The Imitation of Christ quotes

What doth it profit thee to enter into deep discussion concerning the Holy Trinity, if thou lack humility, and be thus displeasing to the Trinity?

For verily it is not deep words that make a man holy and upright; it is a good life which maketh a man dear to God.

I had rather feel contrition than be skilful in the definition thereof. If thou knewest the whole Bible, and the sayings of all the philosophers, what should all this profit thee without the love and grace of God?

For verily it is not deep words that make a man holy and upright; it is a good life which maketh a man dear to God.

I had rather feel contrition than be skilful in the definition thereof.

If thou knewest the whole Bible, and the sayings of all the philosophers, what should all this profit thee without the love and grace of God? “Vanity of vanities, all is vanity,” save to love God, and Him only to serve.

I had rather feel contrition than be skilful in the definition thereof. If thou knewest the whole Bible, and the sayings of all the philosophers, what should all this profit thee without the love and grace of God?

“Vanity of vanities, all is vanity,” save to love God, and Him only to serve.

That is the highest wisdom, to cast the world behind us, and to reach forward to the heavenly kingdom.

There is naturally in every man a desire to know, but what profiteth knowledge without the fear of God?

Better of a surety is a lowly peasant who serveth God, than a proud philosopher who watcheth the stars and neglecteth the knowledge of himself.

He who knoweth himself well is vile in his own sight; neither regardeth he the praises of men.

Even shouldest thou see thy neighbor sin openly or grievously, yet thou oughtest not to reckon thyself better than he, for thou knowest not how long thou shalt keep thine integrity.

All of us are weak and frail; hold thou no man more frail than thyself.

O if they would give that diligence to the rooting out of vice and the planting of virtue which they give unto vain questionings: there had not been so many evil doings and stumbling-blocks among the laity, nor such ill living among houses of religion.

Of a surety, at the Day of Judgment it will be demanded of us, not what we have read, but what we have done; not how well we have spoken, but how holily we have lived.

Tell me, where now are all those masters and teachers, whom thou knewest well, whilst they were yet with you, and flourished in learning? Their stalls are now filled by others, who perhaps never have one thought concerning them.

Their stalls are now filled by others, who perhaps never have one thought concerning them. Whilst they lived they seemed to be somewhat, but now no one speaks of them.

Oh how quickly passeth the glory of the world away!

Would that their life and knowledge had agreed together! For then would they have read and inquired unto good purpose. How many perish through empty learning in this world, who care little for serving God.

How many perish through empty learning in this world, who care little for serving God. And because they love to be great more than to be humble, therefore they “have become vain in their imaginations.”

He only is truly great, who hath great charity.

He is truly great who deemeth himself small, and counteth all height of honour as nothing. He is the truly wise man, who counteth all earthly things as dung that he may win Christ.

And let not the weight of the writer be a stumbling-block to thee, whether he be of little or much learning, but let the love of the pure Truth draw thee to read.

Ask not, who hath said this or that, but look to what he says.

Men pass away, but the truth of the Lord endureth forever. Without respect of persons God speaketh to us in divers manners.

Whensoever a man desireth aught above measure, immediately he becometh restless.

The proud and the avaricious man are never at rest; while the poor and lowly of heart abide in the multitude of peace. The man who is not yet wholly dead to self, is soon tempted, and is overcome in small and trifling matters.

But if, on the other hand, he yield to his inclination, immediately he is weighed down by the condemnation of his conscience; for that he hath followed his own desire, and yet in no way attained the peace which he hoped for.

For true peace of heart is to be found in resisting passion, not in yielding to it.

And therefore there is no peace in the heart of a man who is carnal, nor in him who is given up to the things that are without him, but only in him who is fervent towards God and living the life of the Spirit.

Avoid as far as thou canst the tumult of men; for talk concerning worldly things, though it be innocently undertaken, is a hindrance, so quickly are we led captive and defiled by vanity.

Many a time I wish that I had held my peace, and had not gone amongst men.

But why do we talk and gossip so continually, seeing that we so rarely resume our silence without some hurt done to our conscience?

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,

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.

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.

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.

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.

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.

The greatest saints used to avoid as far as they could the company of men, and chose to live in secret with God.

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.

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.

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.

Very quickly will there be an end of thee here; take heed therefore how it will be with thee in another world.

Today man is, and tomorrow he will be seen no more.

And being removed out of sight, quickly also he is out of mind. O the dullness and hardness of man’s heart, which thinketh only of the present, and looketh not forward to the future.

If thou hadst a good conscience thou wouldst not greatly fear death. It were better for thee to watch against sin, than to fly from death. If today thou art not ready, how shalt thou be ready tomorrow?

Tomorrow is an uncertain day; and how knowest thou that thou shalt have a tomorrow?

What doth it profit to live long, when we amend so little? Ah! long life doth not always amend, but often the more increaseth guilt. Oh that we might spend a single day in this world as it ought to be spent!

Strive now to live in such wise that in the hour of death thou mayest rather rejoice than fear.

Learn now to die to the world, so shalt thou begin to live with Christ.

Learn now to contemn all earthly things, and then mayest thou freely go unto Christ. Keep under thy body by penitence, and then shalt thou be able to have a sure confidence.

One died by fire, another by the sword, another by the pestilence, another by the robber. Thus cometh death to all, and the life of men swiftly passeth away like a shadow.

Who will remember thee after thy death? And who will entreat for thee?

Work, work now, oh dearly beloved, work all that thou canst. For thou knowest not when thou shalt die, nor what shall happen unto thee after death. While thou hast time, lay up for thyself undying riches. Think of nought but of thy salvation;

if I but knew that I should still persevere,” and presently heard within him a voice from God, “

And if thou didst know it, what wouldst thou do? Do now what thou wouldst do then, and thou shalt be very secure.

” And straightway being comforted and strengthened, he committed himself to the will of God and the perturbation of spirit ceased, neither had he a mind any more to search curiously to know what should befall him hereafter, but studied rather to inquire what was …

It is greater labour to resist sins and passions than to toil in bodily labours. He who shunneth not small faults falleth little by little into greater. At eventide thou shalt always be glad if thou spend the day profitably.

Watch over thyself, stir thyself up, admonish thyself, and howsoever it be with others, neglect not thyself.

The more violence thou dost unto thyself, the more thou shall profit. Amen.

Of the good, peaceable man.

First keep thyself in peace, and then shalt thou be able to be a peacemaker towards others.

A peaceable man doth more good than a well-learned. A passionate man turneth even good into evil and easily believeth evil; a good, peaceable man converteth all things into good.

First keep thyself in peace, and then shalt thou be able to be a peacemaker towards others.

A peaceable man doth more good than a well-learned.

A passionate man turneth even good into evil and easily believeth evil; a good, peaceable man converteth all things into good.

He considereth to what duties others are bound, and neglecteth those to which he is bound himself. Therefore be zealous first over thyself, and then mayest thou righteously be zealous concerning thy neighbour.

Thou knowest well how to excuse and to colour thine own deeds, but thou wilt not accept the excuses of others.

It would be more just to accuse thyself and excuse thy brother. If thou wilt that others bear with thee, bear thou with others.

Of a pure mind and simple intention.

By two wings is man lifted above earthly things, even by simplicity and purity.

Simplicity ought to be in the intention, purity in the affection. Simplicity reacheth towards God, purity apprehendeth Him and tasteth Him. No good action will be distasteful to thee if thou be free within from inordinate affection.

Little light is there within us, and what we have we quickly lose by negligence. Oftentimes we perceive not how great is our inward blindness. We often do ill and excuse it worse.

Sometimes we are moved by passion and count it zeal; we blame little faults in others and pass over great faults in ourselves.

Quickly enough we feel and reckon up what we bear at the hands of others, but we reflect not how much others are bearing from us.

Oftentimes we perceive not how great is our inward blindness. We often do ill and excuse it worse. Sometimes we are moved by passion and count it zeal; we blame little faults in others and pass over great faults in ourselves.

Quickly enough we feel and reckon up what we bear at the hands of others, but we reflect not how much others are bearing from us.

He who would weigh well and rightly his own doings would not be the man to judge severely of another.

He will easily be contented and filled with peace, whose conscience is pure.

Thou art none the holier if thou art praised, nor the viler if thou art reproached.

Thou art what thou art; and thou canst not be better than God pronounceth thee to be. If thou considerest well what thou art inwardly, thou wilt not care what men will say to thee.

What great matter is it, if thou be cheerful of heart and devout when favour cometh to thee? That is an hour wherein all rejoice.

Pleasantly enough doth he ride whom the grace of God carrieth.

And what marvel, if he feeleth no burden who is carried by the Almighty, and is led onwards by the Guide from on high?

Of gratitude for the grace of God.

Why seekest thou rest when thou art born to labour?

Prepare thyself for patience more than for comforts, and for bearing the cross more than for joy. For who among the men of this world would not gladly receive consolation and spiritual joy if he might always have it?

Of the fewness of those who love the Cross of Jesus.

Jesus hath many lovers of His heavenly kingdom, but few bearers of His Cross.

He hath many seekers of comfort, but few of tribulation. He findeth many companions of His table, but few of His fasting. All desire to rejoice with Him, few are willing to undergo anything for His sake.

He hath many seekers of comfort, but few of tribulation. He findeth many companions of His table, but few of His fasting. All desire to rejoice with Him, few are willing to undergo anything for His sake.

Many follow Jesus that they may eat of His loaves, but few that they may drink of the cup of His passion.

Many are astonished at His miracles, few follow after the shame of His Cross. Many love Jesus so long as no adversities happen to them. Many praise Him and bless Him, so long as they receive any comforts from Him.

Many follow Jesus that they may eat of His loaves, but few that they may drink of the cup of His passion. Many are astonished at His miracles, few follow after the shame of His Cross.

Many love Jesus so long as no adversities happen to them.

Many praise Him and bless Him, so long as they receive any comforts from Him. But if Jesus hide Himself and withdraw from them a little while, they fall either into complaining or into too great dejection of mind.

Should not all they be called mercenary who are always seeking consolations? Do they not prove themselves lovers of self more than of Christ who are always seeking their own gain and advantage?

Where shall be found one who is willing to serve God altogether for nought?

Rarely is anyone found so spiritual as to be stripped of all selfish thoughts, for who shall find a man truly poor in spirit and free of all created things? “His value is from afar, yea from the ends of the earth.”

No man understandeth the Passion of Christ in his heart so well as he who hath had somewhat of the like suffering himself. The Cross therefore is always ready, and everywhere waiteth for thee.

Thou canst not flee from it whithersoever thou hurriest, for whithersoever thou comest, thou bearest thyself with thee, and shalt ever find thyself.

Turn thee above, turn thee below, turn thee without, turn thee within, and in them all thou shalt find the Cross; and needful is it that thou everywhere possess patience if thou wilt have internal peace and gain the everlasting crown.

Turn thee above, turn thee below, turn thee without, turn thee within, and in them all thou shalt find the Cross; and needful is it that thou everywhere possess patience if thou wilt have internal peace and gain the everlasting crown.

If thou willingly bear the Cross, it will bear thee, and will bring thee to the end which thou seekest, even where there shall be the end of suffering; though it shall not be here.

If thou bear it unwillingly, thou makest a burden for thyself and greatly increaseth thy load, and yet thou must bear it. If thou cast away one cross, without doubt thou shalt find another and perchance a heavier.

Oh that thou wert worthy to suffer something for the name of Jesus, how great glory should await thee, what rejoicing among all the saints of God, what bright example also to thy neighbour!

For all men commend patience, although few be willing to practise it.

Thou oughtest surely to suffer a little for Christ when many suffer heavier things for the world.

but many are deaf and hardened against My voice; many love to listen to the world rather than to God, they follow after the desires of the flesh more readily than after the good pleasure of God.

The world promiseth things that are temporal and small, and it is served with great eagerness. I promise things that are great and eternal, and the hearts of mortals are slow to stir.

Who serveth and obeyeth Me in all things, with such carefulness as he serveth the world and its rulers?

Be thou ashamed, O Sidon, saith the sea; And if thou reason seekest, hear thou me.

For a little reward men make a long journey; for eternal life many will scarce lift a foot once from the ground.

Mean reward is sought after; for a single piece of money sometimes there is shameful striving; for a thing which is vain and for a trifling promise, men shrink not from toiling day and night.”

Deliver me from evil passions, and cleanse my heart from all inordinate affections, that, being healed and altogether cleansed within, I may be made ready to love, strong to suffer, steadfast to endure.

Love is a great thing, a good above all others, which alone maketh every heavy burden light, and equaliseth every inequality.

For it beareth the burden and maketh it no burden, it maketh every bitter thing to be sweet and of good taste. The surpassing love of Jesus impelleth to great works, and exciteth to the continual desiring of greater perfection.

Love willeth to be free and aloof from all worldly affection, lest its inward power of vision be hindered, lest it be entangled by any worldly prosperity or overcome by adversity.

Nothing is sweeter than love, nothing stronger, nothing loftier, nothing broader, nothing pleasanter, nothing fuller or better in heaven nor on earth, for love was born of God and cannot rest save in God above all created things.

He who loveth flyeth, runneth, and is glad; he is free and not hindered. He giveth all things for all things, and hath all things in all things, because he resteth in One who is high above all, from whom every good floweth and proceedeth.

Nothing is sweeter than love, nothing stronger, nothing loftier, nothing broader, nothing pleasanter, nothing fuller or better in heaven nor on earth, for love was born of God and cannot rest save in God above all created things.

He who loveth flyeth, runneth, and is glad; he is free and not hindered.

He giveth all things for all things, and hath all things in all things, because he resteth in One who is high above all, from whom every good floweth and proceedeth.

This is the doing of Thy love which freely goeth before me and succoureth me in so many necessities, which guardeth me also in great dangers and snatcheth me, as I may truly say, from innumerable evils.

For verily, by loving myself amiss, I lost myself, and by seeking and sincerely loving Thee alone, I found both myself and Thee

, and through love I have brought myself to yet deeper nothingness: because Thou, O most sweet Lord, dealest with me beyond all merit, and above all which I dare ask or think.

Wait but a little while, my soul, wait for the Divine promise, and thou shalt have abundance of all good things in heaven. If thou longest too inordinately for the things which are now, thou shalt lose those which are eternal and heavenly.

Let temporal things be in the use, eternal things in the desire.

Thou canst not be satisfied with any temporal good, for thou wast not created for the enjoyment of these.

For too insecurely doth he stand who casteth not all his care upon Thee. Lord, so long as my will standeth right and firm in Thee, do with me what Thou wilt, for whatsoever Thou shalt do with me cannot be aught but good.

Blessed be Thou if Thou wilt leave me in darkness: blessed also be Thou if Thou wilt leave me in light.

Blessed be Thou if Thou vouchsafe to comfort me, and always blessed be Thou if Thou cause me to be troubled.

if thou wilt not suffer thou refusest to be crowned. But if thou desirest to be crowned, strive manfully, endure patiently. Without labour thou drawest not near to rest, nor without fighting comest thou to victory.”

Make possible to me, O Lord, by grace what seemeth impossible to me by nature.

Thou knowest how little I am able to bear, and how quickly I am cast down when a like adversity riseth up against me.

And though their assault is not altogether according to my will, it is violent and grievous, and it altogether wearieth me to live thus daily in conflict.

Herein is my infirmity made known to me, that hateful fancies always rush in far more easily than they depart.

Oh that Thou, most mighty God of Israel, Lover of all faithful souls, wouldst look upon the labour and sorrow of Thy servant, and give him help in all things whereunto he striveth.

Let my deep sighing come before Thee, and my manifold desolation on the earth.

O Jesus, Light of Eternal Glory, solace of the wandering soul, before Thee my mouth is without speech, and my silence speaketh to Thee.

How long will my Lord delay to come unto me? Let Him come unto me, His poor and humble one, and make me glad. Let Him put forth His hand, and deliver His holy one from every snare. Come, Oh come;

“Strive, My Son, to do another’s will rather than thine own.

Choose always to have less rather than more.

Seek always after the lowest place, and to be subject to all. Wish always and pray that the will of God be fulfilled in thee. Behold, such a man as this entereth into the inheritance of peace and quietness.”

“

Why art thou consumed with vain sorrow? Why art thou wearied with superfluous cares?

Stand thou by My good pleasure, and thou shalt suffer no loss.

The place availeth little if the spirit of devotion is wanting; nor shall that peace stand long which is sought from abroad, if the state of thy heart is without the true foundation, that is, if it abide not in Me.

Thou mayest change, but thou canst not better thyself

; for when occasion ariseth and is accepted thou shalt find what thou didst fly from, yea more.”

Wait for Me; yea, wait; I will come and heal thee. It is temptation which vexeth thee, and a vain fear which terrifieth thee. What doth care about future events bring thee, save sorrow upon sorrow? ‘Sufficient for the day is the evil thereof.’

It is vain and useless to be disturbed or lifted up about future things which perhaps will never come.

“But it is the nature of man to be deceived by fancies of this sort, and it is a sign of a mind which is still weak to be so easily drawn away at the suggestion of the enemy.

whether he throw thee down by the love of the present or fear of the future. Therefore let not thy heart be troubled, neither let it be afraid. Believe in Me, and put thy trust in My mercy.

When thou thinkest thyself far removed from Me, I am often the nearer.

When thou reckonest that almost all is lost, then often is greater opportunity of gain at hand. All is not lost when something goeth contrary to thy wishes.

For so long as anything keepeth me back, I cannot freely fly unto Thee. He desired eagerly thus to fly, who cried, saying, “O that I had wings like a dove, for then would I flee away and be at rest.”

What is more peaceful than the single eye?

And what more free than he that desireth nothing upon earth?

Since therefore our inmost affections are very corrupt, it followeth of necessity that our actions also are corrupt, being the index of a deficient inward strength. Out of a pure heart proceedeth the fruit of good living.

We demand, how much a man hath done; but from how much virtue he acted, is not so narrowly considered.

We ask if he be strong, rich, handsome, clever, whether he is a good writer, good singer, good workman; but how poor he may be in spirit, how patient and gentle, how devout and meditative, on these things many are silent.

We ask if he be strong, rich, handsome, clever, whether he is a good writer, good singer, good workman; but how poor he may be in spirit, how patient and gentle, how devout and meditative, on these things many are silent.

Nature looketh upon the outward appearance of a man, grace turneth its thought to the heart.

The former frequently judgeth amiss; the latter trusteth in God, that it may not be deceived.

those who ever seek after soft things, and not after the things of Jesus Christ; those who continually plan and devise that which will not stand. For whatsoever cometh not of God shall perish. Hold fast the short and complete saying, ‘

Renounce all things, and thou shalt find all things; give up thy lust, and thou shalt find rest.

’ Dwell upon this in thy mind, and when thou art full of it, thou shalt understand all things.”

That to him who loveth God is sweet above all things and in all things.

Behold, God is mine, and all things are mine! What will I more, and what more happy thing can I desire?

O delightsome and sweet world! that is, to him that loveth the Word, “not the world, neither the things that are in the world.” My God, my all!

that is, to him that loveth the Word, “not the world, neither the things that are in the world.” My God, my all! To him that understandeth, that word sufficeth, and to repeat it often is pleasing to him that loveth it.

When Thou art present all things are pleasant; when Thou art absent, all things are wearisome.

Thou makest the heart to be at rest, givest it deep peace and festal joy. Thou makest it to think rightly in every matter, and in every matter to give Thee praise;

“If thou seek rest in this life, how then wilt thou attain unto the rest which is eternal?

Set not thyself to attain much rest, but much patience.

Seek the true peace, not in earth but in heaven, not in man nor in any created thing, but in God alone.

“

My Son, lose thyself and thou shalt find Me.

Stand still without all choosing and all thought of self, and thou shalt ever be a gainer. For more grace shall be added to thee, as soon as thou resignest thyself, and so long as thou dost not turn back to take thyself again.”

Thou oughtest to be so dead to such affections of beloved friends, that as far as in thee lieth, thou wouldst rather choose to be without any companionship of men.

The nearer a man approacheth to God, the further he recedeth from all earthly solace.

The deeper also he descendeth into himself, and the viler he appeareth in his own eyes, the higher he ascendeth towards God.

If thou couldst make thyself utterly nothing, and empty thyself of the love of every creature, then should it be My part to overflow unto thee with great grace.

When thou settest thine eyes upon creatures, the face of the Creator is withdrawn from thee.

Learn in all things to conquer thyself for thy Creator’s sake, then shalt thou be able to attain unto divine knowledge. How small soever anything be, if it be loved and regarded inordinately, it holdeth us back from the highest good, and corrupteth.”

‘For the kingdom of God is not in word, but in power.’ Give ear to My words, for they kindle the heart and enlighten the mind, they bring contrition, and they supply manifold consolations.

Never read thou the word that thou mayest appear more learned or wise; but study for the mortification of thy sins, for this will be far more profitable for thee than the knowledge of many difficult questions.

“When thou hast read and learned many things, thou must always return to one first principle. I am ‘He that teacheth man knowledge,’ and I give unto babes clearer knowledge than can be taught by man.

“I am He who in an instant lift up the humble spirit, to learn more reasonings of the Eternal Truth, than if a man had studied ten years in the schools.

I teach without noise of words, without confusion of opinions, without striving after honour, without clash of arguments.

I am He who teach men to despise earthly things, to loathe things present, to seek things heavenly, to enjoy things eternal, to flee honours, to endure offences, to place all hope in Me, to desire nothing apart from Me, and above all things to …

But wherefore have I not better provided for myself, miserable that I am? Why, too, have I given such heed to others? But we are men, nor are we other than frail men, even though by many we are reckoned and called angels.

Whom shall I trust, O Lord, whom shall I trust but Thee?

Thou art the Truth, and deceivest not, nor canst be deceived.

“My Son, stand fast and believe in Me.

For what are words but words? They fly through the air, but they bruise no stone.

If thou are guilty, think how thou wouldst gladly amend thyself; if thou knowest nothing against thyself, consider that thou wilt gladly bear this for God’s sake.

Pardon me also, and of Thy mercy deal gently with me, whensoever in prayer I think on anything besides Thee; for truly I confess that I am wont to be continually distracted.

For often and often, where in the body I stand or sit, there I myself am not; but rather am I there, whither I am borne by my thoughts.

Where my thought is, there am I; and there commonly is my thought where that which I love is. That readily occurreth to me, which naturally delighteth, or pleaseth through custom.

for truly I confess that I am wont to be continually distracted. For often and often, where in the body I stand or sit, there I myself am not; but rather am I there, whither I am borne by my thoughts.

Where my thought is, there am I; and there commonly is my thought where that which I love is.

That readily occurreth to me, which naturally delighteth, or pleaseth through custom.

“

My Son, often the fire burneth, but the flame ascendeth not without smoke.

So also the desires of some men burn towards heavenly things, and yet they are not free from the temptation of carnal affection. Thus therefore they are not acting with an altogether simple desire for God’s glory when they pray to Him so earnestly.

Thou must often do what thou wouldst not; and thou must leave undone what thou wouldst do. What pleaseth others shall have good success, what pleaseth thee shall have no prosperity. What others say shall be listened to; what thou sayest shall receive no heed.

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

Others shall be great in the report of men, but about thee shall nothing be spoken. To others this or that shall be entrusted; thou shalt be judged useful for nought.

Oftentimes the senses of men are deceived in judging; the lovers of the world also are deceived in that they love only visible things. What is a man better because by man he is reckoned very great?

The deceiver deceiveth the deceiver, the vain man the vain, the blind man the blind, the weak man the weak, when they exalt one another; and in truth they rather put to shame, while they foolishly praise.

For as humble St. Francis saith, “What each one is in Thine eyes, so much he is, and no more.”

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.

“

Nature feareth confusion and contempt, but Grace rejoiceth to suffer shame for the name of Jesus.

“Nature loveth ease and bodily quiet; Grace cannot be unemployed, but gladly embraceth labour.

“

Nature loveth ease and bodily quiet; Grace cannot be unemployed, but gladly embraceth labour.

“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.

“

Nature quickly complaineth of poverty and of trouble; Grace beareth want with constancy.

“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;

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.

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.”

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.”

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.

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 suchlike happen unto thee.

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.

“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?

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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.

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.

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.

My soul hath an earnest desire for Thy Body, my heart longeth to be united with Thee.

Give me Thyself and it sufficeth, for besides Thee no consolation availeth.

Without Thee I cannot be, and without Thy visitation I have no power to live.

What more do I require of thee than thou study to resign thyself altogether unto Me?

Whatsoever thou givest besides thyself, I nothing care for, for I ask not thy gift, but thee.

As it would not be sufficient for thee if thou hadst all things except Me, even so whatsoever thou shalt give Me, if thou give Me not thyself, it cannot please Me.

If thou hast not devotion, but rather feelest thyself dry, be instant in prayer, cease not to groan and knock; cease not until thou prevail to obtain some crumb or drop of saving grace.

Thou hast need of Me, I have no need of thee.

Nor dost thou come to sanctify Me, but I come to sanctify thee and make thee better. Thou comest that thou mayest be sanctified by Me, and be united to Me; that thou mayest receive fresh grace, and be kindled anew to amendment of life.