A Golden Treatise Of Mental Prayer

St. Peter de Alcantara

Heartland Publishing - Omaha,NE

March, 2019

publishingtoronto@gmail.com

A Golden Treatise Of Mental Prayer

Table of Contents

1. The Prologue

2. Introduction

1. Chapter I

2. Chapter II.

3. Chapter III.

4. Chapter IV.

5. Chapter V.

6. Chapter VI.

7. Chapter VII.

8. Chapter VIII.

9. Chapter IX.

10. Chapter X.

11. Chapter XI.

12. Chapter XII.

3. A Golden Treatise Of Mental Prayer - The First Part

1. Chapter I

2. Chapter II.

3. A Meditation For Monday.

4. A Meditation For Tuesday.

5. A Meditation For Wednesday.

6. A Meditation For Thursday.

7. A Meditation For Friday.

8. A Meditation For Saturday.

9. A Meditation For Sunday.

10. Chapter III.

11. Chapter IV.

12. A Meditation For Monday.

13. Of The Institution Of The Blessed Sacrament.

14. A Meditation For Tuesday.

15. A Meditation For Wednesday.

16. A Meditation For Thursday.

17. A Meditation For Friday.

18. A Meditation For Saturday.

19. A Meditation For Sunday.

20. Chapter V.

21. Chapter VI.

22. Chapter VII.

23. Chapter VIII

24. Chapter IX.

25. Chapter X.

26. Chapter XI

27. Chapter XII.

28. The First Document.

29. The Second Document.

30. The Third Document.

31. The Fourth Document.

32. The Fifth Document.

33. The Sixth Document.

34. The Seventh Document.

35. The Eighth Document.

4. The Second Part.

1. Chapter I.

2. Chapter II.

3. Chapter III.

4. Chapter IV.

5. A Remedy For The First Temptation.

6. A Remedy For The Second Temptation.

7. A Remedy For The Third Temptation.

8. A Remedy For The Fourth Temptation.

9. A Remedy For The Fifth Temptation.

10. A Remedy For The Sixth Temptation.

11. A Remedy For The Seventh Temptation.

12. A Remedy For The Eighth Temptation.

13. A Remedy For The Ninth Temptation.

14. Chapter V.

15. The Second Admonition.

16. The Third Admonition.

17. The Fourth Meditation.

18. The Fifth Admonition.

19. The Sixth Admonition.

20. The Seventh Admonition.

21. The Eighth Admonition.

A Golden Treatise Of Mental Prayer

The Prologue

Misericordias Domini in aetermum cantabo:
"I will sing the mercies of our Lord forever," (Ps 88)
says that kingly Prophet David. And not
without cause; for, so great and unspeakable
are the mercy-works of the Almighty, which
out of the bowels of his infinite goodness, he
has showed to mankind, from the first instant
of his creation, that the tongues of men and
angels are never able to express them.

How wonderful was this benefit; that creating man after his own (Gen 1:26) image and likeness,
he would have made him partaker of eternal
felicity, and vested with his original justice?
without death, or any passage by misery,
would have associated him with the company
of angels, if he had not, by his own default,
violated the laws of his creator. Notwithstanding this act of malice, the divine clemency would not suffer the work of his powerful
hands so to perish, but he, according to the
diversity of times, always ordained opportune
remedies, to reduce wandering man to the
right way of his own salvation. Now manifesting his divine pleasure, by the means of
angels, now sending the patriarchs replenished
with his heavenly grace, who by their good
example, might stir them up to piety; then
sending the prophets illuminated with his holy
spirit, not only to preach the present benefits
exhibited to mankind, but also to foretell the
future incarnation of the Son of God, with the
mystery of his death and passion, by means of
which, man should be loosed from the power
of Satan, and eased of the heavy load of his
transgressions.

Thus far has that impenetrable abyss of
the divine clemency sweetly disposed all things,
requisite for the saving of the soul of man.
But if we will extend our thoughts a little
further, and call to mind the great benefits,
still heaped upon man, after the ascension of
our Blessed Saviour, we shall find them innumerable. Who is not astonished at the vocation of mankind, that the apostolical trumpet of a few men, sounding to human ears,
the evangelical truth, through the whole world,
shall rouse up souls, making them happy, and
thrice happy, to forsake all worldly vanities? to
betake themselves to a state of perfection; to
sell all they have and give to the poor; to live
in perpetual chastity, and simple obedience, to
spend their days in rigorous penance, watching,
fasting, and prayer, and finally to renounce all
the seeming pleasures, for true there are none,
which the flattering world could afford unto
them.

These things are daily put in practice by
many, who profess the gospel of Christ. For,
where Catholic religion flourishes, we see diverse monasteries of men and women, filled
with religious souls, who consecrate themselves
a perpetual sacrifice to the Almighty.

How many religious do we see honored with
priestly function, an office requiring more
than human purity, and a burden scarcely
to be supported by angel's shoulders, executing
their charge with great integrity of mind;
careful of their own, and zealous of the saving
of their neighbors' souls: who, by their holy
doctrine and exemplary lives, preach to the
Christian world a reformation; who spare no
pains or tedious travels, to propagate the faith
of Jesus Christ to heathens and infidels; who
courageously labor in Almighty God's vineyard, exposing their lives for the name of Jesus.
Indies, both east and west, are witnesses of
their zealous and heroic spirits, there they sealed the truth of the gospel with the effusion of
their sacred blood: yea, what acts memorable
in the Church of God are there, wherein
these men have not had a very great stroke?
And, finally, they so well employ and multiply
those talents which the great Commander of
heaven and earth has bestowed upon them
here, that assuredly they may expect an eternal reward in the kingdom of heaven hereafter.

But that which is more admirable to see, a
multitude of the weaker sex abandon all
worldly pleasures, they who in the world
might have swum in bravery, and have had
all things at their own command, to enclose
themselves in a retired cloister; there to spend
their days in penance, and to consecrate the
very flower of their springing youth a sweet-smelling sacrifice to their celestial spouse,
Jesus Christ. These, truly, are those that
fill and beautify the garden of paradise with
lilies of purity: these are the flowers of our
holy mother, the Catholic Church, which
make her glorious and fruitful. These are
they that make that happy change, a moment's fading pleasure for an immortal crown
of glory.

Thus we see perpetual rivers streaming
from the fountain of Almighty God's mercy.
But let us descend a little further into his
abundant charity, and take notice of his Fatherly providence, that in process of declining
times, when the blood of our Redeemer has
often begun to wax cold in the hearts of men,
he would not suffer it altogether to be extinguished, but according to variety of times,
never ceased to repair his church, by the ministry of some elected servants, whom he sent
into this world as second Apostles, who by their
example and doctrine, might draw men out of
the mire of their sins, renew the fervor of our
Blessed Saviour's passion, and reduce collapsed
discipline to her former rigor. Many has he
sent for this end, and amongst many this blessed saint, St. Peter de Alcantara, a man, from
his very cradle, consecrated to evangelical
perfection; he was a faithful laborer in our
Lord's vineyard, with great fidelity performing
his commanded task, as it will plainly appear
by that which follows in his life.

Introduction

Chapter I

OF THE BIRTH AND EDUCATION OF BLESSED ALCANTARA AND OF HIS ENTERING INTO RELIGION.

This blessed Saint was born at Norba Cassarea, vulgarly called Alcantara, in the year of
our Lord 1449, in the reign of Pope Alexander the Sixth, and Ferdinando, Catholic King
of Spain. His father was called Bachilier
Garavito, and his mother Maria Villela de Senabria, both of good quality, but especially
honored for their virtues.

They brought up their young son in the fear
of God, and sowed in him the seeds of virtue;
they put him to school where, as he profited in
learning, so his obedience towards his parents
did likewise increase. Although he was a
child, yet he withdrew himself from the common sports of children, and sorted himself
among men, whom he saw inclined to devotion. In these his tender years, he addicted
himself to the works of mercy: he applied
himself seriously to learn the Christian doctrine; he often visited churches, and holy
places, he frequented the sacraments, and continually employed himself in good works: all
which did abundantly presage his future sanctity; but more confirmed it, by that which
followed immediately, for he was scarce sixteen
years of age, when, before he knew, he began
to loath the world, and when the young sparks
of his virtues began to break into a flame of
devotion. He opened the doors of his soul to
the inspirations of the Holy Ghost: and as he
excelled his fellow students in science, so he
knew that all science, was ignorance without
the right knowledge of God. Therefore, from
that time forward he applied his mind to heavenly wisdom, and busied himself chiefly to
know what should be most acceptable to his
Sacred Majesty.

About that time, there was a famous and
reformed monastery of Franciscans in the province of St. Gabriel, three miles from Valentia, whither he addressed himself, there to
bring his good desires to a joyful period. But
as he went along towards this place, he came
to a great river, called Tiartar, which, without
a boat, was impossible to pass over. He
seeing this unexpected bar, to stop his happy
journey, looked about, hoping to see some
waterman, who might carry him over, but
when he could see none to give him any assistance, he cast his eyes to heaven, and with
great anxiety lamented this unhappy hindrance. Behold! upon the sudden (as he himself related,) he was miraculously transported
on the other side of the river, without any notable motion, that he could perceive.

This miracle was not unlike to that, when
the river Jordan stood still for the children of
Israel to pass; or when St. Peter walked upon
the waves of the sea; and, indeed, it was no
small beginning of Almighty God's many favors, exhibited to this blessed saint.

This obstacle being removed, he passed the
other part of his way (the Holy Ghost being
his guide) without any difficulty, and at length
arrived to his desired harbor, this solitary monastery, situated amongst great rocks, which
they commonly call Los Manxeredes, where he
came to the fathers, and asked the habit of
St. Francis of them, who did grant it to him
with as much charity, as he begged it with
humility.

But, when this blessed Saint considered his
poor habitation, sequestered from the company
of men, and abstracted from all worldly tumults; and when he saw himself vested in
his penitential weed, we may well imagine
with what meditations he spurred himself forward in Almighty God's service. He spake to
his own soul these or the like words: behold,
you have now accomplished your desire, you
art now arrived to the land of promise, and
climbed up to the highest mountain of Almighty God's favor to mortal man in this vale
of misery, (that is,) the sacred state of a religious life, where, by how much more you art
sequestered from the pleasures of the flattering
world, the more you enjoy the freedom of
thy spirit. Thou art now come to the house
of God, in which it is better for you to be an
abject than to dwell in the courts of princes.
All occasions of offending your Creator are now
taken away, your soul is now sure not to be defiled with the pitch of evil conversation. Thy
company now are terrestrial angels, who,
though they live on earth, yet they have their
conversation in heaven, all whose actions incite
you to nothing else but to aspire unto perfection. Thou find here no snares to entangle
you into worldly vanities, no flatterers to applaud you when you dost offend, or any thing
else to withdraw your affection from the cross
of Christ. Thy beloved spouse has brought
you now into this holy desert, to recreate your
soul with his heavenly consolations here abstracted from all worldly tumults, it may attend only to divine wisdom, and the noise of all
temporal cares, being hushed and silent, it may
be wholly employed in sacred contemplation,
and ravished with eternal pleasures. Almighty
God has now wafted you over this troublesome sea, and placed you here, in the quiet
harbor of your salvation, in which state, in respect of your former, you art far more sure to
fall more seldom, rise sooner, stand more securely, live more sweetly, and die more confidently. Go to, I say, why stand you still?
Why earnest you hither? Consider your coarse
habit, and see what penance it exacts?
Look upon the place, and reflect what spirit it
teaches you? Be courageous and make no
delay, your death is certain, and your hour uncertain, the judge is at hand. Alas, the pleasure of this world is short, but the punishment
for it perpetual. A little suffering here and infinite glory hereafter. Thus, this new soldier
of Christ spent his time, in holy discourses,
sometimes of the majesty of Almighty God,
sometimes of his own misery: although his
precedent conversation to religion was a mirror of perfection, yet he stood not still in that
grace he had already gotten, but continually
aspired to higher, in which he far excelled his
fellow novices. Two virtues were chiefly
eminent in him: simplicity and purity. He
likewise had a perfect oblivion of all worldly
things. He greedily desired, and willingly accepted of the inferior and basest employments
of the monastery. Neither did he esteem it a
dishonor to him to cast himself at the feet of
the friars, but was most willing to serve every
one at their beck. In this his first year, he
laid such grounds of humility, that in his whole
life after, he was a rare example and pattern
of this virtue. Neither when he was promoted
to superiority, did he leave off his humble exercises. Thus going from grace to grace, from
virtue to virtue, his good example was a burning lamp to give others light, to imitate his virtues, that the whole monastery began every
day more and more to flourish in regular observance, and in the opinion of the world, to
get a great name of sanctity.

Introduction

Chapter II.

OF HIS NATURAL GIFTS, AND OF HIS PRUDENCE AND MORTIFICATION OF HIS EYES.

He was an elected vessel, beautified with
all the jewels of virtues, and as his mind was
replenished with supernatural gifts, so his body
wanted not its natural graces. He was of a
spare body, but comely, he had a grave and
modest look, his eyes were sparkling tokens of
the fire of divine love, which was in his soul
invisible to the eye. There was not one member in that man which was not subordinate to
the rule of reason. His speech was meek and
humble, his conversation angelical. He had
an excellent natural wit, joined with a happy
memory: he had likewise a singular good judgment (as appeared in his government:) he was
courageous in going through with business,
which did tend to the honor of Almighty God,
and the good of religion; he was grateful to
all, giving to every one their due respect: he
was dexterous in his actions, modest in correcting: and a peace-maker, reconciling those
who upon any occasion, had been at odds. In
his sermons he was hot, but moving: in hearing of confessions he was a helper, a counsellor, and a comforter: in his ordinary speech he
was not fawning, nor biting, and his conversation without any pertinacity: and to conclude
all in a few words: he was a man of another
world, of whom we may justly say as Alexander Halensis said of St. Bonaventure, that
he was a man, in whom Adam seemed not to
have sinned. He was a reformer, Prelate,
Master, and pattern of perfection, of the Seraphical Order of our Holy Father St. Francis, who through so many provinces and remote kingdoms, illustrated this sacred institution; as another Apostle pre-ordained by Almighty God for this happy end.

Introduction

Chapter III.

OF HIS RELIGIOUS SIMPLICITY, AND MORTIFICATION OF HIS EYES.

But to descend to particulars, wherein his
religious simplicity was manifested. He was so
absorbed in Almighty God, that he minded nothing of exterior things. When he was a
brother, keeping the keys of the pantry, for
the space of six months, there were in the pantry grapes and pomegranates, which lay so
obviously, that none could choose but see them,
but he, for that space, neither saw, nor smelt,
much less touched them: being asked why he
did not give them unto the brothers, he humbly answered, that he knew of none that were
there. Another time, living four years in another cloister, he never took notice of a great
tree which stood in the midst of the court,
which was obvious to every one's eye. Being
a year in another place, and asked what his
cell was made of, he answered, he knew not
whether it was of stone, or brick, or wood.
And a chapel which he frequented above
others, yet he knew neither situation, form, or
any ornament which did belong thereunto.
He was wont to say to blessed Theresa, his
ghostly child, that he never knew a brother in
his monastery, but only by his speech. Moreover, he was so mortified in his eyes, that
wheresoever he was, he knew no difference in
places, no distance of cells: and, finally, he
was a dead man to all exterior things. Neither
was this mortification any stupidity of nature,
or want of senses, but his continual busying
his thoughts upon Almighty God, a more noble,
and higher object. Who could but think this
chaste child of St. Francis, to have made a covenant with his eyes, not to behold a virgin?
and well he might be styled that son of a dove,
whose eyes were washed with the milk of innocency. He kept such a continual guard
over his eyes, that he never knew any woman
by her face. There was a certain noble matron famous for her virtue, who was wont, at
Placentia, sometimes to visit the holy Father,
for his spiritual counsel, she meeting him at
Abula, saluted him, and expressed to him the
difficulties of her state; he modestly denied
that he ever saw the woman. If ever he opened his eyes, it was in the choir; though he had
so good a memory, that he knew most part of
the office without book. Being Superior, he
did particularly correct this imperfection with
severity: knowing nothing to be more prejudicial to the soul, than to set open those windows, at which enters the greater part of
sin, that defiles the heart of man.

Introduction

Chapter IV.

WITH WHAT AUSTERITY AND MORTIFICATION THE HOLY FATHER LIVED.

Because for the most part this Holy Father
lived in solitary convents, most remote from
worldly tumults, or rather hermitages, all his
rigorous penance could not be taken notice of
by any. Nevertheless, we will set down some,
which he could not hide from those with whom
he conversed.

He did wear, for seven years together, a
hair shirt, full of hard knots. St. Theresa affirms that he wore it twenty years.

Besides plates of iron, and other things
wherewith he tyrannized ever his tender flesh.
His disciplines were so frequent and bloody,
that he seemed rather the trunk of a tree
than a human body. He would never cover
his head although it rained ever so fast, or the
sun shined ever so hot. His diet was so slender and mean, that, in his youth, and old age,
he did eat nothing but brown bread, and the
most musty crusts that he could find. If sometimes he recreated himself with a few boiled
herbs, he would not be so delicious as to eat
them with oil. Being Superior he caused as
many beans and peas to be boiled at once, as
should serve the convent for seven days together, which austerity his subjects most willingly embraced, being glad, in some measure,
to imitate their chief. But he seasoned his
own portion with ashes, or some ungrateful liquor, lest his palate should take pleasure in his
meat.

Mother Theresa has heard his companions
say, that sometimes he lived eight days together without any meat or drink, especially when
with more violence, he addicted himself to devotion. For he suffered in his prayers frequent
raptures and ecstasies, of which (says she) I am
witness. He never drank wine, but water,
though, for the infirmity of his stomach, it was
prescribed to him by the physician: but he
constantly refused it, saying, that nothing was
so repugnant to holy purity and abstinence as
flesh and wine, the one being an enemy to
chastity, the other to contemplation, both
which, as long as he lived, by God's grace, he
would enjoy. I will set down for the satisfaction of the devout reader, the words of ever
blessed Theresa, the glory and foundress of the
discalceated Carmelites, to whom he was sometimes ghostly father, of whom she confesses
to have received much spiritual comfort;
whose authority, by reason of her renowned
sanctity, and living at the same time with
him, is without control. Her words be these.
" Almighty God bereaved us of a man of admirable example, when he took out of this
life Father Peter of Alcantara. The world,
it seemed, could endure no longer so great a
perfection. They say, that our health is not
so good; that now those times be past, this
holy man was of this time, he was fat in spirit,
as those of other ages; he had also the world
under his feet, for, though we do not go barefoot, nor do such austere penance as he did,
there are many things (as I have said elsewhere) to tread down the world withal. And
our Lord teaches them, when he sees such
a mind, as he gave, in great measure, to this
holy man, which I speak of, to continue forty-seven years together in such austere penance,
as all know. I will declare some part of it,
for I know that it is all true. He told it to me
and to another, from whom he concealed little,
and the cause why he told it me, was the great
love which he bore me, and which our Lord
gave him to defend me, and encourage me, in
the time of so great necessity, as that was,
which I have spoken of, and will declare further. It seems to me, that he told me, that
he had slept no more than an hour and a half
betwixt day and night for the space of forty
years, and this was the greatest difficulty he
found in his penance at the beginning, to overcome his sleep, and for this cause he did always, either kneel or stand, and when he slept
it was sitting, leaning: his head against a little
piece of wood, which he had driven into the
wall, he could not lie down, though he would,
cloak on again, and shut his door, he might
give some contentment and recreate his body,
which before was frozen with cold. He did
very ordinarily eat but once in three days:
and he asked me at what I marvelled, for it
was very possible for one that accustomed himself to it. His poverty was extreme, and likewise his mortification in his youth. With all
his sanctity, he was very affable, though he
used not many words, if he were not spoken
to, for then he was very pleasing, having a
good understanding. And a little after, " His
end was like his life, preaching and admonishing his friars. When he saw death draw nigh,
he said the psalm: " Laetatus sum in his, quae
dicta sunt mihi," and kneeling down, departed.
Since our Lord has let me enjoy him more then
in his life, giving me advice and counsel in many
things, I have seen him many times in exceeding great glory. The first time he appeared unto me, he said, " O happy penance
which did merit such a reward!" and many
other things. A year before he died, he appeared to me, being absent, and I knew that
he should die, and I sent him word, being some
leagues from hence. When he gave up the
ghost, he appeared to me and said, that he
went to rest, I believed it not, I told some of it,
and eight days after the news came that he
was dead, or rather began to live for ever.
Behold here his austerity ends with so great
glory, he seemed to comfort me more than
when he was in this world. Our Lord told me
once, that nothing should be asked in his name
which he would not hear. I have seen many
things fulfilled, which I have desired him to
ask of our Lord; he be blessed for ever.
Amen." And in the thirtieth chapter of her
life, she says as follows: " Our Lord vouchsafed to remedy a great part of my trouble,
and for that time the whole, by bringing to
this place the Blessed Father Peter of Alcantara, of whom I have already made mention,
and spoken something of his penance; for
amongst other things, I was certified, that for
twenty years he had worn a cilice of plate
continually. He is the author of certain little
books of prayer, which are now much used in
the Spanish tongue, for as one that has exercised it well, he wrote very profitably, giving
most excellent rules to those who addicted
themselves to prayer. He observed the first rule
of St. Francis with all rigor, and other things
which I have related before." Thus she, and
so much shall suffice to speak of, but part of
his rigorous penance, it was his fervent zeal,
and love of God, not strength of body, which
made this crabbed way of penance easy to his
heroic spirit; whose example may (though
not in so great a measure as he did,) justly
move us to shake off that old and self-love
excuse of ours, in saying, our bodies are weak,
when alas! our wills are frozen, and so nice,
that we are afraid to expose our body but to
a poor trial. The heathen Seneca will check
our devotion, who says:"Not because certain things are hard, therefore we dare not do
them, but because we dare not do them, therefore they are hard."

Introduction

Chapter V.

OF HIS GREAT PURITY AND HUMILITY.

The man of God increasing in his rigorous
penance, did not only mortify in part, but
wholly subdued his passions, and made his
senses subordinate to the rule of reason; he
suffered nothing to enter into his soul which
might separate, or in the least kind withdraw
his affection from his beloved spouse, for (as
much as was possible for pilgrim man,) he enjoyed the spirit of God; golden peace and divine consolation sat upon his wings of contemplation, and where others make their bodies
masters, he made his a slave unto his spirit.
Hence it came to pass, that many of both sex,
drawn with the fragrant odour of his virtues,
flocked to him, as to another Apostle, to whose
counsels and admonitions they obeyed, as to a
divine oracle.

Upon a time, the Count Orapsane, a devout
nobleman, came to visit him, and falling into
discourse, how much Almighty God was moved
with the sins of the world, out of his zeal breaks into these speeches, O Father! what do
you think? what will become of this wicked
world? do you think the divine justice can
contain itself any longer from revenge? behold, how virtue is oppressed, and sin triumphs? how wilfully do we hoard up anger
against the day of anger? to which the man
of God modestly answered and said, noble Sir
do not afflict yourself, a remedy will easily be
found to cure this disease; the point of the
difficulty consists only in you and me, for
the general perdition of mankind flows from
this fountain, that all and every one dissembling or cloaking their own sins, accuse the
whole, when the whole cannot be said to sin at
all, but particular persons in the whole.
Wherefore, men cry out against the wickedness of the world, that all are naught, and
none that do good, when if they would but
look into their own particular, they should find
matter enough of sorrow, and to move themselves to do penance for their own faults; but
now because they blame the whole, they neglect their own particulars, and justify themselves with a sottish presumption. Therefore,
noble Sir, let your Lordship, and I, mend one
a piece, and then a great part of the world
will be amended; we shall appease the angry
judge, and repair a great part of the ruin of
mankind by our good example.

When Charles the Fifth recollected himself
in a certain monastery of the Hieronymites,
understanding of the sanctity and integrity of
this holy Father, he sent for him, with an intent to make him his ghostly father. But he
humbly refusing so great an honor, alleged
some reasons, why he thought this employment
not to be fitting for him. At which denial, the
Emperor being a little moved with anger, said,
we charge you, Father, that you would take
care of our soul. He seeing this sudden alteration of Caesar, fell down at the feet of his
majesty, and earnestly desired him to defer the
business to what day or hour he would please
to appoint, that, in the mean time, he might
commend it to Almighty God, which the Emperor granted; then he took his leave of the
Emperor, and said, this renowned Caesar, shall
be a sign unto you, that it is not according to
the will of God, which you have desired, if I
do not return at the appointed time. Then
passing to his former solitude, as he went, he
complained with many sighs and groans to Almighty God, fearing by the devices of Satan,
to be drawn from the embracings of his blessed spouse, Jesus Christ. He sent up his fervent prayers to the Almighty's throne, and
said these or like words: " Lord, I have not,
therefore, left the world, and betaken myself
to this holy desert, that now at length my
name should be renowned in a prince's court,
and live in honor, that am a poor Franciscan
friar. Why should my ears be troubled with
flatterings of courtiers, who came to speak my
fault in religion? I confess that this office may
be exercised without sin; but whether it be
expedient for my soul, sweet Jesus, tell me?
And when he entered into his cell, Lord, I beseech thee, pull me not from hence, whither
thy omnipotent hand has brought me. Here
I am safe, here I am rich; because I enjoy
thee, who alone can satiate my soul. Alas!
without you what is the whole empire? and
with thee, this poor cell is a kingdom of content. Here let me live: Here let me die.
Lord, let it please you what I wish for, because all is your whatsoever I desire. If you
grantest me your petition, let this be a sign unto me, that Caesar molest me no more." So
rising, as being heard, did appear no more before him. Neither did the Emperor ever solicit him after.

The same request did the illustrious Princess
Joanna, sister to Philip the Second, Catholic
King of Spain, make unto this holy Father,
whom he likewise denied after the same manner. Thus, while he fled honors, he was most
honored of all, and reverenced of every one.

And what candid sincerity he used in contemning proffered honors, men of no small quality observed, that those who honored him, he
would no more regard their speech than a simple idiot, and would labor to divert them from
that to some other discourse. He had rather
be called a sinner than a holy man, and he
himself would (without scandal) lay open to
the world his imperfections, under which, his
virtues and graces were cloaked. But God,
the searcher of secrets, by how much he did
strive to hide them; the more he made his
fame to shine in the world, to the astonishment
of all. For he was a man whom God had chosen according to his own heart, by whose industry, and from whose spiritual loins did spring
many servants of Jesus Christ, and many renowned martyrs of our holy order.

Introduction

Chapter VI.

OF HIS FERVENT PRAYERS AND RAPTURES, AND OF HIS SPIRIT OF PROPHECY.

Almighty God was always present with
him, and he with God. His soul was like a
fiery furnace, made hot with the fuel of the
cross of Christ. It was not in his own power to
contain himself, but what thing soever he
either saw, or heard, which might delight his
beloved Jesus, though it were but afar off, his
heart-strings would begin to tremble, and his
vital spirits leave him, and frequently fall into
ecstasy. He was accustomed for a whole hour
together, to say his prayers with his arms
stretched out in the manner of a cross, sighing
and weeping, till at last he would be beside
himself, elevated from the ground, and united
only to his God. He was oftentimes in this
manner rapt, when he was in the choir at matins. But his devotion was much more augmented at the altar, when he celebrated the
dreadful sacrifice, then would rivers of tears
gush in abundance from his venerable eyes,
that would move the most stony and obdurate
heart of any of the standers by unto compunction. After mass he would withdraw
himself into his cell, where he has been often
heard to have had grievous conflicts with devils; who oftentimes appearing in a visible
shape, would follow him up and down with
terrible fury.

In talking of Almighty God his soul would
be presently inebriated with divine sweetness,
and ascending by degrees from one word to
another, as, what! was God incarnated for me?
was God made man for me? was God vested
with human flesh for me? and the like. He
would forthwith break into exclamations, and
hurrying himself into his cell, would for the
space of above three hours together, lose the
use of his senses. One day, a brother that
was newly made Priest, practising in the garden to sing mass, when he heard him sing
these words of St. John's gospel, (Et verbum
caro factum est,) he became enraptured, and
remained for a long time in ecstasy.

This, therefore, was ordinary to the friend
of God, that when he heard any thing of the
humanity of our blessed Saviour, or any devout
word of the holy Scripture, it would cause him
raptures. Neither could he help them, though
he did strive much against them, especially in
the presence of others, but his heart would become like melting wax in the midst of his bowels. He was often, in seeing the crucifix,
moved with such compassion, that his arms
would be rapt across, with little clouds glittering about his head.

He would sometimes prophesy, to some the
loss of honors, to others sudden death, to others
purgatory; which would fall out the very day
and hour he told them.

The first time he saw St. Theresa, he told
her what contradictions, and afflictions, she
suffered from her ghostly fathers, and other
spiritual persons, who would needs persuade
her, that she was seduced; and, moreover,
that she was to suffer much more in the same
kind. He likewise foretold what should be the
success in the Indies.

Introduction

Chapter VII.

OF HIS PATIENCE.

He traced the steps of our blessed Saviour,
and all his glorious saints, all which did never
merit their crowns without carrying of the
cross of Christ.

He was another patient Job, in suffering the
temptations, and afflictions, the infirmity of
man is subject unto, he was in a particular
manner loaded with the heavy burden of them,
notwithstanding his fervent spirit, patiently
supported, and victoriously triumphed over all
his difficulties, despite all the force of Satan.
His frequent combats, his persecutions, his
sickness, his long and tedious travels, the difficulties he did undergo in erecting his province,
would take up too much time to relate. He
was so greedy of suffering, that he esteemed
himself happy, to bear afflictions for the name
of Jesus, saying, that there was no way so
sure and easy to attain unto perfection, as the
carrying of the cross of Christ. He would,
therefore, beg of Almighty God, that he might
never be without some affliction. Thus did
our courageous champion trample upon his
enemies. Thou shall walk upon the Asp and
the Basilisk; and you shall trample under foot
the Lion and the Dragon. While he vanquished all his foes, not so much by resisting, as
by suffering.

Introduction

Chapter VIII.

OF HIS CHARITY TOWARDS HIS NEIGHBOR.

His charity towards his neighbor was unspeakable; for this cause he often visited hospitals to serve the sick, assisting them both
spiritually and corporally, and oftentimes miraculously restoring them to their former
health. After he had made an end of his devotion, the residue of his time he spent in comforting the afflicted, in cherishing the feeble,
and, finally, in anything he could imagine
might comfort his neighbor, either corporally
or spiritually; so that innumerable people of
all conditions and sexes, continually flocked
unto him for his charitable assistance.

Introduction

Chapter IX.

OF HIS POVERTY.

He was a rigid observer of holy poverty,
which in imitation of his patron, St. Francis,
he not only loved, but honored so far that he
was wont to call it the Evangelical pearl,
wherewith he enriched his new province, in
that lustre as the observance was in the infancy of our Seraphical Order, from which time,
and by whose example, most provinces through
the Christian world have excelled in this particular point, as much as in their former splendor. He permitted his brethren to have nothing in their cells of mere necessity, and to the
preachers he permitted them no more than
two or three books, with the Bible and a crucifix.

He was upon a time asked by St. Theresa,
whether or no she should found her monasteries
with rents and yearly revenues, to which diverse persons of quality had advised her. He
answered, that it was an injury to God the author of Evangelical counsels, to ask the advice
of men touching the observance of them, or to
doubt whether or no they were observable.
And with all encouraged her to be constant in
that fervent desire, she had begun in embracing holy poverty. To whose counsel she willingly obeyed. And after, our Lord appeared
to her in prayer, and declared, that it was his
will that her monasteries should be founded in
holy poverty. His letter to her, I think it not
amiss, to set down at large, which follows.

A LETTER

OF THE BLESSED FATHER FR. PETER DE ALCANTARA, TO THE HOLY MOTHER THERESA OF JESUS, WHO DEMANDED HIS COUNSEL, WHETHER SHE SHOULD FOUND MONASTERIES WITH RENTS OR NOT.

The Holy Ghost give you his grace and
love, etc. I received yours, delivered me by
Don Gonzales d'Aranda, and am amazed considering your zeal and piety: in committing to
the direction of learned lawyers, that, which
is noways their profession, or belonging unto
them: you should do well to take their advice
concerning the deciding of a process, or of
suits in law, and temporal affairs, but in that
which concerns perfection of life, we ought to
treat only with those who practise the same.
For such as the conscience of every one is,
such are his exercises and works. Concerning
the Evangelical counsels, may I demand
whether they be observable or no? For that
the counsels of God cannot be but good, neither can the observance thereof seem difficult,
unless to those who govern themselves according to human prudence, having less confidence
in God than they ought. For he who has
given the counsel, will consequently give force
and means to accomplish the same. And if
your zeal and fervor draw you to embrace the
counsels of Jesus Christ, observe them with the
greatest integrity and perfection that you possibly can, seeing they were equally given to
both sexes. It cannot be, but the same merit
and reward will be rendered unto you, as to
others that have truly observed them. And
if there be seen any want or necessity in the
monasteries of poor religious women, it is because they are poor against their wills, and
not through fault of their vow of poverty, or
following of Evangelical counsels. For I account not much of their simple poverty, but of
their patient sufferance of the same for the
love of God. But I more esteem that poverty
which is desired, procured, and embraced for
the same love. And, if I should think, or determinately believe otherwise, I should not
hold myself a good Catholic. I believe in this,
and in all other things taught by our blessed
Saviour, and that his counsels are good and
profitable, as proceeding from God, and though
they oblige not to sin, they bind, nevertheless,
that man to be more perfect that follows
them, than if he had not undertaken them at
all. I hold them poor in spirit, who are poor
in will, as our Saviour has said, and myself
proved; however, I believe more from God
than of my own experience, that those, who
by the grace of God are with all their hearts
poor, lead a life most happy, as confiding, and
hoping in him alone. His divine Majesty give
you light to understand this truth, and to practise it. Believe not those that shall tell you
the contrary, for want of light and understanding, or for not having tasted how sweet our
Lord is to those that fear and love him, renouncing for his sake all unnecessary things of
this world, for they are enemies of the cross of
Christ, not believing the glory which accompanies the same. I also pray our Lord to give
you this light, that you be not wanting in the
belief of this truth, so much manifested; and
that you take not counsel, but of the followers
of Jesus Christ; although others think it sufficient, if they observe the thing they are bound
unto, yet they have not always greater virtue
and perfection by their work. And though
the counsel be good, yet that of our blessed
Saviour is much better, who knows what he
counsels, and gives grace to accomplish the
same, and in the end reward to those who hope
in him, and not in rents and goods of the earth.

From Avila, this 14th day of April, 1562.

Introduction

Chapter X.

OF HIS CONFIDENCE IN ALMIGHTY GOD's PROVIDENCE.

His admirable confidence in the providence
of Almighty God accompanied his rigid and
Evangelical poverty, and it oftentimes miraculously appeared both at home and abroad.

He lived sometimes in the convent of Sancta Maria de Rosario, which is situated in a
woody place, by the river Tentairis, six Italian miles remote from any company; at all
times it was difficult to come to it, as the way
was very steep and crooked, nevertheless it
was a place of great devotion, whither the inhabitants of the country much resorted; but
now, by reason of a great snow, the like of
which was not seen in the memory of man,
the monastery was so environed on every side,
that the friars could not go out to get their
victuals, neither could any come to them to
bring provision. They cried to heaven to the
Father of the poor, that being destitute of all
human aid, he only, out of his infinite mercy,
would be pleased not to forsake them. The
holy Father desired them to go into the church,
and kneeling down before the blessed Sacrament, to pray to God that he would put a remedy to their hard affliction. He with great
confidence animated his brethren, saying — Be
courageous, brethren. Almighty God will not
be long, he will come without delay. He had
no sooner uttered the words, but another most
violent storm of snow fell so fast, that frustrated the hopes of all human assistance. But
he that contains not his anger long, did not
delay to comfort his afflicted children. Behold! a little space after the storm was over,
the porter heard the bell of the gate of the
convent ring; he went to open the door, but
saw nobody; he returned back again, thinking it to be the wind that had stirred the bell,
or that his fancy seemed to hear the noise
when he heard it not; checking himself with
foolishness, that he could imagine, that it was
possible for any one to come to the convent in
so deep a snow. While he was thus discoursing with himself, it rang again so hard that all
heard it, notwithstanding there was a great
wind. Then returning again to the gate, and
opening it, he found a basket filled with new
white bread, he looked about to see if he could
see anybody, but no creature appeared, for
it was a deep snow, where the footing of any
person could not but appear. He left the basket, and with joy ran back into the convent,
to carry the good news to the friars, who would
not believe, until the holy Father commanded
all the brothers to go in manner of procession,
to see what Almighty God had done for his
servants; when they came, they found all true,
as the porter had related to them; but their
benefactor did no where visibly appear. They
carried the basket in, and after thanksgiving,
refreshed themselves with the bread which
the Father of heaven had miraculously bestowed upon them. Upon which they lived
many days, until the extremity of the season
was past, and they could go out to beg alms
according to their custom.

Another time travelling in the extremity
of the heat of summer, upon the mountain
vulgarly called Sierra Morena, he, with his
companion, grew so faint, for want of something to quench their thirst, that they were
ready to sink under the burden of their tedious
journey. He said unto his companion. Brother,
let us betake ourselves to prayer, the only remedy to incline the God of mercy to take compassion upon our misery. While they were
upon their knees at prayers, from a thicket
came running out a mad bull, which made towards them suddenly; they seeing themselves in
this great danger of their lives, betook themselves to flight, but the bull pursued them
over hedge and ditch, hard at their heels, till
at last he forced them to a place where there
was a fountain of water; when they came in
sight of that, the bull, forgetting his former fury,
stood still like an innocent lamb, he breathed
himself awhile, and went another way. But
they admiring this great miracle of the Omnipotent, that sends his wild beasts to teach the
poor, refreshed themselves, and went on their
journey with alacrity, their souls more comforted with this unexpected benefit of Almighty God's providence, than their bodies
strengthened with the water which they drank
for their sustenance.

Having occasion to go from De las Lucuas
to Del Pico, as he was on his journey it began
to snow, which fell so fast that it was not possible for him to go forward or backward, so that
he was forced to remain the whole night in
that extremity of cold and snow. But the fervor of his devotion, wherewith he implored the
divine assistance, caused him to pass over the
night without tediousness. But what was more
admirable, behold! in the morning when it
was day, one might see that the snow did not
so much as touch or wet him, but it congealed
over his head, in a miraculous manner, like a
canopy, and on each side two walls of snow
frozen in a curious manner defended him from
the inclemency of the weather, as though he
had been shut in a beautiful chamber.

These few miracles I have set down, collected out of many, which Almighty God has
been pleased to work by the means of his glorious servant, as testimonies, not only of many
singular prerogatives of graces exhibited to
this holy Father in his own particular; but
also, that we, admiring the strange and unaccustomed manner of Almighty God's proceedings with this blessed man, the truth whereof
being confirmed by many approved authors,
may be incited to imitate his virtues, whom
God has honored with the grace of working
miracles.

If you should object with Calvin, In
Praefat. Instit., that the miracles of our saints
in the Catholic Church, are partly feigned,
partly diabolical, I answer, that the same
thing the Pharisees objected to our blessed Saviour, that he cast out devils in Beelzebub the
prince of the devils. Moreover, it is most devilish to blemish the integrity of the ancient
fathers and saints, with such an impudent and
foul aspersion, as those who wrote the lives of
other saints, as Nyssens of Thaumaturgus, St.
Athanasius and St. Jerome of St. Anthony,
Severus of St. Martin, St. Gregory of St Benedict, St. Bernard of St. Malachias, St. Bonaventure of St. Francis, whose authority if
we should deny, no faith or credit is to be
given to any history in the world, which absurdity none but men out of their wits, or blinded with malice, will admit. St. Augustine
confirms what I say. His words are these:
" An dicet aliquis ista falsa esse miracula, nee
fuisse facta, sed mendaciter scripta? Quisquis
hoc dicit, si de his rebus negat omnino ullis litteris esse credendum, potest etiam dicere nee
Deos ullos curare mortalia."

Introduction

Chapter XI.

OF HIS KNOWLEDGE IN HOLY SCRIPTURE, AND OF HIS PREACHING.

He was so well versed in the Holy Scripture, that for the most part, he could repeat it
without book, and in explicating it, he was so
clear, and withal so moving, that one might
judge his learning to be rather supernaturally
infused in prayer, than naturally gotten by the
ordinary means of study, for he quickly learned what he was taught, seeing he had the
Holy Ghost for his master. He wrote some
spiritual works, wherein he had a special gift
from Almighty God, both to direct those who
tend to perfection, in their journey towards
heaven, as also to inflame their wills to aspire
to that eternal good. In this particular science,
he was chiefly eminent, and wrote profitable
and learned tracts of this matter.

He had such a rare gift in preaching, such
invective against sin, and withal so comfortable to those who were pulling their feet out of
the snare of vices, that Almighty God was
pleased to work by his means many wonderful
effects in the souls of his auditory.

In the city of Abula there was a young
gentleman who was given up to, and as it were
buried in all the sports and vanities of this
wicked world: but especially in the wild and
pernicious love of wanton women. Coming
in his pomp upon a festival day of that place, he
by chance met the holy father; and, when he
understood from his companions the quality and
sanctity of him, he went towards him, with others, to salute him with great respect, and withal
begged his prayers, but God knows with
what intention, for he still obstinately remained in his filthy desires. But the holy father in
his sermon touched the sore of his soul unto the
quick, (yet not revealing any person) insomuch
that the Holy Ghost did so work with him, that
this prodigal child understanding the father
was to go away from that place the next day,
made haste to get pen and ink to write his
sins, the next day came to the father and
saluted him, giving him a long scroll of his
sinful life, and desired him for the love of God,
that he would vouchsafe to pray for him, that
God would have mercy upon his soul, and that
he would not punish him for ever according to
his deserts. The holy father received his paper, and promised that he would pray for him.

[ The young man out of humility, manifested his
sins to the holy father out of the sacrament of confession.
]

So each departed their way. But he had
scarce turned his back, but the father earnestly begged of Almighty God his conversion, of
which he was presently sensible; for, before
he came home, the spirit of God did so inflame
him, that he abjured his former conversation,
and loathed the pleasures that before he loved
so much, and being returned to his house, flung
off his brave clothes, lore his chain from his
neck, and vested himself in mean and country clothes, without any shame of appearing to all the world, all admiring the sudden
change of the right hand of the Most High;
and, as afterwards, he lived well, persevering to the end, so he died happily. He dispersed his patrimony amongst the poor, and
built many monasteries and hospitals, as testimonies of his conversion.

He had such efficacy in his preaching, that
many common women, drawn with the sweetness of his spirit, changed their sordid and base
habits of living, into holy and pious conversation. Others, as well of the nobility, as
among the meaner sort of people, renouncing
all pleasures for the love of Jesus, shrouded
themselves in cloisters, where they might be
secure from the contagion of worldly vanities.
And many consecrating their virginity to their
celestial spouse, like lilies amongst thorns, persevered in the open world amidst the dangers
thereof, with immoveable constancy.

Introduction

Chapter XII.

OF HIS RELIGIOUS ZEAL AND OF HIS DEATH.

The reverend esteem of his virtue increased
so much, even in his own cloister, that there,
many times (enjoined by obedience) performing the office of Guardian with great integrity,
he was, at length, by the suffrages of all the fathers, elected twice Provincial of the province
of St. Gabriel, where he made a happy and
notable reformation. But after his three years
expired, he betook himself again to his poor
hermitage, where he feasted his soul with sacred contemplation, persevering in reading the
ancient fathers, watchings, fastings, and regular discipline. But the more he hid himself in
these obscure places, the more the fame of his
learning and sanctity did shine abroad. And
in testimony that Almighty God would not have
this resplendent light to be put under a bushel, but to be set upon a candlestick, to give
light to others to follow his glorious footsteps,
and to the end that he might not only enrich
his own soul with the treasures of virtue,
but also instruct others, both by his doctrine
and example, to aspire to heaven, the apostolic see did vouchsafe to honor him with a commission, by virtue of which, he should erect
and found a new province, under the title of
St. Joseph; which, before his death, he was so
happy to see, not only multiplied in number of
convents and religious men, by his great labor
and travail, but also to be perfectly established
in regular observance and true monastical discipline.

At last, the number of his merits being complete, his just master, whom he had served so
long with great fidelity, was pleased to call
him to reward his labors with an eternal
crown of glory, and to reap in joy what he had
sown in tears. He fell sick in the convent of
St. Andrew de Monte Areno, where Almighty
God vouchsafed to let him know the hour of
his death: and before his departure, he called
his brethren, exhorting them to perseverance
in that happy course which they had undertaken for the love of God, and the saving of
their own souls. He then received upon his
knees, with abundance of tears, the sacred
Viaticum with singular devotion, and a little
after, his infirmity increasing, he received also
the sacrament of Extreme Unction. The
Blessed Virgin and St. John, to whom all his
life he was very much devout, appeared to
him, and gave him assurance of his salvation;
which ever-comfortable news he no sooner understood, but his heart was ravished with joy,
and his mouth filled with gladness, and out of
that abundance of content he breaks out into
these words of the prophet David, "Laetatus
sum in his quae dicta sunt mihi: in domum Domini ibimus:" "I have rejoiced in those things
that are said unto me: we will go into the
house of our Lord." (Ps. 112) In fine, the happy hour
being come, he yielded his blessed soul into the
hands of his maker, and by the passage of a
temporal death, travelled to an eternal life, on
the 18th of October, upon the feast of St.
Luke, 1562, the 63d year of his age, and the
47th of his entrance into holy religion. His
body after his death became more beautiful,
shining with great clarity, and sending forth
sweet odors. The people from all parts flocked to behold this sacred spectacle, and greedy
after so rich a prey, clipped pieces of his habit, which they conserved as holy relics. His
body was no sooner in the grave, but his sepulchre began to be renowned with many miracles which for brevity's sake I omit to
speak of, because I would not be too tedious
to the devout reader.

His soul was no sooner out of his body, but
presently he appeared to St. Theresa, to bring
unto her the joyful tidings of his reception into
heaven. Many times after he appeared to
her, and once, among the rest, he said to
her, " O happy penance that deserved such a
glorious recompense. "

Happy, indeed,J was his penance that
changed sorrows into pleasures, mourning into
mirth, tears into joys, and a momentary cross
into an eternal crown. The same blessed Theresa, as we have said before, affirmed, that
she received more comfort and consolation
from him after his death, than in the time of
his life; and that his soul flew immediately to
heaven, without any passage by purgatory.
All these things being well examined, and verified by persons, without all exception, worthy of credit, his holiness, for the glory of God,
honor of the saint, and benefit of the faithful,
vouchsafed to pronounce him beatified, to the
end that, as he had a perfect fruition of glory
in the church triumphant, so he should want
no praise or reverence in the church militant.
He was beatified on the 18th of April, 1622,
and his office is celebrated in the convents of
his order on the 19th of October.

A Golden Treatise Of Mental Prayer - The First Part

Chapter I

In this Chapter we will briefly set down the
fruit of prayer and meditation, that men considering the benefit of them, may be incited
with a prompt and more willing mind to frequent these holy exercises.

It is most certain, that the malice of our own
hearts, is the principal cause that hinders us
from attaining to our beatitude and everlasting
happiness, because it makes us slow to godly
actions, dull to virtuous exercises, and suggests a greater difficulty in them than there is,
which if it were not, a man might walk without any molestation in the way of virtue, and
at length without labor attain to his desired
end. Hence, it is, that the Apostle says: " I
am delighted with the law of God according to
the inward man: but I see another law in my
members fighting against the law of my mind,
and captivating me in the law of sin." (Rom 7:23)

This, therefore, is the prime root
and causes of all our miseries, against
which there is no remedy more convenient and efficacious than devotion, which,
according to St. Thomas, is nothing else, but
a certain promptitude and facility of the mind
to do well. It excluded from our mind
this tedious difficulty, and makes us with
alacrity apply ourselves to virtuous acts.
Therefore, not without cause we may term it
spiritual food, recreative and heavenly dew,
a pleasant instinct and supernatural affection
of the Holy Ghost, which so strengthens
and transform the hearts of men, that it
begets in them a new gust and feeling of spiritual things, and on the contrary, a tedious
loathing of worldly vanities.

Daily experience manifests this particular
unto us. For we see the souls of those who
arise from profound and devout prayer, to be
strengthened with admirable resolutions, adorned with new graces, and replenished with firm
purposes of amendment of life, and frequenting pious exercises, they burn with an ardent
desire of serving and loving him with their
whole heart, whom in their prayer they found
the God of all goodness and benignity, desiring
to suffer any grievous and burdensome cross
whatsoever it be, yea to shed their blood for
his sake. To conclude, prayer is a bath, an
open place, a bed of pleasure, wherein the
soul recreates and refreshes herself.

If you ask me what be the chief means to attain this heroic virtue of devotion, I answer
with the same Doctor, that it is gotten by serious meditation, and contemplation of heavenly things. For the ruminating
of these in the soul, with a more attentive and
profound consideration, begets in the will
that disposition which we call devotion, which
effectually rouses and pricks a man forward to every good work. For this cause, the
exercise of prayer and meditation was frequent
and familiar to men of sanctity, as judging it
the easiest means to compass devotion, which,
although it be but one only simple virtue, yet
it disposes, and makes us fit for all others,
and as it were with spurs pricks us forward
to the performance of every good work.

I call St. Bonaventure to witness what I say:
his words are these. The inestimable virtue
of prayer is able to obtain all good, and remove all hurtful things. If you will patiently endure adversity, be a man of prayer. If
you will overcome tribulation and temptations, be a man of prayer. If you will trample upon your perverse inclinations, be a man
of prayer. If you will know the deceits of
Satan, and avoid them, be a man of prayer.
If you will live joyfully in the work of God,
and trace the way of labor and affliction, be a
man of prayer. If you will exercise yourself
in a spiritual course, and not walk according
to the desires of the flesh, be a man of prayer.
If you will put to flight your vain and trifling
fancies, be a man of prayer. If you will
feast your soul with holy thoughts, good desires,
fervor, and devotion, be a man of prayer. If
you will establish your heart with a manly
spirit, and constant purpose in the service of
God, be a man of prayer. To conclude, if
you will root out vice, and be endued with
virtues, be a man of prayer. In it is received
the unction of the Holy Ghost, which teaches
all things. Also, if you will climb up to the
top of contemplation, and enjoy the sweet embracings of your beloved spouse, be a man of
prayer. For by the exercise of prayer, we
come to that contemplation and taste of heavenly things. Thou sees of what great power and virtue prayer is. For the confirmation Scriptures, let this be an evident proof unto
thee, that by daily experience, we hear and
see illiterate and simple persons, to have attained the aforesaid, and greater things by the
virtue of prayer. Thus St. Bonaventure.
I beseech you, can there be found a richer
treasure, or a more fertile field desired? Hear
another Doctor no less for religion and sanctity, who upon the same matter says: by prayer the soul is cleansed from sin, replenished
with charity, confirmed in faith, strengthened,
and refreshed in spirit. Prayer establishes
the inward man, pacifies the heart, knows
the truth, conquers temptations, expells
sorrow, renews the senses, stirs up languishing virtue, puts to flight tepidity, and
scours the rust of vices. In prayer, the
quick sparkles of celestial desires are incessantly sent forth, from the burning coals of divine love. The privileges of prayer are rare,
the prerogatives admirable. Prayer unlocks
the gates of heaven, manifests divine secrets,
and always finds free access to the ears of
God. I will add no more, for those things
which have already been said, abundantly express the fruits of this holy exercise.

A Golden Treatise Of Mental Prayer - The First Part

Chapter II.

OF THE MATTER OF PRAYER.

Having taken notice of the utility of prayer
and meditation, we will now declare the matter about which meditation is to be conversant;
for seeing it is ordained to this end, that the
soul of him that meditates, may be excited
to the fear and love of God, and the keeping
of his commandments; the matter of meditation ought to be such, as disposes
to this end, and scope. And, although every
creature, and the whole Scripture itself be
able to minister this matter unto us, yet speaking generally, the mysteries of our holy faith,
contained in the Creed, are most efficacious
and profitable to attain unto this end. For
these on the one side, contain Almighty God's
benefits, the latter judgment, the pains of hell,
and the glory of paradise; all which, like
sharp pricks, spur us on to the love and fear
of God. On the other side, they comprehend
the life and passion of our Lord and Saviour,
which is the spring and fountain of all our
good. These two things contained in the Apostolical Creed, for the most part yield matter of
meditation; and, therefore, I think, prayer
and meditation ought chiefly to be conversant
about them, although every one in particular
may have certain points, which may more specially inflame and excite the soul to the love
and fear of God.

Being, therefore, persuaded with this reason,
that I might the better conduct young beginners, and untrained soldiers into this way of
mental prayer, and that I might give unto
them altogether prepared, and (as it were to
little children) foreshowed matter of meditation; I have selected two kinds of meditations,
almost taken out of the mysteries of our faith;
the one serving for the morning, the other for
the evening; that as the body is commonly fed
with two meals, so the soul may be strengthened and nourished with two spiritual meals, by the meditation and consideration of
heavenly things. Some of these are of the
passion and resurrection of our Lord Jesus
Christ, others of the mysteries of our faith, as
I said before. But those who cannot have the
opportunity, to meditate twice-a-day, after this
manner, they may use them, to wit, they may
take to their consideration the seven former
meditations in the one week, and the latter in
another week; or they may chiefly insist upon
those of the life and passion of our Saviour;
although the other be not to be neglected, especially in the beginning of a soul's conversion,
to whom they are proper, when the fear of
God, contrition and horror of sin, is chiefly to
be regarded and sought after.

HERE FOLLOW THE SEVEN FORMER MEDITATIONS.

A Golden Treatise Of Mental Prayer - The First Part

A Meditation For Monday.

This day you shall call to memory your sins,
and shall exercise yourself in the knowledge of
yourself that on the one side you may truly
ponder the greatness of your offences, and on
the other side, you may look into your baseness, and your own nothing, and acknowledge
that all the good which you have, is from God.
This consideration will get you submission of
mind, and true humility, the mother of all virtues.

First, therefore, weigh with yourself, the
multitude of the sins of your former life, and
namely, those sins which you have committed,
when as yet you were not illuminated with
the divine splendor to know Almighty God
rightly. These if you examines with exquisite diligence, you will find to be so many
in number, that they will exceed the hairs of
thy head; for in this time you leads the life
of a heathen, ignorant of the divine power,
and as it were without any knowledge of his
sacred Deity.

Then consider how you have behaved yourself about the ten commandments, and the
seven deadly sins, and you will find, that there
is no precept of Almighty God, which you
have not violated, nor any mortal sin, into
which you have not fallen, either in thought,
word, or deed. After that, call to mind Almighty God's benefits, which he has bestowed
upon you in the whole course of your former
life, and see whether you can give a good
account of them or not.

Tell me, I pray thee, how you have consumed the days of your infancy, your youth, and
the flower of your manly age? how have you
employed your five exterior senses, and inward
faculties of your soul, given unto you by God,
only to be busied about his holy service, and
the contemplation of heavenly things; what
have you turned your eyes unto, but to behold
vanities? what have your ears listened after,
but lies and tales? what has your tongue uttered, but murmurings and blasphemous
speeches? what has your taste and feeling
been delighted in, but wanton pleasures? how
have you used the remedy of the holy Sacraments, given unto you as a singular gift?
what thanksgiving have you restored for so
many benefits which he has heaped upon
you? what alacrity have you used to satisfy
his holy inspirations? how have you spent your
health of body and natural forces? how have you
dispensed your goods of fortune? what
good use have you made of the commodity,
and proffered occasions to live well? what
care have you had of your neighbor's welfare?
what works of mercy, or of bounty, have you
done unto them? what will you answer in
that terrible day of judgment, when you must
render a severe account of all these things!
O withered tree, destined to eternal flames,
except you do penance! what excuse will
you then frame, when you must give an account of every year, of every month, of every
week, of every day, of every moment!

Thirdly, consider, those sins, which you
have every day committed, after Almighty
God has illuminated and opened the eyes of
thy soul to meditate upon heavenly things;
and you shall find that the old Adam has yet
borne a great sway in your actions, and that
sinful root to have procreated in thee, many
and perverse habits.

Diligently ponder, how ungrateful you have
been to Almighty God, how unmindful of his
benefits, how contrary you have behaved yourself against his holy inspirations, how slothful
and remiss in his divine service; in which you
scarce have ever used due alacrity and diligence, or such purity of intention as is requisite, nay, have you not served God for worldly
respects and commodity?

Enter into consideration how rigid you are
to your neighbor, and how indulgent to yourself?
how you love your own will, how you adhere to your sensuality, how you cherish your
honor, and of every thing that belongs unto
you. Weigh well with yourself, how every
day you grow more arrogant, more ambitious, more vain, more prone to anger, more
desperately bent to malice, more prone to delights and pleasures, more mutable, more unconstant, more given to carnal sins and a
greater lover of earthly vanities. Consider
your inconstancy in good, your indiscretion in
words, imprudence in deeds, in high and difficult matters pusillanimity sometimes, and often
audacious temerity.

In the fourth place, after you have taken
notice of the number and order of your sins,
pause upon them a while in your mind, and
weigh every one in the balance of due consideration, that you may perceive with what
misery you are on every side environed.
Which, that you may the better do; consider these three circumstances in the sins of your
former life. First, against whom you have
sinned. Second, why you have sinned. Third,
how you have sinned. Which, if you dost diligently penetrate, you will find that you
have offended God, whose majesty and goodness
is immense, who has obliged man unto him
with so many benefits, as there are sands in the
sea, or drops of water in the ocean.

Why have you sinned, or what violent occasion has enforced you to any crime? a little momentary pride; a foul representation of
pleasure; some small commodity placed in your
sight, and oftentimes no occasion at all, but
evil custom, and mere contempt of God.

But alas, how have you sinned? with such
facility, with such notable audacity, with so little fear and conscience, yea with such serenity
and pleasure, as though you have to do with
no other than a wooden God, who regards
not these sublunary things, neither understands nor sees anything what is done on the
face of earth. Is this the honor due unto his
supreme majesty? is this a renumeration of
his benefits? do you with such services requite his whippings, his buffetings, and precious
blood shed upon the cross for your sake? O
wicked wretch, that has offended so great
a majesty, more miserable, that for so slight
a cause, and most deplorable, that you are not
sensible of your utter ruin: that after sin you
fear not damnation, and so negligent to do
penance.

Moreover, it is very profitable, to insist a
while upon this consideration, and that you
esteem yourself nothing, and certainly persuade
yourself that you have nothing of yourself but
sin; all other things to be the gifts of Almighty
God's bounty. For it is most evident, that all
our good, both of grace and nature flows
from him; for he is the author of the grace of
predestination (which is the fountain and original of all others) of the grace of our vocation,
of concomitant and preserving grace, and of the
grace of everlasting life. What have you
then, that you can boast of, but sin? only
this, nothing you canst attribute to yourself, all
other things belong to God: whence you may
clearly and manifestly perceive what he is,
and what you are, and hence conjecture,
what diffidence you ought to have in yourself, and what confidence in God, to love him,
and to glorify yourself in him, and not in yourself, but so far as his grace freely operates
in you.

These things being digested with attentive
meditation, as much as you can, urge yourself to a contempt of yourself: imagine that
you are like an empty reed, shaken with every
blast of wind, without gravity, without virtue,
without constancy, without stability, and, finally, without any thing. Think yourself to be a
Lazarus four days dead, a stinking and abominable carcass, swarming with vermin, so filthy
that passers by, are forced to stop their nostrils, lest they smell such a nasty savour. Believe me, you are more abominable before
God and his holy saints. Think yourself unworthy to lift up your eyes to heaven; to tread
upon the earth, or that the creatures should
serve you; yea, not worthy to eat bread or
breathe in the air. Cast yourself, with the sinful women in the gospel, at our Blessed Saviour's feet; presenting yourself unto him with
a confused and blushing countenance, no otherwise than the woman taken in adultery before
her husband, and with inward sorrow and true
compunction, beg pardon for your sins: that,
for his infinite mercy and goodness, he would
vouchsafe to receive you again into his favor,
and that you may dwell in his house for ever.

A Golden Treatise Of Mental Prayer - The First Part

A Meditation For Tuesday.

This day you shall meditate upon the miseries of the life of man, out of which consideration, you will take notice of worldly vanities, and learn how much glory of them
ought to be despised, seeing they are built
upon so weak a foundation as our fading life,
whose miseries, because they be innumerable,
you shall take but seven of the principal for
your meditation.

First, therefore, consider the shortness of the
life of man, being restrained within the limits
of 70 or 80 years,
whatsoever the overplus be, it is but labor and
sorrow, as the Prophet says: Out of this
time, if you subtract your infancy, which
time you did live rather the life of a beast
than a man; the time you spend in sleep,
for then you are deprived of the use of reason,
which only distinguishes man from other
creatures, and you will find your life to be far
shorter than ever you imagined. This
time if you compare with the eternity of
the world to come, you will find it to be less
than a moment. Conjecture, then, the foolish
madness of the lovers of this world, who, that
they might enjoy one only momentary pleasure of this transitory life, do not fear to expose themselves to the loss of eternity.

Then take to your consideration the uncertainly of this life, (which is a second misery)
for not only it is most short, but the brevity itself is most uncertain and doubtful. For who
is there, that attains to the age of 70, or 80? how many are extinguished at
their very entrance into the world? how many
perish in the flower of their youth? You
know it not, says Christ, when your Lord is to
come; whether in the first watch, or second,
or third, or in the cock-crowing. Which, that
you may the better understand, call to
mind especially your domestic friends, and other
men placed in dignity and authority, whom inexorable death have, at divers ages, (some
younger, some older) suddenly taken out of
this world, dissipating their vain and long-life
promising hopes.

Ponder, fourthly, the inconstancy and mutability of this present life, never continuing in
one state. The disposition of the body often
changes, not always enjoying health, but subject to frequent diseases; but if you reflect
upon the mind, you shall see, that, like the
troubled ocean, it is tossed up and down with
the boisterous winds of her untamed passions,
inordinate appetites, fluctuating cogitations,
which upon every occasion do disturb her
quiet. Consider, lastly, the instability of the
goods of fortune, as they term them, to how
many chances they are obnoxious, never suffering the temporal substance to stand still in
one stay, thereby to make men happy and
prosperous; but, like a wheel, is turned upside
down, without any intermission. Consider,
also, the continual motion of our life, never
resting night nor day, but goes forward
without ceasing, and every day more and
more wastes itself; so that it may not unfitly
be compared to a candle, which, by little and
little, consumes itself, and when it gives the
clearest light, the sooner it approaches unto
its end; also to a flower, which springs up
in the morning, at noon fades, and at night
wholly withers away. Which Almighty
God, speaking by the Prophet Isaiah of this
mutation, excellently shadows in these
words: " Omnis caro fcenum, et omnis gloria
ejus quasi Jlos agri:" " All flesh is hay, and all
the glory of it is like the flower of the field." (Isa 40:6)
Which words, St. Jerome expounding, says:
If one rightly considers the frailty of the
flesh, and that we grow and decrease according to the moments of hours; never remaining
in one state, and that the very thing we now
speak, do, or write, passes away as part of
our life, he will not doubt to confess that all
flesh is hay, and the glory thereof as a flower,
or the green meadows. He that is now an
infant will, by and by, be a little child, then
presently a young man, growing towards his
decrepit age, through uncertain seasons, and
before he has contented himself in youth,
feels old age to come upon him. The beautiful woman which did draw after her whole
troops of gallants in her youth, her face is now
furrowed with deformed wrinkles, and she that
before was a pleasure, is now ugly to behold.

Consider fifthly, how deceitful this life is,
(which is the worst condition of all, deluding
the lovers of this world with a miserable blindness,) for we think it amiable, when in itself it
is ugly: we think it sweet, when it is full of
gall and bitterness: when it is circumscribed
within the shortest limits, we think it long.
When it is full of misery, we think it so happy,
that there is no danger, no hazard, that men
will not expose themselves unto, for the conservation of it: yea, with the loss of eternal
glory, when they do not fear to commit those
sins which make them unworthy of so great
felicity.

Consider sixthly, that besides the brevity,
and other fore-mentioned conditions, that small
time wherein we live, is subject to innumerable miseries, both spiritual and corporal: that
it may well be called a torrent of tears, and
ocean of infinite molestations. St. Jerome reports how Xerxes, that potent king, who
overturned mountains, and made bridges over
the seas, when, from a high place, he beheld
that infinite multitude of men, and his innumerable army, he wept, to think that not one
of those men there present, should be alive after a hundred years. And presently adding,
that we could but ascend into such a turret,
to behold the whole earth under our feet, then
would I manifest unto thee, the ruins of the
world; nation rising against nation, and kingdom against kingdom; some tormented, others
slain, some drowned, others led into captivity.
Here marrying, here mourning, some born,
others dying, some abounding in wealth, others
begging. And not only the mighty army of
Xerxes, but all the men of the world, in a
short space, to be turned to dust and ashes.

Take notice, a little of the labors and infirmities of the body, the cogitations and passions
of the mind; the diverse dangers in every state,
and all seasons threatening the ruin of man;
and you will every day, more clearly understand the miseries of this life, that when you
see what is to be hoped for in this world, you
may with a noble courage contemn it.

The last of all these miseries, is death, both
in respect of soul or body, a thing most terrible, for in this moment the body is disrobed of
all things in this world. And the soul in this
point receives the joyful or fearful sentence
of eternity.

These things well considered, you will be
instructed how short and miserable the glory
of this world is, and how it ought to be hated
and despised of you.

A Golden Treatise Of Mental Prayer - The First Part

A Meditation For Wednesday.

This day you shall meditate on death: the
consideration of which, is very profitable to
attain unto true wisdom, to beat down sin, and
to excite men timely to cast up their accounts,
which they are to make in the latter day.

Consider, first, the uncertainty of that hour,
wherein death is to seize upon you, you
know not the day, nor the place, nor the
state wherein it shall find you; only you believe that you must die, for other things you
art wholly ignorant of, except that it sometimes
sets upon a man when he little dreams
of it, and thinks it to be furthest of.

Consider, secondly, that grievous separation,
which shall be at the point of death, not only
from every thing of this present life, wherein
you look content, but also betwixt the soul
and body, whose society was most ancient,
most loving and dear. If a man takes it
grievously to be banished, to be thrust out of
his native soil, and to be deprived of that air
wherein he first breathed, although he should
carry all others, his dearest things with him,
how far more bitterly would he take that general exile, wherein he most weaned from all
worldly things, his house, his means, his father,
his mother, his children, his friends, uncertain
whither he himself must go. Then, shall he
be deprived of the light and the commerce of
all human creatures?

If the ox when he is disjoined from his fellow, with whom he was wont in the same yoke
to be coupled, with bellowing expresses his
sorrow, what sobs, what sighs will you fetch,
when you shall perceive yourself to be violently pulled from these your confederates.

Consider, also, that anxiety wherewith the
mind of the dying is tormented, when abstracted from all corporal business, he only thinks
what shall become of his body, and what shall
betide his soul, how his body must be cast seven
feet into the earth, to be eaten of worms; and
what will become of his soul, where it is to
remain, he is altogether uncertain; which cogitation surely will much trouble the mind of
him that dies, when he certainly knows
there is heaven or hell to be expected, and he,
at equal distance, from them both, neither can
he tell which of these two contraries will fall
to his share.

Another no less affliction follows, that presently he must give a strict account of all his
forepassed life, to the eternal judge, which men
of great sanctity were wont to fear, when Arsenius in the last point of life, was seen of his
disciples to weep and tremble, they asked him
why he feared death, he answered: "Revera
Jilioli, metus hie quo me videtis affiei nunquam
omnino a me recessil ex quo f actus sum Monachtis." Indeed, my children, the fear where
with you see me now afflicted, has quite left
me from the time I was first made a monk.

Then all the sins of a man's former life come
rushing into his memory, representing themselves unto him, as it were in battle array, to
destroy him, but especially, his grievous sins
wherein he took greatest delight, are continually present to his fancy, which do so torment
him that they drive him into a dangerous despair of his salvation, and the remembrance of
those pleasures, which before were grateful,
are now most bitter unto him. That the wise
man says true:"Ne intuaris vinum qiiando
Jlavescit cum splenduerit in vitro color ejus ingreditur hlaiide, et in?iovissimo mordehit ut coluber, et sicut regulus venema difftmdet." Behold not wine when it waxes yellow, when
the color thereof shall shine in the glass; it
goes in pleasantly, but in the end it will bite
like a snake, and as a basilisk it spreads abroad
his passions." (Prov 23)

Such a poisoned cup the enemy of mankind
presents to the lovers of the world to drink.
Such is the liquor of the outward gilded cup
of Babylon.

Wicked man seeing himself environed with
so many accusers, begin then to fear the
success of his latter judgment, and to bewail
himself with bitter outcries, O miserable and
unhappy man that have lived thus long in
darkness, and walked in the footsteps of iniquity, what shall now become of me? if St. Paul
says, "such as a man sows, such he shall
reap." (Gal 6:7) That have sowed nothing else but the
works of the flesh, what should I expect but
corruption?

If St. John says, that no unclean thing shall
enter into that heavenly city, which is paved
with burnished gold, what part shall I have
therein, that am defiled with all kind of luxury.

Then follow the sacraments of the church:
confession, communion, extreme unction, which
are the last helps of our holy mother the Catholic Church, to succor his dying soul.

From all these aforesaid circumstances, you
may gather with what anxiety a wicked
man is oppressed at the hour of his departure.
Then he will wish that he had led a better
life, and what great austerity he would use if
longer time might be permitted to him. Then
would he vehemently implore the divine assistance, but the greatness of his infirmity, and
the pangs of death approaching, will not suffer
him, which will be so great that he shall scarce
be able to turn his thoughts upon God.

Behold, after these, the symptoms of this last
infirmity, forerunners of death, and harbingers
of your last end, which certainly in themselves
are horrible, and to the beholders terrible.
The stomach swells, the speech fails, the
feet begin to die, the knees wax cold, the nostrils fall, the eyes sink, the face waxes pale,
the tongue can no longer perform its office;
finally, the striving of the soul going out of the
body, disturbs all the senses, and leaves
them wholly without vigor.

But who is able to express the anguish of the
soul, which is far greater? for then it is in a
mighty agony, both in regard of the doubtful
event of her salvation, and of the strict account she is presently to make of the deeds of
her whole life; as also, because she naturally
loves the body; she cannot be separated from
it but with great affliction, especially, knowing
not what shall become of her.

Having well contemplated the soul departing the body, you must yet make two journeys
more: one in accompanying the body to the
grave, the other in following the soul to the
deciding of her cause. And you shall see the
event of both. Mark, therefore, the dead carcass how they prepare a winding sheet for it.
What expedition they use to carry it out of the
house. Consider the solemnity and rites
wherewith it is carried to the grave. How
the bells ring, and every one inquire of the
dead. The office of the church also, the prayers of the standers by, the doleful tune of the
church, while the body is carried to the grave
and buried. The tears of friends and kindred,
and all those ceremonies which are wont to be
performed about the dead.

Leaving the body under the earth, accompany the soul passing to a new and unknown
region, where she expects the sentence of
the eternal judge. Imagine with yourself that
you art present at this tribunal, and the whole
court of heaven, waiting with deep silence,
and great attention, the event and sentence of
this judgment, here must be given a strict account of all receivings and disbursements. I
say account, of your life, of your goods, of your
family, of the divine inspirations, of the means
and occasions to live well, and finally, of the
blood of Jesus Christ, and the use of his sacraments, and according as his account is, so the
sentence shall be pronounced.

A Golden Treatise Of Mental Prayer - The First Part

A Meditation For Thursday.

This day you shall meditate upon the latter
judgment, to the end, that you might stir up
in your soul two principal effects, which every
Christian soul ought to have, to wit, the fear
of God and hatred of sin.

Place, therefore, first before your eyes, how
terrible that day will be, wherein all the litigious causes of the sons of Adam shall be decided, and a final end put to the processes of
our whole life, and what shall be ordained of
those for all eternity, shall be publicly pronounced to the view of the whole world.

This day comprehends in it, all the days
of all ages, past, present, and to come; and
exacts a severe account of all the actions
of all men, pouring out all the fury upon men,
heaped up together from forepassed ages; because then the torrent of Almighty God's vengeance shall overflow beyond its limits, rushing
with a greater violence, by how much more it
was the longer detained, and at once shall
overwhelm all iniquity from the creation of the
world.

Consider, secondly, the dreadful signs which
shall go before this day. For our Saviour
says: Erunt signa in sole, et luna, et stellis. "There will be sings in the sun, moon and stars." (Luke 24:25)
And all creatures of heaven and earth shall
tremble, understanding their ruin to be at
hand. Men also, as our Saviour says, worn
and withered away, perceiving the horrible
raging of the sea; and they, themselves, scarce
a hair's breadth distant from death. Seeing
also, the mighty risings and inundations of the
water; and by these conjecturing the calamities and misery these prodigious signs threaten
to the world, will be amazed with such a horror, that they will be without life, without
voice, without color, or human shape; they
will be dead before they die, dreading their
damnation before the sentence be pronounced,
imagining the future pain, by their present
distemper. Then every one out of exceeding
fear, will be so solicitous of himself, that he
will nothing regard others whosoever they be,
parents, or husbands, or wives, or friends, or
companions.

Imagine, thirdly, the universal deluge of fire,
which shall go before this judgment; that
dreadful noise of the trumpet, which one of
the archangels shall blow, wherewith all the
people of the whole world shall be summoned
together, in one place, making their appearance before the judgment seat; and last of all,
that dreadful majesty, the supreme judge of
the quick and dead, shall assume to himself
upon this tribunal.

Fourthly, consider, what exact account
shall be required of every one. Holy Job says:
"Vere scio quod ita sit: et quod non justificelur
homo compositifs Deo. Si voluerit contendere
cum fo, non potent ei respondere unum pro
mille. "Indeed, I know it is so, and that
man cannot be justified, compared with God.
If he will contend with him, he cannot answer
him one for a thousand." (Job 9:3) What then shall
become of man, when God shall begin to handle him according to the rigor of his justice,
when he shall speak to his conscience inwardly?

O wicked and perverse man, what have you
seen in me, that out of the height of impiety,
despising me, you should join with my enemies? I have created you according to mine
own image and likeness: I have illuminated
you with the light of faith: I have seasoned
you in the Christian faith from your infancy: I
have redeemed you with my own blood: for
thy sake I have fasted, watched, prayed, undergone tedious journeys, sweat blood, and endured many more miseries in the course of my
life: for the love of you, I have suffered persecutions, injuries, blasphemies, and the very
cross itself. This cross is my witness, these
nails my witnesses, which you see imprinted
in my hands and feet: to conclude, heaven
and earth that beheld my passion are my
witnesses. How I have drawn your soul. How
I have redeemed you with the ransom of my
precious blood.

How have you esteemed this precious pearl?
bought by me with an inestimable price. O
generation of vipers, why have you chosen to
serve my enemy with a great deal of pain, and
neglected your duty towards me, your Creator,
and Redeemer, which you might have performed with a great deal of pleasure. I have
called you, and you wouldst not answer to
my vocation. I have knocked at the door of
thy heart, and you have refused me entrance.
I have stretched my arms upon the cross, and
you have not regarded me, you despise my
counsels, promises, and threatenings. Pronounce, therefore, you angels, the sentence,
and be judges betwixt me and my vineyard.
" Quid est quod dehui uttraj'acere vinese meae
ut non feci ei?" What is there that I
ought to do more to my vineyard, that I have
not done to it." (Isa 5:3,4)

What will the reprobate and scoffers at divine mysteries answer? they that have hissed
at virtue, derided simplicity, and observed better the laws of the world than of God; they
that have stopped their ears at the voice of
God; they who have contemned bis divine inspirations; they who have been rebellious
against his commandments, and ungrateful for
his benefits. What will those libertines say,
who letting themselves loose to all vices, have
lived as if there were no God at all, or that he
did not regard the things that are done below.
What will those say, who have followed their
commodities, gust, and pleasure for a law,
"Quid J'acietis in die visitaiionis et calamitaiis
de longe venientis, ad cujus confuegietis auxil-
ium P et ubi derelinquetis gloriam vestram ut
non incurvimiiii sub vinculo et cum interjectis
cadatis?" "What will you do in the day of
visitation and of calamity coming from afar?
To whose help will you flee, and where will you
leave your glory, that you be not bowed under
the bond, and fall with the slain?"

Fifthly, consider, that terrible sentence,
which, after judgment, the supreme Judge pronounces against the wicked; which he will
thunder out with such a dreadful noise, that at
the sound thereof, the ears of the standers by
will ring, as the prophet Isaias says: "Labia
ejus repleta sunt indignatione, et Ihigua ejus
quasi ignis devorans." "His lips are filled
with indignation, and his tongue as a devouring
fire." For what flames can be so ardent as
those words: "Discedite a me maledicti in ignum
9Sternum,qui paratiis est Diabolo et angelis ejus"
"Go from me, O you cursed into everlasting fire,
prepared for the Devil and his angels." Every
word of which sentence, is full of bitter torment. For who is able to comprehend what
this separation is, what curse, what fire, what
society, and, finally, what eternity, to which
the wicked are adjudged by force of this sentence?

A Golden Treatise Of Mental Prayer - The First Part

A Meditation For Friday.

This day you shalt meditate upon the torments of hell, that duly pondering them, you
may have more fear of Almighty God, and
a greater hatred of sin. St. Bonaventure
teaches, that these torments are to be considered according to certain similitudes set down
by holy men, concerning this matter. Wherefore, it will not be beside our purpose (as the
same Doctor, in the same place says,) to imagine hell a horrible confused chaos, a lake under the earth, a deep fiery dungeon; or as a
spacious city, dark and terrible, burning with
obscure and fearful fire, filled with wailings,
howlings, weeping, for the inexplicable pains.

In this miserable and unhappy place, are
two kinds of torments, poena sensus, et pcena
damni, the punishment of sense, and the punishment of loss of Almighty God.

Consider that there is no outward or inward
sense of the damned, which is not afflicted with
a proper torment; for as the damned, in all
their members and senses, have offended God,
using them as instruments and weapons whereby, neglecting the society and law of God,
they served sin, so the divine justice has ordained that every sense, according to their
desert, should be tormented with a proper
punishment; the wanton and lascivious eyes, shall
be tortured with the hideous aspect of devils.
The ears which were open to lies,
detractions, and other impurities, shall ring with
unwonted clamors, outcries, and blasphemies.
The noses which were delighted with sweet
odors shall be poisoned with an intolerable
stink. The taste which was glutted with
dainty fare, shall be tormented with intolerable
hunger and thirst. The tongue which uttered
detractions and murmurings, shall drink the
gall of dragons. The wanton, which gave
consent to their brutish desires, shall be frozen
with extreme cold, and as holy Job says (Job 5:24):
"Ad nimium calorem transeat ab aquis nivium:"
"Let him pass from the snow waters to excessive heat."

The interior senses also shall not want their
torments, the imagination shall not be tormented with the apprehension of present pains, the
memory with the calling to mind of forepast
pleasures, the understanding with the fear of
future griefs, the will with an incredible hatred
and raging towards God.

There, as St. Gregory says, shall be intolerable cold, unquenchable fire, a never dying
worm, a stench which none is able to endure,
horrid darkness, grievous whippings, visages of
devils, confusion of sinners, and desperation of
all good.

Tell me, I pray you, could you endure
one little moment the least part of these torments? surely it would be very grievous, if
not intolerable for you. What then will it be
to suffer this whole inundation of evils, at one
time in all your members and senses, external
and internal, not one or a thousand nights, but
for all eternity. What sense, what tongue,
what mind of man is able to conceive or express these things?

Neither are these the greatest torments the
damned suffer. There remains yet a more
grievous, which the divines do call the punishment of loss, which consists in the perpetual
privation of the beatifical vision of God and his
saints, and of all that glorious and blessed society. For that is the greatest torment that
deprives man of the most excellent good.
Seeing, therefore, that God is that effectual
and chief good of all goods, to be deprived of
him must needs be the greatest of all evils.

These are the general torments of the
damned; besides these, there are other particular torments, wherewith every one according to their sins are afflicted. The proud, the
envious, the covetous, the luxurious, and other
vicious have their peculiar torments; the measure of pain there, shall be proportionable to
their glory and pleasure here; poverty and
want to plenty, hunger and thirst to gluttony
and to former delights.

To all these aforesaid torments, eternity is
yet to be added, which is, as it were, the seal
and key of all the rest; for if at length they
should have an end, they were some way tolerable. That which is restrained to a certain
time cannot be so insufferable; but this punishment is everlasting, without solace, without
relaxation, without diminution, where remains no hope of an end of their torments, or
tormentors, or themselves that suffer them, but
is, as it were, a perpetual and irrevocable banishment, never to be recalled, which is a thing
of importance to be noted, that the mind may
be stirred up thereby, to that saving fear and
love of God.

From the eternity of torments proceeds
that great hatred wherewith they are incensed
against God. Hence proceed these horrible
blasphemies and curses, which with their impure mouths they rail at God, saying, cursed
be God who has created us, and has condemned us to an everlasting death, which
so oppresses and torments us, that notwithstanding never kills. Cursed be his power, which
so grievously afflicts us. Cursed be his
wisdom, that has laid open all our wickedness. Cursed be his justice, that has exacted
eternal punishment for temporal sins. Cursed be
his cross, which has not benefited us. Cursed
be his blood, that was shed, seeing it requires
revenge against us. Cursed be the Mother of
God, who although she be pious and propitious to all, yet notwithstanding has showed
herself to us cruel and unmerciful. Cursed be
all the saints of God reigning with Christ, and
rejoicing at our miseries.

These are the hymns, this is that harsh melody, which the damned do continually jar,
railing at the Almighty God with detested
blasphemies for all eternity.

A Golden Treatise Of Mental Prayer - The First Part

A Meditation For Saturday.

This day you shall meditate upon the glory
of the saints of God, which may more eagerly
inflame your soul, to contemn the vanities of
this world, and aspire to that eternal felicity.

To the end you may get a better knowledge and gust of this inestimable glory, consider these five things. First, the excellency of
the place. Secondly, the joy of that society.
Thirdly, the vision of God. Fourthly, the
glory of their bodies. Fifthly, the complete
perfection of all abundant good.

In the excellency of the place, take notice
of the admirable and wonderful spaciousness
of it; in approved authors you read that
the least of the fixed stars of heaven, is bigger
than the whole earth, and some of them
exceed the earth two or three hundred times
in bigness. Then cast up your eyes to heaven,
and consider the innumerable multitude of
them in the firmament, and you shall see a
great deal of void space, where many more
may be placed, how can you then but be astonished at the greatness of so rare a fabric.

Then consider the beauty of that place,
which no tongue is able to express, for if Almighty God, in this place of banishment and
vale of misery, has made many things of admirable and comely hue; of what great beauty, and how much adorned do you think
that place to be, which God would have to be
the ordinary seat of his glory, the palace of his
majesty, the mansion of the elect, and the paradise of all pleasure?

After the beauty of the place, consider the
nobility of the inhabitants, whose number,
sanctity, riches, and glory, are far beyond our
imagination. St. John says, the multitude are
so great that they are innumerable. St. Dionysius affirms, that the multitude of angels
far exceed the number of sublunary creatures. Whom St. Thomas following, thinks,
that as the heavens by many degrees exceed
the bigness of the earth, being but, as it were,
a point of them; so proportionably the glorious spirits therein contained, do surpass all
earthly things. What can be thought more
admirable? assuredly this well pondered would
make a man lose himself in the abyss of Almighty God's goodness.

Yea, without comparison every one of these
blessed spirits is far more beautiful to the eye
than all this visible world. Oh, what would it
be to contemplate the incomprehensible number of so rare and glorious spirits, and to understand their several offices and perfections? —
How the angels bring messages; how the archangels minister; how the principalities triumph;
how the powers rejoice; how the dominations
bear sway; how the virtues shine; how the
thrones do glitter; how the cherubim do illuminate; how the seraphim burn with love;
and finally, how all with one unanimous consent, praise Almighty God.

If the conversation and fellowship of good
men be so delightful, what pleasure will it be,
to be associated with so great a multitude of
saints? — to be conversant with the Apostles,
to talk with the prophets, to discourse with
martyrs, and to enjoy the blessed familiarity of
all the elect? Oh, but what will it be to enjoy his presence whom the morning stars do
magnify? — whose beauty the sun and moon
admire; before whom the holy angels and all
the celestial spirits prostrate themselves.
That summum bonum, that infinite good, which
in itself comprehends all good whatsoever;
oh, what content will the heart of man feel, to
behold him, who is one and all: who although
he be most simple without composition, yet
contains in himself the perfections of all
things created. What can the heart of man
desire greater?

If it were so much to see and hear king Solomon, that the queen of Saba coming from far
remote parts, moved with his great wisdom,
should say, "Beati viri tui, et beati servi tui,
qui slant coram te semper et audiunt sapientiam
tuam:" " Blessed are your men, and blessed
are your servants, who stand before you always
and hear your wisdom." (2 Ch 9:7) What would it be to
behold that true Solomon, that eternal wisdom,
that immense majesty, that inestimable beauty,
that infinite goodness, and, which is more, to
enjoy him for all eternity.

This is the essential and truest glory of the
saints; this is the last end and centre of all our
wishes. Consider, moreover, the glory of their
bodies, which shall be beautified with these
four gifts: subtility, agility, impassibility, and
clarity; which will be so great, that every one
of the elect, as our blessed Saviour says, shall
glitter like the sun in the kingdom of his father.

If one only sun so rejoices and illuminate this universe, what do you think so
many brighter suns will do, which shall there
shine?

What should I speak of other joys which
there shall be? health without infirmity, liberty without violence, beauty without deformity,
immortality without corruption, abundance
without want, rest without trouble, security
without fear, riches without poverty, joy without sorrow, honor without contradiction.
There, as St. Augustine says, shall be true
glory, when every one shall be commended
without error or flattery. True honor shall
be denied to none that is worthy of it, and it
shall be given to none unworthy, neither shall
any unworthy attempt it there, where none
shall be permitted but the worthy. There
shall be true peace, where they shall suffer no
contradiction from themselves or others; the
reward of virtue shall be he which gave virtue.
And he has promised to give himself, than
which nothing can be better, or greater. For
what other thing is it, that he spake by the
prophet: "Ero illormn Deus, et ipsi erunt mihi
plebs:" " I will be their God, and they shall
be my people." If I do not, who is it that can
satiate their souls? I will be that good which
can possibly be desired of man, their life, their
peace, their honor. For so is that understood
which the Apostle speaks: " Ut sit Dens in
omnibus:" " that God be in all." He shall be
the end of all our desires, which shall be contemplated without end, shall be loved without
tediousness, shall be praised without ceasing.

The place of the saints, if you behold
the spaciousness of it, it shall be most ample,
if the beauty, most delicious; if the splendor,
most exceedingly bright. There shall be admirable delightful society, no vicissitude of
times, the day shall not succeed the night, nor
the night the day, but all time shall be there
alike. There shall be one perpetual spring,
which the Holy Ghost, with a wonderful temper, shall always make green and flourishing;
there shall all celebrate everlasting holidays,
rejoicing with unspeakable gladness; there
shall all sound their instruments of music and
sing praises to him, by whose power they live
and reign for all eternity.

O celestial city, secure habitation, palace
flowing with all delights, people without murmuring, quiet citizens, men without poverty.
Oh, that I may at length enjoy you. Oh, that
the days of my banishment were ended.
When will that joyful day come? When
shall I go out of this mortality? When shall
I come and appear before your face, O God.

A Golden Treatise Of Mental Prayer - The First Part

A Meditation For Sunday.

This day you shall spend in recognizing
Almighty God's benefits, that you may be
grateful to him for the same, and your heart inflamed with the love of him, that has heaped
so many favors upon you; which seeing they
be innumerable, you shall take four of the
chief to your consideration, which are, the benefits of your creation, preservation, redemption,
and vocation, besides particular benefits specially bestowed upon you.

Touching the benefit of your creation, examine diligently what you were before, what
God has given you when you had no precedent merits. Behold your comely body well
composed of its members and senses; look
upon your noble soul, beautified with these excellent faculties, the understanding, will, and
memory.

Remember, that when he gave you your soul,
he gave you all things, seeing there is no perfection in any creature, which is not found
more excellent in the soul of man. Hence it
manifestly follows, that when God bestowed
this great benefit upon you, he with it bestowed what else soever you have.

Concerning the benefit of your conservation
and preservation, consider, that all your being
depends upon the divine providence and disposure, without which, you cannot move a
foot, or subsist the least moment of time.
Moreover, for your use he has created the
whole universal world, and all things therein
contained; the earth, the sea, birds, fishes,
beasts, plants, nay the very angels themselves
he has ordained to do you service. Consider
thy health, the strength of limbs, and your very
life itself, which you enjoy, to be the great
benefits of Almighty God, who, by daily nourishment and other temporal helps, conserves
all these in their proper vigor. Observe the
miseries and tribulations unto which other
mortal men are subject, into which, as others,
you had easily fallen, had not the divine
goodness protected you.

In the benefit of your redemption, consider
the abundant good, both in quantity and quality, which he has purchased to you by it.

Then call to mind the bitterness of his torments, which he suffered in soul and body to
ease you; and that the acknowledgment of
these favors may take a greater impression in
you, in the mystery of his passion take notice
of these four things. First, who is it that suffers; secondly, what he suffered; thirdly,
for whom he suffered; fourthly, why he suffered.

He that suffered, was God; what he suffered, were the most grievous torments, and such
that never any mortal man did endure the like.

For whom? for most ungrateful creatures,
cursed and worthy of hell fire.

Why? not for any commodity or profit of
his own, or that we had merited so much by
our precedent merits, but only moved to it by
his infinite love and bounty towards us.

Concerning the benefit of your vocation, consider the grace he gave you, when he infused
into you the Christian faith, by the receiving
of baptism and other sacraments, when he did
enrol you in the book of his eternity amongst
faithful souls. If, after your first vocation,
when by sin you had lost the innocence of
baptism, he has drawn you again out of the
mire of your own corruption, restored you to
grace, and brought you back again into the
way of your own salvation. What thanksgiving ought you to render unto him for so
great a benefit? How great was his mercy
to you, that with longanimity he expected so
many years; that he permitted you to spend
your days in so great impurity of wickedness;
that he has often visited you with good and
holy inspirations; that he did not cut off the
thread of your perverse life, as he served others
in the same place; to conclude, that he called
you with such efficacious grace, that he restored you from death to life, and opened your
eyes to contemplate his clear light? How
great was his clemency towards you, that he
supported you with his grace, not to return
back again to your former sins, but to overcome
the enemies of mankind, and constantly to persevere in a virtuous cause.

These are the common benefits. Besides
these, there are many secret ones, known to
none but those that receive them, and others,
which, indeed, are not clearly known unto
themselves, but only to him that bestowed
them. How often for your pride, arrogance,
ingratitude, and sloth, have you deserved to be
left of God, as many for less causes have been?
Yet, notwithstanding, he would not? How
often has God, with his singular providence,
exempted you from evil, removed occasions of
offending, broken the snare that the enemy had
laid for your perdition, has frustrated his expectation, and would not permit that his counsels and machinations should prevail against
you? How often has he done to us as he
did to St. Peter in the gospel; " Ecce Satayias
expelwit xos, lit criharet sicut triticum: Ego
autem rogavi pro te ut nan deficiatjides tua:"
"Behold Satan has desired to have you that
he may sift you as wheat, but I have prayed
for you that your faith fail not."(Luke 22:31) And who
can know these secret benefits but God alone?
benefits which are palpable, are easy to be
seen, but those which are private, consisting
in the working of good, or preventing of ill,
the mind of man cannot perfectly comprehend.
Wherefore, it is meet and convenient to reason,
that we should render immortal thanks to God,
for all these benefits, and confess ingenuously,
that we have received more than we are able
to restore, and that our obligations towards him
are so great, that with any goods of ours we
shall never live to requite them, when we cannot so much as number or comprehend them
in our understanding.

A Golden Treatise Of Mental Prayer - The First Part

Chapter III.

OF THE TIME AND FRUIT OF THESE MEDITATIONS.

Behold, Christian reader, you have seven
former meditations, accommodated to every
day of the week; not so that it is an offence
to meditate upon another matter; when, as
we said before, whatsoever inflames the heart
to the love and fear of God, and to the keeping of his commandments, may profitably be
assumed for matter of meditation. We, therefore, out of so great a number, have selected
these, both for that they contain the chief mysteries of our faith, and that in them is force
and efficacy, to rouse up our souls to the love
and fear of God: as also to set before novices,
which have need of a guide, prepared and, as
it were, fore-chewed matter, lest they confusedly wander up and down in this spacious
field, without any certainty, now meditating
upon one thing, and presently on another.

Moreover, these meditations, as we have
said elsewhere, suit best with those
who do begin to turn from Almighty
God from their wicked courses.
For these had need to be helped by
the consideration of these things, to
the detestation and horror of sin, the fear of
God, the contempt of the world, which are,
as it were, the first steps to the amendment of
our former perverse life; therefore, it is good,
that they should sometimes insist in them, that
they may have the better foundation for other
ensuing virtues.

A Golden Treatise Of Mental Prayer - The First Part

Chapter IV.

SEVEN OTHER MEDITATIONS OF THE PASSION OF OUR LORD, AND THE MANNER HOW IT OUGHT TO BE MEDITATED UPON.

Here follow seven other meditations of the
passion of Christ, his resurrection, and ascension into heaven; to which, others of his holy
life may well be added.

But we must note, that in the passion of our
blessed Saviour, six things chiefly are to be
meditated upon. First, the bitterness of his
sorrow, that we may compassionate with him.
Secondly, the greatness of our sins, which were
the cause of his torments, that we may abhor
them. Thirdly, the greatness of the benefit,
that we may be grateful for it. Fourthly, the
excellency of the divine charity and bounty
therein manifested, that we may love him more
fervently. Fifthly, the advantage of the
mystery, that we may be drawn to admiration
of it. Lastly, the multiplicity of virtues of our
blessed Saviour which did shine in this stupendous mystery, that we may partly imitate and
partly admire them; wherefore, in the midst
of these meditations, let us sometimes compassionate with our blessed Saviour in the extremity of his sorrows; extreme indeed,
both by reason of the tenderness of his body, as also,
for the great affection he bore unto our souls.
He did suffer them without any manner of
consolation, as we shall speak hereafter in its
proper place. Sometimes let us stir up in ourselves compunction for our sins, which were the
cause of these his great sufferings. Sometimes
let us kindle in our souls an ardent affection,
considering his great affection towards us,
which upon the cross he declared and manifested to the whole world. And the benefit
which he bestowed upon us in his passion, because he bought us with the inestimable price
of his precious blood, of which only, we reap
the benefit and commodity. Sometimes let us
ruminate upon the conveniency of the manner,
his eternal wisdom would be pleased to choose,
to cure our miseries, to satisfy for our sins, to
relieve our necessities, to make us partakers of
his glory, to repress our pride, to induce us to
the love and joyful suffering of poverty, injuries, austerity, and all commendable laborious
exercises. Moreover, it will not be besides the
matter, to look into the admirable examples
which did principally shine in the life and passion of our sweet Saviour, his meekness,
patience, obedience, mercy, poverty, charity, humility, bounty, modesty, and other of his rare
virtues, which in all his actions did glitter like
stars in the firmament. And chiefly to this
end, let us meditate upon these things, that, as
near as we can, we may imitate them. Let
us shake off sloth, and elevate our souls, that
as much as in our power lies, with the help
of his holy grace, we may trace his sacred
footsteps. This is the best and most profitable
method of meditating upon our blessed Saviour's passion, that is to say, that, thereby we
be drawn to imitation, and so to be wholly
transformed into our blessed Saviour, that each
one may say with the Apostle: " Vivo aiitem,
jam nofi ego, vivit vero in me Christus." And
now I live, but not, but Christ in me." Moreover, in meditating our blessed Saviour's passion, we must set him before the eyes of our
souls, imagining that we see as present the
pangs of his heavy sufferings; and we must
not only insist upon the bare history of his passion, but we must consider other circumstances;
namely, these four; first, who it is that suffers? secondly, for whom? thirdly, how? fourthly, why? First, he that suffers, is God, omnipotent, infinite, immense. For whom? the
most ungrateful creature in the world, and less
regarding his benefits. How? with most profound humility, charity, bounty, meekness,
mercy, patience, modesty, etc. Why? not
for his own commodity, nor our merits, but for
his immense piety, mercy, goodness and love
towards us.

Last of all, let us not only contemplate his
outward, but his inward torments, for much
more may be considered in the soul than in the
body of Christ, both for the more sensible feeling of his passion there, as also for diverse other
considerations therein. Thus, having set down
this short preface, let us proceed to the handling of the mysteries themselves of our blessed
Saviour's passion.

SEVEN OTHER MEDITATIONS.

A Golden Treatise Of Mental Prayer - The First Part

A Meditation For Monday.

This day, after you have signed yourself with
the sign of the cross, you shall meditate upon
the washing of the disciples feet, and institution of the blessed sacrament.

Consider, O my soul, at this supper, sweet
Jesus himself to be present, contemplate that
inestimable example of humility, which he
there proposed unto you for imitation; when
rising from the table where he sat with his disciples, he would be pleased to wash their feet
O sweet Jesus, what is it that you do? O
sweet Jesus, why does your mighty Majesty
thus diminish itself? O my soul, what would
you have thought to see God kneeling at the
feet of men, and prostrate before Judas? O
barbarous and cruel man, could not so great
humility mollify your heart? Was not so great
bounty and sweetness able to penetrate your
entrails, and to reclaim you from your intended
mischief? can it be that you determine to
sell this meek lamb for so small a price? nay,
if it be so, how could you yet endure to behold so rare an example? I wonder it did not
wound your guilty soul with compunction for
your grievous crime? O delicate hands, how
could you touch so filthy, sordid, and with sin
contaminated feet? O pure and unspotted
hands, how could you endure to wash those
feet that were stained with going and coming
to make a sale of your precious blood? O
thrice happy Apostles, did you not tremble and
stand amazed at the sight of so great humility?
What do you do, Peter? can you permit
the Lord of Majesty to wash your feet? St.
Peter, wholly astonished with the admiration of
this spectacle, when he saw our blessed Saviour falling down at his feet, cried out, " Domine, tu mihi lavas pedes?" Lord, do you
wash my feet? what, are not you the son of
the ever-living God? are not you the creator
of the whole world, the beauty of heaven, the
paradise of angels, redeemer of mankind,
splendor of your father's glory, most deep fountain of the eternal wisdom? and do you
wash my feet? how comes it to pass, that
you Lord of so great majesty and glory,
should thus debase yourself to so vile a service?

Then, consider, how he washed all his disciples' feet, one by one, and after washing, wiped
them with a linen cloth wherewith he was
girded, open the eyes of your mind to behold in
these mysteries, a representation of our redemption. This linen cloth so wiped their
feet, that all the dirt which was upon their
feet did stick on the linen cloth, not without
mystery.

For what more foul than man conceived in
sin? What more pure than Christ conceived
by the operation of the Holy Ghost? " Dilectus meus candidus et rubicundus electus ex milihus:' "My beloved," says the spouse in the
canticles " is white, and ruddy chosen out of
thousands;" (Song 5:10) yet, notwithstanding, most pure,
most beautiful. Christ took unto himself all
the spots of our souls; from which, that he
might cleanse us, (as you may see him upon
the cross,) he would be pleased to defile himself with the filth of our impurity. Consider,
lastly, with what words our blessed Saviour
closed up this humble action: " Exemplum
enim dedi vobis ut quemadmodum ego feci vohis,
ita, et vos facialis." "For I have given you an
example, that as I have done to you, so you do
also." (John 13:15) Which words do not only pertain to
this present action and example of humility,
but likewise to all the actions of Christ throughout his whole life, which is a most absolute and
perfect rule for us to square our actions by,
especially of humility, which is here to life represented unto us.

A Golden Treatise Of Mental Prayer - The First Part

Of The Institution Of The Blessed Sacrament.

He that desires to comprehend anything of
this noble mystery, must certainly think, that
no tongue is able to express that immense love
and ardent affection, wherewith our blessed
Saviour was inflamed towards his holy church
and all faithful souls, in instituting
this stupendous mystery. For when
this bridegroom determined to depart out of this mortal life, and to
leave the church his beloved spouse;
lest this his departure should be any occasion
to her of forgetting her redeemer; he gave
her this sacrament wherein he himself is present, as a pledge and memorial of his perpetual love.

Then seeing he was to be long
absent, lest his spouse should remain solitary alone, he, for his consolation,
would leave himself for her companion in this
holy sacrament.

When our blessed Saviour was
to suffer death for the redemption
of his spouse, to enrich her with his most
precious blood, and to purge her from sins,
lest she should be defrauded of so great a treasure; he would give her a key in this sacrament whereby she might at her pleasure enjoy
these riches; for as St. Chrysostom says, we
must think as often as we come to this sacrament, we put our mouth to the bleeding side
of Christ, and from thence drink his most precious blood, whose merits we participate.
Moreover, this celestial bridegroom, desired to be tenderly beloved of his spouse, and for this cause would
leave her this mystical meat, consecrated with
most efficacious words, and therein so great
virtue, that whosoever receives it worthily
shall presently be struck with the darts of love.
He would likewise bestow upon
His spouse some pure pledge, thereby to make her secure of the certain succession
of future glory, that in hope of so great a
good, he might temper the laborious difficulty,
and make the tedious bitterness of this present
life to be more tolerable; wherefore, that the
spouse might certainly believe that she shall
at length attain to these unspeakable goods, he
has given her for a pawn, this inestimable
treasure, which is as much worth as that which
is expected hereafter; that she should not
doubt but that God will give her himself in
glory, where he lives in spirit, that would be
pleased to give her himself in this vale of
tears, where he lives in the flesh.

He would when He
died, make his last will and testament, wherein he left to his spouse a singular
manna, to cure all her infirmities; a gift, than
which nothing can be more sovereign, nothing
more precious, seeing the Deity itself is therein contained.

Lastly, he desired to feed our
souls with some heavenly food, seeing they need no less nourishment than they
might live spiritually, than the body needs
corporal sustenance, that she might live corporally. Wherefore, this spiritual physician,
when he had diligently examined and felt the
pulse of our fragility, instituted this holy sacrament, which he exhibited unto us under the species or form of bread, that he might declare
what effect it should work in us, that is to say,
that it is as necessary for our souls as bread
for the body.

A Golden Treatise Of Mental Prayer - The First Part

A Meditation For Tuesday.

This day you shall meditate of the prayer
Christ made in the garden, the method thereof; and the humiliations he suffered in the
house of Annas.

Consider, therefore, how Christ our Lord,
after the consummation of his mystical body
with his disciples, before he entered into the
tragedy of his passion, went to make his prayer upon the mount Olivet; whereby he would
instruct us, that in all adversities and tribulations of this present life, we fly to prayer, as
to a holy anchor; the power of which is so
great, that it either beats back the forces of
tribulations, or (which is of greater excellency) ministers sufficient strength to endure
them, with a constant and wiling mind.

He took, for his companions in his journey,
three of his disciples, whom he loved above the
rest: St. Peter, St. James, and St. John. Who,
as they were eye-witnesses of his transfiguration, so likewise, they should be present in his
agony, to behold him, for the love of man, now
transformed into a far more different shape
than he was when he manifested himself unto
them in a glorious and glittering form.

That, also, he might open unto them his inward grief to be much greater than appeared
outwardly. He says unto them: " Tristis est
anima mea usque ad mortem. Sitsiinete hie, et
vigilate mecum:" "My soul is sorrowful even
unto death. Stay you here and watch with
me."(Matt 26) O words full of compassion! Then
departing from his disciples a stone's cast, with
great submission and reverence, he prayed his
Father: " Pater mi, si possible est, traiiseat a
me calix istp, verumtame?i non sicut ego volo,
sed sicut iu." " My Father, if it be possible,
let this chalice pass from me. Nevertheless,
not as I will, but as you will." Which prayer, when he had repeated thrice, he fell into
such an agony that he sweat drops of blood,
trickling down upon the earth, from his precious body.

Consider, that partly the foreseeing of the
most unspeakable torments that ever any mortal man suffered, prepared for his most tender
body; partly the distinct representation of the
sins of the whole world, for the expiation of
which he was now to suffer death upon the
cross; partly the remembrance of the ingratitude of many, who would not esteem or reap
any profit from this great benefit, struck such
a deep impression into his soul, that it filled it
with sad and incredible anxiety, so troubled
his senses and tender flesh, that all the elements of his body being weakened, the opened
pores on every side sweat out drops of blood.
If the flesh, which properly suffered not this
anguish, but only through a simple imagination,
was thus afflicted, what did his soul feel? to
whom, properly, these sorrows did appertain.

His prayer being ended, that counterfeit
friend of Christ, Judas the traitor, came attended with a hellish band: he, I say, who renounced his apostleship, to be head and captain of a troop of hell-hounds, behold in the
fore-front of that wicked multitude, impudently coming to his Master, whom before he had
sold, betraying him with a kiss of peace and
friendship.

In that hour, said Jesus to the company
which came to apprehend him, " Are you
come out, as it were against a thief, with
swords and clubs? When I was daily with
you in the temple, you did not stretch forth
your hands against me; but this is your hour,
and the power of darkness." (Luke 22:52)

This mystery is worthy of admiration, for
what thing can be more admirable and stupendous, than to see the only begotten Son of
God, not only in the form of sinful man, but in
the shape of a condemned man: "Haec est hora
vestra, et pot est as tenehrarum:" " This is your
hour, and the power of darkness." From
which words is gathered, that this innocent
Lamb was left to the diabolical cruelty of the
princes of darkness, who, by their vicegerents
and ministers, poured all the malice and mischief they were able to conceive, against him.
Consider how much, for your sake, the supreme
majesty of God is humbled; to endure all the
extremity of torments that ever any suffered
in this present life, nor to die for his own faults,
but for your sins; but he did undergo this of his
own accord, to free you from the power of
Satan.

He had scarce spoken these words, when
that whole rabble of hunger-starved wolves,
gaping after their prey, rushed upon this meek
and innocent lamb, hauling, tearing, and afflicting him, with as much cruelty as ever they
could. O barbarous and inhuman proceedings!
O cruel and savage blows, contumelious violences, wherewith they tormented him; they
insulted after a horrid manner, no otherwise
than conquerors return loaded with spoils, after they have put to flight their enemies, or
hunters when they have caught their prey.
The hands which a little before were exercised in working miracles, they were now
bound with ropes so cruelly, that they razed
the skin, and besmeared them with blood.
Thus they led him through the public streets
of Jerusalem, following him with contumelies
and blows: behold him in this journey going
alone, left by all his disciples, compassed with
a multitude of his enemies, forced to make such
haste, that he was wholly out of breath, his
color changed, his face blushing, and his whole
body weakened and wearied by reason of the
intolerable present difficulty.

Although our blessed Saviour was barbarously and almost cruelly handled by that
blood-sucking multitude, yet, nevertheless,
you might have seen in his countenance a
pleasant sweetness, in his eyes a comely gravity, in his manners, a divine grace, which all
the torments of the whole world could not so
much as diminish in the least degree.

After this, go with our blessed Saviour into
the house of Annas the high priest, that there
you may take notice what favor he reaped
for his mild answer, when Annas examined
him of his, and his disciples' doctrine, which
was, that one of the officers gave him a cruel
blow upon his cheek, saying, " Sic respondes
pontefici?" " Answer you the high priest
so?" To him Christ replied: " Si male locutus sum, testimojiium perhibe de malo: si autem
bene, quid me caedis?" " If I have spoken
evil, bring testimony of the evil, but if well,
why strike you me?"(John 18:23)

Behold, O my soul, not only the mild answer,
but the print of the officer's hand in his tender
cheek, his countenance, notwithstanding, quiet
and amiable, not a whit moved at the shame of
so great an affront, because he inwardly
thought so low and humbly of himself, that he
had turned the other side without delay, if the
rascal had desired it.

A Golden Treatise Of Mental Prayer - The First Part

A Meditation For Wednesday.

This day you shall consider, how Christ our
Lord was offered up to Caiphas the high priest;
what torments he endured there all that night;
how St. Peter denied him; and last of all, how
cruelly he was scourged.

Consider, first of all, how he was led from
the house of Annas to the house of Caiphas; it
is worth your pains to follow him thither; for
there you shall see the mighty sun of justice
eclipsed; there you shall behold that divine
face, upon which, the angels themselves delight
to gaze, deformed with the filthy spittings of
the Jews; for our Blessed Saviour standing in
the midst of them, was conjured by the high
priest in the name of his Father, to speak out
what he was. He answered as beseeming
himself; but they, who were unworthy of such
an answer, blinded with the splendor of this
great light like mad dogs, rushed upon him,
vomiting up the bitter gall of their whole malice against him.

They began, whole troops of them to buffet
him, to beat and kick him, they spat upon his
divine face, and threw the very filth of their
noses upon it. Others hood-winked his eyes
with a dirty linen cloth, smiting him upon his
cheek, and would in mockery have him prophecy who it was that struck him. O admirable and unheard-of patience, and humility of
the only begotten Son of God. Oh, behold
that face, which the angels of heaven do contemplate with incredible joy, besmeared with
their sordid and filthy spittings.

Men, when they spit, commonly turn themselves to some foul place, somewhat remote
from the sight of others. In this palace was
there no place found more contemptible therein to cast their spit and filthy drivel, than the
sacred face of Jesus Christ? O man, that art
but dust and ashes, can you choose but be
stirred up to humility, and contempt of yourself,
at so rare an example?

Consider, moreover, what torments our
Blessed Saviour suffered all that night, how
the officers that kept him, afflicted him, that
sleep should not close his eyes, derided the supreme Majesty of God, and loaded him with
many injurious contumelies.

Weigh with yourself, my soul, that now your
spouse is made the white and mark, receiving
upon himself all the darts of injurious contumelies that the mischievous Jews could shoot
at him. O cruel night, O unquiet night, in
which you Blessed Jesus could rest no more by
reason of anguish and affliction, than others
who took pleasure to torment you. The night
was ordained for the rest of all creatures, that
the members and senses wearied with the labor of the day before, might then take some
repose. But the wicked soldiers that kept
you, spent it in tormenting your senses, they
did bind your body, vexed your soul, fettered your
hands and feet with manacles, buffeted your
cheeks, spat upon your face, blinded your eyes,
so that all your senses, when they should have
been refreshed, were afflicted.

Oh! how far did these matins differ from
those, which, at the same lime, the blessed angels did sing in heaven? they cried holy, holy,
and the Jews cried, he is guilty of death, crucify, crucify him. O angelical spirits which
understand both cries, what could you imagine
or think, when you saw the inhuman cruelty
wherewith he was handled on earth, whom in
heaven you adored with such great submission
and reverence'? did you not wonder to see him
suffer all these extreme torments, to expiate
the sins of those who inflicted them upon him?
who has ever heard of such immense charity,
that for this reason one should suffer death, to
heal the grief, and cure the wounds of his
murderers?

The fall of St. Peter, that great pillar, did
not a little increase the anxiety of this tedious
night; that he, whom he entirely loved among
the rest, whom he chose to present at his glorious transfiguration, to whom he committed
the primacy of his holy church, whom he ordained to be head and prince of the Apostles,
that he, I say, should before his face, and in
his presence, deny him, not once, but thrice,
adding blasphemies and oaths, that he knew
not the man. Tell me, Peter, did this man
seem to you so ungodly and wicked, that in
future times you didst fear, it would be a disgrace unto you to confess him now? did you
not consider that you did first pronounce the
sentence of condemnation against him, before
he was adjudged by the high priests, when
you did not esteem him so much as worthy
of your acknowledgment? could you do a
greater injury to Jesus Christ?

But Christ, sorrowful for this great fault of
St. Peter, turned himself, and cast his eyes
upon him, that with his gracious countenance,
he might reduce this wandering sheep into the
sheepfold of his mercies. O admirable aspect,
secret indeed, but full of signification, which
St. Peter knew right well, and well understood
of what force and efficacy it was. The crowing of the cock had little availed to bis compunction and conversion, had not the countenance of Christ our Saviour been adjoined;
whose eyes did speak and work that stupendous change, the certainty of which, not only
the flowing tears of St. Peter, but of our Blessed Saviour himself, did sufficiently testify.

After all these injuries, consider what Christ
suffered, when he was bound to be scourged at
the pillar, for the judge, when he saw that he
could not pacify the fury of those infernal
monsters, thought good to advise them, to beat
him with rods and whips, whereby his whole
body might be torn, hoping that way to mollify
their obstinate and obdurate hearts; that
when they saw him so torn and mangled, they
would cease further to desire his cruel death.

Enter now, my soul, in spirit, into the house
of Pilate, and have tears in readiness, for you
will have need of them, if you shall diligently consider what was done there.

Behold, how inhumanly these abject and infamous rogues despoiled our Blessed Saviour
of his garments. Mark the humility of Christ,
how he suffered himself to be stripped, not so
much as opening his mouth, nor uttering any
word against their injurious behaviour. See
his sacred body bound to the pillar with many
ropes, in such a fashion, that on every side they
might have room to torture him.

Consider, how the Lord of angels, stood alone
in the midst of his cruel enemies, without any
advocates, or procurators, that would defend
his cause, yea, altogether without any one
man, who, at leastwise, afar off, would so much
as compassionate the bitterness of his torments.
Do you not hear the noise of rods and whips,
wherewith they loaded, tore, and rent the delicate flesh of Jesus, adding stroke upon stroke,
and wound to wound? do you not see his
whole body in one short moment of time, with
the vehemency, and often reiterated blows, to
be covered, as it were, with one ulcer, his skin
to be drawn from the flesh, and blood from his
whole body, from the crown of his head to the
soles of his feet, to flow down upon the earth?
especially, is it not dreadful for you to behold
the place between the shoulders, whereupon,
almost the whole force of the blows did light?
Consider, how Christ, the Saviour of the
world, after that extreme cruelty of his tormentors, went up and down the palace all torn
and cut, seeking and gathering up his garments, not finding one among those inhuman
rascals, that would show unto him the least
act of humanity, in washing or refreshing his
wounds, or lend their hand to help him to put
on his clothes. All these things are worthy of
our diligent consideration, that thereby we
might stir up our souls to due compassion of his
miseries.

A Golden Treatise Of Mental Prayer - The First Part

A Meditation For Thursday.

This day you shall meditate how Christ was
crowned with thorns; his presentation before
all the people; his condemnation; his bringing
out to the place of execution; and, last of all,
his carrying of his cross.

The spouse in the Canticles invited us to the
consideration of these torments, when she said,
" Egredimini et videte Jilise Sion Regent Salomonem in diademate, quo coronavit ilium mater
sua in die desponsationis illiusy et in die Iselitix
cordis ejus;"

" Go forth you daughters of Sion, and see
King Solomon in the diadem wherewith his
mother has crowned him, in the day of his
espousals, and in the day of the joy of his
heart." (Song 3:11)

What do you do? what do you think,
my soul? my tongue, why are you silent? O
sweet Saviour, when I open mine eyes and behold this sorrowful spectacle, my heart is rent
with grief. What, Lord, were not your former
torments, imminent death, and abundance of
your blood already shed, sufficient for the redemption of mankind? but you must yet be
crowned with sharp thorns?

My soul, that you may the better understand this sad spectacle, set before your eyes,
our Blessed Saviour in his former beauty, before he suffered these torments: then behold
him, on the contrary, in this miserable state.
If in the first, you rightly view him, you
shall see him more beautiful than the sun: in
his eyes a comely gravity; in his speech a gracious facility; in his actions singular modesty;
in the gesture of his whole body profound humility, joined with reverend majesty.

Then, after you have satiated your soul with
pleasure, in beholding this rare piece of admirable perfection, then turn your eyes again,
and look upon him as he is, in this present miserable state. Ridiculously clothed in purple,
bearing in his hand a reed for a kingly sceptre,
and upon his head a crown of sharp thorns,
instead of a regal diadem: his eyes were dimmed, his face pale and wan, fouled and covered with the filthy spittle of the Jews; behold
him within and without! his heart consumed
with grief, his body torn with wounds and
blows, forsaken of his disciples, hastened to undergo death from his enemies; mocked of the
soldiers, despised of the high-priests, rejected
as a wicked king arrogantly assuming this title,
unjustly accused, and destitute of all human
aid.

Do not consider these things as done and
past many years since, but imagine with yourself, that at this present time they are acting
before your face, not as another man's sorrows,
but as your own afflictions: set yourself in his
place, and conjecture what torments you
should suffer, if your head were bored to the
skull, and your brain-pan pierced with sharp
thorns? But what do I say, thorns? when
you can scarce endure the prick of a small
needle. How great, then, was the pain his
tender head suffered, with this new and unheard-of torment?

The coronation of our Blessed Saviour, with
many mocks and scorns, being ended, the judge
produced him before the people, saying: "Ecce
Homo:" " Behold the man." If you thirst after the death of the man, behold him scarce a
hair's breadth distant from it; yea, he is
brought to that pass, that he deserves rather
commiseration than your envy; if you fear
that he will make himself king, behold, he is
so deformed, that he scarce retains the shape
of a man: do you fear any violence from these
hands that are so straightly manacled? do you
dread any harm from a man that is cast into
such a miserable and dejected state? whose
body is so mangled and weakened?

Consider, O my soul, in what state your Saviour was, when the very judge himself did
think that this aspect would move his bloody
enemies to compassion: from which we may
gather, what a miserable thing it is to see a
Christian of such an obdurate heart, which
cannot or will not condole with the sufferings
of our Saviour, when they were such, that the
very judge did think them sufficient to mollify
the malice of his enemies. But Pilate, seeing
with these exceeding torments he could no way
temper or assuage their fury, went into his palace, and sat in the judgment-seat to pronounce
the definitive sentence against Christ. Now
the cross was prepared at the door, and the fatal standard which threatened ruin to our
Blessed Saviour, was now in readiness.

The sentence being pronounced, with the
addition of more torments, they loaded his
wearied shoulders with a heavy cross, to carry
to the place of his execution.

But our meek Lord not only not rejected it,
but out of that immense charity towards us,
wherewith he suffered for our sins, obediently
and willingly embraced it.

Now the innocent Isaac, with his weak
shoulders, supported the intolerable burden
of the cross to the place of sacrifice. The
simple people and devout women, followed him
weeping. For who was able to contain tears,
to see the Lord and King of angels going thus
on foot, with the extremity of torments? his
knees quivering, his body stooping, his eyes
blinded, his face besmeared with blood, his
head crowned with thorns, and his ears deafened with the noise of drums and trumpets.

Leave awhile, O my soul, this horrid spectacle, and with watering eyes, with sobs and sighs,
go to the Blessed Virgin and say to her: Lady
of angels, queen of heaven, gate of paradise,
advocate of the world, sanctuary of sinners,
health of the just, joy of the saints, mistress of
virtue, mirror of purity, symbol of chastity,
pattern of patience, and rule of all perfection.
O me, miserable and unfortunate, what have I
seen with the eyes of faith? How could I live
to behold such inhuman usage? interrupting
sighs will not permit me scarce to speak how
I left your only begotten Son, loaded with a
mighty cross, to which he was presently to be
nailed, and carrying it to the place of execution.

What heart, what mind, what soul, is able
to comprehend the dolour, the Blessed Virgin
Mary then suffered? her heart fainted, and
a dead sweat with extreme anguish possessed
her whole body, and presently she gave
up the ghost, had not the divine dispensation
reserved her till better times, for her greater
merit, and more abundant reward.

The Blessed Virgin with speed followed the
steps of her beloved Son; that ardent desire
wherewith she was inflamed to see him, added
vigor to her, of which sorrow had bereft her:
she heard afar off the noise of arms, the concourse of people, and the sound of trumpets on
every side, publishing the passion of Christ;
after that, she saw the glittering of lances and
halberts; in the way she found his footsteps
sprinkled with drops of blood, by which, without any guide or leader, she might easily find
the way. Approaching to her Son, she lifted
up her eyes swelled with tears, to behold him
whom she esteemed dearer than her own soul.

Oh! what strife was there in the soul of this
Blessed Virgin betwixt fear and love? she did
vehemently desire to see her Son, but, on the
other side, she dared not cast her eyes upon
him in this lamentable and afflicted state. At
length, when she drew nearer, these two celestial lights beheld each other, their eyes pierced
each other's souls, but grief enforced their
tongues to silence; notwithstanding, their
hearts did mutually discourse, and the Son unto
the mother said: sweet mother, why did you come
here, my love, O my dove? your sorrow
renews my miseries, and my torments crucify your soul! return, return again into your
house; this defiled company of thieves and
murderers, beseems not your virginal purity.
These and the like words they inwardly uttered all the way until they came to the place of
execution.

A Golden Treatise Of Mental Prayer - The First Part

A Meditation For Friday.

This day you shall meditate upon the mystery of the cross, and the seven words which
Christ spoke upon it. Rouse up, my soul, and
duly ponder this great mystery of the cross,
which brought forth the fruit of satisfaction, to
expiate that great loss which all mankind suffered by a tree.

Consider how, before our Blessed Saviour
came to the Mount of Calvary, (to make his
death more ignominious) his cruel tormentors
stripped him of all his clothes, except his coat,
which was without seam: behold how patiently this meek lamb suffers his garments to be
taken from him, not so much as opening his
mouth or speaking one word against their barbarous dealing. He permitted these things
willingly, but with a great strain to modesty.
He was stripped naked that we might receive
a better garment, to cover the nakedness of
our sins, than that which Adam, the first parent of all mankind, made of the leaves of fig-trees, to cover the nakedness of his body.

Some doctors think that the crown of thorns
was taken off, to pull with more facility his unseamed garment over his ears, and after to be
fastened on again, which could not be without
a vehement pain; the sharp thorns did afresh
wound his sacred head with unspeakable torment. And surely this is not unlikely, seeing
in the whole time of his passion they spared
him in nothing; but the bitterest torments they
could devise, they heaped upon him, especially
when the Evangelist says, they did to him
whatsoever they would. This coat did so cleave
to the wounds of his sacred body, by reason of
the congealed blood, that when the barbarous
hangmen drew it off with exceeding violence,
they renewed again the wounds of Jesus; they
pulled off with it many particles of flesh, so
that the whole body of Christ, in every part
flayed and bloody from the head to the foot,
seemed to be, but one entire and continuous
wound.

Weigh well with yourself, my soul, the immense goodness and mercy of God, manifested
in these torments; behold, him that spreads
the heavens with clouds, vests the green and
pleasant fields with flowers, and he, that liberally bestows clothing upon every creature,
behold him, I say, stark naked! Consider
what cold, this precious body, being wounded,
suffered; when they had not only despoiled
him of his garments, but his very skin was not
entire, neither were his wounds bound up, but
exposed to the injury of the air. If St. Peter,
being well clothed, could not overcome the cold
of the forepassed night, what cold do you
think, this delicate body suffered, being in
every place wounded, and all naked.

Then, consider, how Christ was fastened to
the cross, and what torment he suffered when
the sharp nails pierced the most sensible parts
of his tender body. Weigh, with yourself, that
the Blessed Virgin, who beheld these things
with her eyes, and hearing the frequent blows
of the mallet, in driving the nails into the hands
and feet of her Son, was not insensible, but
that the heart of the Mother was pierced, with
the hands, and feet of the Son.

When Christ was made fast upon the cross,
presently they lifted it up and put it into a hole,
there before prepared; behold how these
wicked torturers of the innocent Jesus, pricked
forward with their own malice, let the heavy
cross fall into the hole with such violence, that
it so much strained his body, hanging only by
the nails, and rent wider the wounds of his
hands and feet.

Sweet Saviour, can there be found a heart
so hard, and steely, which is not mollified at
such a spectacle, when the very stones did
cleave asunder, as sensible of your cruel torments?

O Lord, the dolours of death compassed you
round about; the storms and waves of the
raging sea environed you on every side, the
waters entered into your soul: you descended to the deep abyss, where you could
find no footing. When your heavenly Father
forsook you. Lord, what could you expect your enemies would do? they cried out
against you, and your friends wounded your
heart; your soul was sad and heavy, neither
was there any that would comfort you.

Lord, from these unheard-of torments, and
abundant satisfaction which you made for
my sins, I cannot but acknowledge, with all
humility, the grievousness of my heinous transgressions, which were the occasions of all your
miseries. I see you, my King and God, fastened upon a wooden cross, with two iron nails;
your precious and tender flesh, to be stretched
without any manner of respite. If you
would a little ease yourself upon your feet, the
weight of your whole body enlarges their
wounds: if you would leave the burden to
your hands, the weight of it does likewise rend
their wounds. Your sacred head could find no
rest, because you had no other pillow than
the sharp crown of thorns.

O Virgin Mother, how willingly would you
have embraced him in your arms, thereon to
ease and rest himself a little: but the arms of
the cross would not permit you, upon which,
if he would repose, the sharp thorns struck
deeper into his head. The troubles of the Son
were much augmented by the presence of the
Mother; which no less crucified his soul, than
the Jews, his body, to the cross.

O sweet Jesus, in one day you didst carry a
double cross, the one upon your body, the other
in your soul; the one of passion, the other of
compassion; the one pierced your body with
nails of iron, the other your soul with nails of
sorrow. What tongue is able to express what
you did suffered to see the anguish of your dear
Mother, whose soul you did certainly know
to be crucified together with you, when you
beheld her heavy heart, pierced with the
sword of sorrow? when with bloody eyes you
did looked upon her beautiful face, pale and
wan, and did heard the sighs of her dying soul,
lamenting that she could not die? What did
you suffer to see pure fountains of tears gushing from her eyes, and to hear her pitiful complaints she made in sorrowing for your sufferings!

Then, consider, the seven words which
Christ spoke upon the cross to his heavenly
Father, saying, "Pater dimitte illis: non enim
sciunt quidfaciunt." " Father forgive them,
for they know not what they do." To the
thief: "This day you shall be with me in paradise." To his Mother: " Woman behold
your Son." To the people he said: " I thirst."
And to God again: " My God, my God, why
have you forsaken me?" "Consummatum est:"
"It is consummated." Into your hands I commend my spirit.

Ruminate, my soul, with what exceeding
charity, he made intercession to his heavenly
Father, for his enemies and persecutors; with
what piety and mercy he received the penitent
thief into his favor; with what affection he
committed his mother to the protection of his
beloved disciple; with what ardor he testified
himself vehemently to thirst after the salvation
of mankind; with what clamor he thundered
out his prayer, expressing to the divine Majesty the grievousness of his tribulations; how
perfectly he fulfilled the obedience enjoined to
him by his heavenly Father; and lastly, how
he yielded his soul into his blessed hands.

Every one of which words affords us a
great deal of matter for our instruction; in the
first, we are taught to love our enemies; in the
second, mercy towards sinners; in the third,
piety towards our parents; in the fourth, to
thirst after our neighbor's salvation; in the
fifth, when we are oppressed with tribulations,
and seeming as it were, to be left of God, to
fly to prayer; in the sixth, the virtue of obedience and perseverance; in the seventh, perfect resignation into the hands of God, which
is the sum of all perfection.

A Golden Treatise Of Mental Prayer - The First Part

A Meditation For Saturday.

This day you shall meditate upon the piercing of our Blessed Saviour's side with a spear;
the taking down of Christ from the cross; the
lamentations of the women; and other things
which occurred about his burial.

First, take notice, how that Christ, after he
gave up the ghost upon the cross, his enemies
much rejoiced at his death. But yet, there
was not an end of their insatiate cruelty, but
still their increasing malice raged against him,
being dead. They divided, and cast lots for
his garments, and with a spear pierced his precious side.

O barbarous caitiffs! O steely hearts!
did you think those torments he suffered before
his death were not sufficient, that you would
not vouchsafe to spare him being dead? what
madness possessed your souls? lift up your
eyes and behold his dead face, his eyes sunk,
his hanging head, and his whole body being
wan and pale. Although your hearts be harder than steel, yet let this pitiful aspect
mollify them.

Behold the centurion struck a lance into his
sacred side, with such violence that the very
cross did tremble, out of whose side did gush
abundance of blood and water, for the redemption of all mankind. O river of paradise, running forth to water the whole earth! O precious wound which rather the love you didst
bear to us sinful men, than the enemies' weapon did inflict! O gate of heaven, window of
paradise, place of rest, tower of fortitude,
sanctuary of the just, nest of doves, tomb of
pilgrims, flourishing bed of the spouse! Hail,
sacred wound, which pierces devout hearts;
hail, rose of incredible beauty; hail, precious
stone of inestimable valor; hail, door, through
which lies open a free passage to the heart of
Christ, an argument of his love, and pledge of
eternal felicity!

Consider, that in the evening, Joseph and
Nicodemus came with ladders to loose and take
down the body of our Saviour; but the Blessed
Virgin, after all these torments, perceiving her
Son to be taken from the cross, and disposed
for the grave, she took him when he was let
down, in her arms, humbly beseeching that
holy company, that they would suffer her to
come near his body, and to bestow her last kiss
and embracings upon him, which upon the
cross she could not do, [which they would not,
nor could deny; for if her friends had deprived
her of him dead, which her enemies did her, of
him living, they had redoubled the anguish of
her soul.

When she saw her Son in this case, what
grief, what sorrow can we imagine she then
suffered? angels of peace come and lament with
this blessed Virgin, lament heaven, lament
stars, lament all creatures of the world. She
embraced the mangled body of her Beloved
Son, she hugged him in her arms, (for love administered this strength,) she thrust her face
among the thorns to come to kiss his mouth,
whereby she wounded her face with the sharp
pricks which she washed with flowing tears.

O sweet Mother, is this your Beloved Son? is
this he whom you conceived with great
glory, and bring forth with great joy? is this
that bright mirror in which you were wont to
see yourself? all that were present likewise
mourned, the other Mary's, which were there,
mourned, the noblemen lamented, heaven and
earth, with all creatures, mourned with the
Blessed Virgin.

That holy Evangelist lamented, who often
embracing the body of his dear Master, said,
my good Lord and Master, who shall hereafter teach and instruct me? with whom now
shall I consult on doubtful occasions? upon
whose lap shall I now rest myself? who shall
now reveal unto me celestial secrets? what
sudden change is this? yesterday I rested upon
thy sacred breast, where you communicated to me the joys and glory of everlasting
life, and now in recompense of that benefit I
embrace you dead in my arms? is this that
countenance which I beheld glorious and transfigured upon the mount of Thabor? is this
that face which I saw brighter and more glittering than the sun?

And that Blessed sinner, St. Mary Magdalen lamented, who often kissing the feet of her
Saviour, said, O the true light of mine eyes,
the only remedy and solace of my soul. If I
sin again, who shall hereafter receive me into
favor? who shall defend me from the calumnies of the Pharisees? O how altered are
these feet from those I washed with my tears!
O beloved of my heart, why do I not die with
you? O life of my soul, how can I say I love
you, when I living, see you dead before me?

Thus, this blessed company did mourn and
lament, watering with abundant tears the body
of Jesus. The sepulchre being ready, they
spiced his holy body with sweet spices, they
wrapped it up in a fine linen cloth, bound his
head with a handkerchief, laid it upon a bier,
carried it to the place of burial, and put it into
a new monument.

The monument was covered with a stone,
and the face of Mary obscured with a cloud of
sorrow. When there again she bade her Son
adieu, she then began to be more and more
sensible of her solitude; for, then she saw herself to be deprived of the greatest good. But
her heart remained buried with her treasure
in the grave.

A Golden Treatise Of Mental Prayer - The First Part

A Meditation For Sunday.

This day you shall consider and meditate
of the descent of Christ to Lymbus Patrum:
his resurrection; divers apparitions to the
Blessed Virgin Mary; St. Mary Magdalen, and
his other disciples; and last of all, his glorious
ascension into heaven.

Take notice, therefore, of the incredible joy,
the Fathers, which were detained in Lymbus,
felt at their coming of the Redeemer, who
came to free them from the dark prison, wherein they were shut for many thousand years.
What prayers, what giving of thanks, did they
render to him, who had brought them to the
long desired haven of their salvation? they,
who return from the East Indies, are wont to
say, that they think all their forepassed labors
well bestowed, only for that joy they find, the
first day of their arrival into their country.
If the banishment of a year or two, and the
tediousness of a little troublesome journey, can
breed such joy in men, what will the absence
of three or four thousand years do from that
pleasant and celestial country! What joy,
therefore, do we think those holy Fathers had,
when they took possession of it?

Then, consider, the excessive joy of the
Blessed Virgin, when she saw her Son risen
from death, when it is most certain, and undoubted, that she felt the greatest sorrow, and
affliction, at the ignominious death and passion
that could be, her joy must needs excel the
rest, in his triumphant resurrection. How
great dost you think was her content and
pleasure to see her Son, whom she grievously
lamented before his death, living glorious, and
attended with a joyful troop of holy patriarchs,
whom he brought along with him? What
said she? what did she? with what kisses did
she salute him? with what affection did she
embrace him? what pleasant rivers of tears
distilled from her eyes? how earnestly did she
desire to follow her Son, had it been permitted
to her?

Moreover, take notice, of the joy of the holy
Mary's, particularly of her who stood weeping,
at the sepulchre of Christ, when, without
doubt, she saw him whom her soul loved, she
cast herself at his feet when she beheld him
living, whom she sought among the dead.

After his Mother, he, therefore, appeared to
her, who loved him most ardently, and, above
others, sought him most diligently and perseverantly, to instruct us, that when we look for
God, we must seek him with tears and diligence.

Consider, that after this, he appeared to his
disciples going to Emmaus, in the habit of a
pilgrim; behold, how courteously he joined
himself a companion to them; how familiarly
he conversed with them; how handsomely he
dissembled his person; and after, with what
affection he manifested himself unto them;
and last of all, how he left their tongues, and
lips, filled with the delightful discourse of his
Majesty. Let your discourse and talk, be like
these disciples, as they travelled in the way,
of the love and passion of our Blessed Saviour;
and, I dare be bold to say, that he will not deny unto you his sacred presence.

In the mystery of our Blessed Saviour's ascension, first, consider, that he deferred it for
forty days, that in the meantime, often appearing to his disciples, he might instruct them, and
with them discourse of the kingdom of heaven;
for he would not forsake them by ascending
into heaven, before he had disposed their minds
to ascend with him spiritually.

Hence we may note, that those are often
deprived of the corporal presence of Christ,
and of sensible devotion, who, with the wings
of contemplation, fly up to heaven and fear no
danger. Wherein the divine providence,
wherewith it curbs and governs the elect,
wonderfully manifest itself, how it
strengthens the weak, exercises the strong,
gives milk to little ones, prepares stronger
meat for great ones, comforts some, afflicts others, and to conclude, accommodates himself to all, according to their several degrees
in their spiritual profit. Wherefore, he that is
strengthened by divine comfort, ought, therefore,
not to presume of himself, seeing this sensible
consolation is but the meat for infirm ones, and
a great sign of weakness; nor he that is exercised by affliction, ought, therefore, to be dejected, seeing temptation is for the most part a
testimony of a valiant mind.

Christ ascended up to heaven in the presence
of his disciples, that they might be witnesses of
this mystery, of which, they were beholders,
none can give better testimony to Almighty
God's deeds, than he who has learned them
by experience; wherefore, he that would certainly know how good, how sweet, and merciful he is towards his, and what is the force and
efficacy of his divine grace, love, providence,
and spiritual consolations; let him ask those,
who, indeed, have had experience of them, for
they, and only they, will give him the best instructions and satisfaction.

Moreover, Christ would ascend, his disciples
looking upon him, that they might pursue him
with their eyes and spirit, that they might have
a cordial feeling of his departure; that in his
absence they might fear to remain alone, and
that they might the better dispose themselves
to receive his holy grace. The prophet Eliseus, when Elias was to be taken and separated
from him, desired that he would give his spirit
Elias made answer: "Rem difficilem postulasti
attamen si videris me, quaiido tollar a te, erit
tibi quod petisli: si autem non videris, non erit."
" you have asked a hard thing; nevertheless,
if you see me when I am taken from you,
you shall have what you have asked; but if
you see me not, you shall not have it."(2 Kings 2:10)

In like manner, they shall be heirs of the
spirit of Christ, whom love do causes to mourn
for his departure; to whom his absence
seems grievous, who earnestly, while they live
in this banishment, desire his holy presence.
Such a saint was he that said, you are gone,
my comforter, without any care of me, at your
departure you blessed yours, and I saw it
not; the angels promised that you should
return again, and I heard them not. Who is
able to express or understand, the solitude,
trouble, cries, and tears of the Blessed Virgin,
of his beloved disciple, St. Mary Magdalen,
and the other Apostles, when they saw Christ
to be taken from them, who, together with
him, carried up their affectionate hearts? and
yet, notwithstanding, it is said of them, that
they returned with great joy into Jerusalem;
the same love and affection which made them
bewail the visible loss of their beloved Lord
and Master, did likewise cause, that they congratulated each other; much rejoicing at his
glory, for it is the nature of true love, not so
much to seek the commodity of itself, as the honor and commodity of the person that is beloved.

Last of all, to close up this meditation, it is
left to us to consider, with what glory, with
what joy, this noble conqueror was brought
into that heavenly city; what solemnities were
then instituted in the glorious paradise, how
magnificently was he entertained by those celestial citizens? what a delightful spectacle
was it, to see men accompanied with angels,
to go in procession, and to sit upon those seats,
which for many thousand years were vacant.
But a most ravishing joy it was, to behold the
sacred humanity of Jesus Christ, for transcending all others, to sit at the right hand of his
eternal Father.

All these things are worthy of your attentive
consideration, that you may learn, that the
labors you undergo for the love of God,
are not spent in vain, therefore, he that humbled himself under all creatures, it was requisite that he should be exalted above all, that
the lovers of true glory may trace this path,
they must expect if they desire to be above all,
that first they be subject to all, even their inferiors.

A Golden Treatise Of Mental Prayer - The First Part

Chapter V.

OF SIX THINGS NECESSARY TO PRAYER.

These are the exercises and meditations,
Christian reader, wherewith, every day, you
may feed your soul, which if you rightly use, you will never want matter to busy your
mind devoutly. But you must note,
that meditation, if it be well performed, ought to consist of six parts; some of which, go before, others follow, mental prayer.

First, before we apply ourselves to meditation, it is necessary, that our mind and soul
be diligently prepared to this holy
exercise; as these strings of an instrument, except they be beforehand
well-tuned, will never make a pleasant melody.

After preparation, ought to follow the reading of some holy mystery, according
to the distribution of days in the week, which in young beginners is chiefly necessary, until with continual use and custom,
matter of meditation offers itself
unto their memories. Then insist
upon the matter to be meditated upon.
To meditation we must join devout and sincere
giving of thanks to God for all his
thanks, benefits; then a general oblation of
all the life of Christ for recompense
of any benefit, and our own works to
the honor and glory of God. Last of all, petition, which is chiefly called prayer,
wherein we desire all things necessary for our own salvation, of our neighbors, and
the good of the whole church.

These six parts, are required to mental
prayer, which besides other commodities, they
minister abundant matter for meditation, seeing they set before us divers sorts of meats,
that if one will not relish our spiritual taste,
we may fall upon another; if we be deficient
in one, in another we may employ our minds,
and kindle our devotion.

But in every meditation, neither all these
parts nor order, is always necessary, although,
as I said before, to young beginners it is, that
they should have a certain method, according
to which, they are to guide themselves;
wherefore, in that which has, or shall be said,
my intention is not to set down a general rule,
or immutable perpetual laws, the violating of
which should be a fault; but my meaning is,
to introduce, and bring in young beginners and
novices into the right way, and method, of meditation; which, when they are once in use,
experience, but especially, the Holy Ghost,
will better inform them.

A Golden Treatise Of Mental Prayer - The First Part

Chapter VI.

OF THE PREPARATION NECESSARY TO PRAYER.

It will not be beside our purpose to handle
all these parts severally; we will, therefore,
first begin with preparation, which we put
first.

He, therefore, who goes about to meditate,
after he has placed his body after a decent
manner, either kneeling or standing, or composing himself in manner of a cross, or prostrating himself upon the ground, or sitting, if
infirmity or necessity so requires, let him
first sign himself with the sign of the cross;
then let him recollect the dispersed powers of
his soul, especially the imagination, and sequester it from all temporal and transitory
things. Let him elevate his understanding to
God, considering his divine presence, with what
due reverence and attention as is requisite;
and let him imagine Almighty God himself to
be present in his soul, as in very deed he is.

If it be the morning meditation, after a general act of contrition for his sins, let him make
to God a general confession; if in the evening,
let him examine his conscience concerning all
his thoughts, words, and works of that day; of
the forgetfulness of the benefits of Almighty
God; and of the sins of his former life; humbly prostrating himself in the sight of the Divine Majesty, in whose presence he now is,
after a particular manner, saying the words of
the patriarch Abraham: " Loquor ad Dominum meum, cum sim pulvis et cinis:" " Will I
speak to my Lord, seeing I am but dust and
ashes." (Gen 18:27) And singing the psalm: " To you
have I lifted up my eyes, who dwell in the
heavens. Behold, as the eyes of servants are
on the hands of their masters; as the eyes of
the handmaid are on the hands of her mistress:
so are our eyes unto our Lord God, until he
have mercy on us. Have mercy on us, O Lord,
have mercy on us. Glory be to the Father,"
etc. (Ps 122)

And because we are not able of ourselves to
think any good, but all our sufficiency is from
God; and because none can say Lord Jesus,
that is to say, call upon the name of Jesus,
without the Holy Ghost, to you, therefore, O
Holy Ghost, do I turn myself, with tears imploring your assistance: " Come, Holy Ghost,
send forth from heaven the glittering beams of
true light; come, father of the poor; come,
giver of rewards; come, light of our hearts,
sweet comforter, sweet guest of the soul, sweet
refreshing, rest in labor, temperature in heat,
in mourning a grateful solace, O blessed light,
replenish the hearts of the faithful." Then
follows the prayer, Deus qui corda fidelium
etc. These being said, he shall pray to God to
bestow upon him his divine grace, to assist at
this holy exercise, with that attention, due recollection, fear and reverence, beseeming so
great a majesty, humbly beseeching him, so to
pass over this time of holy prayer, that he may
return from there fortified with new fervor,
to execute whatsoever shall belong to his holy
service; for prayer with bears not this fruit
is lukewarm, imperfect, and of no moment before God.

A Golden Treatise Of Mental Prayer - The First Part

Chapter VII.

OF READING.

After a due preparation, follows reading
those things that are to be meditated upon;
that must not be too hasty, but mature, serious,
and quiet; to which the understanding must
not only be attentive, to understand those things
which are read, but also, and chiefly, the will;
that those things which are understood, may
give a spiritual gust and feeling. When he
falls upon any place which much moves his
affection, let him there pause awhile, that in
his heart it may cause a greater impression.
He must also beware not to spend too much
time in reading, thereby to hinder meditation,
it being a more fruitful exercise; for as much,
as things attentively considered, pierce more
inwardly and produce greater effect. If, peradventure, sometime it happens
when the that the mind be so dispersed, that
it cannot settle itself to prayer, then
it is better to insist awhile longer in
reading, or to join reading to meditation; or
alter the reading of one point, to pause upon
that awhile, then after the same manner to
proceed to the others: although the
understanding tied to certain words which are read.
cannot so freely be carried into diverse
affections, as when it is free from this bond.

It is oftentimes very profitable for a man to
use some violence to himself, to expel his vain and trifling fancies;
after the example of the patriarch
Jacob, manfully to wrestle against thoughts,
them, persevering unto the end: after which fight, the victory being
obtained, God does, for the most part, give
greater devotion, or more pure contemplation,
or some other supernatural gift, which he
never denies to those who faithfully fight in
his cause.

A Golden Treatise Of Mental Prayer - The First Part

Chapter VIII

OF MEDITATION.

After reading, follows meditation, which
is sometimes of such things as can be represented to our imagination;
as the life and passion
of our Blessed Saviour; the latter-judgment;
hell; and the kingdom of heaven.
Sometimes of such things as are subject rather to
the understanding than imagination; as the
consideration of Almighty God's benefits, his
bounty, clemency, and other perfections which
are in God.

These meditations are called, the one
intellectual, the other imaginary. Both which, in
these exercises, are to be used after a different
manner, as occasion requires. When the
meditation is imaginary, so that the thing
meditated upon has, or ever had, any actual
existence or being, we must so frame and represent
it to our fancy, as though we were present
in the same place, and saw with our eyes those
things which were there done. This
representation will make the consideration of these
things more vivacious, and cause a greater
impression in our souls; for if our imagination
can comprehend whole cities and countries,
with less difficulty can it comprehend one mystery. This helps
much to the recollection
of the mind; this will retain the same busied
in itself, as a bee in a hive, where she works
and disposes all things diligently. But in
these things a moderation must be used; for
to run with a violent imagination to Jerusalem,
to frame to the fancy those things which are
to be meditated there, does oftentimes hurt the
head. Wherefore, it is good to abstain from
immoderate imaginations, lest nature, oppressed with too violent apprehensions, becomes infirm and weak.

A Golden Treatise Of Mental Prayer - The First Part

Chapter IX.

OF GIVING OF THANKS.

After meditation, follows giving of thanks,
the occasion of which, must be taken from the
matter meditated upon; for example, if the
meditation be of the passion of our Saviour,
we must give thanks unto him, that, he has
redeemed us from so great torments. If of
sins, that with longanimity he has expected
us to do penance. If of the miseries of this
life, that he has preserved us from the greatest part of them. If of death, that hitherto,
he has defended us from the perils of sudden
death, and has favorably granted us time of
penance. If of the glory of paradise, that he
has created us to that end; that after the
storms and troubles of this present life, we
should enjoy eternal felicity; after this manner, we are to proceed in other meditations.

To these benefits, we may join the others
which we handled before, to wit, the benefits
of our creation, conservation, redemption, and
vocation. As much as in us lies, let us give
him thanks, that he has created us, after his
own image and likeness, that he has given us
a memory to remember him, an understanding
to know him, and a will to love him, that he
has committed us to the custody of angels, that
by the help of our angel guardian, he has exempted us from many dangers, preserved us
from many mortal sins, defended us from death,
and malice of the devil, while we were in this
case, (which was no less than to free us from
everlasting death, to which, by sin, we were
obnoxious.) That he would vouchsafe to
assume our nature upon him, and for our
sakes suffer a most ignominious death; that
we were born of Christian parents; that we
were regenerated by baptism; that in this
present life, he has promised grace, and unspeakable glory in the world to come; that he
has adopted us for his sons; that in the sacrament of confirmation, he has fortified us with
strong weapons, to fight against the world, the
flesh, and the devil; that he has given himself to us in the sacrament of the altar; that
he has left unto us the sacrament of penance,
to recover the grace which was lost by mortal
sin; that he has visited us daily with good
and holy inspirations; that he has given us
grace to persevere in holy and pious exercises.
After the same method, we must proceed in
accounting other of Almighty God's benefits,
as well general as particular, and for all, public or private, manifest or secret, give him
thanks; and we must invite all creatures, celestial and terrestrial, to bear us company
in this holy exercise, singing the song of the
three children: " Benedicte omnia opera Do
mini Domino: laudate et superexaltate eum in
ssscula, etc." And the Psalm: "Benedic
anima mea Domino: et omnia quae intra me
sunt, nomini sancto ejus. Benedic anima mea
Domino: et noli oblivisci omnes retributiones
ejus. Qui propitiatur omnibus iniquitatibus
tuis: qui sanat omnes infirmitates tuas. Qui
redimit de interitu vitam tuam: qui coronat te
in misericordia et miserationibus." Bless the
Lord, O my soul: and let all that is within me
bless his holy name. Bless the Lord, O my
soul, and never forget all that he has done for
you. Who forgives all your iniquities; who
heals all your diseases. Who redeems your
life from destruction, who crowns you with
mercy and compassion." (Ps 102)

A Golden Treatise Of Mental Prayer - The First Part

Chapter X.

OF OBLATION.

Cordial thanks being given to God, presently the heart breaks naturally into that affection, which the kingly prophet David felt in
himself, when he said: " Quid retrihuam Domino, pro omnibus qnae retribuit mihi?"
" What shall I render to our Lord, for all
things that he has rendered to me?" (Ps 115) Which
desire, we shall in some sort satisfy, if we offer
to God whatsoever we have. First, therefore,
we must offer to God ourselves, for his perpetual servants, wholly resigning ourselves to his
holy will, howsoever he shall please to dispose
of us. We must likewise direct all our
thoughts, words, and works, whatsoever we
shall do or suffer, to the supreme honor and
glory of his sacred name. Then we must offer
to God the Father, all the merits of his only
begotten Son, all the labors and sorrows he did
undergo, in this miserable world, to fulfil the
will of his heavenly Father, beginning from his
nativity, and hard manger, to his contumelious
crucifying, and giving up the ghost; forasmuch, as these are all the goods and means,
whereof in the New Testament, he has left
us heirs; wherefore, as that is no less our own,
which is given us freely, than that we get with
our industry; so the merits of Christ, which he
has freely bestowed upon us, are no less our
own, than if we had got them with our sweat
and labor.

Hence every man may offer this sacred oblation, as the first, numbering one by one, all
the labors and virtues of the life of Christ, his
obedience, patience, humility, charity, and his
other virtues, seeing these are the most excellent of all oblations, that we can offer to God.

A Golden Treatise Of Mental Prayer - The First Part

Chapter XI

OF PETITION.

This noble oblation being well performed,
we may securely and confidently proceed to
the asking of any gifts and graces. First,
therefore, Almighty God is to be prayed unto,
with inflamed charity and ardent zeal of his
divine honor, for the conversion of all nations,
that all people may be illuminated with the
knowledge of him, praying and adoring him
as the only true and living God. To this end,
from the bottom of our hearts, we may utter
the words of the kingly prophet: " Confiteantur tibi populi Deus: conjiteantur tihi populi
omnes."(Ps 66) "Let people, O God, confess to you;
let all people give praise to you."

Then, we must pray to God for the prelates
of the church, the supreme pastor, cardinals,
archbishops, bishops, and other prelates, that
he would be pleased so to govern and illuminate them, with the light of his heavenly grace,
that they may be able to bring all men to the
knowledge and obedience of their Creator.

We must also pray to God for kings and
princes, (as St. Paul admonishes,) and for all
men placed in dignity, that by their diligent
care, their subjects may live a quiet life, well
instructed with honest manners, for this is
grateful to God, that wills all should be saved,
and come to the knowledge of his truth.

Then for all the members of his mystical
body; for the just, that he would be pleased
to conserve them in their sanctity; for sinners,
to convert them from their wicked courses, to
the amendment of their lives; for the dead,
that he would free them from the expiating
torments wherein they are detained, and bring
them to their eternal rest.

We must pray to God, for the poor infirm
captives, bond-slaves or others, in whatsoever
tribulation; that for the merits of his dear Son,
he would vouchsafe to help, and free them
from all their miseries.

After we have prayed for the good of our
neighbors, let us, at length, entreat for our own
necessities, which discretion will teach every
one in particular (if he be not altogether ignorant of himself,) what they are. But, that we
may set down a method for beginners, we will
lead them into this pathway. First, therefore
we must pray to God, that through the merits
and passion of his only begotten Son, he would
pardon our sins, give us grace to avoid them,
and to expiate them with good works worthy
of penance; but especially, to implore for help
and assistance, against those evil inclinations,
and vices, in which we are most addicted, laying open to our heavenly physician, all the
wounds of our diseased souls, that with the
ointment of holy grace he would heal them.

Then, let us ask, for the most excellent virtues wherein the whole perfection of a Christian man consists; for example, faith, hope,
charity, fear, humility, patience, obedience, fortitude in adversity, poverty of spirit, contempt
of the world, true discretion, purity of intention, and other like to these, which are placed
in the supreme top of a spiritual building.
Faith, is the prime root and foundation of a
Christian; hope, is a staff to defend us from
all tribulations of this present life; charity, the
end of all perfection; fear of God, the beginning of true wisdom; humility, is the basis
and ground work of all virtues; patience, is
the strongest armor against the fury of our
enemies; obedience, is the most grateful oblation to God, wherein man offers himself for
a sacrifice; discretion, is the eye of the soul;
fortitude, the hand thereof, wherewith it brings all works unto perfection; purity of intention, directs all her actions unto God. We
must after pray for other virtues, which may
help us forward in the way of perfection; as
sobriety in meat and drink, moderation of the
tongue, custody of the senses, modesty and
composition of the outward man, sweetness in
giving good example to our neighbors, rigor
and severity towards ourselves, and the like.
Last of all, we must conclude this petition, with a fervent imploring of the divine love, and
here to pause awhile, so that the chiefest part
of time be spent in an earnest desiring of this
grace and favor, seeing in the divine love all
our felicity consists, to that end, this prayer following will not be unprofitable.

A PRAYER FOR OBTAINING DIVINE LOVE.

Grant, I beseech you, O Lord, that I may
love you with all my soul, with all my heart,
with all my strength; O my only hope, my perfect glory, my refuge and solace; O my dearest of all friends, sweet spouse, flourishing
spouse, sweeter than any honey, delight of my
heart, life of my soul, joy of my spirit; O bright
day of eternity, clear light of my bowels, paradise of my heart, original of all my good;
O my chiefest strength, prepare, O Lord in my
soul a delicious bed, that according to your promise, there you may dwell, and make your
mansion. Mortify in me whatsoever is displeasing to you, and make me a man according to your own heart. Pierce the marrow of
my soul, wound my heart with the darts of
dear affection, and inebriate me with the wine
of love.

When shall I perfectly please you in all
things? when shall I cast from me all things
contrary to you? when shall I be wholly
thine? when shall I leave to be my own?
when shall nothing live in me, but what is
yours? when shall I embrace you with ardent
affection? when will you inflame, and consume me with the flames of love? when will
you pierce and replenish me on every side
with your sweetness? when will you lay
open and manifest to my poverty, that precious kingdom which is within me, that is to
say, your sacred self, with all your riches? when
will you unite me perfectly unto you? when
will you transform and swallow me up wholly in you, that from you I may never depart?
when will you remove from me all obstacles,
which hinder me, that am not one spirit with
you. O beloved of my soul! O delight of my
heart I look down upon me and hear me, not
for my own merits, but out of your infinite goodness, instruct, illuminate, direct, and help me
in all, and through all, that I neither speak or
do any thing, but that which I shall know to
be grateful before your sight.

O my God, my love, my joy, my pleasure,
my fortress, and my life! why do you not
help the poor and needy, imploring your assistance? you who fill heaven and earth, why
do you suffer my heart to be empty? you
who clothes the flowers and lilies of the
fields with beauty; you who nourishes the
birds of the air; you who sustains the least
creature of the earth; why are you unmindful of me, that forgets all things for the
love of you? O immense goodness! I had
knowledge of you too late, that I loved you
no sooner. O new and ancient beauty! O
miserable was my state, when I lived without
thy love! O wretched was my condition,
when I knew you not! intolerable blindness of my heart, when I saw you not! I
sought you far abroad, when you were within me; yet, at length, though late, I have
found you, let not your mercy suffer me, O
Lord, that ever I forsake or leave you again.
And, because to have eyes to see you is one
of the chiefest things that pleases you;
Lord, give me the eyes of a solitary turtle, to
contemplate you, give me chaste eyes full of
modesty, humble and amorous, sanctified and
weeping, attentive and discreet eyes, which
may understand and perform your will; Lord,
give me grace to behold you with such eyes,
as you may look upon me again, as you
did upon Peter, when he denied you, and
moved him to bitter compunction for his
sins. Look upon me as you did upon the
prodigal child, when you ran to embrace
and kiss him; or as upon the publican, not
daring to lift up his eyes to heaven. Behold
me with those eyes, that you invited Mary
Magdalen to penance, and to wash your feet
with tears; or, with those eyes wherewith the
spouse in the Canticles incited you to her love,
when you said: " Quam pulchra es arnica
mea, quam pulchra es! occuli tui columbarum." (Song 4:1)
"How beautiful art thou, my love, how beautiful art you! your eyes are dove's eyes."

That my aspect be pleasing, and that the
beauty of my soul be grateful unto you: do
thou, I beseech you, bestow the gift of virtues and graces upon me, to deck and trim myself, whereby I may live to glorify your holy
name for ever and ever.

O merciful and holy Trinity! Father, Son,
and Holy Ghost, one only true God, teach, direct, and help me in all. O Father omnipotent, I beseech you, by the greatness of your
immense power, to confirm and strengthen my
memory in you only, and to replenish it with
holy and pious cogitations. O Son most wise,
illuminate my small understanding, with your
eternal wisdom, to know your everlasting truth,
and my own misery. O Holy Ghost, love of
the Father and the Son, with your incomprehensible goodness, make my will conformable
to your divine pleasure, inflame it with such a
fire of your holy love, that no waters which
arise from the turbulent fear of evil suggestions, may be able to extinguish it. O holy
Trinity and one God; I would to God I could
do nothing else but praise and love you, and
as much as all your holy saints; I would to
God I had the love of all creatures in me
alone; I would, with a willing mind, transfer
and turn it to the love of you, although this
were nothing, in respect of what you deserve.
Only you yourself can worthily love and
praise yourself, because none else besides you is
able to understand your incomprehensible goodness, and therefore the just poise of love resides only in your sacred breast.

O Blessed Virgin Mary, Mother of God,
Queen of heaven, lady of the world, mansion
of the Holy Ghost, lily of purity, rose of patience, paradise of pleasure, mirror of chastity,
vessel of innocence: intercede for me, miserable
banished wretch, and bestow upon me a portion of your abundant charity.

O all you saints of God, and you angelical spirits, who burn with a vehement affection of
your Creator, especially you seraphims, who inflame both heaven and earth with love, do not
forsake my miserable soul, but purify it as you
did the lips of Isaiah from all vice and uncleanness, and set it on fire with the flames of
your ardent love, that I may love and seek our
Lord God, resting and remaining in him for
ever and ever. Amen.

A Golden Treatise Of Mental Prayer - The First Part

Chapter XII.

CERTAIN DOCUMENTS TO BE OBSERVED ABOUT MEDITATION.

Hitherto we have only set down plentiful
matter for meditation, which, for the present,
is very necessary, because the greatest part of
men either neglect or disdain this exercise, because they want sufficient matter to consider
upon; now we will briefly handle those things
which pertain to the form and method of meditation, of which, through the Holy Ghost be
the principal master, nevertheless, experience
teaches us that certain documents are likewise necessary: because the way to heaven is
cragged, and full of difficulties, therefore, is
there need of a guide, without which, many
have gone astray a long time from the right
path, or, at leastwise, have not attained to
their desired end so soon as they expected.

A Golden Treatise Of Mental Prayer - The First Part

The First Document.

The first document therefore, is, that we do
not so adhere to those things, which above we
have digested into several points and times, as
that we should think it a fault to fall upon
other things, wherein the mind may reap more
abundant fruit; for seeing devotion is the end
of all those exercises, that which comes nearest to this scope is always to be accounted
best; which ought not lightly, upon every occasion, to be done, but with a clear and manifest profit.

A Golden Treatise Of Mental Prayer - The First Part

The Second Document.

We must be wary of too many speculations
in this exercise, and use rather efficacious affections of the will, than curious discourses of the
understanding: wherefore, they go not in the
right way, that meditate of divine mysteries as
though they were to preach them to the people in a sermon; which is rather to dissipate,
than to recollect the spirit, and to wander
abroad, than to be busied in their own home.
Therefore, he that will meditate with fruit to his
soul, must come to it like an humble simple
creature, bringing rather a will disposed to
taste these holy mysteries profitably, than acrimony of understanding to discuss them learnedly: for this is proper to those who give
themselves to study, not to those who consecrate themselves unto devotion.

A Golden Treatise Of Mental Prayer - The First Part

The Third Document.

In the preceding document, we declared
how the understanding is to be moderated and
subjected to the will; now, we will prefix some
limits to the will, out of which she cannot deviate without a fault. That, therefore, she be
not too immoderate in her exercise, we must
know that devotion is never to be expressed
with the violence of our arms, as some
think, who with constrained sorrow, wring
out tears and commiseration, while they consider the torments of Jesus Christ; for this
rather dries the heart, than make it capable of
divine visitations (as Cassianus excellently
teach): moreover, this extraordinary force
often hurts the body, and by reason of the
burden which this violence brings with it,
the mind is left so nauseous, that it fears to
return again to these exercises. When experience teaches that it is the cause of so much
trouble, he, therefore, that will fruitfully meditate upon the passion of Christ, let him not
be too anxious for sensible commiseration, but
let it suffice that he exhibits himself present
to his sufferings, beholding them with a simple
and quiet eye, and considering them with a
tender compassionate heart, rather disposed to
entertain that affection which Almighty God's
mercy shall suggest, than that which shall be
wrung out with violence; which, when he
has done, let him not be solicitous nor sorrowful what other things God denies or will
not give.

A Golden Treatise Of Mental Prayer - The First Part

The Fourth Document.

Hence we may gather what attention is to
be observed in prayer; wherefore, the heart
must not be languishing, remiss, or dejected;
but quick, attentive, and elevated to heavenly
things. And as it is necessary to come to God
with such attention, elevation of the mind,
and abstraction from sensible things, so it is no
less necessary to temper sweetly this attention,
that it be neither hurtful to bodily health, nor
impediment to extinguish devotion. For when
any be so intensive to the matter they meditate
upon, without any respect to their infirm nature, do oftentimes so dull their brains, that
they be unapt for other exercises; on the contrary, there are some, to avoid this danger, are
so remiss and lazy in their attention, that easily
they suffer their minds to be distracted with
other idle thoughts.

These two extremes, that they may be both
avoided, such moderation is necessary, that the
head be not weakened with too violent attention, nor the thoughts permitted carelessly to
wander out of supine negligence; in which
thing, we must imitate a good rider upon an
untoward horse, who neither holds him in
too hard, nor looses the reins upon his neck,
but guides him equally, that he giveth not
back, nor goes forward too speedily. So we
must strive in meditation, that attention be moderate, diligently resisting evil thoughts, but
not violent with anxiety.

We must note also, that these things we here
speak of, attention, are chiefly to be taken
heed of in the beginning of meditation; for it
often happens, that those who are too violent in the beginning, founder in the midst
of meditation: as travellers making too much
speed in their setting forth, are tired in the
midst of their journey.

A Golden Treatise Of Mental Prayer - The First Part

The Fifth Document.

Among all documents this is chiefly to be
observed, that when in meditation we cannot
presently perceive that sweetness of devotion
we expect, not, therefore, to wax pusillanimous,
or leave off from the exercise begun, but patiently, with longanimity, expect the coming of
our Lord: seeing it beseems the excellency
of the Divine Majesty, the utility and baseness
of man's condition, the importance of the business we have in hand, to stay awhile before
the gates of his sacred palace. If he comes
presently, after a little expectation, with many
thanks, let us with gratitude entertain this undeserved favor: if he makes longer delays,
let us humble ourselves before him, and confess
that we do not deserve this grace: if he vouchsafes not to come at all, let us bear it patiently with a quiet mind, and content ourselves,
that we have offered ourselves, with all we
have, unto him, for a grateful sacrifice; that
we have denied our own proper wills, resigning
them unto his power; that we have crucified
all our inordinate appetites; that we have
fought against our passions and vices; and
finally, that we have performed whatsoever
was in our power to be done; and although
we have not worshipped him with sensible devotion, yet let it suffice us, that we have worshipped him in spirit, and in truth, as he requires.

Last of all, let us persuade ourselves that
this is the most dangerous, and chiefly to be
feared rock of this present navigation, and
place wherein the true and faithful servants of
God are tried, and distinguished from infidels;
from which, if we shall depart in safety, in all
others we shall have a prosperous success.

A Golden Treatise Of Mental Prayer - The First Part

The Sixth Document.

This document does not differ much from the
former, which, notwithstanding, is equally necessary: and this it is, that the servant of God
must not content himself that he has felt a
little sensible gust from meditation, as many do
when they have shed a little dry tear, or felt a
little mollifying of the heart, that they have
attained to the scope and end of this exercise.
But they are far deceived; for even as to make
the earth fruitful, one little shower which lays the dust, is not sufficient, but it must have a
great deal of rain, thoroughly soaked into the
roots of the plants, before it can give any hopes
of a fruitful year, so the abundance of celestial
waters are necessary to our souls, for to make
them bring forth the fruit of good works.

Wherefore, we are not without cause admonished by spiritual men, that we should spend
as much time as possibly we can in this holy
exercise, and it is better to insist some long
time together, than by fits, for when the time
is short, it will be almost all consumed in quieting the imagination, and recollecting the heart,
and it often happens, that while we should
reap the fruit of our former trouble, meditation is quite broken off!

Concerning the prefixed time for meditation,
it seems to me, whatsoever is less than two
hours, or an hour and a half, is too little for this
exercise; because almost one hour is spent in
tuning the instrument of our souls, repressing
idle and unprofitable thoughts, and recollecting
the mind from temporal things; and some time,
also, is necessary to spend in reaping the fruit
of our prayer in the latter end.

Although I cannot deny, but after some
pious action, the mind is better disposed for
meditation, for as dried wood quickly burns,
so the mind that is well disposed, is sooner kindled with this celestial fire.

The morning also is the best time for meditation, because the mind is then most free from
fancies, and therefore can with better facility
apply itself to this holy exercise. But Who,
by reason of the multiplicity of outward affairs,
cannot spend so much time? yet, at leastwise,
let them, with the poor widow in the gospel,
offer up to God the small mite of their sincere
affection. And no doubt but he who provides
for all creatures, according to their several necessities, will graciously accept it, if their culpable negligence doth not deserve the contrary.

A Golden Treatise Of Mental Prayer - The First Part

The Seventh Document.

The seventh document is, that he that is visited with divine consolations in or out of prayer, ought to have a special care to spend that
time, above other, with fruit unto his soul; for
whilst this prosperous gale doth blow, he will
go further in his journey towards heaven, in one
hour, than otherwise he hath, or shall do, in
many days. So did the holy Father, St. Francis
do, of whom St. Bonaventure writes, that he
had such a solicitous care of divine visitations,
that whensoever upon the way he was recreated with them, he would either go before, or stay
behind his companion awhile, until he had digested this divine morsel sent unto him from
heaven. They who are negligent and careless
to answer divine visitations, are commonly
chastised with this punishment from God — that
when they seek they will hardly find them.

A Golden Treatise Of Mental Prayer - The First Part

The Eighth Document.

The last document and of greatest moment
is, in this exercise of prayer, we must join meditation to contemplation, seeing one is, as it
were, a ladder unto the other; wherefore, it is
the part of meditation, with diligent attention,
to consider and ponder celestial things, first
one, then another, that at last some pious affection may be stirred up in the soul, like him
that with a steel strikes tire out of a flint;
but it is the property of contemplation, which
follows meditation, to enjoy this kindled fire;
that is to say, to embrace that affection, which,
with much labor, he has sought and found, in
deep silence and tranquillity of spirit, not with
many discourses and speculations of the understanding, but with a pure simple relation,
and eye to verity. Hence a certain doctor
says, that meditation discourses with labor
and small profit, but contemplation without
any trouble, and with much fruit; the one
seeks, and the other finds; the one
chews, and the other eats the meat; the one
reasons and consider, the other contemplates those things she loves and tastes; and,
in fine, the one is the means, the other is the
end; the one is the way and motion, the other
the term of the way and end of the action.
From these things which we have said, that
rule or axiom is very frequent among spiritual masters, which few of their scholars
rightly understand: that is, "fine adepto media
omnia cessare": the end being attained unto,
all means do cease. For example, the mariner rests when he has arrived to his desired
haven. So he that meditates, when, by the
means of meditation, he shall come to the rest
and sweet gust of contemplation, ought to
leave the cragged way of reasoning and discourse, contenting himself with the memory
of Almighty God alone; whom he may behold
as present to his soul, and quietly enjoy that
sweet affection which he shall vouchsafe to
bestow upon him, whether it be of love, admiration, joy, or the like; and the reason is,
because the end of this business consists
rather in love and affection of the will, than
in speculations of the understanding. When,
therefore, the will has captivated the one,
and attained to the other affection, all reasoning and speculations of the understanding are
to be left, that the soul may bend all her forces
to it, without a confused wandering to the actions of the other powers. Therefore, a certain doctor gives this counsel to those who
perceive themselves to be inflamed with the
fire of divine love; that they should quite abolish all other thoughts and speculations, never
so sublime and subtle; not that they are evil,
but because, for the present, they hinder a
greater good. And this is no other than, after
we have come to the end, to leave meditation
for the love of contemplation; which we may
(to speak particularly of this matter) in the
end of every exercise, (that is to say) after the
petition of divine love, as above said, and that
for two reasons; first, because it is supposed
that the labor of the finished exercise has
produced some fruit of devotion towards Almighty God, as the wise man says: " Melius
estjinis orationis, quam priiicipium:" " Better
is the end of prayer, than the beginning."
Secondly, it is expedient that, after labor in
prayer, the understanding rest awhile, and recreate itself in the arms of contemplation.

Here let every one resist whatsoever imaginations shall present themselves unto his
mind, let him still his understanding, let him
fasten his memory strongly upon God; considering that he is placed in his holy presence.
But let him not adhere to any particular contemplation of God, but only content himself
with that knowledge which faith has ministered unto him; and to this, let him add his
will and affection, seeing this is only that
which embraces God, and in which the whole
fruit of meditation consists.

The weak understanding is little able to
conceive or comprehend anything of God, but
the will can love him very much. Let him,
therefore, rouse up himself from temporal
things, and let him recollect himself within
himself, that is to say, to the centre of his soul,
where is the lively image of God; here let
him hearken attentively, as though he heard
Almighty God speaking from a high turret; or
as though he held him fast, being present in
his soul; or as though there were no other persons in the world, besides God and himself.
Nay, I say more, let him quite forget himself,
and those things which he does; for, as one of
the ancient holy fathers says, prayer is then
every way complete, when he that prays
does not consider that he is before God in prayer, and this is to be done, not only in the end
of the exercise, but in the midst, and in every
part of meditation. For, as often as this spiritual sleep shall sweetly oppress any one, that
is to say, when the understanding is drowned
as it were in a sleep, (but the will watching)
let him quietly enjoy this delicate meat as long
as it shall last. But when it is digested, let
him return again to meditation, in which we
must behave ourselves like a gardener; who,
when he waters a bed of his garden, after
he has once sprinkled it with water, expects awhile, until it be drunk in, then sprinkles again, that at last it may thoroughly wet
the earth, that it may become more fruitful.

But what the soul, cast into this heavenly
sleep, and illuminated with the splendor of this
eternal light doth enjoy — what satiety! what
charity! what internal peace! — no tongue is
able to express. This is that peace which exceeds all understanding; this is that felicity,
a greater than which cannot be imagined in
this vale of misery.

There are many so inflamed with this fire
of divine love, that their interiors, at the very
memory of this blessed name, without any
meditation at all before, do rest in joy. These
need no more consideration or discourses to
love God, than a mother needs motives to love
her child, or the bride her husband. Others
there are so absorbed in God, not only in
prayer, but also in outward business, that they
wholly forget themselves, and all creatures,
for the love of him. Neither are these effects
of divine love to be admired, seeing worldly
love causes oftentimes greater matters in the
minds of men, that it makes them mad. What!
shall we attribute less efficacy to grace than
unto nature and sin? When, therefore, the
soul shall feel this operation of divine love, in
what part of prayer soever it happens, let
him never refuse it; although he spent all the
time of this exercise in it, without any manner
of consideration at all, for that point be purposed to meditate upon: (except he be specially obliged unto it) for, as St. Augustine
says, vocal prayer ought to be left, if it hurts devotion; so, meditation ought to be deferred, if it hurts contemplation. But as it
is necessary to leave meditation for this affection, and to ascend from the lesser to the greater, so, oftentimes, this contemplation is to be
left for meditation, when it is so vehement that
the corporal health receives some damage
thereby. This oftentimes happens to those
who, taken with the pleasure of this divine
sweetness, give themselves too indiscreetly to
these exercises, and use them too immoderately, to whom (as a certain doctor says,) this
will be the best remedy; — that they desist
from contemplation, turning their minds to
some other good affection; as of compassion in
meditating on the sufferings of our Saviour;
or about the sins and miseries of this world, to
exonerate the heart, diverting it from that too
much intension.

The Second Part.

Chapter I.

WHAT IS DEVOTION.

Among all the troublesome difficulties, to
which they who frequent the exercises of
prayer and meditation, are subject, none is
greater, than that which they suffer from the
defect of devotion, which often is felt in prayer. For, if they have this, nothing is more
sweet, nothing more pleasant, nothing more easy, than to insist to
prayer and meditation. But, if that
be wanting, nothing more hard, nothing more
difficult, nothing more burdensome than to
pray. Wherefore, seeing we have already
spoken of prayer, meditation, and the method
to perform it, now, it will not be beside our
purpose, to treat of those things which partly
promote, and partly hinder and extinguish devotion in the mind of man: as also to lay open
the temptations which are obvious to those
who frequent these pious exercises; and, last
of all, to annex some certain documents, which
may not a little avail to the well performance
of this business. We will, therefore, begin
from the definition of devotion, that it may
manifestly appear, what a precious pearl it is
for which we war.

Devotion, as St. Thomas says, is a virtue
which makes a man prompt and ready to
every virtuous deed, and stirring him up to do
well; which definition evidently shows, the
necessity and utility of this virtue, as containing more in it, than any man can imagine.

For the better understanding of this, we
must know, that the chief impediment that
hinders us from leading a virtuous life, is the
corruption of human nature, proceeding from
sin, which brings with it a vehement inclination to vice, and a great difficulty to do well;
this makes the way of virtue cragged and
troublesome, although in itself considered, nothing in this world is so sweet, so lovely, so
beautiful.

The divine wisdom has ordained the help
of devotion, as a most convenient remedy, to
overcome this difficulty; for, as the north wind
dissipates clouds, and makes a clear sky, so
true devotion expels, from the mind, the
tediousness of this way, and makes us with
alacrity prompt to pious actions. This virtue
so far forth obtains the name of virtue,
that likewise it is a special gift of the Holy
Ghost: a heavenly dew, an assistance obtained
by prayer, whose property is to remove all
difficulties happening in prayer and meditation; to expel tepidity, to minister alacrity in
the divine service, to instruct the understanding, to roborate the will, to kindle in
our hearts heavenly love, to extinguish the
flames of unlawful desires, to engender a hatred and loathing of sin, and all transitory
things; and, last of all, to him that possesses it, to infuse a new fervor, a new spirit,
a new mind, and new desires to do well.
For, as Samson, as long as he had his hair, did
exceed all men in strength, but when that was
cut, he was as weak as others; so the soul of
every Christian, recreated with the help of
devotion, is strong and valiant. But when it
is deprived of it, it becomes infirm and weak.

But, above all the praises which can be
heaped upon this virtue, this is the chief, that
although it be but one only virtue, yet it is a
prick and motive to all. They, therefore, that
desire to walk in a virtuous way, must get this
for a spur, for without it, he will never be able
to rule his rebellious flesh.

Hence, it manifestly appears, in what the
essence of devotion doth consist,
not in tenderness of heart, or abundance of consolations, wherewith
they who meditate are often recreated, except
a prompt alacrity of the mind to do well be
thereunto adjoined; especially, seeing it sometimes happens, the one to be found without
the other, Almighty God so disposing for the
trial of his servants. Though I cannot deny,
but that these consolations do often proceed
from devotion and promptitude of the mind to
do well, and, on the contrary, the true devotion is not a little augmented by the same consolations and spiritual gusts; and, therefore,
the servants of God may lawfully desire and
ask them, not for the delight they bring with
them, but because they greatly increase devotion, which makes us, with alacrity, to apply ourselves to virtuous actions, which the
kingly prophet testifies of himself saying,
"Viam mandatormn tuorum cucurri, cum dilatasti cor meum:" " I have run the ways of your
commandments when you have enlarged my
heart," that is, when you have recreated me
with the sweetness of your consolations, which
are the cause of this my readiness.

Now let us treat of the means, whereby
this virtue is to be attained unto, which will
bring no small profit with it, for, seeing it is
the spur to all other virtues, to set down the
means whereby it is to be obtained, is no other
thing, than to prescribe the means to get all
other virtues.

The Second Part.

Chapter II.

NINE MEANS OR HELPS WHEREBY THIS VIRTUE OF DEVOTION MAY BE ATTAINED UNTO, WITH THE LEAST DIFFICULTY.

The things which promote devotion are
many, of which we will handle a few.

First, it helps much devotion, if those exercises be undertaken with a generous resolution, ready to undergo
what difficulty soever shall occur,
for obtaining of this precious
pearl. For it is certain, that nothing is excellent which is not difficult, of which kind is devotion, especially in beginnings.

Secondly, a diligent custody of the heart
from every vain and unprofitable
cogitation, from affections, strange
love, and turbulent motions, does
much promote devotion. For it is evident,
that every one of these, is no little hindrance,
seeing this virtue chiefly requires a quiet
heart, free from all inordinate affection, and
so well composed as the strings of a well tuned
instrument.

Thirdly, custody of the senses, especially the eyes, tongue and ears,
seeing by these, the heart is much
distracted. For those things which enter in
through the eyes and ears, do strain the mind
with divers imaginations, and consequently,
disturb and trouble the peace and tranquillity
of the soul. Wherefore, one not without
cause said, that he that meditates must be
deaf, blind, and dumb; for by how much less
he wanders abroad, with greater recollection, will he rejoice at home.

Fourthly, solitude helps devotion much, for it does not only remove the occasions of sin, and take away the
causes which chiefly disturb the heart and
senses, but it makes a solitary man, to rouse
up himself from temporal things, to be present
to himself, and converse incessantly with God.
To which, the opportunity of the place
admonishes, which admits no other society.

Fifthly, the reading of spiritual books, does
not a little nourish devotion, because Reading
it administers matter of consideration, abstracts the mind from all
things created, stirs up devotion, and
causes that a man does sooner adhere to the
consideration of those things, which in reading,
offered him a more pleasant taste, that, that
wherewith the heart abounds, may oftener
occur to his memory.

Sixthly, continual memory of Almighty
God, and daily imagination of his sacred presence, that always you are memory of
in his sight, with a frequent use of
aspirations, which St. Augustine calls ejaculatory prayers; for these do guard the palace
of the mind, conserving devotion in her fervor,
that a man is always willing to pious actions,
and ready to holy prayer. This document is
one of the principal instruments of a spiritual
life, and the only remedy for those, who have
neither time nor place with opportunity, to insist to long prayer and meditation; and they
which thus bestow their labor to frequent
aspirations, will, in a short time, profit much.
Seventhly, perseverance in good
exercises, that so times and places
be duly observed, especially morning
and evening, as fittest times for prayer.

Eighthly, corporal abstinence and
Corporal austerities do much help devotion,
fasting from meat, a frugal table,
a hard bed, hair cloth, discipline, and the like.
As they originally proceed from devotion of
the mind, so they do not a little cherish, conserve, and nourish the root from whence they
spring, which is devotion.

Lastly, works of mercy, are a
great spur unto devotion, because
they increase the confidence we
have to appear before God, and to be presented before his sacred Majesty. They accompany our
prayers; and, finally, they merit that they be sooner heard by God, especially seeing they proceed from a merciful heart.

The Second Part.

Chapter III.

NINE IMPEDIMENTS TO DEVOTION.

As there be nine things which do promote
devotion, so likewise there are nine impediments that hinder the same.

The first impediment of devotion
is, sins not only mortal, but also venial, for these, although they do not quite abolish charity, yet, at leastwise, they diminish
the fervor of it, and consequently make us
less apt to devotion. Wherefore, with all diligence they are to be avoided, not only for the
evil they bring with them, but also for the
good which they hinder.

Secondly, remorse of conscience
proceeding from sins, when it is in
extremes, because it disquiets the mind,
weakens the head, and makes a man unfit
for acts of virtue.

Thirdly, anxiety of heart, and inordinate sadness, for with these, the heart,
delight of a good conscience, and spiritual joy
of the inward mind, can hardly suit and agree.

Fourthly, too many cares which
disquiet the mind, like the Egyptian prefects, who oppressed the
children of Israel with too immoderate labors,
nor will ever suffer them to take that spiritual
repose, which they should have often had in
prayer. Yea, at that time, above others, they
disturb the mind, endeavoring to seduce her
from her spiritual exercise.
Fifthly, a multitude of affairs,
which take up our whole time, suffocates the spirit, scarce leaving for a man a
moment to employ in Almighty God's service.
Sixthly, delights and pleasures of the senses,
for these make spiritual exercises
unsavoury, and a man unworthy to
be recreated with heavenly consolations; for, as St. Bernard says, he is not
worthy of the visitations of the Holy Ghost,
that seeks after worldly solace.
Seventhly, inordinate delight in
delight in eating and drinking; especially long
eating and sumptuous suppers, which
make a man unapt to spiritual exercises. For when the body is oppressed with
too much meat, the spirit cannot so freely elevate itself to God.

Eighthly, curiosity of the senses and understanding; as to see sights and hear
new rumors, because these do spend
precious time, disturb and overthrow
the tranquillity of the mind; distracting it
with many impertinences, which can be no
small hindrance to devotion.

Lastly, an intermission of our wonted exercises, except when they are not
omitted or deferred for a pious
cause, or just necessity. For the
spirit of devotion is delicate; which, when it
is gone, it hardly returns again, at least
with great difficulty. For as trees and plants
must be watered in due season, otherwise they
wither away and perish, so devotion, except it
be watered with the waters of holy meditation,
easily vanish.

These things we have set down briefly, that
they may be the better remembered; use and
experience of them will afford a longer explication.

The Second Part.

Chapter IV.

OF THE COMMON TEMPTATIONS, WHICH FOR THE MOST PART, ASSAULT THOSE WHO GIVE THEMSELVES TO MEDITATION; AS ALSO OF THE REMEDIES AGAINST THEM.

Now, let us see with what temptations, they,
who frequent the exercise of prayer and meditation, are molested, that we may provide convenient remedies for them, which be these: —
First, the want of spiritual consolations. Second, a multitude of unprofitable thoughts.
Third, thoughts of infidelity and blasphemy.
Fourth, fancies in the night. Fifth, sleepiness
and drowsiness. Sixth, diffidence of going
forward. Seventh, too much presumption of
their own sanctity. Eighth, inordinate desire
of learning. Ninth, indiscreet zeal.

These are the common temptations which
do trouble those, who lead a virtuous life.

The Second Part.

A Remedy For The First Temptation.

To him that wants spiritual
consolations, this is the remedy,
that therefore, he omits not his
customary exercises of prayer, although they seem unsavory, and of no fruit;
but let him set himself in the presence of God,
coming before him, as guilty of many grievous
sins; let him search, diligently, the corners of
his own conscience, and consider whether or
no through his own default, he has lost this
grace, if so, let him beseech Almighty God to
pardon him for this sin, admiring the inestimable riches of his divine patience in tolerating
us so long.

By this means he will reap no small
fruit from his aridity of spirit, taking
from thence, occasion of profounder humility,
when he considers his own malice and
perverseness in heaping up of sin, or of more
ardent affection, when he sees Almighty
God's goodness in pardoning the same. And,
although he enjoys no pleasure at all
in his exercises, let him not, therefore, abstain from the continuation of them, for it
is not always necessary that it
should be sweet and savoury to the
present taste, which will be hereafter profitable. Especially when
it is often seen by experience, that
those who constantly persevere in
their intended exercises, not giving
over in the time of this aridity, but continue
them with what care and diligence possibly
they are able, that these I say, depart from
this table recreated with many heavenly consolations, and much spiritual joy, seeing they
find nothing to be omitted on their parts. It
is but a small matter to protract prayer for a
long space when it flows with consolations,
but when these are taken away, not to desist,
is an admirable act of virtue; for in this humility shines, patience is eminent, and true
perseverance in good works is manifested.

But it is necessary in the time of aridity, to
have a greater care of himself, watching over
himself with greater diligence, to discuss his
conscience more sincerely, and to observe all
his words and actions more accurately. For
then, when alacrity and spiritual joy (which
is the principal oar of his navigation) is absent, with greater vigilance the defect of grace
is to be supplied.

When you find yourself to be in this state,
you ought to think, as St. Bernard admonishes, that the sentinels which watched
you, are asleep, that the walls that did defend
you, are broken down, and therefore, the only
hope of safeguard to consist in arms, when all
is gone which did otherwise protect you, safety is to be sought with an armed hand. O
what deserved glory follows such a soul,
which wins the triumphant laurel after
such a manner, she fights a combat with the
enemy, without either sword or buckler, is valiant without help, who, although she be alone,
sustains the whole battle, with as much
courage, as though she were compassed round
about with troops of auxiliary forces.

This is the chiefest proof, whereby the sincerity and goodness of the friends of God is
known, whereby the true are severed from
false servants.

The Second Part.

A Remedy For The Second Temptation.

Against the temptation of importune and unprofitable thoughts,
which are wont to vex those that printable
pray, and disquiet them with no thoughts.
small molestation, this is the remedy; to resist them manfully, provided always,
the resistance be not joined with too much
violence and anxiety of spirit. Seeing this
work depends not so much of our strength,
as Almighty God's grace and profound humility; wherefore, when any one is beset with
these temptations, let him confidently turn
himself to God without any scruple or anxiety
of mind, (seeing this is no fault, or at least, a
very small one,) with great submission and devotion of heart, saying, behold, Lord, behold
what I am! what other thing can be looked
for from this base substance, but such filthy savours?
what other fruit can be expected from this
earth, which you cursed in the beginning
of the world, but thorns and thistles? what
good can it bring forth, except thou. Lord,
purge it from all corruption? this being said,
let him return to continue his meditations with
patience, expecting the visitation of our Lord,
who is never wanting to the humble of spirit.

If yet the tumult of these troublesome fancies
does not cease, nevertheless, let him still resist
constantly, repelling the force of them to the
utmost of his power. From this perseverant
battle, believe me, he will reap more gain and
merit, than if, he had enjoyed the greatest
consolations in his meditation.

The Second Part.

A Remedy For The Third Temptation.

To overcome the temptation of blasphemous thoughts, we must know as there is no
temptation so troublesome to a pious mind, so
likewise, there is none less dangerous; therefore, the best remedy is to contemn
of thoughts them, for seeing sin consists not
in sense, but delight of those things
we think of. But in these there is
no pleasure, but rather torture;
therefore, they may challenge the
name of punishment rather than of sin; and
the more vexation is in them, the further off
we are from consenting unto any sin; therefore it is best not to fear, but contemn them,
seeing fear makes them more strong and violent.

The Second Part.

A Remedy For The Fourth Temptation.

Against the temptations of infidelity, he
who is vexed with such cogitations on the one
side, let him consider the imbecility of man's
condition on the other side, the greatness of
the divine power, to whom nothing is impossible; those things which God has commanded,
let him always bear in mind; for others, let
him never busy himself in searching curiously the works of Supreme
Majesty, seeing the least of them works good
do so far transcend human capacity. Wherefore, he that desires
to enter into this sanctuary of God's works, let
him enter with profound humility and reverence, endued with the eyes of a simple dove,
not of a subtile serpent; and let him bear the
mind of a meek disciple, and not of a temerarious judge; let him put on the shape of a
child, for such our Lord makes partakers of
his divine secrets; let him not mind to search
or know the causes of God's works; let him
shut the eyes of natural reason, and open the
eyes of faith: for these are the hands wherewith God's works ought to be handled. Human understanding is able to comprehend the
works of men, but not of God, seeing they are
not capable of so much light.

This temptation, seeing it is one of the
greatest, which assaults men, and brings
none, or small delight with it, is to be cured with
the remedy of the precedent temptation; that
is, to make slight of it, for it cannot stain the
soul with any great blemish, because where
the will is contrary, there is no danger of any
sin.

The Second Part.

A Remedy For The Fifth Temptation.

There are some who are troubled with
many fears and fancies when they go to pray
in solitary places, remote from the company of
men, against which temptation, there is no
more efficacious remedy, than for a man to
arm himself with a courageous
mind, persevering in his exercise,
for this fear is overcome with fighting not flying; moreover, let
him consider, that the devil, nor any other
thing whatsoever can hurt us, except God permits Let him also consider, that we are compassed about with a custody of angels, which
do guard us, as well in, as out of prayer; they
assist us carrying up our prayers to heaven;
they help us to bring to nothing the devices of
our crafty enemy, and to confound all his mischievous plots.

The Second Part.

A Remedy For The Sixth Temptation.

Drowsiness To overcome sleep, wherewith
some that meditate are often molested, we must consider that sometimes it proceeds from mere necessity, and then it is not to be denied the body what is its due, lest it hinders
what is our right. Sometimes it proceeds
out of infirmity; then he must take heed not
to vex himself too much, seeing herein is no
sin at all, but moderately, as much as strength
suffers, resisting it; now using some industry, then some small violence, that prayer does
not altogether perish, without which nothing
in this life can be had secure: but when it
Comes out of sloth, or from the devil, then
there is no better remedy than to abstain from
wine, and not to use water in abundance, but
as much as quenches his thirst; to pray upon
his knees, or after some other painful gesture
of the body, let him use discipline, or other
corporal austerity, to drive sleep from his eyes.
To conclude, the remedy for this and all others,
is instantly to implore his assistance, who is
ready to give it to all, so they ask it fervently
and constantly.

The Second Part.

A Remedy For The Seventh Temptation.

Against the temptations of diffidence and
presumption, seeing that they in themselves be
contrary, it is requisite to apply diverse remedies. Against diffidence, let him consider that
we do not rest upon our own merits,
but upon Almighty God's grace; chiefly to
who is so much the more willing to rely upon
assist man, by how much the more God's grace
he is diffident of his own forces,
placing a firm hope in the goodness
of God, to whom nothing is impossible: the
remedy for presumption, is to consider that the
most evident and certain argument is, that a
man is yet furthest from true sanctity, when
he thinks himself to be nearest.

Moreover, let him look upon himself in the
lives of the saints who now reign with Christ,
or live yet in this mortal life, as in a looking-glass, to which of these he compares himself, he will see that he is no more than a
dwarf in respect of a giant; which consideration will not a little suppress his pride.

The Second Part.

A Remedy For The Eighth Temptation.

Against the inordinate desire of study and
learning, it is good to consider
how far virtue exceeds science,
how much the knowledge of
God excels human wisdom.
Hence a man may learn how necessary it is, to bestow more labor
upon one, than upon the other. Moreover,
the world has all the excellence that can be
desired, but cannot avoid this misery — that it
must end with life. What, then, more miserable than to seek after that, with so much
labor and expense, which so quickly perishes?
If all things in the world could be known, they
are but as nothing; and, therefore, it is much
better to exercise ourselves in the love of God,
the fruit whereof remains for ever, and in
whom we see and know all things. Last of
all, in the day of judgment we shall not be
asked what we have read, but what we have
done; not how eloquently we have spoken,
but how well we have lived.

The Second Part.

A Remedy For The Ninth Temptation.

The chiefest remedy against indiscreet zeal
of helping others, is so to attend to good of our neighbors, that we
hurt not ourselves: and so to have
a care of the consciences of others,
that we neglect not our own; but
in assisting them, it is good to reserve so much time as is sufficient to own selves.
conserve the heart in devotion and recollection. And this is, as St. Paul says: " Amhulare in spiritu" "To walk in spirit;" that is
to say, that a man be more in God than in
himself. Seeing, therefore, that the prime
root of all our good upon this depends, we
must strive that our prayer be so profound and
long as may conserve the soul in devotion,
which every short meditation is not able to do,
but devout and long meditation.

The Second Part.

Chapter V.

OTHER CERTAIN ADMONITIONS NECESSARY FOR SPIRITUAL PERSONS.

The thing that affords greatest difficulty
in this spiritual journey is, to know how to
come to God, and to converse with him familiarly. Let, therefore, none dare to enter in
this way without a good guide, and well instructed with necessary admonitions and documents, of which we will set down a few, according to our wonted brevity.

The first is whereby we are taught what
end we must aim at in these our spiritual exercises. We must therefore know, that since
to communicate with Almighty God of itself is
most delightful, having no bitterness mixed
with it, as the wise man testifies: hence it
comes to pass that many, allured with the
pleasure of this admirable and unused sweetness, (which is greater than can be comprehended) come to God, and frequent these spiritual actions; as reading, prayer,
meditation, use of the Sacrament,
for the great content and delight
they take in them, so that for the principal
end, wherewith they are moved, is this admirable sweetness which they vehemently desire. This is a great error, and many are
plunged into it; for seeing to love and seek
God should be the chiefest end of all our actions, these love and seek themselves; that is
to say, their own gust and sensible delight
rather than God, which was the scope of the
contemplative philosophy of the gentiles; especially as a certain doctor says, that this is a
kind of avarice, luxury, and spiritual gluttony,
no less pernicious than carnal. From this error springs another branch; to wit, that
many judge themselves and others, according
to the ebbing and flowing of consolations, so
far that they are persuaded that a man is
more or less perfect, by how much more or
less he is visited with divine consolations.
This is a great mistake.

Against both these temptations, this general
doctrine is a remedy: that every one
must know that the scope of all
these exercises, and the chief end of
a spiritual life, is the observing of
God's commandments, and a perfect fulfilling of his divine will: to this it is necessary that our own will be mortified, that the
will of God may the better live and reign in
us; seeing both these are directly contrary
the one to the other. But this noble victory,
seeing it cannot be obtained without special
favor and allurements of God, therefore we
ought to frequent the exercise of prayer, the
better by it (and indeed the only means) to obtain this grace, and to bring this serious business of our soul's perfection to a good and
desired end. With this intention we may confidently desire of God internal consolation, as we
have said before. This did the prophet David, when he said: " Redde mihi Domiin Isetitiam salutaris tiii, et spiritu principali conjirma
me:" " Give me, O Lord, the joy of your salvation, and confirm me with your principal spirit."

Hence it is manifest what end every one
ought to prefix to himself in these exercises,
and how they should esteem and measure
their own and other's profit; not according to
the multitude of flowing consolations, but according to those things they have constantly
suffered for God, partly in fulfilling his divine
pleasure, partly in renouncing their own proper wills.

And that this ought to be the end of all our
prayer and reading, it appears by that one
psalm of the prophet David which begins
"Beali irnmaculatl in via, qui ambulant in lege
Domijii;" " Blessed are the immaculate in the
way, which walk in the law of the Lord;"
which is the longest psalm in the psalter, notwithstanding, there is not one verse in it, in
which there is not mention of (he law of God,
and keeping his commandments: which the
Holy Ghost has so ordained, that men may
learn to direct all prayer and reading to
this end and scope. From which they that do
decline, cast themselves into the secret snares
of the enemy, who with his subtle craft persuades them, that is, some great matter
which, indeed, is nothing; and (or this cause
men, most exercised in spiritual matters, do affirm the only touchstone of true virtue to be,
not that sensible delight which is found in
prayer, but patience in affliction, abnegation
of one's own self, a sincere and entire fulfilling
of the divine will, and, finally, in a diligent observing of Almighty God's laws and commandments; though I must confess that prayer itself, and the frequent consolations that are
found therein, do not a little conduce and help
to the better effecting of these things before
mentioned.

They who are desirous to know how much
progress they have made in the way of God, let
them examine how much they have increased
in interior and exterior humility; how willingly they have put up with injuries; with what
mind they have borne with others' infirmities; how they have compassionated the
imperfections of their neighbors; what confidence they have had in God, in the tedious time
of tribulation; how they have bridled their
tongues; how they have kept their heart;
how they have mortified their flesh, and made
it subject to the spirit: with what moderation
they have behaved themselves in prosperity
and adversity; with what gravity and discretion they have governed all their actions: and,
above all, how dead they have been to the
world, with all its pleasures, honors, and dignities; and accordingly as they have profited
in these virtues, let them measure their perfection, and not according to the consolations
wherewith God hath visited them. Wherefore, let every one be sure to bear one hand,
and the chiefest over himself in mortification,
the other in prayer, seeing the one cannot be
attained unto without the other.

The Second Part.

The Second Admonition.

As it is not lawful to desire consolations and
spiritual comforts, to that end that in them we
should set up our rest, but only as they assist
us in our spiritual progress, much less is it lawful to wish for visions, revelations, and the like;
which to those who are not well grounded in
humility, may be a great cause of their utter
ruin. Neither is there any reason to fear that
those who refuse or reject them, should be
disobedient to God; because when it shall
please God to reveal anything, he will do it
after such a fashion that he to whom such
things shall be revealed shall be so certain of
them, that he will have no reason either to
fear or doubt, though he should himself never
so much strive against them.

The Second Part.

The Third Admonition.

We must have a special care not to speak
to others of those sensible consolations, which
Almighty God has been pleased to recreate
us withal: except it be to our spiritual director. Hence it is, that that mellifluous Doctor
was wont to advise every one to have these
words written in great letters in his chamber:
My secret to myself: my secret to myself.

The Second Part.

The Fourth Meditation.

Moreover we must always take good heed
to deal with God, with much humility and reverence, never to esteem ourselves so high in
his favor, as to neglect to cast down our eyes
upon our own baseness, and to shroud our
wings in the presence of so great a majesty, as
holy Augustine was wont to do, of whom it is
written, that he had learned to rejoice before
God with fear and trembling.

The Second Part.

The Fifth Admonition.

We have heretofore counselled the servant
of God, that he consecrates some certain time
of the day to recollection. But now besides the
ordinary course, we say, that he must sometimes sequester himself from all business and
employments, as much as is possible, and give
himself wholly over to devotion, the better to
nourish his soul with the abundance of spiritual
dainties, recovering his daily losses, and getting
new force to go forward in his spiritual journey. Which, although it be not amiss to do
at all times, yet more specially, upon the principal feasts of the year, in the time of temptation; after a long journey; after troublesome
business, which gave matter of much distraction, that when we exclude from our souls all
exterior things, and call ourselves back again
to the point from whence we did digress.

The Second Part.

The Sixth Admonition.

There be many who be not discreet in
their spiritual exercises, when they enjoy heavenly consolations, and it oftentimes falls out,
that this prosperity exposes them to manifest peril, for when Almighty God showers
down more abundantly this celestial dew upon
their souls, they are so ravished with the sweetness of it, that they addict themselves without
measure to this only exercise; to this end they
prolong the time of prayer, macerate themselves with watching and other corporal austerities, so that nature itself, at length, is constrained to sink under the burden of such indiscreet
mortification. Hence it comes to pass, that
many abhor spiritual exercises, and some are
not only made by this means unfit for corporal,
but also dull for spiritual labors of prayer and
meditation. Wherefore, in all these, there is
great need of discretion, especially in the beginning, when spiritual consolations be more
fervent, and commonly when discretion is
least: for we must so order our diet that we
do not faint in the midst of our journey. On
the contrary, there be some so slothful and
undevout, that under the color of discretion,
immoderately make much of themselves, refusing the least labor or trouble. This, although, it be dangerous to all, but especially
to beginners; for as St. Bernard says, it is impossible that he should persevere long in a spiritual course, who is indiscreet at first. That
when he is a novice esteems himself wise,
and when he is young governs himself like
an old man. Neither can I easily judge which
of these be more dangerous: except as Thomas a Kempis says, the first is more incurable,
for while the body is strong and sound, there
may be hopes to cure tepidity; but when it is
once weakened through indiscretion, it scarce
ever can be brought to its former fervor.

The Second Part.

The Seventh Admonition.

There is yet another danger more pernicious
than the former, which is, that some having
experience of this inestimable virtue of prayer, that all the fruit of a spiritual life
depends upon it. Hence they persuade themselves, that in it all is contained, and that only,
that virtue suffices for our salvation, which
makes them to neglect other virtues, which
are likewise the foundations and props which
uphold a spiritual building, which being
taken away the whole fabric falls to ruin;
wherefore, they that seek after this one only
virtue, with such indiscreet avidity, the more
they labor the less fruit they reap. But the
servant of God that expects merit and comfort in the way of perfection, must not fix his
eyes so much upon one only virtue, although
it be never so rare and excellent, but generally attend to all, as one string upon an instrument makes no music, except we strike
the rest, so one virtue cannot make a spiritual
harmony in our souls, if the other be wanting,
not unlike a clock, which if there be but a
fault in one wheel, the others will stand; so it
is in a spiritual clock, if one virtue be deficient.

The Second Part.

The Eighth Admonition.

These things which we have hitherto said,
which do help to devotion, are so to be taken
himself to Almighty God's grace, and behave
himself manfully in his holy service, with this
caution, that we should not put our confidence
in them, but in God.

This I say, because there are some who labor to reduce all rules into art, thinking that
they have attained to the perfection of that
exercise, if they observe exactly the rules
thereof. But they who put good principles
into practice, will quickly attain unto their desired end, which doing, they are not to reduce
grace into art, nor to attribute that to human
rules, which is the gift of God. Hence we
say, that it is not necessary to follow these
rules, and documents, as depending of art, but
as instruments of grace ; because a man will
learn thus to know, that the principal means,
which one ought to seek after, is profound humility, with the consideration of our own
baseness, and a great confidence in Almighty God's
mercy. To the end, that we may come to the
knowledge of the one and the other, let us
pour out tears without intermission, and
continually pray, that as we expect at the gate of
humility, so we may obtain by it all our
desires, and persevere in humble thanksgiving to
the divine bounty, without any trust to our
own works, or to any thing that is ours.

AD HONOREM DEI.

Genesis 1

1

In the beginning, God created the heavens and the earth.

2

The earth was formless and empty. Darkness was on the surface of the deep and God’s Spirit was hovering over the surface of the waters.

3

God said, “Let there be light,” and there was light.

4

God saw the light, and saw that it was good. God divided the light from the darkness.

5

God called the light “day”, and the darkness he called “night”. There was evening and there was morning, the first day.

6

God said, “Let there be an expanse in the middle of the waters, and let it divide the waters from the waters.”

7

God made the expanse, and divided the waters which were under the expanse from the waters which were above the expanse; and it was so.

8

God called the expanse “sky”. There was evening and there was morning, a second day.

9

God said, “Let the waters under the sky be gathered together to one place, and let the dry land appear;” and it was so.

10

God called the dry land “earth”, and the gathering together of the waters he called “seas”. God saw that it was good.

11

God said, “Let the earth yield grass, herbs yielding seeds, and fruit trees bearing fruit after their kind, with their seeds in it, on the earth;” and it was so.

12

The earth yielded grass, herbs yielding seed after their kind, and trees bearing fruit, with their seeds in it, after their kind; and God saw that it was good.

13

There was evening and there was morning, a third day.

14

God said, “Let there be lights in the expanse of the sky to divide the day from the night; and let them be for signs to mark seasons, days, and years;

15

and let them be for lights in the expanse of the sky to give light on the earth;” and it was so.

16

God made the two great lights: the greater light to rule the day, and the lesser light to rule the night. He also made the stars.

17

God set them in the expanse of the sky to give light to the earth,

18

and to rule over the day and over the night, and to divide the light from the darkness. God saw that it was good.

19

There was evening and there was morning, a fourth day.

20

God said, “Let the waters abound with living creatures, and let birds fly above the earth in the open expanse of the sky.”

21

God created the large sea creatures and every living creature that moves, with which the waters swarmed, after their kind, and every winged bird after its kind. God saw that it was good.

22

God blessed them, saying, “Be fruitful, and multiply, and fill the waters in the seas, and let birds multiply on the earth.”

23

There was evening and there was morning, a fifth day.

24

God said, “Let the earth produce living creatures after their kind, livestock, creeping things, and animals of the earth after their kind;” and it was so.

25

God made the animals of the earth after their kind, and the livestock after their kind, and everything that creeps on the ground after its kind. God saw that it was good.

26

God said, “Let’s make man in our image, after our likeness. Let them have dominion over the fish of the sea, and over the birds of the sky, and over the livestock, and over all the earth, and over every creeping thing that creeps on the earth.”

27

God created man in his own image. In God’s image he created him; male and female he created them.

28

God blessed them. God said to them, “Be fruitful, multiply, fill the earth, and subdue it. Have dominion over the fish of the sea, over the birds of the sky, and over every living thing that moves on the earth.”

29

God said, “Behold, I have given you every herb yielding seed, which is on the surface of all the earth, and every tree, which bears fruit yielding seed. It will be your food.

30

To every animal of the earth, and to every bird of the sky, and to everything that creeps on the earth, in which there is life, I have given every green herb for food;” and it was so.

31

God saw everything that he had made, and, behold, it was very good. There was evening and there was morning, a sixth day.

Genesis 18

1

Yahweh appeared to him by the oaks of Mamre, as he sat in the tent door in the heat of the day.

2

He lifted up his eyes and looked, and saw that three men stood near him. When he saw them, he ran to meet them from the tent door, and bowed himself to the earth,

3

and said, “My lord, if now I have found favor in your sight, please don’t go away from your servant.

4

Now let a little water be fetched, wash your feet, and rest yourselves under the tree.

5

I will get a piece of bread so you can refresh your heart. After that you may go your way, now that you have come to your servant.”

They said, “Very well, do as you have said.”

6

Abraham hurried into the tent to Sarah, and said, “Quickly prepare three seahs of fine meal, knead it, and make cakes.”

7

Abraham ran to the herd, and fetched a tender and good calf, and gave it to the servant. He hurried to dress it.

8

He took butter, milk, and the calf which he had dressed, and set it before them. He stood by them under the tree, and they ate.

9

They asked him, “Where is Sarah, your wife?”

He said, “There, in the tent.”

10

He said, “I will certainly return to you at about this time next year; and behold, Sarah your wife will have a son.”

Sarah heard in the tent door, which was behind him.

11

Now Abraham and Sarah were old, well advanced in age. Sarah had passed the age of childbearing.

12

Sarah laughed within herself, saying, “After I have grown old will I have pleasure, my lord being old also?”

13

Yahweh said to Abraham, “Why did Sarah laugh, saying, ‘Will I really bear a child when I am old?’

14

Is anything too hard for Yahweh? At the set time I will return to you, when the season comes around, and Sarah will have a son.”

15

Then Sarah denied it, saying, “I didn’t laugh,” for she was afraid.

He said, “No, but you did laugh.”

16

The men rose up from there, and looked toward Sodom. Abraham went with them to see them on their way.

17

Yahweh said, “Will I hide from Abraham what I do,

18

since Abraham will surely become a great and mighty nation, and all the nations of the earth will be blessed in him?

19

For I have known him, to the end that he may command his children and his household after him, that they may keep the way of Yahweh, to do righteousness and justice; to the end that Yahweh may bring on Abraham that which he has spoken of him.”

20

Yahweh said, “Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous,

21

I will go down now, and see whether their deeds are as bad as the reports which have come to me. If not, I will know.”

22

The men turned from there, and went toward Sodom, but Abraham stood yet before Yahweh.

23

Abraham came near, and said, “Will you consume the righteous with the wicked?

24

What if there are fifty righteous within the city? Will you consume and not spare the place for the fifty righteous who are in it?

25

May it be far from you to do things like that, to kill the righteous with the wicked, so that the righteous should be like the wicked. May that be far from you. Shouldn’t the Judge of all the earth do right?”

26

Yahweh said, “If I find in Sodom fifty righteous within the city, then I will spare the whole place for their sake.”

27

Abraham answered, “See now, I have taken it on myself to speak to the Lord, although I am dust and ashes.

28

What if there will lack five of the fifty righteous? Will you destroy all the city for lack of five?”

He said, “I will not destroy it if I find forty-five there.”

29

He spoke to him yet again, and said, “What if there are forty found there?”

He said, “I will not do it for the forty’s sake.”

30

He said, “Oh don’t let the Lord be angry, and I will speak. What if there are thirty found there?”

He said, “I will not do it if I find thirty there.”

31

He said, “See now, I have taken it on myself to speak to the Lord. What if there are twenty found there?”

He said, “I will not destroy it for the twenty’s sake.”

32

He said, “Oh don’t let the Lord be angry, and I will speak just once more. What if ten are found there?”

He said, “I will not destroy it for the ten’s sake.”

33

Yahweh went his way as soon as he had finished communing with Abraham, and Abraham returned to his place.

2 Kings 2

1

When Yahweh was about to take Elijah up by a whirlwind into heaven, Elijah went with Elisha from Gilgal.

2

Elijah said to Elisha, “Please wait here, for Yahweh has sent me as far as Bethel.”

Elisha said, “As Yahweh lives, and as your soul lives, I will not leave you.” So they went down to Bethel.

3

The sons of the prophets who were at Bethel came out to Elisha, and said to him, “Do you know that Yahweh will take away your master from your head today?”

He said, “Yes, I know it. Hold your peace.”

4

Elijah said to him, “Elisha, please wait here, for Yahweh has sent me to Jericho.”

He said, “As Yahweh lives, and as your soul lives, I will not leave you.” So they came to Jericho.

5

The sons of the prophets who were at Jericho came near to Elisha, and said to him, “Do you know that Yahweh will take away your master from your head today?”

He answered, “Yes, I know it. Hold your peace.”

6

Elijah said to him, “Please wait here, for Yahweh has sent me to the Jordan.”

He said, “As Yahweh lives, and as your soul lives, I will not leave you.” Then they both went on.

7

Fifty men of the sons of the prophets went, and stood opposite them at a distance; and they both stood by the Jordan.

8

Elijah took his mantle, and rolled it up, and struck the waters, and they were divided here and there, so that they both went over on dry ground.

9

When they had gone over, Elijah said to Elisha, “Ask what I shall do for you, before I am taken from you.”

Elisha said, “Please let a double portion of your spirit be on me.”

10

He said, “You have asked a hard thing. If you see me when I am taken from you, it will be so for you; but if not, it will not be so.”

11

As they continued on and talked, behold, a chariot of fire and horses of fire separated them, and Elijah went up by a whirlwind into heaven.

12

Elisha saw it, and he cried, “My father, my father, the chariots of Israel and its horsemen!”

He saw him no more. Then he took hold of his own clothes, and tore them in two pieces.

13

He also took up Elijah’s mantle that fell from him, and went back, and stood by the bank of the Jordan.

14

He took Elijah’s mantle that fell from him, and struck the waters, and said, “Where is Yahweh, the God of Elijah?” When he also had struck the waters, they were divided apart, and Elisha went over.

15

When the sons of the prophets who were at Jericho facing him saw him, they said, “The spirit of Elijah rests on Elisha.” They came to meet him, and bowed themselves to the ground before him.

16

They said to him, “See now, there are with your servants fifty strong men. Please let them go and seek your master. Perhaps Yahweh’s Spirit has taken him up, and put him on some mountain, or into some valley.”

He said, “Don’t send them.”

17

When they urged him until he was ashamed, he said, “Send them.”

Therefore they sent fifty men; and they searched for three days, but didn’t find him.

18

They came back to him, while he stayed at Jericho; and he said to them, “Didn’t I tell you, ‘Don’t go?’ ”

19

The men of the city said to Elisha, “Behold, please, the situation of this city is pleasant, as my lord sees; but the water is bad, and the land is barren.”

20

He said, “Bring me a new jar, and put salt in it.” Then they brought it to him.

21

He went out to the spring of the waters, and threw salt into it, and said, “Yahweh says, ‘I have healed these waters. There shall not be from there any more death or barren wasteland.’ ”

22

So the waters were healed to this day, according to Elisha’s word which he spoke.

23

He went up from there to Bethel. As he was going up by the way, some youths came out of the city and mocked him, and said to him, “Go up, you baldy! Go up, you baldy!”

24

He looked behind him and saw them, and cursed them in Yahweh’s name. Then two female bears came out of the woods, and mauled forty-two of those youths.

25

He went from there to Mount Carmel, and from there he returned to Samaria.

2 Chronicles 9

1

When the queen of Sheba heard of the fame of Solomon, she came to test Solomon with hard questions at Jerusalem, with a very great caravan, including camels that bore spices, gold in abundance, and precious stones. When she had come to Solomon, she talked with him about all that was in her heart.

2

Solomon answered all her questions. There wasn’t anything hidden from Solomon which he didn’t tell her.

3

When the queen of Sheba had seen the wisdom of Solomon, the house that he had built,

4

the food of his table, the seating of his servants, the attendance of his ministers, their clothing, his cup bearers also, their clothing, and his ascent by which he went up to Yahweh’s house; there was no more spirit in her.

5

She said to the king, “It was a true report that I heard in my own land of your acts and of your wisdom.

6

However I didn’t believe their words until I came, and my eyes had seen it; and behold half of the greatness of your wisdom wasn’t told me. You exceed the fame that I heard!

7

Happy are your men, and happy are these your servants, who stand continually before you, and hear your wisdom.

8

Blessed be Yahweh your God, who delighted in you, to set you on his throne, to be king for Yahweh your God; because your God loved Israel, to establish them forever. Therefore he made you king over them, to do justice and righteousness.”

9

She gave the king one hundred and twenty talents of gold, spices in great abundance, and precious stones. There was never before such spice as the queen of Sheba gave to king Solomon.

10

The servants of Huram and the servants of Solomon, who brought gold from Ophir, also brought algum trees and precious stones.

11

The king used algum tree wood to make terraces for Yahweh’s house and for the king’s house, and harps and stringed instruments for the singers. There were none like these seen before in the land of Judah.

12

King Solomon gave to the queen of Sheba all her desire, whatever she asked, in addition to that which she had brought to the king. So she turned, and went to her own land, she and her servants.

13

Now the weight of gold that came to Solomon in one year was six hundred sixty-six talents of gold,

14

in addition to that which the traders and merchants brought. All the kings of Arabia and the governors of the country brought gold and silver to Solomon.

15

King Solomon made two hundred bucklers of beaten gold. Six hundred shekels of beaten gold went to one buckler.

16

He made three hundred shields of beaten gold. Three hundred shekels of gold went to one shield. The king put them in the House of the Forest of Lebanon.

17

Moreover the king made a great throne of ivory, and overlaid it with pure gold.

18

There were six steps to the throne, with a footstool of gold, which were fastened to the throne, and armrests on either side by the place of the seat, and two lions standing beside the armrests.

19

Twelve lions stood there on the one side and on the other on the six steps. There was nothing like it made in any other kingdom.

20

All king Solomon’s drinking vessels were of gold, and all the vessels of the House of the Forest of Lebanon were of pure gold. Silver was not considered valuable in the days of Solomon.

21

For the king had ships that went to Tarshish with Huram’s servants. Once every three years, the ships of Tarshish came bringing gold, silver, ivory, apes, and peacocks.

22

So king Solomon exceeded all the kings of the earth in riches and wisdom.

23

All the kings of the earth sought the presence of Solomon, to hear his wisdom, which God had put in his heart.

24

They each brought tribute, vessels of silver, vessels of gold, clothing, armor, spices, horses, and mules every year.

25

Solomon had four thousand stalls for horses and chariots, and twelve thousand horsemen, that he stationed in the chariot cities, and with the king at Jerusalem.

26

He ruled over all the kings from the River even to the land of the Philistines, and to the border of Egypt.

27

The king made silver as common in Jerusalem as stones, and he made cedars to be as abundant as the sycamore trees that are in the lowland.

28

They brought horses for Solomon out of Egypt and out of all lands.

29

Now the rest of the acts of Solomon, first and last, aren’t they written in the history of Nathan the prophet, and in the prophecy of Ahijah the Shilonite, and in the visions of Iddo the seer concerning Jeroboam the son of Nebat?

30

Solomon reigned in Jerusalem over all Israel forty years.

31

Solomon slept with his fathers, and he was buried in his father David’s city: and Rehoboam his son reigned in his place.

Job 5

1

“Call now; is there any who will answer you?

To which of the holy ones will you turn?

2

For resentment kills the foolish man,

and jealousy kills the simple.

3

I have seen the foolish taking root,

but suddenly I cursed his habitation.

4

His children are far from safety.

They are crushed in the gate.

Neither is there any to deliver them,

5

whose harvest the hungry eats up,

and take it even out of the thorns.

The snare gapes for their substance.

6

For affliction doesn’t come out of the dust,

neither does trouble spring out of the ground;

7

but man is born to trouble,

as the sparks fly upward.

8

“But as for me, I would seek God.

I would commit my cause to God,

9

who does great things that can’t be fathomed,

marvelous things without number;

10

who gives rain on the earth,

and sends waters on the fields;

11

so that he sets up on high those who are low,

those who mourn are exalted to safety.

12

He frustrates the plans of the crafty,

So that their hands can’t perform their enterprise.

13

He takes the wise in their own craftiness;

the counsel of the cunning is carried headlong.

14

They meet with darkness in the day time,

and grope at noonday as in the night.

15

But he saves from the sword of their mouth,

even the needy from the hand of the mighty.

16

So the poor has hope,

and injustice shuts her mouth.

17

“Behold, happy is the man whom God corrects.

Therefore do not despise the chastening of the Almighty.

18

For he wounds and binds up.

He injures and his hands make whole.

19

He will deliver you in six troubles;

yes, in seven no evil will touch you.

20

In famine he will redeem you from death;

in war, from the power of the sword.

21

You will be hidden from the scourge of the tongue,

neither will you be afraid of destruction when it comes.

22

You will laugh at destruction and famine,

neither will you be afraid of the animals of the earth.

23

For you will be allied with the stones of the field.

The animals of the field will be at peace with you.

24

You will know that your tent is in peace.

You will visit your fold, and will miss nothing.

25

You will know also that your offspring will be great,

Your offspring as the grass of the earth.

26

You will come to your grave in a full age,

like a shock of grain comes in its season.

27

Look at this. We have searched it. It is so.

Hear it, and know it for your good.”

Job 9

1

Then Job answered,

2

“Truly I know that it is so,

but how can man be just with God?

3

If he is pleased to contend with him,

he can’t answer him one time in a thousand.

4

God is wise in heart, and mighty in strength.

Who has hardened himself against him and prospered?

5

He removes the mountains, and they don’t know it,

when he overturns them in his anger.

6

He shakes the earth out of its place.

Its pillars tremble.

7

He commands the sun and it doesn’t rise,

and seals up the stars.

8

He alone stretches out the heavens,

and treads on the waves of the sea.

9

He makes the Bear, Orion, and the Pleiades,

and the rooms of the south.

10

He does great things past finding out;

yes, marvelous things without number.

11

Behold, he goes by me, and I don’t see him.

He passes on also, but I don’t perceive him.

12

Behold, he snatches away.

Who can hinder him?

Who will ask him, ‘What are you doing?’

13

“God will not withdraw his anger.

The helpers of Rahab stoop under him.

14

How much less will I answer him,

And choose my words to argue with him?

15

Though I were righteous, yet I wouldn’t answer him.

I would make supplication to my judge.

16

If I had called, and he had answered me,

yet I wouldn’t believe that he listened to my voice.

17

For he breaks me with a storm,

and multiplies my wounds without cause.

18

He will not allow me to catch my breath,

but fills me with bitterness.

19

If it is a matter of strength, behold, he is mighty!

If of justice, ‘Who,’ says he, ‘will summon me?’

20

Though I am righteous, my own mouth will condemn me.

Though I am blameless, it will prove me perverse.

21

I am blameless.

I don’t respect myself.

I despise my life.

22

“It is all the same.

Therefore I say he destroys the blameless and the wicked.

23

If the scourge kills suddenly,

he will mock at the trial of the innocent.

24

The earth is given into the hand of the wicked.

He covers the faces of its judges.

If not he, then who is it?

25

“Now my days are swifter than a runner.

They flee away. They see no good.

26

They have passed away as the swift ships,

as the eagle that swoops on the prey.

27

If I say, ‘I will forget my complaint,

I will put off my sad face, and cheer up;’

28

I am afraid of all my sorrows,

I know that you will not hold me innocent.

29

I will be condemned.

Why then do I labor in vain?

30

If I wash myself with snow,

and cleanse my hands with lye,

31

yet you will plunge me in the ditch.

My own clothes will abhor me.

32

For he is not a man, as I am, that I should answer him,

that we should come together in judgment.

33

There is no umpire between us,

that might lay his hand on us both.

34

Let him take his rod away from me.

Let his terror not make me afraid;

35

then I would speak, and not fear him,

for I am not so in myself.

Psalms 67

For the Chief Musician. With stringed instruments. A Psalm. A song.

1

May God be merciful to us, bless us,

and cause his face to shine on us.

Selah.

2

That your way may be known on earth,

and your salvation among all nations,

3

let the peoples praise you, God.

Let all the peoples praise you.

4

Oh let the nations be glad and sing for joy,

for you will judge the peoples with equity,

and govern the nations on earth.

Selah.

5

Let the peoples praise you, God.

Let all the peoples praise you.

6

The earth has yielded its increase.

God, even our own God, will bless us.

7

God will bless us.

All the ends of the earth shall fear him.

Psalms 89

A contemplation by Ethan, the Ezrahite.

1

I will sing of the loving kindness of Yahweh forever.

With my mouth, I will make known your faithfulness to all generations.

2

I indeed declare, “Love stands firm forever.

You established the heavens.

Your faithfulness is in them.”

3

“I have made a covenant with my chosen one,

I have sworn to David, my servant,

4

‘I will establish your offspring forever,

and build up your throne to all generations.’ ”

Selah.

5

The heavens will praise your wonders, Yahweh,

your faithfulness also in the assembly of the holy ones.

6

For who in the skies can be compared to Yahweh?

Who among the sons of the heavenly beings is like Yahweh,

7

a very awesome God in the council of the holy ones,

to be feared above all those who are around him?

8

Yahweh, God of Armies, who is a mighty one, like you?

Yah, your faithfulness is around you.

9

You rule the pride of the sea.

When its waves rise up, you calm them.

10

You have broken Rahab in pieces, like one of the slain.

You have scattered your enemies with your mighty arm.

11

The heavens are yours.

The earth also is yours,

the world and its fullness.

You have founded them.

12

You have created the north and the south.

Tabor and Hermon rejoice in your name.

13

You have a mighty arm.

Your hand is strong, and your right hand is exalted.

14

Righteousness and justice are the foundation of your throne.

Loving kindness and truth go before your face.

15

Blessed are the people who learn to acclaim you.

They walk in the light of your presence, Yahweh.

16

In your name they rejoice all day.

In your righteousness, they are exalted.

17

For you are the glory of their strength.

In your favor, our horn will be exalted.

18

For our shield belongs to Yahweh,

our king to the Holy One of Israel.

19

Then you spoke in vision to your saints,

and said, “I have given strength to the warrior.

I have exalted a young man from the people.

20

I have found David, my servant.

I have anointed him with my holy oil,

21

with whom my hand shall be established.

My arm will also strengthen him.

22

No enemy will tax him.

No wicked man will oppress him.

23

I will beat down his adversaries before him,

and strike those who hate him.

24

But my faithfulness and my loving kindness will be with him.

In my name, his horn will be exalted.

25

I will set his hand also on the sea,

and his right hand on the rivers.

26

He will call to me, ‘You are my Father,

my God, and the rock of my salvation!’

27

I will also appoint him my firstborn,

the highest of the kings of the earth.

28

I will keep my loving kindness for him forever more.

My covenant will stand firm with him.

29

I will also make his offspring endure forever,

and his throne as the days of heaven.

30

If his children forsake my law,

and don’t walk in my ordinances;

31

if they break my statutes,

and don’t keep my commandments;

32

then I will punish their sin with the rod,

and their iniquity with stripes.

33

But I will not completely take my loving kindness from him,

nor allow my faithfulness to fail.

34

I will not break my covenant,

nor alter what my lips have uttered.

35

Once I have sworn by my holiness,

I will not lie to David.

36

His offspring will endure forever,

his throne like the sun before me.

37

It will be established forever like the moon,

the faithful witness in the sky.”

Selah.

38

But you have rejected and spurned.

You have been angry with your anointed.

39

You have renounced the covenant of your servant.

You have defiled his crown in the dust.

40

You have broken down all his hedges.

You have brought his strongholds to ruin.

41

All who pass by the way rob him.

He has become a reproach to his neighbors.

42

You have exalted the right hand of his adversaries.

You have made all of his enemies rejoice.

43

Yes, you turn back the edge of his sword,

and haven’t supported him in battle.

44

You have ended his splendor,

and thrown his throne down to the ground.

45

You have shortened the days of his youth.

You have covered him with shame.

Selah.

46

How long, Yahweh?

Will you hide yourself forever?

Will your wrath burn like fire?

47

Remember how short my time is,

for what vanity you have created all the children of men!

48

What man is he who shall live and not see death,

who shall deliver his soul from the power of Sheol?

Selah.

49

Lord, where are your former loving kindnesses,

which you swore to David in your faithfulness?

50

Remember, Lord, the reproach of your servants,

how I bear in my heart the taunts of all the mighty peoples,

51

With which your enemies have mocked, Yahweh,

with which they have mocked the footsteps of your anointed one.

52

Blessed be Yahweh forever more.

Amen, and Amen.

Psalms 103

By David.

1

Praise Yahweh, my soul!

All that is within me, praise his holy name!

2

Praise Yahweh, my soul,

and don’t forget all his benefits,

3

who forgives all your sins,

who heals all your diseases,

4

who redeems your life from destruction,

who crowns you with loving kindness and tender mercies,

5

who satisfies your desire with good things,

so that your youth is renewed like the eagle’s.

6

Yahweh executes righteous acts,

and justice for all who are oppressed.

7

He made known his ways to Moses,

his deeds to the children of Israel.

8

Yahweh is merciful and gracious,

slow to anger, and abundant in loving kindness.

9

He will not always accuse;

neither will he stay angry forever.

10

He has not dealt with us according to our sins,

nor repaid us for our iniquities.

11

For as the heavens are high above the earth,

so great is his loving kindness toward those who fear him.

12

As far as the east is from the west,

so far has he removed our transgressions from us.

13

Like a father has compassion on his children,

so Yahweh has compassion on those who fear him.

14

For he knows how we are made.

He remembers that we are dust.

15

As for man, his days are like grass.

As a flower of the field, so he flourishes.

16

For the wind passes over it, and it is gone.

Its place remembers it no more.

17

But Yahweh’s loving kindness is from everlasting to everlasting with those who fear him,

his righteousness to children’s children,

18

to those who keep his covenant,

to those who remember to obey his precepts.

19

Yahweh has established his throne in the heavens.

His kingdom rules over all.

20

Praise Yahweh, you angels of his,

who are mighty in strength, who fulfill his word,

obeying the voice of his word.

21

Praise Yahweh, all you armies of his,

you servants of his, who do his pleasure.

22

Praise Yahweh, all you works of his,

in all places of his dominion.

Praise Yahweh, my soul!

Psalms 113

1

Praise Yah!

Praise, you servants of Yahweh,

praise Yahweh’s name.

2

Blessed be Yahweh’s name,

from this time forward and forever more.

3

From the rising of the sun to its going down,

Yahweh’s name is to be praised.

4

Yahweh is high above all nations,

his glory above the heavens.

5

Who is like Yahweh, our God,

who has his seat on high,

6

Who stoops down to see in heaven and in the earth?

7

He raises up the poor out of the dust.

Lifts up the needy from the ash heap,

8

that he may set him with princes,

even with the princes of his people.

9

He settles the barren woman in her home

as a joyful mother of children.

Praise Yah!

Psalms 116

1

I love Yahweh, because he listens to my voice,

and my cries for mercy.

2

Because he has turned his ear to me,

therefore I will call on him as long as I live.

3

The cords of death surrounded me,

the pains of Sheol got a hold of me.

I found trouble and sorrow.

4

Then I called on Yahweh’s name:

“Yahweh, I beg you, deliver my soul.”

5

Yahweh is gracious and righteous.

Yes, our God is merciful.

6

Yahweh preserves the simple.

I was brought low, and he saved me.

7

Return to your rest, my soul,

for Yahweh has dealt bountifully with you.

8

For you have delivered my soul from death,

my eyes from tears,

and my feet from falling.

9

I will walk before Yahweh in the land of the living.

10

I believed, therefore I said,

“I was greatly afflicted.”

11

I said in my haste,

“All people are liars.”

12

What will I give to Yahweh for all his benefits toward me?

13

I will take the cup of salvation, and call on Yahweh’s name.

14

I will pay my vows to Yahweh,

yes, in the presence of all his people.

15

Precious in Yahweh’s sight is the death of his saints.

16

Yahweh, truly I am your servant.

I am your servant, the son of your servant girl.

You have freed me from my chains.

17

I will offer to you the sacrifice of thanksgiving,

and will call on Yahweh’s name.

18

I will pay my vows to Yahweh,

yes, in the presence of all his people,

19

in the courts of Yahweh’s house,

in the middle of you, Jerusalem.

Praise Yah!

Psalms 123

A Song of Ascents.

1

I lift up my eyes to you,

you who sit in the heavens.

2

Behold, as the eyes of servants look to the hand of their master,

as the eyes of a maid to the hand of her mistress;

so our eyes look to Yahweh, our God,

until he has mercy on us.

3

Have mercy on us, Yahweh, have mercy on us,

for we have endured much contempt.

4

Our soul is exceedingly filled with the scoffing of those who are at ease,

with the contempt of the proud.

Proverbs 23

1

When you sit to eat with a ruler,

consider diligently what is before you;

2

put a knife to your throat,

if you are a man given to appetite.

3

Don’t be desirous of his dainties,

since they are deceitful food.

4

Don’t weary yourself to be rich.

In your wisdom, show restraint.

5

Why do you set your eyes on that which is not?

For it certainly sprouts wings like an eagle and flies in the sky.

6

Don’t eat the food of him who has a stingy eye,

and don’t crave his delicacies:

7

for as he thinks about the cost, so he is.

“Eat and drink!” he says to you,

but his heart is not with you.

8

The morsel which you have eaten you shall vomit up,

and lose your good words.

9

Don’t speak in the ears of a fool,

for he will despise the wisdom of your words.

10

Don’t move the ancient boundary stone.

Don’t encroach on the fields of the fatherless,

11

for their Defender is strong.

He will plead their case against you.

12

Apply your heart to instruction,

and your ears to the words of knowledge.

13

Don’t withhold correction from a child.

If you punish him with the rod, he will not die.

14

Punish him with the rod,

and save his soul from Sheol.

15

My son, if your heart is wise,

then my heart will be glad, even mine.

16

Yes, my heart will rejoice

when your lips speak what is right.

17

Don’t let your heart envy sinners,

but rather fear Yahweh all day long.

18

Indeed surely there is a future hope,

and your hope will not be cut off.

19

Listen, my son, and be wise,

and keep your heart on the right path!

20

Don’t be among ones drinking too much wine,

or those who gorge themselves on meat:

21

for the drunkard and the glutton shall become poor;

and drowsiness clothes them in rags.

22

Listen to your father who gave you life,

and don’t despise your mother when she is old.

23

Buy the truth, and don’t sell it.

Get wisdom, discipline, and understanding.

24

The father of the righteous has great joy.

Whoever fathers a wise child delights in him.

25

Let your father and your mother be glad!

Let her who bore you rejoice!

26

My son, give me your heart;

and let your eyes keep in my ways.

27

For a prostitute is a deep pit;

and a wayward wife is a narrow well.

28

Yes, she lies in wait like a robber,

and increases the unfaithful among men.

29

Who has woe?

Who has sorrow?

Who has strife?

Who has complaints?

Who has needless bruises?

Who has bloodshot eyes?

30

Those who stay long at the wine;

those who go to seek out mixed wine.

31

Don’t look at the wine when it is red,

when it sparkles in the cup,

when it goes down smoothly.

32

In the end, it bites like a snake,

and poisons like a viper.

33

Your eyes will see strange things,

and your mind will imagine confusing things.

34

Yes, you will be as he who lies down in the middle of the sea,

or as he who lies on top of the rigging:

35

“They hit me, and I was not hurt!

They beat me, and I don’t feel it!

When will I wake up? I can do it again.

I can find another.”

Song of Solomon 3

1

By night on my bed,

I sought him whom my soul loves.

I sought him, but I didn’t find him.

2

I will get up now, and go about the city;

in the streets and in the squares I will seek him whom my soul loves.

I sought him, but I didn’t find him.

3

The watchmen who go about the city found me;

“Have you seen him whom my soul loves?”

4

I had scarcely passed from them,

when I found him whom my soul loves.

I held him, and would not let him go,

until I had brought him into my mother’s house,

into the room of her who conceived me.

5

I adjure you, daughters of Jerusalem,

by the roes, or by the hinds of the field,

that you not stir up nor awaken love,

until it so desires.

6

Who is this who comes up from the wilderness like pillars of smoke,

perfumed with myrrh and frankincense,

with all spices of the merchant?

7

Behold, it is Solomon’s carriage!

Sixty mighty men are around it,

of the mighty men of Israel.

8

They all handle the sword, and are expert in war.

Every man has his sword on his thigh,

because of fear in the night.

9

King Solomon made himself a carriage

of the wood of Lebanon.

10

He made its pillars of silver,

its bottom of gold, its seat of purple,

the middle of it being paved with love,

from the daughters of Jerusalem.

11

Go out, you daughters of Zion, and see king Solomon,

with the crown with which his mother has crowned him,

in the day of his weddings,

in the day of the gladness of his heart.

Song of Solomon 4

Lover

1

Behold, you are beautiful, my love.

Behold, you are beautiful.

Your eyes are like doves behind your veil.

Your hair is as a flock of goats,

that descend from Mount Gilead.

2

Your teeth are like a newly shorn flock,

which have come up from the washing,

where every one of them has twins.

None is bereaved among them.

3

Your lips are like scarlet thread.

Your mouth is lovely.

Your temples are like a piece of a pomegranate behind your veil.

4

Your neck is like David’s tower built for an armory,

on which a thousand shields hang,

all the shields of the mighty men.

5

Your two breasts are like two fawns

that are twins of a roe,

which feed among the lilies.

6

Until the day is cool, and the shadows flee away,

I will go to the mountain of myrrh,

to the hill of frankincense.

7

You are all beautiful, my love.

There is no spot in you.

8

Come with me from Lebanon, my bride,

with me from Lebanon.

Look from the top of Amana,

from the top of Senir and Hermon,

from the lions’ dens,

from the mountains of the leopards.

9

You have ravished my heart, my sister, my bride.

You have ravished my heart with one of your eyes,

with one chain of your neck.

10

How beautiful is your love, my sister, my bride!

How much better is your love than wine,

the fragrance of your perfumes than all kinds of spices!

11

Your lips, my bride, drip like the honeycomb.

Honey and milk are under your tongue.

The smell of your garments is like the smell of Lebanon.

12

My sister, my bride, is a locked up garden;

a locked up spring,

a sealed fountain.

13

Your shoots are an orchard of pomegranates, with precious fruits,

henna with spikenard plants,

14

spikenard and saffron,

calamus and cinnamon, with every kind of incense tree;

myrrh and aloes, with all the best spices,

15

a fountain of gardens,

a well of living waters,

flowing streams from Lebanon.

Beloved

16

Awake, north wind, and come, you south!

Blow on my garden, that its spices may flow out.

Let my beloved come into his garden,

and taste his precious fruits.

Song of Solomon 5

Lover

1

I have come into my garden, my sister, my bride.

I have gathered my myrrh with my spice;

I have eaten my honeycomb with my honey;

I have drunk my wine with my milk.

Friends

Eat, friends!

Drink, yes, drink abundantly, beloved.

Beloved

2

I was asleep, but my heart was awake.

It is the voice of my beloved who knocks:

“Open to me, my sister, my love, my dove, my undefiled;

for my head is filled with dew,

and my hair with the dampness of the night.”

3

I have taken off my robe. Indeed, must I put it on?

I have washed my feet. Indeed, must I soil them?

4

My beloved thrust his hand in through the latch opening.

My heart pounded for him.

5

I rose up to open for my beloved.

My hands dripped with myrrh,

my fingers with liquid myrrh,

on the handles of the lock.

6

I opened to my beloved;

but my beloved left, and had gone away.

My heart went out when he spoke.

I looked for him, but I didn’t find him.

I called him, but he didn’t answer.

7

The watchmen who go about the city found me.

They beat me.

They bruised me.

The keepers of the walls took my cloak away from me.

8

I adjure you, daughters of Jerusalem,

If you find my beloved,

that you tell him that I am faint with love.

Friends

9

How is your beloved better than another beloved,

you fairest among women?

How is your beloved better than another beloved,

that you do so adjure us?

Beloved

10

My beloved is white and ruddy.

The best among ten thousand.

11

His head is like the purest gold.

His hair is bushy, black as a raven.

12

His eyes are like doves beside the water brooks,

washed with milk, mounted like jewels.

13

His cheeks are like a bed of spices with towers of perfumes.

His lips are like lilies, dropping liquid myrrh.

14

His hands are like rings of gold set with beryl.

His body is like ivory work overlaid with sapphires.

15

His legs are like pillars of marble set on sockets of fine gold.

His appearance is like Lebanon, excellent as the cedars.

16

His mouth is sweetness;

yes, he is altogether lovely.

This is my beloved, and this is my friend,

daughters of Jerusalem.

Isaiah 5

1

Let me sing for my well beloved a song of my beloved about his vineyard.

My beloved had a vineyard on a very fruitful hill.

2

He dug it up,

gathered out its stones,

planted it with the choicest vine,

built a tower in the middle of it,

and also cut out a wine press in it.

He looked for it to yield grapes,

but it yielded wild grapes.

3

“Now, inhabitants of Jerusalem and men of Judah,

please judge between me and my vineyard.

4

What could have been done more to my vineyard, that I have not done in it?

Why, when I looked for it to yield grapes, did it yield wild grapes?

5

Now I will tell you what I will do to my vineyard.

I will take away its hedge, and it will be eaten up.

I will break down its wall, and it will be trampled down.

6

I will lay it a wasteland.

It won’t be pruned or hoed,

but it will grow briers and thorns.

I will also command the clouds that they rain no rain on it.”

7

For the vineyard of Yahweh of Armies is the house of Israel,

and the men of Judah his pleasant plant:

and he looked for justice, but, behold, oppression;

for righteousness, but, behold, a cry of distress.

8

Woe to those who join house to house,

who lay field to field, until there is no room,

and you are made to dwell alone in the middle of the land!

9

In my ears, Yahweh of Armies says: “Surely many houses will be desolate,

even great and beautiful, unoccupied.

10

For ten acres of vineyard shall yield one bath,

and a homer of seed shall yield an ephah.”

11

Woe to those who rise up early in the morning, that they may follow strong drink,

who stay late into the night, until wine inflames them!

12

The harp, lyre, tambourine, and flute, with wine, are at their feasts;

but they don’t respect the work of Yahweh,

neither have they considered the operation of his hands.

13

Therefore my people go into captivity for lack of knowledge.

Their honorable men are famished,

and their multitudes are parched with thirst.

14

Therefore Sheol has enlarged its desire,

and opened its mouth without measure;

and their glory, their multitude, their pomp, and he who rejoices among them, descend into it.

15

So man is brought low,

mankind is humbled,

and the eyes of the arrogant ones are humbled;

16

but Yahweh of Armies is exalted in justice,

and God the Holy One is sanctified in righteousness.

17

Then the lambs will graze as in their pasture,

and strangers will eat the ruins of the rich.

18

Woe to those who draw iniquity with cords of falsehood,

and wickedness as with cart rope,

19

who say, “Let him make haste, let him hasten his work, that we may see it;

let the counsel of the Holy One of Israel draw near and come,

that we may know it!”

20

Woe to those who call evil good, and good evil;

who put darkness for light,

and light for darkness;

who put bitter for sweet,

and sweet for bitter!

21

Woe to those who are wise in their own eyes,

and prudent in their own sight!

22

Woe to those who are mighty to drink wine,

and champions at mixing strong drink;

23

who acquit the guilty for a bribe,

but deny justice for the innocent!

24

Therefore as the tongue of fire devours the stubble,

and as the dry grass sinks down in the flame,

so their root shall be as rottenness,

and their blossom shall go up as dust,

because they have rejected the law of Yahweh of Armies,

and despised the word of the Holy One of Israel.

25

Therefore Yahweh’s anger burns against his people,

and he has stretched out his hand against them and has struck them.

The mountains tremble,

and their dead bodies are as refuse in the middle of the streets.

For all this, his anger is not turned away,

but his hand is still stretched out.

26

He will lift up a banner to the nations from far away,

and he will whistle for them from the end of the earth.

Behold, they will come speedily and swiftly.

27

No one shall be weary nor stumble among them;

no one shall slumber nor sleep,

neither shall the belt of their waist be untied,

nor the strap of their sandals be broken,

28

whose arrows are sharp,

and all their bows bent.

Their horses’ hoofs will be like flint,

and their wheels like a whirlwind.

29

Their roaring will be like a lioness.

They will roar like young lions.

Yes, they shall roar,

and seize their prey and carry it off,

and there will be no one to deliver.

30

They will roar against them in that day like the roaring of the sea.

If one looks to the land, behold, darkness and distress.

The light is darkened in its clouds.

Isaiah 40

1

“Comfort, comfort my people,” says your God.

2

“Speak comfortably to Jerusalem; and call out to her that her warfare is accomplished, that her iniquity is pardoned, that she has received of Yahweh’s hand double for all her sins.”

3

The voice of one who calls out,

“Prepare the way of Yahweh in the wilderness!

Make a level highway in the desert for our God.

4

Every valley shall be exalted,

and every mountain and hill shall be made low.

The uneven shall be made level,

and the rough places a plain.

5

Yahweh’s glory shall be revealed,

and all flesh shall see it together;

for the mouth of Yahweh has spoken it.”

6

The voice of one saying, “Cry!”

One said, “What shall I cry?”

“All flesh is like grass,

and all its glory is like the flower of the field.

7

The grass withers,

the flower fades,

because Yahweh’s breath blows on it.

Surely the people are like grass.

8

The grass withers,

the flower fades;

but the word of our God stands forever.”

9

You who tell good news to Zion, go up on a high mountain.

You who tell good news to Jerusalem, lift up your voice with strength!

Lift it up! Don’t be afraid!

Say to the cities of Judah, “Behold, your God!”

10

Behold, the Lord Yahweh will come as a mighty one,

and his arm will rule for him.

Behold, his reward is with him,

and his recompense before him.

11

He will feed his flock like a shepherd.

He will gather the lambs in his arm,

and carry them in his bosom.

He will gently lead those who have their young.

12

Who has measured the waters in the hollow of his hand,

and marked off the sky with his span,

and calculated the dust of the earth in a measuring basket,

and weighed the mountains in scales,

and the hills in a balance?

13

Who has directed Yahweh’s Spirit,

or has taught him as his counselor?

14

Who did he take counsel with,

and who instructed him,

and taught him in the path of justice,

and taught him knowledge,

and showed him the way of understanding?

15

Behold, the nations are like a drop in a bucket,

and are regarded as a speck of dust on a balance.

Behold, he lifts up the islands like a very little thing.

16

Lebanon is not sufficient to burn,

nor its animals sufficient for a burnt offering.

17

All the nations are like nothing before him.

They are regarded by him as less than nothing, and vanity.

18

To whom then will you liken God?

Or what likeness will you compare to him?

19

A workman has cast an image,

and the goldsmith overlays it with gold,

and casts silver chains for it.

20

He who is too impoverished for such an offering chooses a tree that will not rot.

He seeks a skillful workman to set up a carved image for him that will not be moved.

21

Haven’t you known?

Haven’t you heard?

Haven’t you been told from the beginning?

Haven’t you understood from the foundations of the earth?

22

It is he who sits above the circle of the earth,

and its inhabitants are like grasshoppers;

who stretches out the heavens like a curtain,

and spreads them out like a tent to dwell in,

23

who brings princes to nothing,

who makes the judges of the earth meaningless.

24

They are planted scarcely.

They are sown scarcely.

Their stock has scarcely taken root in the ground.

He merely blows on them, and they wither,

and the whirlwind takes them away as stubble.

25

“To whom then will you liken me?

Who is my equal?” says the Holy One.

26

Lift up your eyes on high,

and see who has created these,

who brings out their army by number.

He calls them all by name.

by the greatness of his might,

and because he is strong in power,

not one is lacking.

27

Why do you say, Jacob,

and speak, Israel,

“My way is hidden from Yahweh,

and the justice due me is disregarded by my God?”

28

Haven’t you known?

Haven’t you heard?

The everlasting God, Yahweh,

the Creator of the ends of the earth, doesn’t faint.

He isn’t weary.

His understanding is unsearchable.

29

He gives power to the weak.

He increases the strength of him who has no might.

30

Even the youths faint and get weary,

and the young men utterly fall;

31

but those who wait for Yahweh will renew their strength.

They will mount up with wings like eagles.

They will run, and not be weary.

They will walk, and not faint.

Matthew 26

1

When Jesus had finished all these words, he said to his disciples,

2

“You know that after two days the Passover is coming, and the Son of Man will be delivered up to be crucified.”

3

Then the chief priests, the scribes, and the elders of the people were gathered together in the court of the high priest, who was called Caiaphas.

4

They took counsel together that they might take Jesus by deceit and kill him.

5

But they said, “Not during the feast, lest a riot occur among the people.”

6

Now when Jesus was in Bethany, in the house of Simon the leper,

7

a woman came to him having an alabaster jar of very expensive ointment, and she poured it on his head as he sat at the table.

8

But when his disciples saw this, they were indignant, saying, “Why this waste?

9

For this ointment might have been sold for much and given to the poor.”

10

However, knowing this, Jesus said to them,

“Why do you trouble the woman? She has done a good work for me.

11

For you always have the poor with you, but you don’t always have me.

12

For in pouring this ointment on my body, she did it to prepare me for burial.

13

Most certainly I tell you, wherever this Good News is preached in the whole world, what this woman has done will also be spoken of as a memorial of her.”

14

Then one of the twelve, who was called Judas Iscariot, went to the chief priests

15

and said, “What are you willing to give me if I deliver him to you?” So they weighed out for him thirty pieces of silver.

16

From that time he sought opportunity to betray him.

17

Now on the first day of unleavened bread, the disciples came to Jesus, saying to him, “Where do you want us to prepare for you to eat the Passover?”

18

He said,

“Go into the city to a certain person, and tell him, ‘The Teacher says, “My time is at hand. I will keep the Passover at your house with my disciples.” ’ ”

19

The disciples did as Jesus commanded them, and they prepared the Passover.

20

Now when evening had come, he was reclining at the table with the twelve disciples.

21

As they were eating, he said,

“Most certainly I tell you that one of you will betray me.”

22

They were exceedingly sorrowful, and each began to ask him, “It isn’t me, is it, Lord?”

23

He answered,

“He who dipped his hand with me in the dish will betray me.

24

The Son of Man goes even as it is written of him, but woe to that man through whom the Son of Man is betrayed! It would be better for that man if he had not been born.”

25

Judas, who betrayed him, answered, “It isn’t me, is it, Rabbi?”

He said to him,

“You said it.”

26

As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples and said,

“Take, eat; this is my body.”

27

He took the cup, gave thanks, and gave to them, saying,

“All of you drink it,

28

for this is my blood of the new covenant, which is poured out for many for the remission of sins.

29

But I tell you that I will not drink of this fruit of the vine from now on, until that day when I drink it anew with you in my Father’s Kingdom.”

30

When they had sung a hymn, they went out to the Mount of Olives.

31

Then Jesus said to them,

“All of you will be made to stumble because of me tonight, for it is written, ‘I will strike the shepherd, and the sheep of the flock will be scattered.’

32

But after I am raised up, I will go before you into Galilee.”

33

But Peter answered him, “Even if all will be made to stumble because of you, I will never be made to stumble.”

34

Jesus said to him,

“Most certainly I tell you that tonight, before the rooster crows, you will deny me three times.”

35

Peter said to him, “Even if I must die with you, I will not deny you.” All of the disciples also said likewise.

36

Then Jesus came with them to a place called Gethsemane, and said to his disciples,

“Sit here, while I go there and pray.”

37

He took with him Peter and the two sons of Zebedee, and began to be sorrowful and severely troubled.

38

Then he said to them,

“My soul is exceedingly sorrowful, even to death. Stay here and watch with me.”

39

He went forward a little, fell on his face, and prayed, saying,

“My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire.”

40

He came to the disciples and found them sleeping, and said to Peter,

“What, couldn’t you watch with me for one hour?

41

Watch and pray, that you don’t enter into temptation. The spirit indeed is willing, but the flesh is weak.”

42

Again, a second time he went away and prayed, saying,

“My Father, if this cup can’t pass away from me unless I drink it, your desire be done.”

43

He came again and found them sleeping, for their eyes were heavy.

44

He left them again, went away, and prayed a third time, saying the same words.

45

Then he came to his disciples and said to them,

“Are you still sleeping and resting? Behold, the hour is at hand, and the Son of Man is betrayed into the hands of sinners.

46

Arise, let’s be going. Behold, he who betrays me is at hand.”

47

While he was still speaking, behold, Judas, one of the twelve, came, and with him a great multitude with swords and clubs, from the chief priests and elders of the people.

48

Now he who betrayed him had given them a sign, saying, “Whoever I kiss, he is the one. Seize him.”

49

Immediately he came to Jesus, and said, “Greetings, Rabbi!” and kissed him.

50

Jesus said to him,

“Friend, why are you here?”

Then they came and laid hands on Jesus, and took him.

51

Behold, one of those who were with Jesus stretched out his hand and drew his sword, and struck the servant of the high priest, and cut off his ear.

52

Then Jesus said to him,

“Put your sword back into its place, for all those who take the sword will die by the sword.

53

Or do you think that I couldn’t ask my Father, and he would even now send me more than twelve legions of angels?

54

How then would the Scriptures be fulfilled that it must be so?”

55

In that hour Jesus said to the multitudes,

“Have you come out as against a robber with swords and clubs to seize me? I sat daily in the temple teaching, and you didn’t arrest me.

56

But all this has happened that the Scriptures of the prophets might be fulfilled.”

Then all the disciples left him and fled.

57

Those who had taken Jesus led him away to Caiaphas the high priest, where the scribes and the elders were gathered together.

58

But Peter followed him from a distance to the court of the high priest, and entered in and sat with the officers, to see the end.

59

Now the chief priests, the elders, and the whole council sought false testimony against Jesus, that they might put him to death,

60

and they found none. Even though many false witnesses came forward, they found none. But at last two false witnesses came forward

61

and said, “This man said, ‘I am able to destroy the temple of God, and to build it in three days.’ ”

62

The high priest stood up and said to him, “Have you no answer? What is this that these testify against you?”

63

But Jesus stayed silent. The high priest answered him, “I adjure you by the living God that you tell us whether you are the Christ, the Son of God.”

64

Jesus said to him,

“You have said so. Nevertheless, I tell you, after this you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of the sky.”

65

Then the high priest tore his clothing, saying, “He has spoken blasphemy! Why do we need any more witnesses? Behold, now you have heard his blasphemy.

66

What do you think?”

They answered, “He is worthy of death!”

67

Then they spat in his face and beat him with their fists, and some slapped him,

68

saying, “Prophesy to us, you Christ! Who hit you?”

69

Now Peter was sitting outside in the court, and a maid came to him, saying, “You were also with Jesus, the Galilean!”

70

But he denied it before them all, saying, “I don’t know what you are talking about.”

71

When he had gone out onto the porch, someone else saw him and said to those who were there, “This man also was with Jesus of Nazareth.”

72

Again he denied it with an oath, “I don’t know the man.”

73

After a little while those who stood by came and said to Peter, “Surely you are also one of them, for your speech makes you known.”

74

Then he began to curse and to swear, “I don’t know the man!”

Immediately the rooster crowed.

75

Peter remembered the word which Jesus had said to him,

“Before the rooster crows, you will deny me three times.”

Then he went out and wept bitterly.

Luke 22

1

Now the feast of unleavened bread, which is called the Passover, was approaching.

2

The chief priests and the scribes sought how they might put him to death, for they feared the people.

3

Satan entered into Judas, who was also called Iscariot, who was counted with the twelve.

4

He went away, and talked with the chief priests and captains about how he might deliver him to them.

5

They were glad, and agreed to give him money.

6

He consented, and sought an opportunity to deliver him to them in the absence of the multitude.

7

The day of unleavened bread came, on which the Passover must be sacrificed.

8

Jesus sent Peter and John, saying,

“Go and prepare the Passover for us, that we may eat.”

9

They said to him, “Where do you want us to prepare?”

10

He said to them,

“Behold, when you have entered into the city, a man carrying a pitcher of water will meet you. Follow him into the house which he enters.

11

Tell the master of the house, ‘The Teacher says to you, “Where is the guest room, where I may eat the Passover with my disciples?” ’

12

He will show you a large, furnished upper room. Make preparations there.”

13

They went, found things as Jesus had told them, and they prepared the Passover.

14

When the hour had come, he sat down with the twelve apostles.

15

He said to them,

“I have earnestly desired to eat this Passover with you before I suffer,

16

for I tell you, I will no longer by any means eat of it until it is fulfilled in God’s Kingdom.”

17

He received a cup, and when he had given thanks, he said,

“Take this, and share it among yourselves,

18

for I tell you, I will not drink at all again from the fruit of the vine, until God’s Kingdom comes.”

19

He took bread, and when he had given thanks, he broke and gave it to them, saying,

“This is my body which is given for you. Do this in memory of me.”

20

Likewise, he took the cup after supper, saying,

“This cup is the new covenant in my blood, which is poured out for you.

21

But behold, the hand of him who betrays me is with me on the table.

22

The Son of Man indeed goes, as it has been determined, but woe to that man through whom he is betrayed!”

23

They began to question among themselves which of them it was who would do this thing.

24

A dispute also arose among them, which of them was considered to be greatest.

25

He said to them,

“The kings of the nations lord it over them, and those who have authority over them are called ‘benefactors.’

26

But not so with you. But one who is the greater among you, let him become as the younger, and one who is governing, as one who serves.

27

For who is greater, one who sits at the table, or one who serves? Isn’t it he who sits at the table? But I am among you as one who serves.

28

But you are those who have continued with me in my trials.

29

I confer on you a kingdom, even as my Father conferred on me,

30

that you may eat and drink at my table in my Kingdom. You will sit on thrones, judging the twelve tribes of Israel.”

31

The Lord said,

“Simon, Simon, behold, Satan asked to have all of you, that he might sift you as wheat,

32

but I prayed for you, that your faith wouldn’t fail. You, when once you have turned again, establish your brothers.”

33

He said to him, “Lord, I am ready to go with you both to prison and to death!”

34

He said,

“I tell you, Peter, the rooster will by no means crow today until you deny that you know me three times.”

35

He said to them,

“When I sent you out without purse, wallet, and sandals, did you lack anything?”

They said, “Nothing.”

36

Then he said to them,

“But now, whoever has a purse, let him take it, and likewise a wallet. Whoever has none, let him sell his cloak, and buy a sword.

37

For I tell you that this which is written must still be fulfilled in me: ‘He was counted with transgressors.’

For that which concerns me has an end.”

38

They said, “Lord, behold, here are two swords.”

He said to them,

“That is enough.”

39

He came out and went, as his custom was, to the Mount of Olives. His disciples also followed him.

40

When he was at the place, he said to them,

“Pray that you don’t enter into temptation.”

41

He was withdrawn from them about a stone’s throw, and he knelt down and prayed,

42

saying,

“Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done.”

43

An angel from heaven appeared to him, strengthening him.

44

Being in agony he prayed more earnestly. His sweat became like great drops of blood falling down on the ground.

45

When he rose up from his prayer, he came to the disciples, and found them sleeping because of grief,

46

and said to them,

“Why do you sleep? Rise and pray that you may not enter into temptation.”

47

While he was still speaking, a crowd appeared. He who was called Judas, one of the twelve, was leading them. He came near to Jesus to kiss him.

48

But Jesus said to him,

“Judas, do you betray the Son of Man with a kiss?”

49

When those who were around him saw what was about to happen, they said to him, “Lord, shall we strike with the sword?”

50

A certain one of them struck the servant of the high priest, and cut off his right ear.

51

But Jesus answered,

“Let me at least do this”

—and he touched his ear, and healed him.

52

Jesus said to the chief priests, captains of the temple, and elders, who had come against him,

“Have you come out as against a robber, with swords and clubs?

53

When I was with you in the temple daily, you didn’t stretch out your hands against me. But this is your hour, and the power of darkness.”

54

They seized him, and led him away, and brought him into the high priest’s house. But Peter followed from a distance.

55

When they had kindled a fire in the middle of the courtyard, and had sat down together, Peter sat among them.

56

A certain servant girl saw him as he sat in the light, and looking intently at him, said, “This man also was with him.”

57

He denied Jesus, saying, “Woman, I don’t know him.”

58

After a little while someone else saw him, and said, “You also are one of them!”

But Peter answered, “Man, I am not!”

59

After about one hour passed, another confidently affirmed, saying, “Truly this man also was with him, for he is a Galilean!”

60

But Peter said, “Man, I don’t know what you are talking about!” Immediately, while he was still speaking, a rooster crowed.

61

The Lord turned and looked at Peter. Then Peter remembered the Lord’s word, how he said to him,

“Before the rooster crows you will deny me three times.”

62

He went out, and wept bitterly.

63

The men who held Jesus mocked him and beat him.

64

Having blindfolded him, they struck him on the face and asked him, “Prophesy! Who is the one who struck you?”

65

They spoke many other things against him, insulting him.

66

As soon as it was day, the assembly of the elders of the people were gathered together, both chief priests and scribes, and they led him away into their council, saying,

67

“If you are the Christ, tell us.”

But he said to them,

“If I tell you, you won’t believe,

68

and if I ask, you will in no way answer me or let me go.

69

From now on, the Son of Man will be seated at the right hand of the power of God.”

70

They all said, “Are you then the Son of God?”

He said to them,

“You say it, because I am.”

71

They said, “Why do we need any more witness? For we ourselves have heard from his own mouth!”

Luke 24

1

But on the first day of the week, at early dawn, they and some others came to the tomb, bringing the spices which they had prepared.

2

They found the stone rolled away from the tomb.

3

They entered in, and didn’t find the Lord Jesus’ body.

4

While they were greatly perplexed about this, behold, two men stood by them in dazzling clothing.

5

Becoming terrified, they bowed their faces down to the earth.

They said to them, “Why do you seek the living among the dead?

6

He isn’t here, but is risen. Remember what he told you when he was still in Galilee,

7

saying that the Son of Man must be delivered up into the hands of sinful men and be crucified, and the third day rise again?”

8

They remembered his words,

9

returned from the tomb, and told all these things to the eleven and to all the rest.

10

Now they were Mary Magdalene, Joanna, and Mary the mother of James. The other women with them told these things to the apostles.

11

These words seemed to them to be nonsense, and they didn’t believe them.

12

But Peter got up and ran to the tomb. Stooping and looking in, he saw the strips of linen lying by themselves, and he departed to his home, wondering what had happened.

13

Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem.

14

They talked with each other about all of these things which had happened.

15

While they talked and questioned together, Jesus himself came near, and went with them.

16

But their eyes were kept from recognizing him.

17

He said to them,

“What are you talking about as you walk, and are sad?”

18

One of them, named Cleopas, answered him, “Are you the only stranger in Jerusalem who doesn’t know the things which have happened there in these days?”

19

He said to them,

“What things?”

They said to him, “The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people;

20

and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him.

21

But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened.

22

Also, certain women of our company amazed us, having arrived early at the tomb;

23

and when they didn’t find his body, they came saying that they had also seen a vision of angels, who said that he was alive.

24

Some of us went to the tomb, and found it just like the women had said, but they didn’t see him.”

25

He said to them,

“Foolish men, and slow of heart to believe in all that the prophets have spoken!

26

Didn’t the Christ have to suffer these things and to enter into his glory?”

27

Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself.

28

They came near to the village where they were going, and he acted like he would go further.

29

They urged him, saying, “Stay with us, for it is almost evening, and the day is almost over.”

He went in to stay with them.

30

When he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave it to them.

31

Their eyes were opened and they recognized him, then he vanished out of their sight.

32

They said to one another, “Weren’t our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us?”

33

They rose up that very hour, returned to Jerusalem, and found the eleven gathered together, and those who were with them,

34

saying, “The Lord is risen indeed, and has appeared to Simon!”

35

They related the things that happened along the way, and how he was recognized by them in the breaking of the bread.

36

As they said these things, Jesus himself stood among them, and said to them,

“Peace be to you.”

37

But they were terrified and filled with fear, and supposed that they had seen a spirit.

38

He said to them,

“Why are you troubled? Why do doubts arise in your hearts?

39

See my hands and my feet, that it is truly me. Touch me and see, for a spirit doesn’t have flesh and bones, as you see that I have.”

40

When he had said this, he showed them his hands and his feet.

41

While they still didn’t believe for joy, and wondered, he said to them,

“Do you have anything here to eat?”

42

They gave him a piece of a broiled fish and some honeycomb.

43

He took them, and ate in front of them.

44

He said to them,

“This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled.”

45

Then he opened their minds, that they might understand the Scriptures.

46

He said to them,

“Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day,

47

and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem.

48

You are witnesses of these things.

49

Behold, I send out the promise of my Father on you. But wait in the city of Jerusalem until you are clothed with power from on high.”

50

He led them out as far as Bethany, and he lifted up his hands, and blessed them.

51

While he blessed them, he withdrew from them, and was carried up into heaven.

52

They worshiped him, and returned to Jerusalem with great joy,

53

and were continually in the temple, praising and blessing God. Amen.

John 13

1

Now before the feast of the Passover, Jesus, knowing that his time had come that he would depart from this world to the Father, having loved his own who were in the world, he loved them to the end.

2

During supper, the devil having already put into the heart of Judas Iscariot, Simon’s son, to betray him,

3

Jesus, knowing that the Father had given all things into his hands, and that he came from God, and was going to God,

4

arose from supper, and laid aside his outer garments. He took a towel and wrapped a towel around his waist.

5

Then he poured water into the basin, and began to wash the disciples’ feet and to wipe them with the towel that was wrapped around him.

6

Then he came to Simon Peter. He said to him, “Lord, do you wash my feet?”

7

Jesus answered him,

“You don’t know what I am doing now, but you will understand later.”

8

Peter said to him, “You will never wash my feet!”

Jesus answered him,

“If I don’t wash you, you have no part with me.”

9

Simon Peter said to him, “Lord, not my feet only, but also my hands and my head!”

10

Jesus said to him,

“Someone who has bathed only needs to have his feet washed, but is completely clean. You are clean, but not all of you.”

11

For he knew him who would betray him, therefore he said,

“You are not all clean.”

12

So when he had washed their feet, put his outer garment back on, and sat down again, he said to them,

“Do you know what I have done to you?

13

You call me, ‘Teacher’ and ‘Lord.’ You say so correctly, for so I am.

14

If I then, the Lord and the Teacher, have washed your feet, you also ought to wash one another’s feet.

15

For I have given you an example, that you should also do as I have done to you.

16

Most certainly I tell you, a servant is not greater than his lord, neither is one who is sent greater than he who sent him.

17

If you know these things, blessed are you if you do them.

18

I don’t speak concerning all of you. I know whom I have chosen. But that the Scripture may be fulfilled, ‘He who eats bread with me has lifted up his heel against me.’

19

From now on, I tell you before it happens, that when it happens, you may believe that I am he.

20

Most certainly I tell you, he who receives whomever I send, receives me; and he who receives me, receives him who sent me.”

21

When Jesus had said this, he was troubled in spirit, and testified,

“Most certainly I tell you that one of you will betray me.”

22

The disciples looked at one another, perplexed about whom he spoke.

23

One of his disciples, whom Jesus loved, was at the table, leaning against Jesus’ breast.

24

Simon Peter therefore beckoned to him, and said to him, “Tell us who it is of whom he speaks.”

25

He, leaning back, as he was, on Jesus’ breast, asked him, “Lord, who is it?”

26

Jesus therefore answered,

“It is he to whom I will give this piece of bread when I have dipped it.”

So when he had dipped the piece of bread, he gave it to Judas, the son of Simon Iscariot.

27

After the piece of bread, then Satan entered into him.

Then Jesus said to him,

“What you do, do quickly.”

28

Now nobody at the table knew why he said this to him.

29

For some thought, because Judas had the money box, that Jesus said to him, “Buy what things we need for the feast,” or that he should give something to the poor.

30

Therefore having received that morsel, he went out immediately. It was night.

31

When he had gone out, Jesus said,

“Now the Son of Man has been glorified, and God has been glorified in him.

32

If God has been glorified in him, God will also glorify him in himself, and he will glorify him immediately.

33

Little children, I will be with you a little while longer. You will seek me, and as I said to the Jews, ‘Where I am going, you can’t come,’ so now I tell you.

34

A new commandment I give to you, that you love one another. Just as I have loved you, you also love one another.

35

By this everyone will know that you are my disciples, if you have love for one another.”

36

Simon Peter said to him, “Lord, where are you going?”

Jesus answered,

“Where I am going, you can’t follow now, but you will follow afterwards.”

37

Peter said to him, “Lord, why can’t I follow you now? I will lay down my life for you.”

38

Jesus answered him,

“Will you lay down your life for me? Most certainly I tell you, the rooster won’t crow until you have denied me three times.

John 18

1

When Jesus had spoken these words, he went out with his disciples over the brook Kidron, where there was a garden, into which he and his disciples entered.

2

Now Judas, who betrayed him, also knew the place, for Jesus often met there with his disciples.

3

Judas then, having taken a detachment of soldiers and officers from the chief priests and the Pharisees, came there with lanterns, torches, and weapons.

4

Jesus therefore, knowing all the things that were happening to him, went out, and said to them,

“Who are you looking for?”

5

They answered him, “Jesus of Nazareth.”

Jesus said to them,

“I am he.”

Judas also, who betrayed him, was standing with them.

6

When therefore he said to them,

“I am he,”

they went backward, and fell to the ground.

7

Again therefore he asked them,

“Who are you looking for?”

They said, “Jesus of Nazareth.”

8

Jesus answered,

“I told you that I am he. If therefore you seek me, let these go their way,”

9

that the word might be fulfilled which he spoke,

“Of those whom you have given me, I have lost none.”

10

Simon Peter therefore, having a sword, drew it, struck the high priest’s servant, and cut off his right ear. The servant’s name was Malchus.

11

Jesus therefore said to Peter,

“Put the sword into its sheath. The cup which the Father has given me, shall I not surely drink it?”

12

So the detachment, the commanding officer, and the officers of the Jews seized Jesus and bound him,

13

and led him to Annas first, for he was father-in-law to Caiaphas, who was high priest that year.

14

Now it was Caiaphas who advised the Jews that it was expedient that one man should perish for the people.

15

Simon Peter followed Jesus, as did another disciple. Now that disciple was known to the high priest, and entered in with Jesus into the court of the high priest;

16

but Peter was standing at the door outside. So the other disciple, who was known to the high priest, went out and spoke to her who kept the door, and brought in Peter.

17

Then the maid who kept the door said to Peter, “Are you also one of this man’s disciples?”

He said, “I am not.”

18

Now the servants and the officers were standing there, having made a fire of coals, for it was cold. They were warming themselves. Peter was with them, standing and warming himself.

19

The high priest therefore asked Jesus about his disciples and about his teaching.

20

Jesus answered him,

“I spoke openly to the world. I always taught in synagogues, and in the temple, where the Jews always meet. I said nothing in secret.

21

Why do you ask me? Ask those who have heard me what I said to them. Behold, they know the things which I said.”

22

When he had said this, one of the officers standing by slapped Jesus with his hand, saying, “Do you answer the high priest like that?”

23

Jesus answered him,

“If I have spoken evil, testify of the evil; but if well, why do you beat me?”

24

Annas sent him bound to Caiaphas, the high priest.

25

Now Simon Peter was standing and warming himself. They said therefore to him, “You aren’t also one of his disciples, are you?”

He denied it and said, “I am not.”

26

One of the servants of the high priest, being a relative of him whose ear Peter had cut off, said, “Didn’t I see you in the garden with him?”

27

Peter therefore denied it again, and immediately the rooster crowed.

28

They led Jesus therefore from Caiaphas into the Praetorium. It was early, and they themselves didn’t enter into the Praetorium, that they might not be defiled, but might eat the Passover.

29

Pilate therefore went out to them, and said, “What accusation do you bring against this man?”

30

They answered him, “If this man weren’t an evildoer, we wouldn’t have delivered him up to you.”

31

Pilate therefore said to them, “Take him yourselves, and judge him according to your law.”

Therefore the Jews said to him, “It is illegal for us to put anyone to death,”

32

that the word of Jesus might be fulfilled, which he spoke, signifying by what kind of death he should die.

33

Pilate therefore entered again into the Praetorium, called Jesus, and said to him, “Are you the King of the Jews?”

34

Jesus answered him,

“Do you say this by yourself, or did others tell you about me?”

35

Pilate answered, “I’m not a Jew, am I? Your own nation and the chief priests delivered you to me. What have you done?”

36

Jesus answered,

“My Kingdom is not of this world. If my Kingdom were of this world, then my servants would fight, that I wouldn’t be delivered to the Jews. But now my Kingdom is not from here.”

37

Pilate therefore said to him, “Are you a king then?”

Jesus answered,

“You say that I am a king. For this reason I have been born, and for this reason I have come into the world, that I should testify to the truth. Everyone who is of the truth listens to my voice.”

38

Pilate said to him, “What is truth?”

When he had said this, he went out again to the Jews, and said to them, “I find no basis for a charge against him.

39

But you have a custom, that I should release someone to you at the Passover. Therefore, do you want me to release to you the King of the Jews?”

40

Then they all shouted again, saying, “Not this man, but Barabbas!” Now Barabbas was a robber.

Romans 7

1

Or don’t you know, brothers (for I speak to men who know the law), that the law has dominion over a man for as long as he lives?

2

For the woman that has a husband is bound by law to the husband while he lives, but if the husband dies, she is discharged from the law of the husband.

3

So then if, while the husband lives, she is joined to another man, she would be called an adulteress. But if the husband dies, she is free from the law, so that she is no adulteress, though she is joined to another man.

4

Therefore, my brothers, you also were made dead to the law through the body of Christ, that you would be joined to another, to him who was raised from the dead, that we might produce fruit to God.

5

For when we were in the flesh, the sinful passions which were through the law worked in our members to bring out fruit to death.

6

But now we have been discharged from the law, having died to that in which we were held; so that we serve in newness of the spirit, and not in oldness of the letter.

7

What shall we say then? Is the law sin? May it never be! However, I wouldn’t have known sin, except through the law. For I wouldn’t have known coveting, unless the law had said, “You shall not covet.”

8

But sin, finding occasion through the commandment, produced in me all kinds of coveting. For apart from the law, sin is dead.

9

I was alive apart from the law once, but when the commandment came, sin revived, and I died.

10

The commandment which was for life, this I found to be for death;

11

for sin, finding occasion through the commandment, deceived me, and through it killed me.

12

Therefore the law indeed is holy, and the commandment holy, and righteous, and good.

13

Did then that which is good become death to me? May it never be! But sin, that it might be shown to be sin, was producing death in me through that which is good; that through the commandment sin might become exceedingly sinful.

14

For we know that the law is spiritual, but I am fleshly, sold under sin.

15

For I don’t know what I am doing. For I don’t practice what I desire to do; but what I hate, that I do.

16

But if what I don’t desire, that I do, I consent to the law that it is good.

17

So now it is no more I that do it, but sin which dwells in me.

18

For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don’t find it doing that which is good.

19

For the good which I desire, I don’t do; but the evil which I don’t desire, that I practice.

20

But if what I don’t desire, that I do, it is no more I that do it, but sin which dwells in me.

21

I find then the law that, to me, while I desire to do good, evil is present.

22

For I delight in God’s law after the inward person,

23

but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members.

24

What a wretched man I am! Who will deliver me out of the body of this death?

25

I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve God’s law, but with the flesh, sin’s law.

Galatians 6

1

Brothers, even if a man is caught in some fault, you who are spiritual must restore such a one in a spirit of gentleness; looking to yourself so that you also aren’t tempted.

2

Bear one another’s burdens, and so fulfill the law of Christ.

3

For if a man thinks himself to be something when he is nothing, he deceives himself.

4

But let each man examine his own work, and then he will have reason to boast in himself, and not in someone else.

5

For each man will bear his own burden.

6

But let him who is taught in the word share all good things with him who teaches.

7

Don’t be deceived. God is not mocked, for whatever a man sows, that he will also reap.

8

For he who sows to his own flesh will from the flesh reap corruption. But he who sows to the Spirit will from the Spirit reap eternal life.

9

Let’s not be weary in doing good, for we will reap in due season, if we don’t give up.

10

So then, as we have opportunity, let’s do what is good toward all men, and especially toward those who are of the household of the faith.

11

See with what large letters I write to you with my own hand.

12

As many as desire to make a good impression in the flesh compel you to be circumcised; just so they may not be persecuted for the cross of Christ.

13

For even they who receive circumcision don’t keep the law themselves, but they desire to have you circumcised, that they may boast in your flesh.

14

But far be it from me to boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.

15

For in Christ Jesus neither is circumcision anything, nor uncircumcision, but a new creation.

16

As many as walk by this rule, peace and mercy be on them, and on God’s Israel.

17

From now on, let no one cause me any trouble, for I bear the marks of the Lord Jesus branded on my body.

18

The grace of our Lord Jesus Christ be with your spirit, brothers. Amen.