Imitation of Christ
continued...
CHAPTER LII
That a man ought not to reckon himself worthy of consolation, but
more worthy of chastisement
O Lord, I am not worthy of Thy consolation, nor of any spiritual
visitation; and therefore Thou dealest justly with me, when Thou
leavest me poor and desolate. For if I were able to pour forth
tears like the sea, still should I not be worthy of Thy
consolation. Therefore am I nothing worthy save to be scourged
and punished, because I have grievously and many a time offended
Thee, and in many things have greatly sinned. Therefore, true
account being taken, I am not worthy even of the least of Thy
consolations. But Thou, gracious and merciful God, who willest
not that Thy works should perish, to show forth the riches of Thy
mercy upon the vessels of mercy,(1) vouchsafest even beyond all
his own deserving, to comfort Thy servant above the measure of
mankind. For Thy consolations are not like unto the discoursings
of men.
2. What have I done, O Lord, that Thou shouldst bestow any
heavenly comfort upon me? I remember not that I have done any
good, but have been ever prone to sin and slow to amendment. It
is true and I cannot deny it. If I should say otherwise, Thou
wouldst rise up against me, and there would be none to defend
me. What have I deserved for my sins but hell and everlasting
fire? In very truth I confess that I am worthy of all scorn and
contempt, nor is it fit that I should be remembered among Thy
faithful servants. And although I be unwilling to hear this,
nevertheless I will for the Truth's sake, accuse myself of my
sins, that the more readily I may prevail to be accounted worthy
of Thy mercy.
3. What shall I say, guilty that I am and filled with confusion?
I have no mouth to utter, unless it be this word alone, "I have
sinned, Lord, I have sinned; have mercy upon me, forgive me."
Let me alone, that I may take comfort a little before I go whence
I shall not return even to the land of darkness and the shadow of
death.(2) What dost Thou so much require of a guilty and
miserable sinner, as that he be contrite, and humble himself for
his sins? In true contrition and humiliation of heart is
begotten the hope of pardon, the troubled conscience is
reconciled, lost grace is recovered, a man is preserved from the
wrath to come, and God and the penitent soul hasten to meet each
other with a holy kiss.(3)
4. The humble contrition of sinners is an acceptable sacrifice
unto Thee, O Lord, sending forth a smell sweeter far in Thy sight
than the incense. This also is that pleasant ointment which Thou
wouldst have poured upon Thy sacred feet, for a broken and
contrite heart Thou hast never despised.(4) There is the place
of refuge from the wrathful countenance of the enemy. There is
amended and washed away whatsoever evil hath elsewhere been
contracted.
(1) Romans ix. 23. (2) Job x. 20, 21. (3) Luke xv. 20.
(4) Psalm li. 17.
CHAPTER LIII
That the Grace of God doth not join itself to those who mind
earthly things
"My Son, precious is My grace, it suffereth not itself to be
joined with outward things, nor with earthly consolations.
Therefore thou oughtest to cast away all things which hinder
grace, if thou longest to receive the inpouring thereof. Seek a
secret place for thyself, love to dwell alone with thyself,
desire the conversation of no one; but rather pour out thy devout
prayer to God, that thou mayest possess a contrite mind and a
pure conscience. Count the whole world as nought; seek to be
alone with God before all outward things. For thou canst not be
alone with Me, and at the same time be delighted with transitory
things. Thou oughtest to be separated from thy acquaintances and
dear friends, and keep thy mind free from all worldly comfort.
So the blessed Apostle Peter beseecheth, that Christ's faithful
ones bear themselves in this world as strangers and pilgrims.(1)
2. "Oh how great a confidence shall there be to the dying man
whom no affection to anything detaineth in the world? But to
have a heart so separated from all things, a sickly soul doth not
yet comprehend, nor doth the carnal man know the liberty of the
spiritual man. But if indeed he desire to be spiritually minded,
he must renounce both those who are far off, and those who are
near, and to beware of no man more than himself. If thou
perfectly conquer thyself, very easily shalt thou subdue all
things besides. Perfect victory is the triumph over oneself.
For whoso keepeth himself in subjection, in such manner that the
sensual affections obey the reason, and the reason in all things
obeyeth Me, he truly is conqueror of himself, and lord of the
world.
3. "If thou desire to climb to this height, thou oughtest to
start bravely, and to lay the axe to the root, to the end that
thou mayest pull up and destroy the hidden inordinate inclination
towards thyself, and towards all selfish and earthly good. From
this sin, that a man loveth himself too inordinately, almost
everything hangeth which needeth to be utterly overcome: when
that evil is conquered and put under foot, there shall be great
peace and tranquillity continually. But because few strive
earnestly to die perfectly to themselves, and do not heartily go
forth from themselves, therefore do they remain entangled in
themselves, and cannot be raised in spirit above themselves. But
he who desireth to walk at liberty with Me, must of necessity
mortify all his evil and inordinate affections, and must cling to
no creature with selfish love."
(1) 1 Peter ii. 11.
CHAPTER LIV
Of the diverse motions of Nature and of Grace
"My Son, pay diligent heed to the motions of Nature and of Grace,
because they move in a very contrary and subtle manner, and are
hardly distinguished save by a spiritual and inwardly enlightened
man. All men indeed seek good, and make pretence of something
good in all that they say or do; and thus under the appearance of
good many are deceived.
2. "Nature is deceitful and draweth away, ensnareth, and
deceiveth many, and always hath self for her end; but Grace
walketh in simplicity and turneth away from every appearance of
evil, maketh no false pretences, and doeth all entirely for the
sake of God, in whom also she finally resteth.
3. "Nature is very unwilling to die, and to be pressed down, and
to be overcome, and to be in subjection, and to bear the yoke
readily; but Grace studieth self-mortification, resisteth
sensuality, seeketh to be subdued, longeth to be conquered, and
willeth not to use her own liberty. She loveth to be held by
discipline, and not to have authority over any, but always to
live, to remain, to have her being under God, and for God's sake
is ready to be humbly subject to every ordinance of man.
4. "Nature laboureth for her own advantage, and considereth what
profit she may gain from another; but Grace considereth more, not
what may be useful and convenient to self, but what may be
profitable to the many.
5. "Nature willingly receiveth honour and reverence; but Grace
faithfully ascribeth all honour and glory to God.
6. "Nature feareth confusion and contempt, but Grace rejoiceth to
suffer shame for the name of Jesus.
7. "Nature loveth ease and bodily quiet; Grace cannot be
unemployed, but gladly embraceth labour.
8. "Nature seeketh to possess things curious and attractive, and
abhorreth those which are rough and cheap; Grace is delighted
with things simple and humble, despiseth not those which are
rough, nor refuseth to be clothed with old garments.
9. "Nature hath regard to things temporal, rejoiceth in earthly
lucre, is made sad by loss, vexed by any little injurious word;
but Grace reacheth after things eternal, cleaveth not to those
which are temporal, is not perturbed by losses, nor embittered by
any hard words, because she hath placed her treasure and joy in
heaven where nought perisheth.
10. "Nature is covetous, and receiveth more willingly than she
giveth, loveth things that are personal and private to herself;
while Grace is kind and generous, avoideth selfishness, is
contented with a little, believeth that it is more blessed to
give than to receive.
11. "Nature inclineth thee to created things, to thine own flesh,
to vanities and dissipation; but Grace draweth to God and to
virtues, renounceth creatures, fleeth from the world, hateth the
desires of the flesh, restraineth vagaries, blusheth to be seen
in public.
12. "Nature is glad to receive some outward solace in which the
senses may have delight; but Grace seeketh to be comforted in God
alone, and to have delight in the chief good above all visible
things.
13. "Nature doeth everything for her own gain and profit, can do
nothing as a free favour, but hopeth to attain something as good
or better, or some praise or favour for her benefits; and she
loveth that her own deeds and gifts should be highly valued; but
Grace seeketh nothing temporal, nor requireth any other gift of
reward than God alone; neither longeth she for more of temporal
necessities than such as may suffice for the attaining of eternal
life.
14. "Nature rejoiceth in many friends and kinsfolk, she boasteth
of noble place and noble birth, she smileth on the powerful,
flattereth the rich, applaudeth those who are like herself; but
Grace loveth even her enemies, and is not lifted up by the
multitude of friends, setteth no store upon high place or high
birth, unless there be greater virtue therewith; favoureth the
poor man more than the rich, hath more sympathy with the innocent
than with the powerful; rejoiceth with the truthful, not with the
liar; always exhorteth the good to strive after better gifts of
grace, and to become by holiness like unto the Son of God.
15. "Nature quickly complaineth of poverty and of trouble; Grace
beareth want with constancy.
16. "Nature looketh upon all things in reference to herself;
striveth and argueth for self; but Grace bringeth back all things
to God from whom they came at the beginning; ascribeth no good to
herself nor arrogantly presumeth; is not contentious, nor
preferreth her own opinion to others, but in every sense and
understanding submitteth herself to the Eternal wisdom and the
Divine judgment.
17. "Nature is eager to know secrets and to hear new things; she
loveth to appear abroad, and to make experience of many things
through the senses; she desireth to be acknowledged and to do
those things which win praise and admiration; but Grace careth
not to gather up new or curious things, because all this
springeth from the old corruption, whereas there is nothing new
or lasting upon earth. So she teacheth to restrain the senses, to
shun vain complacency and ostentation, to hide humbly those
things which merit praise and real admiration, and from
everything and in all knowledge to seek after useful fruit, and
the praise and honour of God. She desireth not to receive praise
for herself or her own, but longeth that God be blessed in all
His gifts, who out of unmingled love bestoweth all things."
18. This Grace is a supernatural light, and a certain special
gift of God, and the proper mark of the elect, and the pledge of
eternal salvation; it exalteth a man from earthly things to love
those that are heavenly; and it maketh the carnal man spiritual.
So far therefore as Nature is utterly pressed down and overcome,
so far is greater Grace bestowed and the inner man is daily
created anew by fresh visitations, after the image of God.
CHAPTER LV
Of the corruption of Nature and the efficacy of Divine Grace
O Lord my God, who hast created me after thine own image and
similitude, grant me this grace, which Thou hast shown to be so
great and so necessary for salvation, that I may conquer my
wicked nature, which draweth me to sin and to perdition. For I
feel in my flesh the law of sin, contradicting the law of my
mind, and bringing me into captivity to the obedience of
sensuality in many things; nor can I resist its passions, unless
Thy most holy grace assist me, fervently poured into my heart.
2. There is need of Thy grace, yea, and of a great measure
thereof, that my nature may be conquered, which hath alway been
prone to evil from my youth. For being fallen through the first
man Adam, and corrupted through sin, the punishment of this
stain descended upon all men; so that Nature itself, which was
framed good and right by Thee, is now used to express the vice
and infirmity of corrupted Nature; because its motion left unto
itself draweth men away to evil and to lower things. For the
little power which remaineth is as it were one spark lying hid in
the ashes. This is Natural reason itself, encompassed with thick
clouds, having yet a discernment of good and evil, a distinction
of the true and the false, though it be powerless to fulfil all
that it approveth, and possess not yet the full light of truth,
nor healthfulness of its affections.
3. Hence it is, O my God, that I delight in Thy law after the
inward man,(1) knowing that Thy commandment is holy and just and
good; reproving also all evil, and the sin that is to be avoided:
yet with the flesh I serve the law of sin, whilst I obey
sensuality rather than reason. Hence it is that to will to do
good is present with me, but how to perform it I find not.(2)
Hence I ofttimes purpose many good things; but because grace is
lacking to help mine infirmities, I fall back before a little
resistance and fail. Hence it cometh to pass that I recognize
the way of perfectness, and see very clearly what things I ought
to do; but pressed down by the weight of my own corruption, I
rise not to the things which are more perfect.
4. Oh how entirely necessary is Thy grace to me, O Lord, for a
good beginning, for progress, and for bringing to perfection.
For without it I can do nothing, but I can do all things through
Thy grace which strengtheneth me.(3) O truly heavenly grace,
without which our own merits are nought, and no gifts of Nature
at all are to be esteemed. Arts, riches, beauty, strength, wit,
eloquence, they all avail nothing before Thee, O Lord, without
Thy grace. For the gifts of Nature belong to good and evil
alike; but the proper gift of the elect is grace--that is, love--
and they who bear the mark thereof are held worthy of everlasting
life. So mighty is this grace, that without it neither the gift
of prophecy nor the working of miracles, nor any speculation,
howsoever lofty, is of any value at all. But neither faith, nor
hope, nor any other virtue is accepted with Thee without love and
grace.
5. O most blessed grace that makest the poor in spirit rich in
virtues, and renderest him who is rich in many things humble in
spirit, come Thou, descend upon me, fill me early with Thy
consolation, lest my soul fail through weariness and drought of
mind. I beseech thee, O Lord, that I may find grace in Thy
sight, for Thy grace is sufficient for me,(4) when I obtain not
those things which Nature longeth for. If I be tempted and vexed
with many tribulations, I will fear no evil, while Thy grace
remaineth with me. This alone is my strength, this bringeth me
counsel and help. It is more powerful than all enemies, and
wiser than all the wise men in the world.
6. It is the mistress of truth, the teacher of discipline, the
light of the heart, the solace of anxiety, the banisher of
sorrow, the deliverer from fear, the nurse of devotion, the
drawer forth of tears. What am I without it, save a dry tree, a
useless branch, worthy to be cast away! "Let Thy grace,
therefore, O Lord, always prevent and follow me, and make me
continually given to all good works, through Jesus Christ, Thy
Son. Amen."
(1) Romans vii. 12, 22. 25. (2) Romans vii. 18. (3) Philippians iv. 13.
(4) 2 Corinthians xii. 9.
CHAPTER LVI
That we ought to deny ourselves, and to imitate Christ by means
of the Cross
My Son, so far as thou art able to go out of thyself so far shalt
thou be able to enter into Me. As to desire no outward thing
worketh internal peace, so the forsaking of self inwardly joineth
unto God. I will that thou learn perfect self-denial, living in
My will without contradiction or complaint. Follow Me: I am the
way, the truth, and the life.(1) Without the way thou canst not
go, without the truth thou canst not know, without the life thou
canst not live. I am the Way which thou oughtest to follow; the
Truth which thou oughtest to believe; the Life which thou oughtest
to hope for. I am the Way unchangeable; the Truth infallible;
the Life everlasting. I am the Way altogether straight, the
Truth supreme, the true Life, the blessed Life, the uncreated
Life. If thou remain in My way thou shalt know the Truth, and
the truth shall make thee free,(2) and thou shalt lay hold on
eternal life.
2. "If thou wilt enter into life, keep the commandments.(3) If
thou wilt know the truth, believe in Me. If thou wilt be
perfect, sell all that thou hast. If thou wilt be My disciple,
deny thyself. If thou wouldst possess the blessed life, despise
the life which now is. If thou wilt be exalted in heaven, humble
thyself in the world. If thou wilt reign with Me, bear the cross
with Me; for only the servants of the cross find the way of
blessedness and of true light."
3. O Lord Jesu, forasmuch as Thy life was straitened and despised
by the world, grant unto me to imitate Thee in despising the
world, for the servant is not greater than his lord, nor the
disciple above his master.(4) Let Thy servant be exercised in
Thy life, because there is my salvation and true holiness.
Whatsoever I read or hear besides it, it refresheth me not, nor
giveth me delight.
4. "My son, because thou knowest these things and hast read them
all, blessed shalt thou be if thou doest them. He who hath My
commandments and keepeth them, he it is that loveth Me, and I
will love him, and will manifest Myself to him,(5) and I will
make him to sit down with Me in My Father's Kingdom."
5. O Lord Jesu, as Thou hast said and promised, even so let it be
unto me, and grant me to prove worthy. I have received the cross
at Thy hand; I have carried it, and will carry it even unto
death, as Thou hast laid it upon me. Truly the life of a truly
devoted servant is a cross, but it leadeth to paradise. I have
begun; I may not return back nor leave it.
6. Come, my brothers, let us together go forward. Jesus shall be
with us. For Jesus' sake have we taken up this cross, for Jesus'
sake let us persevere in the cross. He will be our helper, who
was our Captain and Forerunner. Behold our King entereth in
before us, and He will fight for us. Let us follow bravely, let
no man fear terrors; let us be prepared to die bravely in battle,
and let us not so stain our honour,(6) as to fly from the cross.
(1) John xiv. 6. (2) John viii. 32. (3) Matthew xix. 17, 21.
(4) Matthew x. 24. (5) John xiv. 21. (6) 1 Mac. ix. 10.
CHAPTER LVII
That a man must not be too much cast down when he falleth into
some faults
"My Son, patience and humility in adversities are more pleasing
to Me than much comfort and devotion in prosperity. Why doth a
little thing spoken against thee make thee sad? If it had been
more, thou still oughtest not to be moved. But now suffer it to
go by; it is not the first, it is not new, and it will not be the
last, if thou live long. Thou art brave enough, so long as no
adversity meeteth thee. Thou givest good counsel also, and
knowest how to strengthen others with thy words; but when
tribulation suddenly knocketh at thine own door, thy counsel and
strength fail. Consider thy great frailty, which thou dost so
often experience in trifling matters nevertheless, for thy soul's
health these things are done when they and such like happen unto
thee.
2. "Put them away from thy heart as well as thou canst, and if
tribulation hath touched thee, yet let it not cast thee down nor
entangle thee long. At the least, bear patiently, if thou canst
not joyfully. And although thou be very unwilling to hear it,
and feel indignation, yet check thyself, and suffer no unadvised
word to come forth from thy lips, whereby the little ones may be
offended. Soon the storm which hath been raised shall be
stilled, and inward grief shall be sweetened by returning grace.
I yet live, saith the Lord, ready to help thee, and to give thee
more than wonted consolation if thou put thy trust in Me, and
call devoutly upon Me.
3. "Be thou more calm of spirit, and gird thyself for greater
endurance. All is not frustrated, though thou find thyself very
often afflicted or grievously tempted. Thou art man, not God;
thou art flesh, not an angel. How shouldst thou be able to
remain alway in the same state of virtue, when an angel in heaven
fell, and the first man in paradise? I am He who lifteth up the
mourners to deliverance, and those who know their own infirmity I
raise up to my own nature."
4. O Lord, blessed be Thy word, sweeter to my mouth than honey
and the honeycomb. What should I do in my so great tribulations
and anxieties, unless Thou didst comfort me with Thy holy words?
If only I may attain unto the haven of salvation, what matter is
it what things or how many I suffer? Give me a good end, give me
a happy passage out of this world. Remember me, O my God, and
lead me by the right way unto Thy Kingdom. Amen.
CHAPTER LVIII
Of deeper matters, and God's hidden judgments which are not to be
inquired into
"My Son, beware thou dispute not of high matters and of the
hidden judgments of God; why this man is thus left, and that man
is taken into so great favour; why also this man is so greatly
afflicted, and that so highly exalted. These things pass all
man's power of judging, neither may any reasoning or disputation
have power to search out the divine judgments. When therefore
the enemy suggesteth these things to thee, or when any curious
people ask such questions, answer with that word of the Prophet,
Just art Thou, O Lord, and true is Thy judgment,(1) and with
this, The judgments of the Lord are true, and righteous
altogether.(2) My judgments are to be feared, not to be disputed
on, because they are incomprehensible to human understanding.
2. "And be not given to inquire or dispute about the merits of
the Saints, which is holier than another, or which is the greater
in the Kingdom of Heaven. Such questions often beget useless
strifes and contentions: they also nourish pride and vain glory,
whence envyings and dissensions arise, while one man arrogantly
endeavoureth to exalt one Saint and another another. But to wish
to know and search out such things bringeth no fruit, but it
rather displeaseth the Saints; for I am not the God of confusion
but of peace;(3) which peace consisteth more in true humility
than in self-exaltation.
3. "Some are drawn by zeal of love to greater affection to these
Saints or those; but this is human affection rather than divine.
I am He Who made all the Saints: I gave them grace, I brought
them glory; I know the merits of every one; I prevented them with
the blessings of My goodness.(4) I foreknew my beloved ones from
everlasting, I chose them out of the world;(5) they did not
choose Me. I called them by My grace, drew them by My mercy, led
them on through sundry temptations. I poured mighty consolations
upon them, I gave them perseverance, I crowned their patience.
4. "I acknowledge the first and the last; I embrace all with
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 whom
I have so gloriously exalted and predestined, without any
preceding merits of their own. He therefore that shall despise
one of the least of these My people, honoureth not the great;
because I made both small and great.(6) And he who speaketh
against any of My Saints speaketh against Me, and against all
others in the Kingdom of Heaven."
They are all one through the bond of charity; they think the
same thing, will the same thing, and all are united in love one
to another.
5. "But yet (which is far better) they love Me above themselves
and their own merits. For being caught up above themselves, and
drawn beyond self-love, they go all straightforward to the love
of Me, and they rest in Me in perfect enjoyment. There is
nothing which can turn them away or press them down; for being
full of Eternal Truth, they burn with the fire of
inextinguishable charity. Therefore let all carnal and natural
men hold their peace concerning the state of the Saints, for they
know nothing save to love their own personal enjoyment. They
take away and add according to their own inclination, not as it
pleaseth the Eternal Truth.
6. "In many men this is ignorance, chiefly is it so in those who,
being little enlightened, rarely learn to love any one with
perfect spiritual love. They are still much drawn by natural
affection and human friendship to these or to those: and as they
reckon of themselves in lower matters, so also do they frame
imaginations of things heavenly. But there is an immeasurable
difference between those things which they imperfectly imagine,
and these things which enlightened men behold through
supernatural revelation.
7. "Take heed, therefore, My son, that thou treat not curiously
those things which surpass thy knowledge, but rather make this
thy business and give attention to it, namely, that thou seek to
be found, even though it be the least, in the Kingdom of God.
And even if any one should know who were holier than others, or
who were held greatest in the Kingdom of Heaven; what should that
knowledge profit him, unless through this knowledge he should
humble himself before Me, and should rise up to give greater
praise unto My name? He who considereth how great are his own
sins, how small his virtues, and how far he is removed from the
perfection of the Saints, doeth far more acceptably in the sight
of God, than he who disputeth about their greatness or
littleness.
8. "They are altogether well content, if men would learn to be
content, and to refrain from vain babbling. They glory not of
their own merits, seeing they ascribe no good unto themselves,
but all unto Me, seeing that I of my infinite charity have given
them all things. They are filled with so great love of the
Divinity, and with such overflowing joy, that no glory is lacking
to them, neither can any felicity be lacking. All the Saints,
the higher they are exalted in glory, the humbler are they in
themselves, and the nearer and dearer are they unto Me. And so
thou hast it written that they cast their crowns before God and
fell on their faces before the Lamb, and worshipped Him that
liveth for ever and ever.(7)
9. "Many ask who is greatest in the Kingdom of Heaven, who know
not whether they shall be worthy to be counted among the least.
It is a great thing to be even the least in Heaven, where all are
great, because all shall be called, and shall be, the sons of
God. A little one shall become a thousand, but the sinner being
an hundred years old shall be accursed. For when the disciples
asked who should be the greatest in the Kingdom of Heaven, they
received no other answer than this, Except ye be converted and
become as little children, ye shall not enter into the Kingdom of
Heaven. But whosoever shall humble himself as this little child,
the same shall be greatest in the Kingdom of Heaven."(8)
10. Woe unto them who disdain to humble themselves willingly with
the little children; for the low gate of the kingdom of Heaven
will not suffer them to enter in. Woe also to them who are rich,
who have their consolation here;(9) because whilst the poor
enter into the kingdom of God, they shall stand lamenting
without. Rejoice ye humble, and exult ye poor, for yours is the
kingdom of God if only ye walk in the truth.
(1) Psalm cxix. 137. (2) Psalm xix. 9.
(3) Corinthians xiv. 33. (4) Psalm xxi. 3. (5) John xv. 19.
(6) Wisd. vi. 8. (7) Revelation iv. 10; v. 14.
(8) Matthew xviii. 3. (9) Philippians ii. 21.
CHAPTER LIX
That all hope and trust is to be fixed in God alone
O Lord, what is my trust which I have in this life, or what is my
greatest comfort of all the things which are seen under Heaven?
Is it not Thou, O Lord my God, whose mercies are without number?
Where hath it been well with me without Thee? Or when could it
be evil whilst Thou wert near? I had rather be poor for Thy
sake, than rich without Thee. I choose rather to be a pilgrim
upon the earth with Thee than without Thee to possess heaven.
Where Thou art, there is heaven; and where Thou are not, behold
there death and hell. Thou art all my desire, and therefore must
I groan and cry and earnestly pray after Thee. In short I can
confide fully in none to give me ready help in necessities, save
in Thee alone, O my God. Thou art my hope, Thou art my trust,
Thou art my Comforter, and most faithful in all things.
2. All men seek their own;(1) Thou settest forward only my
salvation and my profit, and turnest all things unto my good.
Even though Thou dost expose me to divers temptations and
adversities, Thou ordainest all this unto my advantage, for Thou
are wont to prove Thy beloved ones in a thousand ways. In which
proving Thou oughtest no less to be loved and praised, than if
Thou wert filling me full of heavenly consolations.
3. In Thee, therefore, O Lord God, I put all my hope and my
refuge, on Thee I lay all my tribulation and anguish; because I
find all to be weak and unstable whatsoever I behold out of Thee.
For many friends shall not profit, nor strong helpers be able to
succour, nor prudent counsellors to give a useful answer, nor the
books of the learned to console, nor any precious substance to
deliver, nor any secret and beautiful place to give shelter, if
Thou Thyself do not assist, help, strengthen, comfort, instruct,
keep in safety.
4. For all things which seem to belong to the attainment of peace
and felicity are nothing when Thou art absent, and bring no
felicity at all in reality. Therefore art Thou the end of all
good, and the fulness of Life, and the soul of eloquence; and to
hope in Thee above all things is the strongest solace of Thy
servants. Mine eyes look unto Thee,(2) in Thee is my trust, O my
God, Father of mercies.
5. Bless and sanctify my soul with heavenly blessing that it may
become Thy holy habitation, and the seat of Thy eternal glory;
and let nothing be found in the Temple of Thy divinity which may
offend the eyes of Thy majesty. According to the greatness of
Thy goodness and the multitude of Thy mercies look upon me, and
hear the prayer of Thy poor servant, far exiled from Thee in the
land of the shadow of death. Protect and preserve the soul of
Thy least servant amid so many dangers of corruptible life, and
by Thy grace accompanying me, direct it by the way of peace unto
its home of perpetual light. Amen.
(1) Luke vi. (2) Psalm cxli. 8.
THE FOURTH BOOK
OF THE SACRAMENT OF THE ALTAR
A devout exhortation to the Holy Communion
The Voice of Christ
Come unto Me, all ye that labour and are heavy laden, and I will
refresh you,(1) saith the Lord. The bread that I will give is My
flesh which I give for the life of the world.(2) Take, eat: this
is My Body, which is given for you; this do in remembrance of
Me.(3) He that eateth My flesh and drinketh My blood dwelleth in
Me and I in him. The words that I speak unto you, they are
spirit, and they are life.(4)
(1) Matthew xi. 28 (2) John vi. 51.
(3) Matthew xxi. 26; Luke xxii. 19. (4) John vi. 51, 63.
CHAPTER I
With how great reverence Christ must be received
The Voice of the Disciple
These are Thy words, O Christ, Eternal Truth; though not uttered
at one time nor written together in one place of Scripture.
Because therefore they are Thy words and true, I must gratefully
and faithfully receive them all. They are Thine, and Thou hast
uttered them; and they are mine also, because Thou didst speak
them for my salvation. Gladly I receive them from Thy mouth,
that they may be more deeply implanted in my heart. Words of
such great grace arouse me, for they are full of sweetness and
love; but my own sins terrify me, and my impure conscience
driveth me away from receiving so great mysteries. The sweetness
of Thy words encourageth me, but the multitude of my faults
presseth me down.
2. Thou commandest that I draw near to Thee with firm confidence,
if I would have part with Thee, and that I receive the food of
immortality, if I desire to obtain eternal life and glory. Come
unto Me, sayest Thou, all that labour and are heavy laden, and I
will refresh you. Oh, sweet and lovely word in the ear of the
sinner, that Thou, O Lord my God, dost invite the poor and needy
to the Communion of Thy most holy body and blood. But who am I,
O Lord, that I should presume to approach unto Thee? Behold the
heaven of heavens cannot contain Thee, and yet Thou sayest, Come
ye all unto Me.
3. What meaneth this most gracious condescension, this most
lovely invitation? How shall I dare to come, who know no good
thing of myself, whence I might be able to presume? How shall I
bring Thee within my house, seeing that I so often have sinned in
Thy most loving sight? Angels and Archangels stand in awe of
Thee, the Saints and just men fear Thee, and Thou sayest, Come
unto Me! Except Thou, Lord, hadst said it, who should believe it
true? And except Thou hadst commanded, who should attempt to draw
near?
4. Behold, Noah, that just man, laboured for a hundred years in
building the ark, that he might be saved with the few; and I, how
shall I be able in one hour to prepare myself to receive the
Builder of the world with reverence? Moses, Thy servant, Thy
great and especial friend, made an ark of incorruptible wood,
which also he covered with purest gold, that he might lay up in
it the tables of the law, and I, a corruptible creature, shall I
dare thus easily to receive Thee, the Maker of the Law and the
Giver of life? Solomon, the wisest of the kings of Israel, was
seven years building his magnificent temple to the praise of Thy
Name, and for eight days celebrated the feast of its dedication,
offered a thousand peace offerings, and solemnly brought up the
Ark of the Covenant to the place prepared for it, with the sound
of trumpets and great joy, and I, unhappy and poorest of mankind,
how shall I bring Thee into my house, who scarce know how to
spend half an hour in devotion? And oh that it were even one
half hour worthily spent!
5. O my God, how earnestly these holy men strove to please Thee!
And alas! how little and trifling is that which I do! how short
a time do I spend, when I am disposing myself to Communion.
Rarely altogether collected, most rarely cleansed from all
distraction. And surely in the saving presence of Thy Godhead no
unmeet thought ought to intrude, nor should any creature take
possession of me, because it is not an Angel but the Lord of
the Angels, that I am about to receive as my Guest.
6. Yet there is a vast difference between the Ark of the Covenant
with its relics, and Thy most pure Body with its ineffable
virtues, between those sacrifices of the law, which were figures
of things to come, and the true sacrifice of Thy Body, the
completion of all the ancient sacrifices.
7. Wherefore then do I not yearn more ardently after Thy adorable
presence? Why do I not prepare myself with greater solicitude to
receive Thy holy things, when those holy Patriarchs and Prophets
of old, kings also and princes, with the whole people, manifested
so great affection of devotion towards Thy Divine Service?
8. The most devout king David danced with all his might before
the Ark of God, calling to mind the benefits granted to his
forefathers in days past; he fashioned musical instruments of
various sorts, put forth Psalms, and appointed them to be sung
with joy, played also himself ofttimes on the harp, being
inspired with the grace of the Holy Ghost; he taught the people
of Israel to praise God with the whole heart, and with unity of
voice to bless and praise Him every day. If so great devotion
was then exercised, and celebration of divine praise was carried
on before the Ark of the Testimony, how great reverence and
devotion ought now to be shown by me and all Christian people at
the ministering of the Sacrament, at receiving the most precious
Body and Blood of Christ.
9. Many run to diverse places to visit the memorials of departed
Saints, and rejoice to hear of their deeds and to look upon the
beautiful buildings of their shrines. And behold, Thou art
present here with me, O my God, Saint of Saints, Creator of men
and Lord of the Angels. Often in looking at those memorials men
are moved by curiosity and novelty, and very little fruit of
amendment is borne away, especially when there is so much
careless trifling and so little true contrition. But here in the
Sacrament of the Altar, Thou art present altogether, My God, the
Man Christ Jesus; where also abundant fruit of eternal life is
given to every one soever that receiveth Thee worthily and
devoutly. But to this no levity draweth, no curiosity, nor
sensuality, only steadfast faith, devout hope, and sincere
charity.
10. O God, invisible Creator of the world, how wondrously dost
Thou work with us, how sweetly and graciously Thou dealest with
Thine elect, to whom Thou offerest Thyself to be received in this
Sacrament! For this surpasseth all understanding, this specially
draweth the hearts of the devout and enkindleth their affections.
For even thy true faithful ones themselves, who order their whole
life to amendment, oftentimes gain from this most excellent
Sacrament great grace of devotion and love of virtue.
11. Oh admirable and hidden grace of the Sacrament, which only
Christ's faithful ones know, but the faithless and those who serve
sin cannot experience! In this Sacrament is conferred spiritual
grace, and lost virtue is regained in the soul, and the beauty
which was disfigured by sin returneth again. So great sometimes
is this grace that out of the fulness of devotion given, not only
the mind but also the weak body feeleth that more strength is
supplied unto it.
12. But greatly must we mourn and lament over our lukewarmness
and negligence, that we are not drawn by greater affection to
become partakers of Christ, in whom all the hope and the merit of
those that are to be saved consist. For He Himself is our
sanctification and redemption.(1) He is the consolation of
pilgrims and the eternal fruition of the Saints. Therefore it is
grievously to be lamented that many so little consider this
health-giving mystery, which maketh heaven glad and preserveth
the whole world. Alas for the blindness and hardness of man's
heart, that he considereth not more this unspeakable gift, and
even slippeth down through the daily use, into carelessness.
13. For if this most holy Sacrament were celebrated in one place
only, and were consecrated only by one priest in the whole world,
with what great desire thinkest thou, would men be affected
towards that place and towards such a priest of God, that they
might behold the divine mysteries celebrated? But now are many
men made priests and in many places the Sacrament is celebrated,
that the grace and love of God towards men might the more appear,
the more widely the Holy Communion is spread abroad over all the
world. Thanks be unto Thee, O good Jesus, Eternal Shepherd, who
hast vouchsafed to refresh us, poor and exiled ones, with Thy
precious Body and Blood, and to invite us to partake these holy
mysteries by the invitation from Thine own mouth, saying, Come
unto Me, ye who labour and are heavy laden, and I will refresh
you.
(1) 1 Corinthians i. 30.
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Part 8