himself be uncondemned throughout Eternity.
Sixthly: "Blessed are the peacemakers, for they shall be called the Children of God." Men, who possess true peace, are lovable men indeed, and their peace no man takes from them. Their own will is lost in the Will of God, in love and sorrow, weal or woe, in time and in Eternity. Their works and all their life are in God, not after a human fashion, but in a divine and supernatural way. They are baptised in the Power of the Father, the Wisdom of the Son, and the precious love of the Holy Ghost, and they are so saturated therewith, that no man can mar their peace. These three Divine Persons has so filled them, that, were it needful, they could make their peace known throughout the land; for they are filled with the light of the Divine Wisdom which has passed through them. Thus, full of love also themselves, they overflow, both within and without, in true love to their neighbours. Thus overflowing, nothing else can be found in them, however they may be approached, but love and peace. These are they who at heart are peace-makers. The peace which passes all understanding has taken such hold of them, that none can drive away; and they are rightly called the Children of God; for what the OnlyBegotten Son has by nature, is given to them of grace. The peaceful are in very truth begotten to God and of His Heart; for this peace cannot otherwise be brought forth, either by discipline or by any outward means. Still, those in whom this peace is to be found, may have to suffer many offences, in the outer man, in many ways.
Seventhly: "Blessed are the clean of heart, for they shall see God." What is a clean heart? A heart bare, free and untroubled by any creature, where God finds the ground bare, free and untroubled. The pure shall indeed
see God. This purity of heart is defiled by man, when he wantonly turns with heart and desire to the creature, and rests therein; and, the more he rests and seeks and finds in what is not God, the more he separates himself from God. Thus his eyes are blinded and he cannot rest in the Vision of God. The external purity of the flesh is very helpful to the purity of the heart; as St Paul says: "Virgins think day and night, unceasingly, of the things of God, but those who have husbands cannot do this." As bodily purity is lost by the outward neglect of the body, so also the noble integrity of the spirit in the Likeness of God is lost and spoiled by the willing addition of things that are not in His Likeness; so that by this means man's spirit is darkened, and he cannot see his Source nor his true Abode, nor that for which he was created and sent forth; namely, that he should unceasingly return to his Source and there see God with the eyes of his spirit and his understanding. Therefore, purity is much to be praised, because it ever provides an open pathway to God; for the spouse of God should so keep herself that she should desire to please none but God only; that is, if she desires to be, or to be called His spouse.
It is impossible to express in words the eighth Beatitude, that those are blessed who suffer persecution for righteousness' sake. The faithful and true God, who has chosen that His Friends should be very near to Him in His own blessedness, sends speedy and great suffering, when He sees that they are not living as befits them; so that they may follow after blessedness whether they will or no. This is immeasurable faithfulness on the part of God, and it ought to be the cause of immeasurable thankfulness on the part of man, that he is thus obliged to suffer. He ought to acknowledge that he is unworthy of it; and it should fill him with hope that God has granted him this honour and grace, that he may be made like God and follow after Him. St Bernard says: "a little suffering borne patiently is far and away of greater worth than long discipline is good works." St Thomas says: "All suffering, however slight, that can be suffered either outwardly or inwardly, is a copy of the most precious Suffering of our Lord."
But a still more worthy suffering, and closer to that of our Lord, is an inner suffering with God; for though all suffering is incredibly useful and fruitful, yet this is still more desirable and noble. As high and far above all
creatures as God is, so is this suffering high and far above all the works that man can do. Therefore we ought to love God very dearly, when He leads us to eternal salvation by means of suffering with Him. The work must be God's and not man's, and we must see God in it. Man ought by nature to suffer rather than to work; to receive rather than give; for every such gift increases and ennobles the desire for more gifts a thousand times. He who empties himself and makes himself bare, and holds himself in inner peace, looking for the work of God in his soul, will give place to God, and desire to bear all that God may work in him, in His noble and divine work. For God is always working, and His Spirit is always suffering. What a marvellous fast to his nobility, and, under God, keep himself bare and pure; so that God, if it pleased Him, might see His work in man. God grant that we may attain to this blessedness. Amen.
SERMON XXVI; All Saints' Day
The Second Sermon
Of two kinds of Poverty; the lack of worldly goods, and Poverty of Spirit. How Poverty of Spirit is the much more perfect kind; more painful and also more pleasing to God. Of what Poverty of Spirit consists, and how man can attain to it.
"Blessed are the poor in spirit, for theirs is the Kingdom of Heaven."
There are two kinds of poverty; one is external, affecting the outer man, and consists of giving up all temporal things for the sake of God, and this is an Evangelical Counsel. The other kind of poverty is that of the spirit and humility of heart. This is required of all men: of each man according to his vocation; and now we will say something of both kinds.
The first kind of poverty is not binding on every man, but only on those who are called thereto by God, and to whose spirit the desire is given to imitate, in the highest degree, the outward Humanity of Christ. To do this they must forsake all things, and must give even themselves in alms; begging their bread day by day, like St Francis and all his brethren. Thus to follow after Christ outwardly is the highest grade. No man can attain to
this in his own strength; for he will have to give up all temporal advantages absolutely, to deny himself outwardly all temporal goods. Nature does not willingly act thus, for it is hard; but the more difficult it is to nature, the more acceptable it is to God. It is a peculiarly holy life to those who walk therein, with pure hearts and good intentions; and by means of their good example, God often brings about the conversion of many worldly people, especially amongst the poor who are living in great sin. Therefore this poverty is greatly rewarded by God. But, if this outward poverty is to work for their real good, it must also take place inwardly. For this reason outward poverty is most useful when it becomes a help to inner poverty.
The second kind of poverty is that of the spirit, and real humility of heart. It consists of the resignation of all comforts and pleasures; and, as outward poverty requires that all temporal comfort should be forsaken, so this points to the forsaking of all inner consolation, in virtue, fervour, and all the pleasures of inward cheerfulness and joy.
Now, dear children, try to understand me aright, how you ought to attain to this. May God grant that you will desire this poverty, and also what is external. He will not succeed who sets himself to acquire it without any inner inclination; or takes it on himself, because he has read of it in the Scriptures, or heard of it, or lays hold of it out of anxiety. He who is not driven thereto by divine inspiration, will stand still, and will not attain to true virtue. He thinks only of externals, of the state of willing poverty, but he does not look upon it as Christ did, and as He calls some men thereto, who fill the highest place in the Holy Church, and who, for God's sake, first became outwardly poor, that they might become inwardly poor also. Some think only of the state of outward poverty, and do not look within. They are quite content with outward poverty; for they think everything depends upon that; if at times inner fervour and a sweet foretaste are theirs, they call it contemplation, or the contemplative life. Now all this is still taking place in the lowest grade of their nature, according to the integrity and spirituality of their lowest powers; and so they do not look any further within, but they imagine there is no higher way. Thus they become only a little like Christ in His Humanity; but they ought to go further, and learn to be like Christ in spirit and in truth. As He
was united in spirit with the Father, so also must they strive to be, as far as possible, in this life.
Inner poverty is a much higher state than outward poverty, because it is in the Likeness of God, while the latter only resembles His Humanity. It is also much safer. He who possesses both is the most exalted. But there are not many such men to be found; for people are much diseased by nature; and, therefore, if one or the other must be lacking, it is better to lack outward poverty, and to seek inward poverty, according to the power of each man, in whatever state he may be. A poor and humble heart is needful for all men; but every man is not bound to be outwardly poor, but only those who are called by God thereto. This inner way and poverty are hard to follow; and if a man could have as much strength as the strongest man who ever lived, he would need it all to enable him to endure to the end of his life. Is it not then quite right that such men should have outward comforts and proper attention when they are ill, especially those who have long tormented the outer man? It is, however, so difficult to carry this out, that they will not be able to succeed well by casting off all necessaries, by watchings, by hard external labour; for they are rather hindered by severe and external abstinence. When they are suffering, oppressed, in terror, or in severe pain, their hearts are so full, that they can scarcely bear all; and, if then they were to do severe outward penance, they would destroy their natural powers, and would be unable to attend to God's inner admonitions; therefore, when they are in this condition, proper attention should be allowed them, that they may get better. Be sure of this, that they will have to do penance for the comforts allowed to nature, with fear and trembling, though outwardly they may hold high positions in the world, having goods and possessions in accordance with their rank, and yet still possessing this inner poverty. The more these people have of external honour, goods and ease, in accordance with their rank, the heavier is the load they bear within; while outwardly they are obliged to do their utmost to foster this poverty of spirit. When they cannot accomplish this without natural comforts, they make use of them in fear and bitterness, as secretly as they can, so that they may offend none. Thus any one might possess a kingdom without injury to himself; or any other position, and yet be poor in spirit and miserable. Very few are ready to believe that such great benefits may
thus be gained, yea, in every state of life, if man be only ready to die to his natural lusts, and to turn will all his heart to this poverty. None are too rich, or too great, or too poor, to attain to this way, to choose it and to walk therein; all who earnestly seek it can find it. Therefore, the man who is unable to accept both kinds of poverty should turn to this one, stay in his calling, and learn to be poor in spirit, that is of a humble heart.
The best way to train ourselves in this, is to call upon God for help, beseeching Him to preserve us from sin, and to grant us endurance in suffering; for poverty of spirit consists of inward suffering, oppression and misery. It may not be driven out by any pleasure. Man must exercise himself in all virtues, in as much as it lies in his power; and, if he is not pleased, but more suffering comes from other people, and he is chastised by God, and afflicted in his body, while all men, both clergy and laity, disconcert, scorn and despise him; while in all this, he suffers and does not give way, but waits till God sends him relief; see, this is being poor in spirit. Now mark, how much harder it is to choose this inner poverty than lack of goods. It is truly much more pleasing to God and much nobler. Those who preach and teach this inner poverty, are doing God much more service than those who teach external poverty only. This life is far more like God than the other; and many hundred times more labour is required in it. It would also be better to induce a hundred men to follow after poverty of spirit, than one to endure outward poverty. It does not need much proof to show that this is a far higher life than the first; for it is so much harder to choose it. That men are more easily moved by outward poverty arises from the fact that they believe more readily what they see, than what they hear of, and have not tried. God wills that some men should choose external poverty, because the life is well-pleasing to Him, and that they may have much fruit amongst the common people, who cannot understand poverty of spirit, because they are so full of care, and who regard outward poverty as the most excellent state. It teaches and moves them to turn from their own most sinful life and to repent.
Those who love external poverty, and exercise themselves therein, are sometimes richly endowed by God with spiritual riches within. No suffering vexes them outwardly, because they are so joyful in spirit. Some think it almost an impossibility, when they hear that they ought to turn
from these delights. They consider that external poverty is of small account; they think more of inner poverty, because they really love themselves too well, and act thus that they may be able to follow the dictates of nature, while they think or imagine that they wish to serve God in pure joyfulness. This is verily and indeed true of those who, not having been compelled and urged from within, flee from outward poverty; thus they are constantly deceived and become very dangerous people. But those who have tasted it, and who strive to live in pain and who go straight on in their course, in true resignation, will find it much more painful than the other course could ever have been; and, had they the strength of ten men, they would find it useful. It is necessary that they should eat and drink well, so that they may not suffer from headache; for our nature is not so strong and powerful as it used to be; and they cannot follow, both in the outer and inner way, without especial grace from God. But let him who is admonished by God to take the first way, walk in it with the help of God; and then, doubtless, help will be given him for the other, so that he can turn to it with all his might, and thus follow on in both. But if he cannot follow on in both, let him keep to the second for the present, and let him destroy and kill his sins only, and not his nature. He, who is not called to the first, should turn and pray for the second, that he may fear God in his own state of life; for with God there is no respect of persons, but He loves and is well-pleased with all who fear Him and are pious.
Now, may the merciful God help us to serve Him in such a righteous life, forsaking our sins and all the lusts of the flesh, and the sweetness of spirituality, that we may attain to true poverty of spirit. All sorts and conditions of men are called hereto. First and foremost the clergy, and especially the priests, as is shown by the life of John the Baptist, who led a hard and strict life, and deprived himself outwardly of all that he could possibly give up. He also possessed true poverty of spirit, that is deep and true humility, despising the body, and holding himself of no repute in comparison with the Lord Jesus; for he said: "The latchet of Whose shoe I am not worthy to unloose." He also said: "I ought to be baptised by You, and do you come to me?" Thus it was quite evident that he was despised and rejected of men; for Christ tells us that, because he ate and drank so little, some of them said: "He has a devil." And at last it came to pass, that
for the truth's sake he was beheaded in the dungeon, and thus murdered secretly, just as though he did not belong to God; for he had no visible spiritual consolations, but he suffered death patiently. This is also shown in the life of the holy Pope Gregory, who has less comfort in the inner and outer man from all his riches and honour, than a hermit has in his cell. This is also proved to all women and laymen by the example of our Blessed Lady, who had no temporal consolations. And Christ is our Example above all, for He was outwardly poor, and still poorer in spirit; and, from the Manger to the Cross, He never experienced any comfort. Thus all His disciples and Saints have followed after Him, each one in his hard and suffering life, according to his power, and as God has decreed. God grant that we also may attain to this, and may come to a perfect life. Amen.
SERMON XXVII; All Saints' Day, or St Ursula's Day
The Third Sermon
How man can attain to the Purity of Heart which will enable him to see God in this life, to be sensible of His Divine Inspiration, and hereafter to possess and enjoy Him for ever.
"Blessed are the clean of heart for they shall see God."
Mark well, dear children, how all those who desire to be pleasing to God, must be cleansed from all outer and inner stains and blemishes, for otherwise God will not accept them, but will let them perish in many outer and inner errors.
He who would gladly be freed from sin, and who desires to possess a pure and empty heart, free from anxiety, with which, even in this life, in spirit he may see God, must seek the Grace of God; and must, before all things, examine his conscience diligently, that he may learn to cleanse it, by dying to all the vices of which he was ever guilty, either outwardly or inwardly. Now what is a good conscience? It is a quiet, peaceful, pure heart, humble and lowly, which desires God's Will and Honour, and is ready to give or receive all things, without making any choice; he who has
such a heart will be blessed, and the Will of God will be done by him. But before a man can attain to this, so that his conscience is pure, empty and quiet, he will have to go through great suffering; and his conscience will be constantly pricking and gnawing him. First, he acknowledges the greatness of his sins, which he mourns and repents. Then he begins to shun and avoid evil, and to resist sin and all that causes it; so that he may learn to die to it, that he may be clean and no longer consent to it. After this he begins to do good, and to set his face against all wanton desires of the senses, even giving up things which are allowed (as David did), in eating and drinking, walking and standing, seeing and hearing, walking and resting in many things that are permissible, in order that he may grow better, and follow the teaching of the Gospel. Therefore, those things in which he has taken great delight, and in which he has indulged, he must subdue and repress. By this means conscience learns how to purify the desires, as before it had striven to guard against gross sins.
After this the outer man suffers great discomfort which the body can ill bear. When man has succeeded, by the Grace of God, in cutting off gross sins, and has begun to get the mastery over his spirit, by cutting himself off from all his accustomed pleasures, it seems strange to his animal nature, which begins to struggle. Then, whether he take it amiss, or simply, plainly and patiently, yet he will find that he is ill at ease, and full of infirmity, and that his ill-ordered mind will not submit to guidance. He cannot keep his senses outwardly under control; he cannot keep silence, but must talk, either to complain of his wants, or to boast of his good works. He finds fault with all that he does not like, and casts aside everything to which he is averse. He complains of all that harms him, while anything, which is advantageous, pleases him. That which is sweet is also pleasant; while he is unwilling to accept any task that is hard and difficult. All that he praises must be praised; while no one may praise, in his presence, anything with which he finds fault. See, dear children, how a man thus begins to fathom and to probe his own heart, and to realise what he is, and what he can do of himself. He earnestly desires to drive some evil things out of his heart, and to purify it; but it is sour and hard to him. His nature can as yet scarcely bear suffering, mortification and oppression and shame, though on account of many things he is conscience-stricken and repentant, and acknowledges before God and
man that he has not done right in these things. Because he does not yet know what it is to die to all evil desires, he may easily fall a prey to them; and not without cause; for evil desires lie hidden at the bottom of his heart, to which he is outwardly so much inclined, that it is most needful he should exercise himself, in the outer man, in the virtues shown forth by our Lord Jesus Christ, while he shares those things to which he is inclined.
After this the man begins to be more spiritually-minded, in a fruitful and virtuous life; he must begin with a fervent prayer, which must arise from his conflict with sin, as has already been said. Further, true penitence and sorrow for sin arise from such prayers; then contempt of self and his sinful life, and then the man begins with good will to yield himself up to suffer pain, mortification, oppression, contradiction and ignominy and all kinds of trouble in which he may find himself, while in all he gives and offers himself up to God. He begins out of love to learn true resignation and patience in the faith and hope of Christ. He will have nothing more of self, that the purity of his conscience may in no way be stained. He then begins to hate himself, and despise himself, while he endeavours to guard against all judging of others, and strives to shut out all sin when he becomes aware of temptation. He diligently guards against all incitements to sin, so that he may not give place to the Devil. He hangs on God with all his heart, and cleaves to nothing else. He patiently suffers to the end all the suffering that comes to him, till God releases him. He will not seek for ease by means of any comfort, either bodily or spiritual. The consequence of all this is, that he is willing to be guided by his superiors, desiring to subject himself wholly to God. He first notices what is present to him, and then exercises himself therein. If it is good, he is thankful; if he is tempted, he fights against it. Further, he learns that he must bewail his need to none, save God, to Whom he prays for perseverance. He is never uplifted by anything on earth, and has no pleasure in self; but he delights only in God, in all things, and above all things. He is thankful and good tempered, whether things go well or ill with him. He loves his neighbours, feeling pity for their weakness, and shuns all external things and all sudden outbursts, especially in mirth. He avoids all lukewarmness in discipline and excess of pleasure. All that belongs to God is good; therefore man should be careful in keeping watch
over himself, not high-minded but thinking little of self. Everything that he advises another to shun, he must shun himself, such as self-will, of which especially he must rid himself. He must strive to build on his imperfection and littleness, offering himself in all his suffering to God, and bearing always the Life and Sufferings of Christ in his heart. He will cling to no creature, that God alone may be his Love and his Lover. He purifies his heart that he may learn to see God here in truth, and that he may see Him yet more purely and more clearly in eternal salvation. God grant that this may be our portion. Amen.
SERMON XXVIII; On the Feast of the Holy Virgin, St Catherine
Of the great advantage and fruitfulness to which we may attain, if we diligently meditate on, and exercise ourselves in, the Sufferings of Christ. This may well be compared to a costly Pearl, which devout virgins ought to seek everywhere diligently, to buy and to possess.
"And when he had found one pearl of great price, he went his way and sold all that he had and bought it."
She found a costly pearl, and therefore forsook everything, and parted with all her goods that she might buy it. We may understand by this that the virgin of God has forsaken all things for the sake of her purity, which she prizes like a precious stone, and that she has preserved that only. Secondly, the virgin of Christ has found the Sufferings of Christ, and has copied them, withdrawing from all earthly pleasures, to thank Him for this suffering.
The simplest way in which we can serve God consists of two things. The first is the ordinary discipline of the Holy Church, and a life spent in subjection, in poverty, in purity and in other good practices, such as were undertaken by the holy and gifted dwellers in monasteries. This is a safe and good thing to do, in order to subdue the outer man, and to turn to virtue.
The second point is, that we should exercise ourselves in imitating the Sufferings of our Lord; endeavouring once every day to consider them
fully, and, as far as possible, to compare, in all points, our lives with His, noticing, especially, all that God sends us, to which we must submit, following after God. If we watch carefully, we shall find that God, in His great and loving mercy, will unceasingly send us so much trouble, that we shall not be able to exalt ourselves, or make ourselves equal with God. We must meditate on all this suffering, learning and working with all our hearts, and in all our work, striving to do all things to the glory of God. We must also strive to gain such control over our senses, that, in a short time, the love of the world will be quite extinguished in us. Thus the suffering of Christ may well be compared to the precious stone or pearl, which a virgin of Christ preserves, that she may adorn herself therewith. She must meditate every day on the Sufferings of Christ, from the Last Supper to the Resurrection, and she must buy that pearl with all that she has and can gather together, in all her works, her thankfulness and longings. Herewith we ought to be able easily to overcome all the evil inclinations of our nature and our evil thoughts; herewith we ought soon to arrive at a heartfelt acknowledgement of our own weakness and infirmities, and to attain to deep humility; and thus go on to an inner, perfect sympathy with our Lord, and all men, in true love. He who does not turn to this, can never really learn to know himself, but he will probably remain outside, content with outward observances. Even though he forced himself onwards through outward things and work, yet all cannot sweeten him within unless he earnestly repents.
Good fruits proceed from these pearls of the Sufferings of Christ, when men are enabled by grace to offer themselves to God in all their sufferings, and to trust God in simplicity and not in wicked cunning. God ordains all and bears the burden Himself, and thus men learn true resignation, and God is able to help them in their infirmity. Thus God begins to draw man by His love from the love of the creature, and they begin to learn discrimination in all their actions, to trust God in all things, and to understand that they must not think anything of themselves, nor trust to self, nor rest in anything, but only in the Grace of God. Therefore they believe fully that they will not be deceived; but he who trusts in himself will be deceived. Now this results in yet more grace; and such men begin to distinguish between Divine Grace and emotional feelings; for notice how many a man leads a seemingly good life, and is outwardly
humble and simple, and who yet thinks much of himself in his heart.
Good virgins keep, both outwardly and inwardly, and with all their might, all the ordinary, good and regular ordinances of the Holy Church and the Holy Scripture. They commune with their own hearts, and cleave to God, to Whom they may best pour out all their wants, and not to man. When they thus turn away from man, they will have to suffer much oppression and shame from him; and yet they will hold their peace in all their difficulties, laying all before God and not before man, accustoming themselves to meditate constantly on the Sufferings and Life of Christ. God gives them strength through the Sufferings of Christ, so that they dare to stand alone, although they are despised for it, and they dare to carry on their own meditations. But this they do in fear and trembling before God, because it is counted wrong and foolish by man. But God bears witness to their consciences, and that makes them very thankful, so that they rejoice out of love to God. The Enemy cannot easily ensnare such people by means of sorrow, because they have constant communion, and hope for nothing from the light of nature, human wisdom, or things that seem good. They do not depend only upon sweet communion and fervour; just as though all must be well with them, and they must be united with God, because things do go well with them. Those who imagine thus are the most deceived by the Devil; but they must leave all to God, discipline themselves and examine themselves, both outwardly and inwardly, and flee to God with all their might without any delay. Though the body must sometimes rest outwardly from discipline, the heart ceases not to give God thanks, to honour Him, and to resist all that is inconsistent with the needs of the body. These people pray that God will forgive them their sins, because they displease Him, and not in order to escape the pains of hell, or to attain to everlasting life. They pray that God will do what He wills with them and as He wills, till they come to their End, and that here and hereafter God may be glorified in them. They pray that they may not displease God by their sins, but that He will forgive them; that they may not be prevented from receiving grace, so that they may learn to continue in virtue. They pray for remission of sins, not for remission of pain; that they leave to God. Mark, this it is to which man comes, if he exercises himself in the Sufferings of Christ for this object, and if he perseveres to the end.
Alas! how few men attain to this; and all because of their superficiality, so that they do not turn simply to God in their hearts. Therefore one man is very unlike another in this life; and this arises solely from this reason, that the one cannot be content without external work and internal discipline, while the other is quite content with external work: this pearl is not therefore given alike to all. Thus it comes to pass that men cannot understand one another; and at times they cause each other pain; but when it is understood that it was done in ignorance, man should bear patiently with them, while their blindness must also be borne patiently. By such goodhearted men God desires to teach many other people, and to call them into the right way, as they have well known in their hearts. For they who did not give up self, before they entered in, or they who have not truly entered in, are likely to fall into many errors, before they are aware of it; for they easily find what appeals to nature and which pleases their senses; and thus they make no spiritual progress. If God suffers this carnal service, still He is not pleased with it; for all the great fruitfulness, of which we have already spoken, is checked in them, and in all those who might have been helped by them, if they had taken the first course, and had cast off their carnal desires and had then looked into their own hearts. But now they have remained in this carnal service, which yields but little; but it would indeed be well if those men were to turn, to submit, to the best of their power, to the blessed Will of God, and thus to glorify God, and to be of use to those people with whom God is angry, and who have brought many people into sin.
Now, as I have already shown, this pearl may, perchance, become very fruitful, which was found first in sweetness, in confession, in love and all kinds of discipline. But then man will have to come down again from sweetness to bitterness, in resignation and suffering out of love, and thus to die to self. The freer man is from self-pleasing, the freer he will be from the snares of the Devil, from the temptations and misery of these times, from hell and purgatory; neither will he be likely to fall again into sin, unless he turns again with all his heart and soul thereto; and that is not likely to happen. As the first state of fervour demands deeds of virtue, done in sweetness, so this grade demands deeds of virtue, done in hard labour, with gnawings of conscience and severe discipline; which must all
be borne in simple faith and trust in God, that He will not forsake him, either now or hereafter. It it seems to him as though God would forsake him, he must stand firm in hope, and trust in God in all that He may see fit to do with him, in time and in eternity. See what comes of meditating on the Sufferings of God. These men bear the pain of suffering according to their power; and it is to such an end that the man comes, who first simply turns with all his thoughts to the Sufferings and Life of Christ, so that at last he will even come to choose bitterness. God grant that we also may find this precious pearl, and that it may bring us to all the goodness of God. Amen.
SERMON XXIX; On the Feast of the Twelve Apostles
On the life of men who serve God, and desire to please Him in Perfect Love. How it comes to pass that so few men are really spiritual.
"If you love Me, keep My commandments."
St John tells us in his Gospel, and also proves to us, that as our dear Lord had loved His own that were in the world, so He loved them to the very end, giving them many proofs of His consoling love, which He showed to them, especially in word and deed, at the Last Supper, of which He so earnestly desired to partake with them. He exhorted them also to that love which they justly owed to Him; and because they could only truly show it by keeping His commandments, He would pray to His Heavenly Father to send and give them another Comforter, even the Spirit of Truth, Who would abide with them for ever, and Whom the world could not receive because it has neither seen Him (Jesus) nor known Him.
Therefore, dear children, I will once more speak of love, because it is always most sweet and pleasant to speak of it; but much sweeter is it to taste and experience it. Now God commands all those who are dear to Him, to show their love to Him by keeping His commandments: therefore he who openly breaks them, or does not keep them, cannot love Him. It is plain to all that God hates those who live in sin; therefore I will not say any more about them; but I will speak, as well as I can, of the life of those
who serve God in the highest love.
Those who wish to love God must keep His commandments; that is, they must be ready to do the Will of God, and to have no will of their own; but must be able to say in truth, "Not my will but Yours be done." God's Will is true love; and true love has no love for self, but loves self only for the sake of those who are loved. Three things are needed for this. First, we must diligently keep guard over our outer senses, so that we may learn to close and to keep careful watch over the gates of our five senses, resisting all irregular desires, overcoming them at once, always watching them closely, and never giving way to them.
The second thing we have to do is to learn to die to all inner delights, our own ways and modes of living, not consenting to them in any way, and especially guarding ourselves against these five spiritual gates of hell: our own free will or love, satisfaction or presumption, our own spiritual delights, our own judgement, and our own wisdom.
Thirdly, a loving soul must have its daily work and discipline towards God and towards self, that it may offer itself, out of pure love, as a living sacrifice to God, in perfect fear, before all men. This takes place in such marvellous love, that it cannot well be expressed in words; but we ought rather to try it and to taste it, for it surpasses all the powers of nature and sense. For the soul overflows with the freedom of the spirit with which it is endowed, and goes to the Heavenly Father, and unites itself with Him, as far as it can, by the absolute annihilation of self, to His high and blessed praise. It yields itself wholly to Him, in a fathomless Nothingness, in the Abyss of His Godhead, and beseeches Him to make it fruitful in His service; and, as He has loved and chosen it from all eternity, that He will bring to pass in it, and in all creatures, that for which He has created them, according to His most precious and sweet Will, whatever it may be, without any self-choosing. Thus the soul desires to be an example and pattern of righteousness and mercy, if so it pleases Him, and not that it should earn condemnation by its works. It therefore lifts itself up in prayer to God for strength to carry out His Blessed Will.
From the Father it goes to the Eternal Wisdom, and yields itself up in
true simplicity, ready to be nothing, to know nothing, to see nothing, to taste nothing, of self, but that all it does, or leaves undone, may be to His praise and in accordance with His dear Will. It beeches Him to perfect in it and in all creatures, according to His Divine Wisdom, all that He sees right and is most praiseworthy in His sight and is the most fruitful for all men. It does not regard self, but is content with all things in true simplicity, and waits for the working of God. It believes and expects, nothing doubting, that He will do it, hoping that all comes from God. Then, whatever happens to the soul to the praise of God, it accepts as from the Hand of God. It neither strives to prove or experience anything, but simply does all that it believes to be His Will; not sure of it but believing it. If the soul were to follow its own ideas, things might often seem opposed to its integrity; but it must not do thus, but must rest in faith and in perfect confidence on God. Thus God is exalted in it according to His Wisdom, and its understanding is abased. This discipline is also cherished and used by the loving soul in small and insignificant things. Thus it is purified by the Wisdom of God in true simplicity, and comes thus to the inscrutable Divinity in the Darkness of His Obscurity, wherein He is exalted and incomprehensible to all creatures. For He is a pure Being, to Whom the created powers of man cannot attain, though they may be united with Him by faith, hope and love.