CHAPTER XXII On the contemplation of human misery

Collage made by Mrs. Caswell decorating her hospital room in La Ronge. We wish you a Merry Christmas Season and a Blessed New Year.

Thou art miserable wheresoever thou art, and whithersoever thou

turnest, unless thou turn thee to God.  Why art thou disquieted

because it happeneth not to thee according to thy wishes and

desires?  Who is he that hath everything according to his will?

Neither I, nor thou, nor any man upon the earth.  There is no man

in the world free from trouble or anguish, though he were King or

Pope.  Who is he who hath the happiest lot?  Even he who is

strong to suffer somewhat for God.

2. There are many foolish and unstable men who say, "See what a

prosperous life that man hath, how rich and how great he is, how

powerful, how exalted."  But lift up thine eyes to the good

things of heaven, and thou shalt see that all these worldly

things are nothing, they are utterly uncertain, yea, they are

wearisome, because they are never possessed without care and

fear.  The happiness of man lieth not in the abundance of

temporal things but a moderate portion sufficeth him.  Our life

upon the earth is verily wretchedness.  The more a man desireth

to be spiritual, the more bitter doth the present life become to

him; because he the better understandeth and seeth the defects of

human corruption.  For to eat, to drink, to watch, to sleep, to

rest, to labour, and to be subject to the other necessities of

nature, is truly a great wretchedness and affliction to a devout

man, who would fain be released and free from all sin.

3. For the inner man is heavily burdened with the necessities of

the body in this world.  Wherefore the prophet devoutly prayeth

to be freed from them, saying, Deliver me from my necessities, O

Lord.(1)  But woe to those who know not their own misery, and yet

greater woe to those who love this miserable and corruptible

life.  For to such a degree do some cling to it (even though by

labouring or begging they scarce procure what is necessary for

subsistence) that if they might live here always, they would care

nothing for the Kingdom of God.

4. Oh foolish and faithless of heart, who lie buried so deep in

worldly things, that they relish nothing save the things of the

flesh!  Miserable ones!  they will too sadly find out at the

last, how vile and worthless was that which they loved.  The

saints of God and all loyal friends of Christ held as nothing the

things which pleased the flesh, or those which flourished in

this life, but their whole hope and affection aspired to the

things which are above.  Their whole desire was borne upwards to

everlasting and invisible things, lest they should be drawn

downwards by the love of things visible.

5. Lose not, brother, thy loyal desire of progress to things

spiritual.  There is yet time, the hour is not past.  Why wilt

thou put off thy resolution?  Arise, begin this very moment, and

say, "Now is the time to do: now is the time to fight, now is the

proper time for amendment."  When thou art ill at ease and

troubled, then is the time when thou art nearest unto blessing.

Thou must go through fire and water that God may bring thee into

a wealthy place.  Unless thou put force upon thyself, thou wilt

not conquer thy faults.  So long as we carry about with us this

frail body, we cannot be without sin, we cannot live without

weariness and trouble.  Gladly would we have rest from all

misery; but because through sin we have lost innocence, we have

lost also the true happiness.  Therefore must we be patient, and

wait for the mercy of God, until this tyranny be overpast,

and this mortality be swallowed up of life.

6. O how great is the frailty of man, which is ever prone to

evil!  To-day thou confessest thy sins, and to-morrow thou

committest again the sins thou didst confess.  Now dost thou

resolve to avoid a fault, and within an hour thou behavest

thyself as if thou hadst never resolved at all.  Good cause have

we therefore to humble ourselves, and never to think highly of

ourselves, seeing that we are so frail and unstable.  And quickly

may that be lost by our negligence, which by much labour was

hardly attained through grace.

7. What shall become of us at the end, if at the beginning we are

lukewarm and idle?  Woe unto us, if we choose to rest, as though

it were a time of peace and security, while as yet no sign

appeareth in our life of true holiness.  Rather had we need that

we might begin yet afresh, like good novices, to be instructed

unto good living, if haply there might be hope of some future

amendment and greater spiritual increase.

(1) Psalm xxv. 17.

CHAPTER XXI Of compunction of heart

      If thou wilt make any progress keep thyself in the fear of God,

and long not to be too free, but restrain all thy senses under

discipline and give not thyself up to senseless mirth.  Give

thyself to compunction of heart and thou shalt find devotion.

Compunction openeth the way for many good things, which

dissoluteness is wont quickly to lose.  It is wonderful that any

man can ever rejoice heartily in this life who considereth and

weigheth his banishment, and the manifold dangers which beset his

soul.

2. Through lightness of heart and neglect of our shortcomings we

feel not the sorrows of our soul, but often vainly laugh when we

have good cause to weep.  There is no true liberty nor real joy,

save in the fear of God with a good conscience.  Happy is he who

can cast away every cause of distraction and bring himself to the

one purpose of holy compunction.  Happy is he who putteth away

from him whatsoever may stain or burden his conscience.  Strive

manfully; custom is overcome by custom.  If thou knowest how to

let men alone, they will gladly let thee alone to do thine own

works.

3. Busy not thyself with the affairs of others, nor entangle

thyself with the business of great men.  Keep always thine eye

upon thyself first of all, and give advice to thyself specially

before all thy dearest friends.  If thou hast not the favour of

men, be not thereby cast down, but let thy concern be that thou

holdest not thyself so well and circumspectly, as becometh a

servant of God and a devout monk.  It is often better and safer

for a man not to have many comforts in this life, especially

those which concern the flesh.  But that we lack divine comforts

or feel them rarely is to our own blame, because we seek not

compunction of heart, nor utterly cast away those comforts which

are vain and worldly.

4. Know thyself to be unworthy of divine consolation, and worthy

rather of much tribulation.  When a man hath perfect compunction,

then all the world is burdensome and bitter to him.  A good man

will find sufficient cause for mourning and weeping; for whether

he considereth himself, or pondereth concerning his neighbour, he

knoweth that no man liveth here without tribulation, and the more

thoroughly he considereth himself, the more thoroughly he grieveth.

Grounds for just grief and inward compunction there are in our

sins and vices, wherein we lie so entangled that we are but

seldom able to contemplate heavenly things.

5. If thou thoughtest upon thy death more often than how long thy

life should be, thou wouldest doubtless strive more earnestly to

improve.  And if thou didst seriously consider the future pains

of hell, I believe thou wouldest willingly endure toil or pain

and fear not discipline.  But because these things reach not the

heart, and we still love pleasant things, therefore we remain

cold and miserably indifferent.

6. Oftentimes it is from poverty of spirit that the wretched body

is so easily led to complain.  Pray therefore humbly unto the

Lord that He will give thee the spirit of compunction and say in

the language of the prophet, Feed me, O Lord, with bread of

tears, and give me plenteousness of tears to drink.(1)

(1) Psalm lxxv. 5.

CHAPTER XX Of the love of solitude and silence

Seek a suitable time for thy meditation, and think frequently of

the mercies of God to thee.  Leave curious questions.  Study such

matters as bring thee sorrow for sin rather than amusement.  If

thou withdraw thyself from trifling conversation and idle goings

about, as well as from novelties and gossip, thou shalt find thy

time sufficient and apt for good meditation.  The greatest saints

used to avoid as far as they could the company of men, and chose

to live in secret with God.

2. One hath said, "As oft as I have gone among men, so oft have I

returned less a man."  This is what we often experience when we

have been long time in conversation.  For it is easier to be

altogether silent than it is not to exceed in word.  It is easier

to remain hidden at home than to keep sufficient guard upon

thyself out of doors.  He, therefore, that seeketh to reach that

which is hidden and spiritual, must go with Jesus "apart from the

multitude."  No man safely goeth abroad who loveth not to rest at

home.  No man safely talketh but he who loveth to hold his peace.

No man safely ruleth but he who loveth to be subject.  No man

safely commandeth but he who loveth to obey.

3. No man safely rejoiceth but he who hath the testimony of a

good conscience within himself.  The boldness of the Saints was

always full of the fear of God.  Nor were they the less earnest

and humble in themselves, because they shone forth with great

virtues and grace.  But the boldness of wicked men springeth from

pride and presumption, and at the last turneth to their own

confusion.  Never promise thyself security in this life,

howsoever good a monk or devout a solitary thou seemest.

4. Often those who stand highest in the esteem of men, fall the

more grievously because of their over great confidence.

Wherefore it is very profitable unto many that they should not be

without inward temptation, but should be frequently assaulted,

lest they be over confident, lest they be indeed lifted up into

pride, or else lean too freely upon the consolations of the

world.  O how good a conscience should that man keep, who never

sought a joy that passeth away, who never became entangled with

the world!  O how great peace and quiet should he possess, who

would cast off all vain care, and think only of healthful and

divine things, and build his whole hope upon God!

5. No man is worthy of heavenly consolation but he who hath

diligently exercised himself in holy compunction.  If thou wilt

feel compunction within thy heart, enter into thy chamber and

shut out the tumults of the world, as it is written, Commune with

your own heart in your own chamber and be still.(1)  In

retirement thou shalt find what often thou wilt lose abroad.

Retirement, if thou continue therein, groweth sweet, but if thou

keep not in it, begetteth weariness.  If in the beginning of thy

conversation thou dwell in it and keep it well, it shall

afterwards be to thee a dear friend, and a most pleasant solace.

6. In silence and quiet the devout soul goeth forward and

learneth the hidden things of the Scriptures.  Therein findeth

she a fountain of tears, wherein to wash and cleanse herself each

night, that she may grow the more dear to her Maker as she

dwelleth the further from all worldly distraction.  To him who

withdraweth himself from his acquaintance and friends God with

his holy angels will draw nigh.  It is better to be unknown and

take heed to oneself than to neglect oneself and work wonders.

It is praiseworthy for a religious man to go seldom abroad, to

fly from being seen, to have no desire to see men.

7. Why wouldest thou see what thou mayest not have?  The world

passeth away and the lust thereof.  The desires of sensuality

draw thee abroad, but when an hour is past, what dost thou bring

home, but a weight upon thy conscience and distraction of heart?

A merry going forth bringeth often a sorrowful return, and a

merry evening maketh a sad morning?  So doth all carnal joy

begin pleasantly, but in the end it gnaweth away and destroyeth.

What canst thou see abroad which thou seest not at home?  Behold

the heaven and the earth and the elements, for out of these are

all things made.

8. What canst thou see anywhere which can continue long under the

sun?  Thou believest perchance that thou shalt be satisfied, but

thou wilt never be able to attain unto this.  If thou shouldest

see all things before thee at once, what would it be but a vain

vision?  Lift up thine eyes to God on high, and pray that thy

sins and negligences may be forgiven.  Leave vain things to vain

men, and mind thou the things which God hath commanded thee.

Shut thy door upon thee, and call unto thyself Jesus thy beloved.

Remain with Him in thy chamber, for thou shalt not elsewhere find

so great peace.  If thou hadst not gone forth nor listened to

vain talk, thou hadst better kept thyself in good peace.  But

because it sometimes delighteth thee to hear new things, thou

must therefore suffer trouble of heart.

(1) Psalm iv. 4.

CHAPTER XIX Of the exercises of a religious man

"Our Lady of the North"by Sister Mary Judith Caswell

The life of a Christian ought to be adorned with all virtues,

that he may be inwardly what he outwardly appeareth unto men.

And verily it should be yet better within than without, for God

is a discerner of our heart, Whom we must reverence with all our

hearts wheresoever we are, and walk pure in His presence as do

the angels.  We ought daily to renew our vows, and to kindle our

hearts to zeal, as if each day were the first day of our

conversion, and to say, "Help me, O God, in my good resolutions,

and in Thy holy service, and grant that this day I may make a

good beginning, for hitherto I have done nothing!"

2. According to our resolution so is the rate of our progress,

and much diligence is needful for him who would make good

progress.  For if he who resolveth bravely oftentimes falleth

short, how shall it be with him who resolveth rarely or feebly?

But manifold causes bring about abandonment of our resolution,

yet a trivial omission of holy exercises can hardly be made

without some loss to us.  The resolution of the righteous

dependeth more upon the grace of God than upon their own wisdom;

for in Him they always put their trust, whatsoever they take in

hand.  For man proposeth, but God disposeth; and the way of a

man is not in himself.(1)

3. If a holy exercise be sometimes omitted for the sake of some

act of piety, or of some brotherly kindness, it can easily be

taken up afterwards; but if it be neglected through distaste or

slothfulness, then is it sinful, and the mischief will be felt.

Strive as earnestly as we may, we shall still fall short in many

things.  Always should some distinct resolution be made by us;

and, most of all, we must strive against those sins which most

easily beset us.  Both our outer and inner life should be

straitly examined and ruled by us, because both have to do with

our progress.

4. If thou canst not be always examining thyself, thou canst at

certain seasons, and at least twice in the day, at evening and at

morning.  In the morning make thy resolves, and in the evening

inquire into thy life, how thou hast sped to-day in word, deed,

and thought; for in these ways thou hast often perchance offended

God and thy neighbour.  Gird up thy lions like a man against the

assaults of the devil; bridle thine appetite, and thou wilt soon

be able to bridle every inclination of the flesh.  Be thou never

without something to do; be reading, or writing, or praying, or

meditating, or doing something that is useful to the community.

Bodily exercises, however, must be undertaken with discretion,

nor are they to be used by all alike.

5. The duties which are not common to all must not be done

openly, but are safest carried on in secret.  But take heed that

thou be not careless in the common duties, and more devout in the

secret; but faithfully and honestly discharge the duties and

commands which lie upon thee, then afterwards, if thou hast still

leisure, give thyself to thyself as thy devotion leadeth thee.

All cannot have one exercise, but one suiteth better to this man

and another to that.  Even for the diversity of season different

exercises are needed, some suit better for feasts, some for

fasts.  We need one kind in time of temptations and others in

time of peace and quietness. Some are suitable to our times of

sadness, and others when we are joyful in the Lord.

6. When we draw near the time of the great feasts, good exercises

should be renewed, and the prayers of holy men more fervently

besought.  We ought to make our resolutions from one Feast to

another, as if each were the period of our departure from this

world, and of entering into the eternal feast.  So ought we to

prepare ourselves earnestly at solemn seasons, and the more

solemnly to live, and to keep straightest watch upon each holy

observance, as though we were soon to receive the reward of our

labours at the hand of God.

7. And if this be deferred, let us believe ourselves to be as yet

ill-prepared, and unworthy as yet of the glory which shall be

revealed in us at the appointed season; and let us study to

prepare ourselves the better for our end.  Blessed is that

servant, as the Evangelist Luke hath it, whom, when the Lord

cometh He shall find watching.  Verily I say unto you He will

make him ruler over all that He hath.(2)

(1) Jeremiah x. 23.   (2) Luke xii. 43, 44.

CHAPTER XVIII Of the example of the Holy Fathers

The tallest sunflower and the only one producing seeds was the one growing beneath the painting of Mary and Jesus.

 Consider now the lively examples of the holy fathers, in whom

shone forth real perfectness and religion, and thou shalt see how

little, even as nothing, is all that we do.  Ah! What is our life

when compared to theirs?  They, saints and friends of Christ as

they were, served the Lord in hunger and thirst, in cold and

nakedness, in labour and weariness, in watchings and fastings, in

prayer and holy meditations, in persecutions and much rebuke.

2. O how many and grievous tribulations did the Apostles,

Martyrs, Confessors, Virgins, endure; and all others who would

walk in the footsteps of Christ. For they hated their souls in

this world that they might keep them unto life eternal.  O how

strict and retired a life was that of the holy fathers who dwelt

in the desert!  what long and grievous temptations they did

suffer!  how often were they assaulted by the enemy!  what

frequent and fervid prayers did they offer unto God!  what strict

fasts did they endure!  what fervent zeal and desire after

spiritual profit did they manifest!  how bravely did they fight

that their vices might not gain the mastery!  how entirely and

steadfastly did they reach after God!  By day they laboured, and

at night they gave themselves ofttimes unto prayer; yea, even

when they were labouring they ceased not from mental prayer.

3. They spent their whole time profitably; every hour seemed

short for retirement with God; and through the great sweetness of

contemplation, even the need of bodily refreshment was forgotten.

They renounced all riches, dignities, honours, friends, kinsmen;

they desired nothing from the world; they ate the bare

necessaries of life; they were unwilling to minister to the body

even in necessity.  Thus were they poor in earthly things, but

rich above measure in grace and virtue.  Though poor to the outer

eye, within they were filled with grace and heavenly

benedictions.

4. They were strangers to the world, but unto God they were as

kinsmen and friends.  They seemed unto themselves as of no

reputation, and in the world's eyes contemptible; but in the

sight of God they were precious and beloved.  They stood fast in

true humility, they lived in simple obedience, they walked in

love and patience; and thus they waxed strong in spirit, and

obtained great favour before God.  To all religious men they were

given as an example, and they ought more to provoke us unto good

livings than the number of the lukewarm tempteth to

carelessness of life.

5. O how great was the love of all religious persons at the

beginning of this sacred institution!  O what devoutness of

prayer!  what rivalry in holiness!  what strict discipline was

observed!  what reverence and obedience under the rule of the

master showed they in all things!  The traces of them that remain

until now testify that they were truly holy and perfect men, who

fighting so bravely trod the world underfoot.  Now a man is

counted great if only he be not a transgressor, and if he can

only endure with patience what he hath undertaken.

6. O the coldness and negligence of our times, that we so quickly

decline from the former love, and it is become a weariness to

live, because of sloth and lukewarmness.  May progress in

holiness not wholly fall asleep in thee, who many times hast seen

so many examples of devout men!

CHAPTER XVII Of a religious life

It behoveth thee to learn to mortify thyself in many things, if
thou wilt live in amity and concord with other men. It is no
small thing to dwell in a religious community or congregation,
and to live there without complaint, and therein to remain
faithful even unto death. Blessed is he who hath lived a good
life in such a body, and brought it to a happy end. If thou wilt
stand fast and wilt profit as thou oughtest, hold thyself as an
exile and a pilgrim upon the earth. Thou wilt have to be counted
as a fool for Christ, if thou wilt lead a religious life.

2. The clothing and outward appearance are of small account; it
is change of character and entire mortification of the affections
which make a truly religious man. He who seeketh aught save God
and the health of his soul, shall find only tribulation and
sorrow. Nor can he stand long in peace, who striveth not to be
least of all and servant of all.

3. Thou art called to endure and to labour, not to a life of ease
and trifling talk. Here therefore are men tried as gold in the
furnace. No man can stand, unless with all his heart he will
humble himself for God's sake.

CHAPTER XVI Of bearing with the faults of others

Summer Flowers

Those things which a man cannot amend in himself or in others, he

ought patiently to bear, until God shall otherwise ordain.

Bethink thee that perhaps it is better for thy trial and

patience, without which our merits are but little worth.

Nevertheless thou oughtest, when thou findeth such impediments,

to beseech God that He would vouchsafe to sustain thee, that thou

be able to bear them with a good will.

2. If one who is once or twice admonished refuse to hearken,

strive not with him, but commit all to God, that His will may be

done and His honour be shown in His servants, for He knoweth well

how to convert the evil unto good.  Endeavour to be patient in

bearing with other men's faults and infirmities whatsoever they

be, for thou thyself also hast many things which have need to be

borne with by others.  If thou canst not make thine own self what

thou desireth, how shalt thou be able to fashion another to thine

own liking.  We are ready to see others made perfect, and yet we

do not amend our own shortcomings.

3. We will that others be straitly corrected, but we will not be

corrected ourselves.  The freedom of others displeaseth us, but

we are dissatisfied that our own wishes shall be denied us.  We

desire rules to be made restraining others, but by no means will

we suffer ourselves to be restrained.  Thus therefore doth it

plainly appear how seldom we weigh our neighbour in the same

balance with ourselves. If all men were perfect, what then should

we have to suffer from others for God?

4. But now hath God thus ordained, that we may learn to bear one

another's burdens, because none is without defect, none without a

burden, none sufficient of himself, none wise enough of himself;

but it behoveth us to bear with one another, to comfort one

another, to help, instruct, admonish one another.  How much

strength each man hath is best proved by occasions of adversity:

for such occasions do not make a man frail, but show of what

temper he is.

CHAPTER XV Of works of charity

Baby swallows dependant on the dedicated charity of the parents

For no worldly good whatsoever, and for the love of no man, must

anything be done which is evil, but for the help of the suffering

a good work must sometimes be postponed, or be changed for a

better; for herein a good work is not destroyed, but improved.

Without charity no work profiteth, but whatsoever is done in

charity, however small and of no reputation it be, bringeth forth

good fruit; for God verily considereth what a man is able to do,

more than the greatness of what he doth.

2. He doth much who loveth much.  He doth much who doth well.  He

doth well who ministereth to the public good rather than to his

own.  Oftentimes that seemeth to be charity which is rather

carnality, because it springeth from natural inclination,

self-will, hope of repayment, desire of gain.

3. He who hath true and perfect charity, in no wise seeketh his

own good, but desireth that God alone be altogether glorified.

He envieth none, because he longeth for no selfish joy; nor doth

he desire to rejoice in himself, but longeth to be blessed in God

as the highest good.  He ascribeth good to none save to God only,

the Fountain whence all good proceedeth, and the End, the Peace,

the joy of all Saints.  Oh, he who hath but a spark of true

charity, hath verily learned that all worldly things are full of

vanity.

CHAPTER XIV On avoiding rash judgment

This picture of rare noctilucent clouds which are about 50 miles above the earth was taken in Brabant Lake on June 18 at 11:23 at night. Some have seen holy images in this picture such as Jesus showing his Sacred Heart. These clouds certainly inspired a sense of awe.


Look well unto thyself, and beware that thou judge not the doings
of others. In judging others a man laboureth in vain; he often
erreth, and easily falleth into sin; but in judging and examining
himself he always laboureth to good purpose. According as a
matter toucheth our fancy, so oftentimes do we judge of it; for
easily do we fail of true judgment because of our own personal
feeling. If God were always the sole object of our desire, we
should the less easily be troubled by the erring judgment of our
fancy.

2. But often some secret thought lurking within us, or even some
outward circumstance, turneth us aside. Many are secretly
seeking their own ends in what they do, yet know it not. They
seem to live in good peace of mind so long as things go well with
them, and according to their desires, but if their desires be
frustrated and broken, immediately they are shaken and
displeased. Diversity of feelings and opinions very often brings
about dissensions between friends, between countrymen, between
religious and godly men.

3. Established custom is not easily relinquished, and no man is
very easily led to see with the eyes of another. If thou rest
more upon thy own reason or experience than upon the power of
Jesus Christ, thy light shall come slowly and hardly; for God
willeth us to be perfectly subject unto Himself, and all our
reason to be exalted by abundant love towards Him.

CHAPTER XIII Of resisting temptation

So long as we live in the world, we cannot be without trouble and
trial. Wherefore it is written in Job, The life of man upon the
earth is a trial.(1) And therefore ought each of us to give heed
concerning trials and temptations, and watch unto prayer, lest
the devil find occasion to deceive; for he never sleepeth, but
goeth about seeking whom he may devour. No man is so perfect in
holiness that he hath never temptations, nor can we ever be
wholly free from them.

2. Yet, notwithstanding, temptations turn greatly unto our
profit, even though they be great and hard to bear; for through
them we are humbled, purified, instructed. All Saints have
passed through much tribulation and temptation, and have profited
thereby. And they who endured not temptation became reprobate
and fell away. There is no position so sacred, no place so
secret, that it is without temptations and adversities.

3. There is no man wholly free from temptations so long as he
liveth, because we have the root of temptation within ourselves,
in that we are born in concupiscence. One temptation or sorrow
passeth, and another cometh; and always we shall have somewhat
to suffer, for we have fallen from perfect happiness. Many who
seek to fly from temptations fall yet more deeply into them.
By flight alone we cannot overcome, but by endurance and
true humility we are made stronger than all our enemies.

4. He who only resisteth outwardly and pulleth not up by the
root, shall profit little; nay, rather temptations will return to
him the more quickly, and will be the more terrible. Little by
little, through patience and longsuffering, thou shalt conquer by
the help of God, rather than by violence and thine own strength
of will. In the midst of temptation often seek counsel; and deal
not hardly with one who is tempted, but comfort and strengthen
him as thou wouldest have done unto thyself.

5. The beginning of all temptations to evil is instability of
temper and want of trust in God; for even as a ship without a
helm is tossed about by the waves, so is a man who is careless
and infirm of purpose tempted, now on this side, now on that.
As fire testeth iron, so doth temptation the upright man.
Oftentimes we know not what strength we have; but temptation
revealeth to us what we are. Nevertheless, we must watch,
especially in the beginnings of temptation; for then is the foe
the more easily mastered, when he is not suffered to enter within
the mind, but is met outside the door as soon as he hath knocked.
Wherefore one saith,

Check the beginnings; once thou might'st have cured,
But now 'tis past thy skill, too long hath it endured.

For first cometh to the mind the simple suggestion, then the
strong imagination, afterwards pleasure, evil affection, assent.
And so little by little the enemy entereth in altogether, because
he was not resisted at the beginning. And the longer a man
delayeth his resistance, the weaker he groweth, and the stronger
groweth the enemy against him.

6. Some men suffer their most grievous temptations in the
beginning of their conversion, some at the end. Some are sorely
tried their whole life long. Some there are who are tempted but
lightly, according to the wisdom and justice of the ordering of
God, who knoweth the character and circumstances of men, and
ordereth all things for the welfare of His elect.

7. Therefore we ought not to despair when we are tempted, but the
more fervently should cry unto God, that He will vouchsafe to
help us in all our tribulation; and that He will, as St. Paul
saith, with the temptation make a way to escape that we may be
able to bear it.(2) Let us therefore humble ourselves under the
mighty hand of God in all temptation and trouble, for He will
save and exalt such as are of an humble spirit.

8. In temptations and troubles a man is proved, what progress he
hath made, and therein is his reward the greater, and his virtue
doth the more appear. Nor is it a great thing if a man be devout
and zealous so long as he suffereth no affliction; but if he
behave himself patiently in the time of adversity, then is there
hope of great progress. Some are kept safe from great
temptations, but are overtaken in those which are little and
common, that the humiliation may teach them not to trust to
themselves in great things, being weak in small things.

(1) Job vii. 1 (Vulg.). (2) 1 Corinthians x. 13.

CHAPTER XII Of the uses of adversity

The sun being partly obscured by smoke last year.We pray for those hit by disaster this year in Slave Lake and in tornado and tsunami zones.

It is good for us that we sometimes have sorrows and adversities,
for they often make a man lay to heart that he is only a stranger
and sojourner, and may not put his trust in any worldly thing.
It is good that we sometimes endure contradictions, and are
hardly and unfairly judged, when we do and mean what is good.
For these things help us to be humble, and shield us from
vain-glory. For then we seek the more earnestly the witness of
God, when men speak evil of us falsely, and give us no credit for
good.

2. Therefore ought a man to rest wholly upon God, so that he
needeth not seek much comfort at the hand of men. When a man who
feareth God is afflicted or tried or oppressed with evil
thoughts, then he seeth that God is the more necessary unto him,
since without God he can do no good thing. Then he is heavy of
heart, he groaneth, he crieth out for the very disquietness of
his heart. Then he groweth weary of life, and would fain depart
and be with Christ. By all this he is taught that in the world
there can be no perfect security or fulness of peace.

CHAPTER XI Of seeking peace of mind and of spiritual progress

Brabant Lake May 18:the day before the ice disappeared.

We may enjoy abundance of peace if we refrain from busying
ourselves with the sayings and doings of others, and things which
concern not ourselves. How can he abide long time in peace who
occupieth himself with other men's matters, and with things
without himself, and meanwhile payeth little or rare heed to the
self within? Blessed are the single-hearted, for they shall have
abundance of peace.

2. How came it to pass that many of the Saints were so perfect,
so contemplative of Divine things? Because they steadfastly
sought to mortify themselves from all worldly desires, and so
were enabled to cling with their whole heart to God, and be free
and at leisure for the thought of Him. We are too much occupied
with our own affections, and too anxious about transitory things.
Seldom, too, do we entirely conquer even a single fault, nor are
we zealous for daily growth in grace. And so we remain lukewarm
and unspiritual.

3. Were we fully watchful of ourselves, and not bound in spirit
to outward things, then might we be wise unto salvation, and make
progress in Divine contemplation. Our great and grievous
stumbling-block is that, not being freed from our affections and
desires, we strive not to enter into the perfect way of the
Saints. And when even a little trouble befalleth us, too quickly
are we cast down, and fly to the world to give us comfort.

4. If we would quit ourselves like men, and strive to stand firm
in the battle, then should we see the Lord helping us from Heaven.
For He Himself is alway ready to help those who strive and who
trust in Him; yea, He provideth for us occasions of striving, to
the end that we may win the victory. If we look upon our
progress in religion as a progress only in outward observances
and forms, our devoutness will soon come to an end. But let us
lay the axe to the very root of our life, that, being cleansed
from affections, we may possess our souls in peace.

5. If each year should see one fault rooted out from us, we
should go quickly on to perfection. But on the contrary, we
often feel that we were better and holier in the beginning of our
conversion than after many years of profession. Zeal and
progress ought to increase day by day; yet now it seemeth a great
thing if one is able to retain some portion of his first ardour.
If we would put some slight stress on ourselves at the beginning,
then afterwards we should be able to do all things with ease and
joy.

6. It is a hard thing to break through a habit, and a yet harder
thing to go contrary to our own will. Yet if thou overcome not
slight and easy obstacles, how shalt thou overcome greater ones?
Withstand thy will at the beginning, and unlearn an evil habit,
lest it lead thee little by little into worse difficulties. Oh,
if thou knewest what peace to thyself thy holy life should bring
to thyself, and what joy to others, methinketh thou wouldst be
more zealous for spiritual profit.

The Tenth Chapter Avoiding Idle Talk

  Avoiding Idle Talk

   SHUN the gossip of men as much as possible, for discussion of worldly

   affairs, even though sincere, is a great distraction inasmuch as we are

   quickly ensnared and captivated by vanity.

   Many a time I wish that I had held my peace and had not associated with

   men. Why, indeed, do we converse and gossip among ourselves when we so

   seldom part without a troubled conscience? We do so because we seek

   comfort from one another's conversation and wish to ease the mind

   wearied by diverse thoughts. Hence, we talk and think quite fondly of

   things we like very much or of things we dislike intensely. But, sad to

   say, we often talk vainly and to no purpose; for this external pleasure

   effectively bars inward and divine consolation.

   Therefore we must watch and pray lest time pass idly.

   When the right and opportune moment comes for speaking, say something

   that will edify.

   Bad habits and indifference to spiritual progress do much to remove the

   guard from the tongue. Devout conversation on spiritual matters, on the

   contrary, is a great aid to spiritual progress, especially when persons

   of the same mind and spirit associate together in God.

The Ninth Chapter Obedience and Subjection

IT IS a very great thing to obey, to live under a superior and not to
be one's own master, for it is much safer to be subject than it is to
command. Many live in obedience more from necessity than from love.
Such become discontented and dejected on the slightest pretext; they
will never gain peace of mind unless they subject themselves
wholeheartedly for the love of God.

Go where you may, you will find no rest except in humble obedience to
the rule of authority. Dreams of happiness expected from change and
different places have deceived many.

Everyone, it is true, wishes to do as he pleases and is attracted to
those who agree with him. But if God be among us, we must at times give
up our opinions for the blessings of peace.

Furthermore, who is so wise that he can have full knowledge of
everything? Do not trust too much in your own opinions, but be willing
to listen to those of others. If, though your own be good, you accept
another's opinion for love of God, you will gain much more merit; for I
have often heard that it is safer to listen to advice and take it than
to give it. It may happen, too, that while one's own opinion may be
good, refusal to agree with others when reason and occasion demand it,
is a sign of pride and obstinacy.

The Eighth Chapter: Shunning Over-Familiarity

   DO NOT open your heart to every man, but discuss your affairs with one

   who is wise and who fears God. Do not keep company with young people

   and strangers. Do not fawn upon the rich, and do not be fond of

   mingling with the great. Associate with the humble and the simple, with

   the devout and virtuous, and with them speak of edifying things. Be not

   intimate with any woman, but generally commend all good women to God.

   Seek only the intimacy of God and of His angels, and avoid the notice

   of men.

   We ought to have charity for all men but familiarity with all is not

   expedient. Sometimes it happens that a person enjoys a good reputation

   among those who do not know him, but at the same time is held in slight

   regard by those who do. Frequently we think we are pleasing others by

   our presence and we begin rather to displease them by the faults they

   find in us.

Chapter seven

  Avoiding False Hope and Pride

   VAIN is the man who puts his trust in men, in created things.

   Do not be ashamed to serve others for the love of Jesus Christ and to

   seem poor in this world. Do not be self-sufficient but place your trust

   in God. Do what lies in your power and God will aid your good will. Put

   no trust in your own learning nor in the cunning of any man, but rather

   in the grace of God Who helps the humble and humbles the proud.

   If you have wealth, do not glory in it, nor in friends because they are

   powerful, but in God Who gives all things and Who desires above all to

   give Himself. Do not boast of personal stature or of physical beauty,

   qualities which are marred and destroyed by a little sickness. Do not

   take pride in your talent or ability, lest you displease God to Whom

   belongs all the natural gifts that you have.

   Do not think yourself better than others lest, perhaps, you be

   accounted worse before God Who knows what is in man. Do not take pride

   in your good deeds, for God's judgments differ from those of men and

   what pleases them often displeases Him. If there is good in you, see

   more good in others, so that you may remain humble. It does no harm to

   esteem yourself less than anyone else, but it is very harmful to think

   yourself better than even one. The humble live in continuous peace,

   while in the hearts of the proud are envy and frequent anger.

The Sixth Chapter

Unbridled Affections

   WHEN a man desires a thing too much, he at once becomes ill at ease. A

   proud and avaricious man never rests, whereas he who is poor and humble

   of heart lives in a world of peace. An unmortified man is quickly

   tempted and overcome in small, trifling evils; his spirit is weak, in a

   measure carnal and inclined to sensual things; he can hardly abstain

   from earthly desires. Hence it makes him sad to forego them; he is

   quick to anger if reproved. Yet if he satisfies his desires, remorse of

   conscience overwhelms him because he followed his passions and they did

   not lead to the peace he sought.

   True peace of heart, then, is found in resisting passions, not in

   satisfying them. There is no peace in the carnal man, in the man given

   to vain attractions, but there is peace in the fervent and spiritual

   man.

     __________________________________________________________________

The Fifth Chapter

LOOMING HORIZON looking across Brabant Lake at sunrise -36 C

Reading the Holy Scripture

TRUTH, not eloquence, is to be sought in reading the Holy Scriptures;
and every part must be read in the spirit in which it was written.
For in the Scriptures we ought to seek profit rather than polished
diction.

Likewise we ought to read simple and devout books as willingly as
learned and profound ones. We ought not to be swayed by the authority
of the writer, whether he be a great literary light or an insignificant
person, but by the love of simple truth. We ought not to ask who is
speaking, but mark what is said. Men pass away, but the truth of the
Lord remains forever. God speaks to us in many ways without regard
for persons.

Our curiosity often impedes our reading of the Scriptures, when we
wish to understand and mull over what we ought simply to read and pass
by. If you would profit from it, therefore, read with humility, simplicity,
and faith, and never seek a reputation for being learned. Seek
willingly and listen attentively to the words of the saints; do not
be displeased with the sayings of the ancients, for they were not made without purpose.