SERMON XX

On the Exaltation of the Holy Cross

The first Sermon

On the health-giving Cross, which is Christ Himself in His Humanity; how He must be exalted and raised up in us; and how all our powers must be drawn up after Him; the lowest and the highest, although, alas, this is neglected by many men. Also, many wise exhortations and incitements to members of Religious Orders to receive the Holy Sacrament, and to keep their other rules. How the crucified Christ must be born in us and of us through the three powers of the soul; and how we again must be born in Him, in the Fruit of His Spirit.

Ego si exaltatus fuero a terra, omnia ad me traham.

“And I, if I be lifted up from the earth, will draw all things unto Myself.”

To-day we celebrate the Festival of the Exaltation of the Holy Cross, on which hung, out of love, the Salvation of the World. We must be born again, through the Cross, into the true nobility which was ours in eternity. We must be born and revived there again by love for this Cross. Words cannot describe the merits of the Cross. Our Lord said: “I, if I be lifted up from the earth, will draw all things unto Me.” By this He signifies that He wishes to draw to Himself our worldly hearts, and our love for and gratification in worldly things, which we had gladly possessed in the creature, and our haughty minds, which were well satisfied with ourselves, and with our worldly-mindedness and love, in the temporal gratification of our senses. All this He will draw unto Himself, that He may be thus exalted, and that He may become great in us and in our hearts; for to the man to whom God has ever been great, all creatures seem small, and fleeting pleasures are as nothing.

This health-giving Cross signifies the Noble Man, Christ, Who is exalted far above our imagination, above Saints and Angels, and above all the joy, bliss and blessedness that they enjoy together; and, as His true place is in the Highest, He desires to dwell also in our highest places, that is in our uppermost and innermost love and desires. He will draw up the lowest powers to the highest, and lead the lowest with the highest unto Himself. If we do this, He will draw us after Himself into His highest and most secret place. For thus it must needs be; if I am to come to Him, I must receive Him into myself. So much of mine, so much of His; it is an equal bargain.

Oh! how often this Holy Cross is quite forgotten, so that this ground and secret place is quite closed up and refused to God, while favour and love are shown to the creature; which, sad to say, in these dangerous times, reigns supreme both in worldly and religious people, so that their hearts are lost in the creature. This is the most grievous pity that man’s heart and mind can conceive; and, if he only knew how it would end, he would wither up in terror of the vengeance of God. But it is as much unheeded as though it were all mockery. It has, also, become the custom, and men approve of it, and call it an honour, and it is all as though it were a play. The Saints, if they could, would cry aloud and weep tears of blood, and the Wounds of our Lord would be torn open again by this misery; that a heart, for which He gave His beautiful Life and His loving Holy Spirit, should be so shamelessly taken from Him, while He is driven forth. Children, do not thing that these are my words only; all Scripture teaches you this: “No man can serve two masters. For he will hate the one and love the other.” Jesus says: “If thine eye offend thee, pluck it out and cast it from thee;” and elsewhere: “Where thy treasure is, there is thy heart also.” Now, find out how much God has of thy heart; whether He is thy Treasure. St Augustine says: “Lovest thou the earth, thou art also of the earth; for the soul is more with that which she loveth, than where she gives life to the body.” St Paul says: “If I should deliver my body to be burned, and should speak with the tongues of men and of Angels, and should give all my goods to feed the poor, and yet not have charity, it profiteth me nothing.”

Now, dear sisters, ye ought, with great and adoring thankfulness and active love, to accept the grace which God has given to your Order through the Sacrament of the Body of the Lord. I desire, also, with all my heart and soul, that this practice should not be allowed to grow slack nor fall asleep in these anxious times; for nature will not long endure; ye must cleave firmly to God, or ye will fall away. Mark, it was not thus in days gone by; therefore, these people ought to exercise great and powerful self-restraint, that they may be preserved from this dangerous state. Do not imaging that this need be done to attain to a state of great perfection: “They that are in health need not a physician, but they that are ill.” It is necessary, on account of man’s human weakness, that he should be protected by God’s help, and preserved from the sad state of things which prevails widely amongst religious people. Therefore, none should speak as though they had attained to great perfection or did great deeds. It is sufficient, if they keep the rules of their Order, as far as they can, and mean to do so, and that they have permission to leave undone that which they cannot do. No great powers of reason are necessary for this. It will suffice, if they desire to do willingly that which is right, and if their eyes are so far opened that they will be able to guard themselves against this grievous wrong, and if they keep their eyes open. For this reason, our young sisters should go often and willingly to receive the Lord’s Body. I excuse and also answer for our dear elder sisters, for they went very reverently in days gone by, when the flesh was not so weak as now; and they kept their Order very strictly, and loved and obeyed the rules. They also readily kept up the good old custom of communicating every fortnight. Their great sanctity and perfection were sufficient; for in those days things were better than now, and less harmful to the fallen nature to be found in young people, whose inclinations are stronger now than they were then. Therefore much more help is needed now than then; and without great sefl-restraint it is impossible to endure in the highest state. Now everything sinks down to the level of animal pleasures, and the desires of the senses. Therefore, dear sisters, I require of you no great perfection and sanctity, only that ye should feel joy in and love for our Holy Order, and that ye should intend to keep the rules as far as ye can, and that ye should willingly keep silence in all places where it is ordained—at table and in the choir, and that ye should withdraw yourselves willingly from all human intimacies that estrange you from God. The old are impelled to do so by holiness, and the young by modesty. For if ye do this devoutly, God will reveal Himself to you, while ye flee from all the causes that could bring this hurt to your souls. Learn, that intolerable sufferings have fallen upon some convents; and, if they had not exercised themselves very diligently in this discipline, they might have been brought to nought. If ye experience no sweetness, do not let this terrify you. If man does his part, and yet feels forsaken in his heart, it is far better for him, that any feelings or experiences would be that he could have. This bitter grief brings him nearer to the Source of Living Truth than any feelings. Our Lord said: “My God, my God, why hast Thou forsaken Me?” and on Mount Olivet: “Not as I will, but as Thou wilt.”

Children, fear not, for our Lord says: “If any man will come after Me....let him take up his Cross and follow Me.” This Cross signifies the crucified Jesus, Who ought to be and must be born. St Paul says: “They that are Christ’s have crucified the flesh with all its lusts.” These lusts must be tamed and restrained.

The second power is the power of anger, which man should be able to control in all things. He should always think that another is more likely to be right than he, and thus avoid strife. He must learn forbearance, and how to be quiet and kindly wherever he may be. One man may be sitting alone, or in an assembly, while others are sitting there, who are noisy and seldom silent. Ye must learn to be forbearing and to endure, and to commune with your own hearts. A man cannot work at a trade without having learnt it. If any one wanted to be an umbrella-maker, and would not learn his trade, he might do great harm to the work if he tried to carry it on before he had learned it; thus it is in all adversities, we must learn how to struggle.

The two other powers, by which this noble Cross must be borne, are not so evident; they are the powers of reason, and of inwardly spiritual desires. Thus, in short, Christ must be born in us and of us, in the inner and outer man; and thus we shall be born again in Him, in the Fruit of His Spirit. As it is written: “Ye must be as new-born babes.” Dear children, if ye live thus, every day will be consecrated; and all your sins will be forgiven you in this birth of the Holy Cross. Amen.

SERMON XXI

On the Exaltation of the Holy Cross

The Second Sermon

How Christ draws all things unto Himself; how He prepares man according to his powers, both outwardly and inwardly, by many changes and chances, that he may come at last with his whole heart to the secret place of the Divine Abyss; and how some men scarcely succeed in understanding how they an follow this drawing.

Ego si exaltatus fuero a terra, omnia ad me traham.

“And I, if I be lifted up from the earth, will draw all things unto Myself.”

To-day we celebrate the Exaltation of the Holy Cross, whose worth it is impossible to describe, and to which all the honour that we can conceive is due, because we give it to Him, Who died thereon. Therefore religious people take up the Cross, and begin to fast according to their rule; and this is a thing worth doing by all who have it in their power.

Now, we are told how a Christian king once took the Holy Cross to a Pagan king, with all the honour and dignity that his dominions could produce, in accordance with his rank, though not in accordance with the honour due to the Holy Cross; and he wanted to go to Jerusalem. When he arrived before the gates, they closed themselves by means of a strong, thick wall; and an Angel, who was standing on the wall, said: “Thou comest here with the Cross, riding in great pomp; and yet He, Who died thereon, was driven forth in great sorrow and shame, barefoot, and carrying the Cross on His back.” Then the king threw himself from his horse, tore off all his clothes, save his shirt, and bore the Holy Cross on his back. Then the gates opened of themselves, and he bore it into the city, where many wonderful signs were done, on the sick, the lame and the blind.

Our Lord said: “I, if I be lifted up...will draw all things unto Me.”^[42]  As St Gregory says: “Man is all things, for he has a likeness with all things.” Many men may be found, who find the Cross, and are drawn to it by manifold sufferings and much discipline, that God may thus draw them to Himself; but this suffering must be lifted up; as we to-day celebrate the Exaltation of the Holy Cross, so it must not only be found but also lifted up. If man would only examine himself, and commune with his own heart, he would find the Cross twenty times a day in many a painful suggestion and fall, whereby, were he alone, he would be crucified; but he does not lift it up, and thus he wrongs it. All the burdens of the Cross should be lifted up in God, and willingly accepted by man as his Cross, both without and within, in the body and in the spirit. Thus man should be drawn to God, Who desires to draw all things unto Himself, as He said when He was about to be lifted up.

Now, men may be found, who outwardly bear this Cross, disciplining themselves well externally, and bearing the burden of their Order. They sing, they read, they go to the choir, or to the refectory; and thus, with the outer man, carry on small services for our Lord. Do ye imagine that ye were created and made for that only by God? He desires also to have you for His especial Friends. Now such men bear the Cross externally, but they carefully protect themselves from its entrance into themselves, and seek distraction wherever they can. They do not carry the Cross with our Lord, but with Simon Rufus who was compelled to carry it. But even bearing it thus is very good; for it protects them indeed from many vices and from levity, and it saves them from the terrible fires of purgatory, and possibly from an eternity in hell.

Now, our dear Lord says that He “will draw all things unto Himself.” He who desires to draw things, must first collect them and then draw them. This our Lord does also; He first gathers up all man’s wanderings, the dissipation of his senses, his powers, his words and works, and inwardly, all his thoughts and intentions, his imaginations, his desires and pleasures and his understanding. Then, when all are collected, God draws the man to Himself. For, first of all ye must cast off all to which ye cling externally and internally in your gratifications. This casting off is a weary Cross, and the heavier and stronger the clinging is, the heavier the Cross will also be. For all the pleasure and delight that ye have in the creature, however holy and divine it may appear to be, or is called, or as it may seem to thee—all must  be cast off, if thou desirest to be truly lifted up and drawn to God. This is the first and lowest grade in the outer man.

If ye desire to raise the Cross in the inner man, it is necessary that all inner delights should be withdrawn from him, all clinging to spiritual pleasures, and even from those which arise out of virtue. The Schoolmen dispute as to whether man should make use of any virtue; it ought to be used fruitfully and only in God’s service. These things cannot, indeed, exist without pleasure; but it should be without any addition of self. What do ye imagine that pleasure and satisfaction consist of? That a man willingly fasts, watches, prays and carries out the rules of his Order? This pleasure our Lord would have nothing to do with; He desired that I should act rightly towards my Order. Why do ye imagine that God seldom allows a day or a night to pass by like that which preceded it, and that what helped you in meditation yesterday, does not help you at all to-day or to-morrow, and that many imaginations and ideas come to you with no results? Take thy Cross from God and suffer, and then it will become a blissful Cross. How couldest thou otherwise carry it to God, and receive it from Him in true resignation, and thank God for it, and say with our dear Lady: “My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour;” for thou must thus praise and glorify God in every thing.

Man must always have a Cross; it was necessary that Christ should suffer before He entered into His glory. Whatever thou mayest encounter in thy inmost heart, either in seeing or tasting, let it alone, do not meddle with it, ask not what it is, but fall back upon thy nothingness. Our Lord said: “If any man will come after Me...let him take up his Cross and follow Me.” It is not in comfort, but with the Cross that we must follow God. The Holy Apostle, St Andrew, said: “I welcome thee, thou much-to-be-desired Cross, for I have longed for thee with all my heart. Take me from amongst men, and give me again to my Master.” This must not take place one day and not on the next; but it must go on at all times, unceasingly; thou must ever be examining thyself in all things. Yes, though the number of thy sins and transgressions be great; if thou fallest seventy times a day, yet turn and come again to God, and pass on so quickly to God that thy sin will escape thy memory, and when thou comest to confession thou wilt not be able to say what it was. This should not terrify thee; it did not come to pass for thy hurt, but to show thee thy nothingness, and to make thee feel contempt for thyself. Ye should do all calmly, and not dejectedly, if ye feel that in your hearts ye are ready and prepared to do the Will of God. Man is not sinless, as our dear Lady was, therefore he must be content to bear all this suffering and this Cross. St Paul says: “We know that to them that love God, all things work together unto good;” the gloss adds “and sin also.” Hold thy peace, flee unto God, and look upon thy nothingness; stay at home, do not run at once to thy confessor. St Matthew followed God at once, and leaving all his affairs unsettled; and, if thou findest that thou hast sinned, do not make thy Cross too heavy outwardly. Leave it to truth, and be faithful and at rest; for none will be condemned except those who wantonly turn to temporal things; while to those who delight in the love of God, and think only of Him, everything will prove a discipline.

Yet, I must warn you in all faithfulness that, if ye willingly allow yourselves to be possessed by the creature, and give it place, it will most assuredly cause your condemnation; and, even if God gives you true repentance, though this is uncertain, yet ye will have to suffer in the awful fires of purgatory. If ye realised it, ye might shrivel up in great fear and anxiety; and if ye went thus to receive the Lord’s Body, ye would be acting just as if thou wert to take a young and tender child and tread it underfoot in a miry path. And yet this is done to the living Son of God, Who, out of love, has given Himself for us. Thus ye go to confession, and do not guard yourselves against the cause of your sin. The Pope with all his Cardinals could not absolve you; for yours is no true repentance, and ye are guilty of the Holy Body of our Lord.

Our Lord said: “If any man will come after Me, let him deny himself and take up his Cross and follow Me.” This self-denial and this Cross are held before many a Friend of God, who is driven towards it, so that we cannot say how a man ought to forget himself and deny himself in all the circumstances that may arise. That which costs nothing is worthless. “He who soweth sparingly, shall also reap sparingly” and “with what measure you mete, it shall be measured to you again.” but no one should think of this, but solely of God. What will become of all those of whom ye might be told, who will not leave their old ways and customs, but who cleave externally to that which is real to their senses? Thou must forsake thyself and die utterly to thyself. He said: “Follow thou Me.” The servant does not go before his master; he follows after him. Not according to the servant’s will, but according to the will of the master. No other teaching is necessary for us, if we only take heed how little, in this world, servants can follow their own will; but how they must use all their diligence and all their strength in carrying out in all ways their master’s will and service. A grain of wheat must die before it can bring forth fruit, and so must thou also die absolutely to thy own will. Man ought therefore to give up himself and his own will entirely to God; and, when he thus gives himself from his heart to God, he ought to be as though he possessed no will. A virgin stood in the choir and sang: and said: “Lord, this time is mine and Thine, but, if I commune with my own heart, my time is Thine not mine.”

If man is to give himself to God, he must first of all give up his own will entirely, for man is just as though he were formed of three men: his animal nature, in which he is guided by his senses; his powers of reason; and his highest nature, which is in the Image and Likeness of God. In his highest and innermost nature man should turn and lie down in the fire of the Divine Abyss, and come out of himself, and allow himself to be taken prisoner. He should suppress and pass over the two lowest ways and natures, as St Bernard says: “Man must draw away his animal nature, with the lusts of the flesh, from all the things that he possessed with delight.” Ye know what a hard Cross that is, and how heavy it is! And he says, that it is no less hard for the outer man to enter into the inner man, and to pass, from things that are figurative and visible, to the invisible, that is to their very Source, as St Augustine understands it. All the attacks and the crosses, that, coming to the two lower natures of man, seem to him as though they would draw him away and hinder him from entering, should be taken up by him as his Cross, while he commends all to God. Whether they come from the senses or from reason, he should leave them all alone, and commend them to the lower powers. And he should raise himself above them in the highest power with all his might; just s Abraham left the ass and the servant below, when he went up the mountain to offer his sacrifice unto God; he went up alone with his son into the mountain. Therefore, leave your animal nature which is indeed an ass, and your servant, which is natural reason, which is here surely a servant, for it has served, and guide man up the ascent of this mountain; for there he must stay. Leave the two below, and go up alone with the son, that is with thy mind, into the secret place, the Holy of Holies. Offer up thy sacrifice, and especially offer up thyself, and enter in, and hide there thy secret mind in the mystery of the Divine Abyss. As the prophet said in the Psalter: “Lord, Thou shalt hide them in the secret of Thy Face.” In that secret place the created spirit is brought back again to its uncreatedness, where it had been from everlasting before it was created, and where it recognises itself as God in God, and yet in itself as of the creature, and created. But in God all things are God, who rest on this foundation. Proclus says: “When man once enters here, whatever may befall the outer man, sorrow, poverty or whatever it may be, he heeds it not.” As the Prophet says: “Thou shalt hide them...from the disturbance of men.” These follow our Lord, as our Lord says elsewhere: “I am in the Father, and He is in Me, and I in you and ye in Me.” That we may be drawn with all our hearts, as He desired to draw all things after Him, and that we may thus inherit the Cross, that by the Holy Cross we may enter into the true Source, may God help us. Amen.

SERMON XXII

On the Exaltation of the Holy Cross

The Third Sermon

Describe a Cross of Spiritual Suffering formed by four virtues. Divine Love is the upper part, Patient Love is on the left side, Inner Purity is on the right, and Willing Obedience forms the lower part. Also much good advice and many instructions for those who look upon themselves as sick and guilty sinners; for the Cross must be borne.

Quasi cedrus exaltata sum in Libano, it quasi cypressus in monte Sion.

“I was exalted like a cedar in Libanus, and as a cypress-tree on Mount Sion.”

We celebrate to-day the Exaltation of the Holy Cross; but it is impossible to say how it was raised up; neither can we fully describe or imagine its value. We can say of it that which we find written in the Book of Ecclesiasticus: “I was exalted like a cedar in Libanus, and as a cypress-tree on Mount Sion.”

Frankincense grows on Mount Lebanon; it signifies a spiritual sacrifice, for it should at all times be the desire of our hearts to be peculiar sacrifice unto God. The smoke of the cedar tree drives away all the poison of the serpent. Still more the poison of the Devil and all his wicked cunning is chased away by the power of the Holy Cross; that is by the bitter Sorrow and sharp Suffering of our Lord Jesus Christ; for He says of Himself: “I was exalted like a cypress-tree on Mount Sion.” The cypress is of such a nature, that if a man partakes of the wood, when unable to retain his food, it enables him to retain it. In the same way, the man who draws unto himself the Lord’s Holy Cross, and embraces it, namely, His painful and bitter Suffering, will be enabled to retain that most precious and noble Food, the Holy Word of God. The holy saints and prophets have said that the Word of God only becomes fruitful in those men, who at all times draw it earnestly and diligently unto themselves, that all things may become fruitful unto them. The precious Sufferings of our Lord have also a sweet scent, tasting sweeter than any sweetness; for they draw man’s heart to Him; as our Lord Himself has said: “And I, if I be lifted up...will draw all things to Myself.” It is indeed true, that the man in whom the bitter Suffering of our Lord is always found, will at all times be drawn unto our Lord, in true humility, and patience, and with fervent and Divine Love. For in the same way that Christ suffered willingly, so must we also at all times, as far as lies in our power, follow after Him earnestly, in patience and suffering, that we may always be imprisoned, bound and condemned with Him in spirit.

Our Lord Jesus Christ, before He was nailed to the Holy Cross, was bereft of all His garments, so that not a thread was left on His Body; and lots were cast for His garments before His eyes. Now, know of a truth, that if thou desirest ever to come to true perfection, thou must be destitute of all that is not of God, so that thou hast not a thread left; and thou must see lots cast for thy things before thine eyes; while other men look upon it all, and esteem it as mockery, folly and heresy. Our Lord said: “If any man will come after Me, let him...take up his Cross, and follow Me.” As he said also to the young man: “If thou wilt be perfect, go sell what thou hast, and give to the poor...and come, follow Me.” For it is written in the Apocalypse that great and unutterable plagues must come, which will be scarcely less terrible than the Judgment Day; though that will not come yet, for we are still living in historic time, days years and hours. And when these plagues which are prophesied, come upon us, those only will recover who bear the Cross. And because this was true, God gave the Angel leave to hurt and to destroy all that was upon the earth. Then God said to the Angel: “Thou shalt spare none, save those who have the banner, the mark, the sign on their foreheads,” signifying the Holy Cross. Every man who has not the Cross of Jesus Christ in him and before him, undoubtedly, will not be spared. By the Cross we understand pain. God did not tell the Angel to spare men with great powers, nor the sects, nor those who worked in their own way, but only the suffering. He did not say: “He, who will follow Me, or come after Me, must follow Me, gazing at Me,” but he said, “by leaving all and suffering.”

Now I wish to say a few words about the Cross. Know then, that every man who takes up the Cross will be made thereby the very best man to be found in these days; and no plagues can harm him. Neither can he ever enter into purgatory. But also there is no greater pain than daily and hourly carrying a Cross on our backs for the sake of God, in humble resignation. It is, alas! no longer the fashion to suffer for the sake of God, and to bear the Cross for Him; for the diligence and real earnestness, that perchance were found in man, have been extinguished and have grown cold; and now no one is willing any longer to suffer distress for the sake of God. Could we find out any way in which no one would have to suffer, that is what we should choose for our life. Alas! one and all think only of self, in all their works and ways.

It is not outward exercises, such as fasting, watching, lying of hard beds, and making long pilgrimages, that please God. All these things serve thereto; fasting, watching, prayer, and all the other things already mentioned; therefore, do all these things, as far as they will help thee to take up thy Cross truly. No one is too old, too ill and too deaf to take up the Cross, and to carry it after our Lord Jesus Christ.

Learn that the Holy Cross is made of four pieces of wood, one above, one below, and two in the middle. The upper part is divine, fervent love. The left arm, which is deep humility, is nailed on with the heedlessness of men, and all the things that may befall him then; it is more than scorn, for in that there is a tinge of pride; the other arm of the Cross must be real, true, inner purity, this must be nailed to the Cross with a willing lack of all, whatever it may be, that could defile its purity, either outwardly or inwardly. The feet signify true and perfect obedience; they are nailed on with true and willing resignation of all that thou and thine possess. Whatever it may be that thou possessest, leave all at once for the sake of God, however hard it may be, that thou mayest not possess thyself in any way, either in deed or in word. The four parts of the Cross were fastened together in the middle with fiat voluntas tuna, which means that the pieces of wood were fitted into each other, signifying the true and perfect renunciation of thy free will, and a yielding up of all for the sake of God.

Now notice, first, the left hand, which signifies humility. By this we must understand, as St Augustine says, that the man who walks in true humility will most certainly have to suffer. Know, that man must be brought to nought in his own esteem, and in the eyes of all men. He must also be raised up, bare, and having no resting place, and lots must be cast before his eyes for all that he has or is; as was done with the garments of our Lord Jesus Christ; that is, thou must be mocked, destroyed and spurned. Thy life also must be regarded as unworthy of notice, as folly, so that those who are with thee or pass thee by, will scorn and condemn thee, will estimate and judge thy life before thy face, as full of error and heresy; and hate thee and all thy works and ways. Now, when thou knowest and seest all this, thou must neither reject it, nor receive it unthankfully, so that thou speakest evil, or shouldest say of it: “Such a man as he is unfair to me.” Dear friend, guard thyself both outwardly and inwardly against such opposition. Thou oughtest to think: “Alas! I, poor man, am unworthy that such a noble man should scorn and ignore me;” and then thou shouldest bow to it and look upon it as nothing. Thus thou wilt be bearing the Cross with our Lord. The right hand is true purity; it is nailed on with a willing lack of all things that are not of God, and that could stain that purity. The feet are true obedience, and signify that man should be obedient to his Superiors and the Holy Church. They are nailed on with true resignation, so that man will willingly in all things resign himself to the Will of God. The middle part is the free going out and giving up of thy will to the Will of God; which means, however great the suffering may be which is laid upon thee by God or man, thou wilt yet willingly suffer all for love of God, and rejoice, and bend willingly to the Cross of suffering, whether guilty or innocent. Now, thou mightest say: “Lord, I cannot do it, I am too weak.” Learn then, that thou hast two wills, an upper and a lower will, as Christ also had two wills. The natural and lower will desires at all times to be freed from the Cross; but the higher says with Christ: “Not as I will but as Thou wilt in all things.” The top of the Cross is the Love of God; it has no resting place, for at all times it is a pure, bare going forth, forsaken of God and all creatures, so that thou canst truly say with Christ: “My God, My God, why hast Thou forsaken Me?” The Sacred Head of our Lord Jesus Christ had no resting place; if a man experienced Divine Love and a sweet consciousness of God’s Presence in his absolute resignation, what would it matter to him though the whole world were against him?

A good and holy man asked our Lord why He allowed His dear Friends to suffer so terribly. Then our Lord said: “Man is naturally inclined to the pleasures of the senses and harmful delights; therefore I hedge him in, in all his ways, so that I alone may be his delight.” The Head of Divine, sweet Love hung inclined on the stem of the Holy Cross. Learn, children, it cannot be otherwise; though we try to turn it as we may, we must always bear a Cross, if we desire to be good men and to come to Eternal Life. We must suffer sharply and keenly, and bear a Cross of some kind, for, if we flee from one, another will fall upon us. No man has ever been born, who was such a good talker that he could prove that this was not true. Thou canst flee where thou wilt, and do what thou wilt, yet it must be borne. God may take it on His shoulder for a little while, and bear the burden over the most difficult places; and then man feels so light and free, that he cannot believe that he ever had anything to suffer, especially because he feels no suffering; but, as soon as God lays down the burden, the burden of suffering rests heavily on him again, in all its bitterness and insupportability. The Eternal Son of God, Jesus Christ, has borne all this before, in the heaviest way possible; and all those who have been His dearest Friends have borne it after Him. This Cross is the fiery chariot in which Elias went up to heaven.

There was a thoughtful daughter of our Order who had longed much and often to see our Lord as a Babe. Suddenly, during her devotions, our Lord appeared to her as a Babe, lying swathed in a bed of sharp thorns, so that she could not get to the Babe till she had laboured much, and had used force, in grasping the thorns. When she came to herself again she realised that those who truly desire Him must boldly face pain, sharpness and suffering.

Some men say: “Yea, and were I so pure and innocent, that I had not deserved it from God on account of my sins, still I would gladly and joyfully bear suffering for the Will of God, so that it might be useful and profitable to me.” Now, know, that a guilty and sinful man may suffer, in such a way, that it may be more useful and profitable to him than to an innocent man. But how? In the same way, that a man, who wants to make a great jump, will go back that he may have a good run; for the further he goes back, the further he will jump. Every man should act in this way. He must always look upon himself as sinful and heedless, and must judge of himself as unworthy in the sight of God and of all creatures. Thus he will be drawn nearer and more powerfully to God, and by this means he will get closer to the Eternal Goodness of Divine Truth.

Children, the more thoroughly a man knows himself from the bottom of his heart, truly despising and condemning himself, not glossing over his sins, but deeming himself utterly unworthy, the nearer will he draw to God in truth, and the more perfect will be his converse with God.

That we may all draw this precious Cross of our Lord after us, in steadfast patience and with loving hearts, with happy countenances, cheerfully, joyfully and willingly suffering all things for God, giving up all things for Him, and accepting all things that are disagreeable to us as from the open, loving Hand of God and not from the creature; that we may be lifted up in our hearts in steadfast patience even unto the end, may He help us, Who for our sakes was lifted up upon the Cross that He might draw all things unto Himself. Amen.

SERMON XXIII

On the Feast of St Matthew,  Apostle and Evangelist

Of two ways in which man may follow after God in true resignation. One way is in a figure; the other has no form; it consists of a calm, inner silence in a tranquil mind.

Sequere Me.

“Follow me.” Our Lord spake to St Matthew saying: “Follow Me.” And he rose up, and forsook all, and followed Him.

This holy Matthew has become an example to all men; and yet he was, to begin with, a great sinner, as the Scripture tells us; but afterwards he became one of the greatest Friends of God; for, when our Lord spake secretly to him in his heart, he left all things and followed Him. Everything depends upon man’s following God in truth; and this involves an absolute forsaking of all things, whatever they may be, which have taken possession of man’s heart, and which are not of God. For God is a Lover of hearts, and communes not with anything that is external. He desires an inner, living, love, which is ever ready to turn to all things that are divine and virtuous, where and in whomsoever they may be found; for there is more truth in such an once than in a man who prays as much as all the rest of the world, and sings so lustily that his song reaches to heaven; or in anything that he can do by fasting, watching, or anything else externally.

Now our Lord said: “Follow Me.” There are six ways in which men can follow our Lord; three are in our lower, and three in our higher powers. In the lower there are humility, gentleness and patience. The other three are higher than all other powers; they are faith, hope and love. Our Lord said: “Follow.” This following, in one way, is to be, after the example of our Lord, in praise and thanksgiving; while sometimes it comes to pass in a still closer way; that is, without any conditions of thought or of anything else, but only in an inner silence, in a mind that communes with itself, simply waiting on God, that He may work in it as it pleases Him.

It is easy to find men who get on well with their outward exercises. They glide through them, whether these be fasting, watching, prayer or anything else; and they take so much delight in them, that God has a very small part in them. The pleasure sometimes seems to be so great that God is not there at all, and has turned away; which means, that such men do their work as of themselves, adding thereto, and finding pleasure therein; though all good is of God, and not a shred belongs to man.

Now, we might ask: “How can we separate pleasure from that which is good? Let us take an example. In the Old Testament the priests were forbidden to eat the fat of the sacrifices; they were to burn it and offer all to God. But they might eat the fat of the flesh which was their allotted portion. Thus all the delight that we have in all the exercise of virtue and in works must be cast into the fire of love, from whence it proceeds. But the natural pleasure or satisfaction which clings to natural actions, in as far as they are good, may be engaged by man in a simple way, if he does not add thereto.

Now, we must notice in these words: “Follow Me,” that St Matthew left all things and followed God. Man, when he leaves all things and himself in all things, must follow God more than all; in the outer man, in all exercises of virtue, in universal love; and, in the inner man, by real resignation of himself in all ways, both outwardly and inwardly. Now, understand that when I speak of myself, I am speaking of all men. By God’s Grace and from Holy Christendom, I have received both my order and my cowl, this habit and my priesthood, that I might become a teacher and hear confessions. Now, if it came to pass that the Pope and also the Holy Church, from whom I have received them, wished to take them all away from me, if I were a temperate man, I should let them go, and I should not ask why they did so. If I might, I should put on a gray garb, and I should not remain any longer in the monastery with the brethren, nor be a priest and hear confessions and preach. I should also say that in God’s name all was at an end; for they gave all to me, and may therefore take all from me. Why, it would not be for me to ask. Why? because I do not wish to be called a heretic, or to be excommunicated; and thus I should be truly resigned. But if any one else wanted to take these things from me, I would rather die than allow them to be taken from me.

Again, if the Holy Church were to refuse us the Holy Sacrament externally, we must submit; but in a spiritual sense no one an take it from us. We must be ready to give up all without murmuring or answering again; but all this is external. Thus it ought to be, and even still more so in things that are within. What have we that was not given us by God? Therefore, all that He gave us must be given to Him again; we must give up all in true resignation, as though we had never obtained it.

You, dear children, who occupy yourselves with sacred pictures, holy thoughts, and works and ways, are not referred to here. I am not speaking to you; ye need not take this address to yourselves. But I mean those especially who have to go along the dark road, and to pass through the narrow way, which is not the road for all men. These men must take a very different road from those of whom we have just spoken; and we will now speak of them; of what things they must have, and how some things are to be done and others left undone. Man should have all these things in his powers, without anything of self and beyond all powers; and he must posses them without any qualifications. Now, it is according to man’s nature to desire to have, to know and to will. These are all the works of men’s powers. Now, there are six things of which we must now take note. There are three in the lower, and three in the higher powers. In the lower, are humility, gentleness and patience, which answer to these three. Humility sinks at once and for ever into an abyss, and loses its name and rests in absolute nothingness, and knows nothing but humility. Gentleness has robbed love of the qualification of will; so that all things are alike, nothing is antagonistic; therefore there is no consciousness of any virtue, and all things are possessed in an even peace; virtue has lost its name and has become simply a condition. So also is it with patience. These men love and thirst after suffering and know nothing of patience.

Now, after all this resignation, it may happen that a hard word is spoken to thee; but do not let it affright thee; God has decreed it for thy good, that thou mayest sink yet deeper into thy nothingness. Then anger arises, and points to still greater renunciation, and shows thee thy nothingness, that thou mayest even think thyself unworthy that God should implant in thee one good thought. Everything depends upon this; a fathomless sinking in a fathomless nothingness. The doings of these men do not depend upon external works, or customs, or pictures; but, if they do well, their existence will be blessed beyond all measure; but in its way it is as full of care as that of the most savage men on earth. For this way is a dark way; and, as I said of Job: “A man whose way is hidden, and God hath surrounded him with darkness.” Man must bear all the reproaches heaped upon him on this rough road, in a self-denying way; even all the reproaches that can be imagined. Our Lord says everywhere: “Follow Me, go through all things. I am He; go not further; follow Me.” If a man were to say: “Lord, who art Thou, that I must follow Thee through such deep, gloomy, miserable paths?” The Lord would reply, “I am God and Man, and far more God.” If a man could answer then, really and consciously from the bottom of his heart: “Then I am nothing, and less than nothing;” all would be accomplished; for the Godhead has really no place to work in, but ground where all has been annihilated. As the Schoolmen say, when a new form is to come into existence, the old must of necessity be destroyed. They say: “When a child is conceived in the mother’s womb, it is at first simply matter; later it takes an animal form; it lives as an animal; and then, at the appointed time, God creates a reasoning soul and casts it into the matter.” Then the first form disappears in blessedness; that which is created, form, size and colour must all disappear, so that nothing is left save simple matter. And so I say: “If man is to be thus clothed upon with this being; all the forms must of necessity be done away, that were ever received by him in all his powers—of perception, knowledge, will, work, of subjection, sensibility and self-seeking.” When St Paul saw nothing, he saw God. So also, when Elias wrapped his face in his mantle, God came. All strong rocks are broken here; all on which the spirit can rest be done away. Then, when all forms have ceased to exist, in the twinkling of an eye, the man is transformed. Therefore thou must make an entrance. Thereupon speaks the Heavenly Father to him: “Thou shalt call Me Father, and shalt never cease to enter in; entering ever further in, ever nearer, so as to sink the deeper in an unknown and unnamed abyss; and, above all ways, images and forms, and above all powers, to lose thyself, deny thyself and even unform thyself.” In this lost condition, nothing is to be seen but a ground which rests upon itself, everyone being, one life. It is thus, man may say, that he becomes, unknowing, unloving and senseless. This is not the result of natural qualities, but of the transformation, wrought by the Spirit of God in the created spirit, in the fathomless lost condition of the created spirit, and in his fathomless resignation. We may say of this, that God knows, loves and gives Himself thus; for man is nothing but a life, a being and action. Those who see in this way, with undue liberty and with false light, are in the most perilous state in which it is possible to be in this life.

The way by which we must arrive at the goal, is through the precious Life and Sufferings of our dear Lord; for He is the Way by which we must go, and He is the Truth which lightens all in this way. He is the Life and the End to which men must come; and He is the Door; and whosoever entereth in by another door is a murderer. We must enter by this Door, by breaking through nature, and by the exercise of virtue and humility, in meekness and patience. Know of a truth that he who entereth not in by this way goeth astray, and God goes before him and in him, and yet he remains blind. But none have power over those who enter by this way; for God Himself hath set them free. St Paul says, that those who are driven or led by the Spirit are under no law. Time is never too long for such men; nothing troubles them. It can never be said of any of the lovers of this world, that nothing troubles them, and that time is never too long. But they, who are in this world, but whose higher life is above, are freed from all things and patient in their lower life. Whatever comes, theirs is an essential peace. They take all things from God, and desire to lay all things again on Him; and thus they rest in peace. Still in the outer man they may have to suffer terribly and may be much troubled. But wherever they are, they are blessed; and we ought to praise them; but I fear they are rather sparsely sown. God help us that we may be like them. Amen.

SERMON XXIV

On the Feast of St Michael and All Angels

On the various and especial works of the nine choirs of Holy Angels in man, in his threefold state and being; that is in the outer man, his powers of reason, and in his being, formed in the image of God. How, by their care and supervision, he may be enabled to attain to the very highest degree of Perfection in a spiritual life.

Angeli corum semper vident faciem Patris  mei, qui in coelis est

“Their angels always see the Face of My Father Who is in heaven.”

To-day is the Feast of St Michael and all Angels. We have already read to-day how this festival first arose, in consequence of the revelation on the mountain; therefore we will not refer to that now. The Gospel says: “Their Angels do always behold the Face of My Father Who is in heaven.” I know not with what words I can, or ought, to speak of these pure spirits, for they have neither hands nor feet, neither image, nor form, nor substance; neither can we understand the nature of their being; so how can we speak of them? We know not what they are; and that is not surprising, for we do not know ourselves, nor our souls by which we are made men, and from which we receive all that is good in us. How then can we understand these transcendent spirits, whose nobility far surpasses all the nobility that the world can show? Therefore let us discuss their behaviour towards us, and not the nature of their being. Their work is always to behold us, and to look upon us in the mirror of the Godhead regularly, effectually and truly, with discrimination; and they have a special and definite work to do in us; but God works unceasingly in us, much more truly and nobly; and they work with God in us, in the same way that the sun exercises a constant influence over the earth, while the stars co-operate with the sun in that influence on the earth, and on every creature in it. The stars always look at the sun and reflect his rays, while the sun turns his face to them; and thus their works become indivisible; so that, were it possible for the least star to be removed from the heavens, all creatures, men and cattle would be destroyed.

Now, there are nine choirs of Angels,forming three hierarchies, in each of which there are three choirs. Now, these three hierarchies have each their own peculiar and different effect on the three parts of man. The first is the outer man, the second is his reason, and the third is his likeness to God; and yet all these three form one man. In all three the Angels have their work to do. And, besides this, every man has an Angel, who at his baptism was especially appointed to watch over him, into whose care he was committed, who stands by him, and helps him unceasingly, guarding him when sleeping and waking, in all places and in all his works and ways, whether evil or good. Were there nothing else for which we ought to love God dearly, and thank Him, surely this would be enough; that God has so closely united these exalted and invisible beings with us, that they may discipline us unceasingly. But, on the other hand, every man has also to deal with a peculiarly wicked angel, the Devil, who works against him unceasingly, and tries him as constantly as the good Angel. If we were wise and industrious, the Devil’s opposition and his discipline would be more useful to us than those of the good Angels; for, were there no conflict, there could be no victory.

Now we must speak of the hierarchies. The lowest of the hierarchies are called Angels; one with another they serve the outer man; they exhort and warn him, they help him and guide him towards that which is good; they watch over him with steady and constant discipline. If they did not thus watch over us, what innumerable evils do ye imagine, might not befall us? for numberless devils follow us perpetually, desiring to destroy us, either sleeping or waking. But these noble Angels anticipate them and prevent them.

The Archangels form the second choir. They are represented as priest, whose active employment is to serve at the Holy Sacrament; they thus serve, counsel, and help man in the efficacious reception of the Holy Sacrament of our Lord’s Body.

The third choir consists of Virtues. They serve, counsel and admonish us to seek after natural and moral virtues, and they win for us the divine virtues of faith, hope and love. The men who follow them and commune much with them, are so virtuous that virtue becomes as easy and pleasant to them, as though it were part of their very nature and being. All the enemies, who have fallen from this choir, set themselves with all imaginable cunning against these men, desiring to entice them away, so that they may not reach that place, from which they themselves have been cast out. The stratagems to which they constantly have recourse, are incredible. Man ought to be very diligent in keeping guard against the hostile wickedness, which so marvellously surrounds him; for these enemies often make use of much secret dexterity in things which seem good; and, for the most part, they strive to lead men into all kinds of diversions; and, when they find they are not succeeding, they place him in a position which seems good, that he may be content therewith, and may not strive to advance. Now, this is a most perilous condition in which to find ourselves, and now more than it ever was. As St Bernard says: “To stand still in the way of God, is to go backwards.” All are in this condition who have worldly and self-satisfied hearts, and who say, “We do as many good works as other men, and we are well-pleased with ourselves; we shall fare better than they, and we will go on with our own ways and customs, as those did who were before us.” But when great plagues come, those who imagine now that they are doing well will seem to be in great misery. Then the wicked angels, whom they have followed, will wonder and lament with them, and finally lead them away unopposed. Cases such as these are taking place even now. But when these horrible downfalls and plagues have passed away, then the holy Angels will make themselves known to men who have been purified, and will walk with them and commune with them openly.

Now we come to the second hierarchy. The Angels of which it is composed here an active supervision over the second division of man’s nature; his reasoning powers, which place him far above all other creatures with animal nature, and make him like unto the Angels. The first choir is called Potestates, the second Principatus, and the third Dominationes, signifying the mighty, the princes and the rulers. All these work in men, who, they find, have progressed in virtue, so that they can control, both outwardly and inwardly, their senses and the outward expression of them, in all things; and in the inner man, their thoughts and intentions. These men are free and reign supreme over vice. Thus, we read of St Francis, that he had such power over the outer man, that directly he thought of some discipline, his body sprang forward, and said, “See, here am I.” Such men are truly like the princes of the world, who are free and have none to control them. Thus these men are enabled in spirit to rule over  all the actions of the outer and inner man. When the wicked angels see this, they are filled with vehement hatred against them, because they fear that these men will take their places. So they exercise all their ingenuity to bring them into the most awful temptations that can be conceived, and of which those who serve the world and the Evil One never heard nor imagined. Of these ways there are many, for they so earnestly desire to drag down the good. When they become so importunate that the poor man imagines he must lose either his life or his senses, then the noble Angels come, the Principatus, and drive them away, and the man has gained the victory. When they have been thus overcome, they never dare to attack the same man again; for they are too proud to do it; and they are terrified and give way before these powerful people, and before those who rule over this hierarchy. Then the rulers, Dominationes, come and enable these men to become so wise and prudent, that they can see through the stratagems of the enemy. At St Paul says, that neither the devil, the world, the flesh, nor any creature could gain a victory over him.

We now come to the third hierarchy; these Angels work and look into the innermost part of man; into that which was formed in the Image of God. The first choir of these is formed by the Thrones, the second by the Cherubim, and the third by the Seraphim.

The Thrones work in the innermost heart of man, so that he becomes like unto a kingly throne, where God delights to dwell, to reign and to judge, to reward and to work all His works in him and through him. These men’s hearts are so irrevocably rooted in Divine Peace, that neither love nor sorrow, severity nor tenderness, can disturb them; as St Paul has said: “Neither death nor life.” A hundred deaths would not move or terrify such men. In the same way that a dying man cares nothing for all the honour or shame that could be heaped upon him, because his thoughts are elsewhere, so also, when a man in his innermost heart is turned to God, he is a strong Throne of God, nothing can affright him, neither love nor sorrow, for he rests in that essential peace, which is the Dwelling-place of God; as David says: “In pace factus est locus ejus.” Preserve and guard peace, dear children, that no man take it from thee, and that the Dwelling-place of God may not be destroyed. O, dear child, preserve this, be silent, suffer, abstain from evil and rest in peace. Rest and trust and keep to thyself; do not run about too much; be not agitated, preoccupied or impulsive; but realise the Presence of thy Lord of Lords in thy heart, where He sits on His throne glorious and powerful, so that He may not be disturbed and His peace diminished.

Now, when men are resting in this peace, then the Cherubim come in all their brightness, and lighten up men’s hearts with their godlike light as with a sudden glance. This glance pierces the men through and through; and their hearts are so filled with light, that, were it necessary, they could judge all men; and yet this illumination is but a glance; the quicker it is, the truer, the nobler and the surer.

Then come the burning Seraphim, with their flaming love, and they kindle love in the hearts of men; and this, too, is done in a moment, so that the love of man becomes so broad and wide that it embraces within itself the love of all things. It seems to him as though he would set all men alight; and all is so sudden and quick, that it seems to him as though he would be consumed himself. This flame is kindled in the innermost thoughts of the glorified man; and yet it lights up also the other two parts of man, his soul and the outer man. Such men become so godlike and so well-regulated, so truly resigned, virtuous, peaceful and calm, that no one is ever conscious of any infirmity in them, either i words or deeds; and yet they look upon themselves as nothing, and heed all as little as if it had taken place in some one a thousand miles away. They look upon all that God may work by them, or in them, as apart from themselves, taking no credit for it; for they think of nothing but their own absolute nothingness, and regard themselves as lower than all men. These verily are the heavens in which the Father dwells, as the Gospel says: “Their Angels always see the Face of My Father Who is in heaven.” May God help us all thus to attain. Amen.

SERMON XXV

All Saints’ Day

A very useful exposition of the Gospel, of the eight Beatitudes. How we can attain to the grades or steps of these most blessed Virtues, and learn to know ourselves thereby. How we ought to honour the Saints and their various degrees of merit in the Eternal Fatherland.

Videns Jesus turbas, ascendit in montem, et secuti sunt cum discipuli, etc.

“And seeing the multitudes Jesus went up into a mountain, and when He was set down, His disciples came unto Him. And opening His mouth, he taught them saying: Blessed are the poor in spirit,” and thus He spake the eight Beatitudes.

The mountain that Jesus went up was His own holiness and His Being, for He is one with His Father; and He was followed by a great company of those dear Saints whose day we are celebrating. They have all followed Him, each one in his own vocation, as God has called him. We must follow after them, endeavouring above all things to discover what the calling is, to which God has called us, and to follow it.

Now, we must honour these Saints with all diligence. What is the greatest honour that we can do them? To sink down with them in absolute seclusion, in that good ground in which they have lost themselves, and in which their great blessedness is to be found. Therefore, immerse thyself with them, for thou canst not show them any greater honour, or do anything that would please them better.

Now let us consider the company of Saints who followed Him up the mountain, and how each one was led. Now, He was first followed by the holy Patriarchs of the Old Covenant with overflowing longings; for they believed that He would come. They were filled by God with holy love and hope; and, not outwardly but inwardly, they were bare and empty of all that was not God. Their love was so great, that they divided all they had with the chosen people; and they used all diligence, that nothing should be wanting whence this Birth should proceed. They offered themselves up entirely to the service of that generation, into which He was to be born. We read to-day of those who followed Him, that, of every generation, twelve thousand were marked; eleven generations followed Him and the rest were numberless.

Next came the second company, the dear and holy Apostles. They came after the Birth of our Lord; and they were led by Him by a much higher way, and to a state of greater perfection. They forsook all things, not only inwardly, but also outwardly, in true poverty of body and soul, and that in the highest degree possible.

Then came the holy Martyrs, and of these a great company followed Him. They not only forsook all things, but they also laid down their lives when God required it of them, and in whatever way He chose.

Then He was followed by a great company of holy Confessors, who followed their call in divers ways. Some lived alone unto God in seclusion, and received the truth within, in silence, and listening to what God, the Eternal Word, spake unto them. Such men fled to the woods and caves. Others joined religious Orders, and lived in Holy Christendom, preaching and writing, hearing confessions, teaching and admonishing, doing all things heartily, as unto God, and giving up self and all that was not of God.

Then followed the blessed company of pure and modest Virgins, undefiled in body and soul. Oh! what a holy and blessed thing it is to be found undefiled in body like an Angel, and to whom God has granted the honour of being found in the garb which He and His Blessed Mother wore with such grace. The joy is so great that no one in this world ought to be able to trouble such a man; neither should sorrow or any trouble go to his heart, if he has only preserved this treasure. He, who desires to preserve it in all its nobility, must struggle and suffer; and his heart will often be wounded by his natural desires and his evil nature, the flesh and the devil. Now mark, children, every attack, made by temptations of this nature only brings forth purity; he, who thus learns to know himself therein, will find that this is his reward. O, children, who gives heed to the rewards thus brought forth! Then comes the company of the common people, who give heed to such things; they are also upheld by the faith and prayer of the Friends of God. They must be purified in purgatory, or else they cannot enter into the Kingdom of the Father; and, as we keep to-day as the day of the souls that are purified, so we shall keep to-morrow, as the day of the souls that are not, that they also may be purified. Thus, for one earthly delight, and one daily sin, we shall have to suffer more pain in purgatory than the pain of all the martyrs, could it be heaped together, whose day we are keeping. This must needs be for the slightest opposing of our will to God in sin, and for despising His call and His mediation.

Now these are the companies who followed Christ up the mountain of His Blessedness. Then He opened His Divine Mouth and spake the eight Beatitudes. We will say a little about each one. He said first: “Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.” This virtue is placed first, because it is the chief part, and the beginning of all perfection. Children, turn it which way ye will, the heart of man must be bare, empty, free, poor, and undisturbed, if God is really to work therein. It must be quite empty, and then God may and will dwell therein.

Now this poverty may be accepted and exercised in four different ways. The first are those who are poor against their own will and wish. No one ought to judge harshly of these poor; for the Lord overlook their faults all the more graciously on account of their poverty.

St Thomas says of the second kind of poverty, that it is to be desired and accepted to the same extent in which we find it a help to us, and a furtherance of the freedom and emptiness of our minds; for many a man’s mind is freer and less preoccupied what is needful, then when he is obliged to provide it every day. He, who is allowed to possess what is needful, and uses it with thankfulness, is often less anxious than he who has to seek it. But, if such a man should find that it has taken possession of his heart, or that it disturbs him, so that he is not exercising the virtues of charity, moderation, humility and absolute purity, he ought to give all up, and become poor outwardly, like the poor.

The third kind of poverty is that of one who so dearly loves God, that nothing can hinder him, and everything becomes a help to him. As St Paul says, all things are a help to the good; so this man remains unaffected by everything that is not absolutely of God, by everything that touches his heart, so that he may become poor, bare and free. These can say with St. Paul: “As having nothing and yet possessing all things.” so the inner man is unharmed.

The fourth kind of this absolute poverty is that of a man who desires to be poor, both outwardly and inwardly, after the example of our Lord Jesus Christ, who imitates His absolute poverty out of real love, neither troubled by it nor concealing it, either outwardly or inwardly. Such only have a bare, pure, direct and unceasing intercourse with their Source and Beginning, so that there cannot be a sudden falling away without the heart being aware of it and returning speedily. This is the most absolute poverty; for the most noble form of poverty is a turning to God, bare, free and unhindered, now and for ever, like that of the poor Saints.

Now we come to the second: “Blessed are the meek, for they shall posses the land.” Here we come a degree nearer in blessedness; for all difficulties are solved by true poverty; for by this meekness we get closer to the Source of all things, and all bitterness, anger and untruthfulness are driven out; for it is written: “All things are clean to the clean,” to the meek all things are pure. All this comes out of a pure, good heart, so that to the good all things are good. In days gone by the Friends of God were martyred, prepared (tortured) and tormented by the heathen; but now it is done by people who appear to be good Christians; they cut us to the heart, and yet they are our neighbours. If thou turnest to God, they say: “Thou art mad; thou hast lost thy head; thou hast strange customs, and thou art a deceiver.” Then comes meekness, and leads and guides thee to thyself in thine own heart, that thou mayest receive all as from God, and not from man. Thus thou remainest in perfect peace, and sayest: “What can man do to harm thee, if thou hast God for thy Friend?” and thus the meek possess the land, and remain in perfect peace, in spite of all that may befall them. But if thou dost not act thus, thou wilt lose all thy virtue and thy peace as well; and thou wilt be called a snarler, as though thou wert a fierce dog.

Thirdly, our Lord said: “Blessed are they that mourn, for they shall be comforted.” In one sense He means those who suffer; in another sense, those who mourn for their sins, always excepting the blessed Friends of God, who are the most blessed of all here; for they have done with weeping for their own sins, and may not mourn for them any more; and yet they have not ceased weeping, for they weep for the sins and infirmities of their neighbours. We read that St Dominic asked one of his companions, who was weeping bitterly, why he wept. He replied: “Dear father, because of my sins.” Then said the Saint: “No, dear son, they have been sufficiently mourned for; but I beseech thee, dear son, to weep for those who will not weep for themselves.” Thus the true Friends of God weep for all the blindness and misery of the sins of the world, and for all its wickedness. For when God allows His anger and His judgments to fall upon us, and we say so many dreadful things about the fire, the floods, the great darkness, strong winds and bad times, then the Saints mourn over all before the Lord, day and night; and He regardeth them and ceaseth, waiting to see if we will do better. If we do not improve, we must expect yet heavier and severer plagues. The clouds hang over us; but they are held up by the weeping of the Friends of God. But, be sure of this, if we do not improve, they will soon fall; and then there will be such tumults and turmoils that we shall be put in mind of the Judgment Day. Those who are now at peace will suffer from great oppression, and the Word of God and Divine Service will become almost unknown. There will only be a service here or there, and no one will know where to go. But our faithful God will find a place of refuge, where He can preserve His own.^[43] 

Fourthly: “Blessed are they that hunger and thirst for justice.” This, in truth, is a virtue which has been possessed by very few men. Very few hunger and desire, in thought, sight and taste, for righteousness only. There would be neither favour nor disfavour, either for my benefit or for that of my friends, nor for my honour, praise, or blame; there would be neither false judgment, favour or disfavour, where this ground was found; but he who finds it may well be praised.  For he to whom nothing is delightful, and who cares for nothing but justice, has ascended to a very high degree. We may well say to such an one that he is blessed.

Fifthly: “Blessed are the merciful, for they shall obtain mercy.” It is said that mercy is the attribute that God shows forth in all His works: therefore a merciful man is a truly godlike man. For mercy is brought forth by love and kindness. Therefore the true Friends of God are much more merciful, and more ready to believe in the sinful and suffering, than those who are not loving. Mercy is born of that love which we ought to exercise towards each other. If we do not, God will require it of us at the Judgment Day; and, where He findeth not the requisite mercy, He will refuse mercy, as He Himself has said. He says nothing of perfection, and censures only those who have not been merciful. This mercy is not concerned only with gifts, but it ought to extend to all the suffering that falls, or may fall, on a man when tried. He who does not look on his neighbour with true love and pity, mercifully overlooking all his weakness and infirmity, may well fear for himself, that God will refuse him His mercy. “With what measure you mete, it shall be measured to you again.” Therefore let every one look to himself, that he may himself be uncondemned throughout Eternity.

Sixthly: “Blessed are the peacemakers, for they shall be called the Children of God.” Men, who possess true peace, are lovable men indeed, and their peace no man taketh from them. Their own will is lost in the Will of God, in love and sorrow, weal or woe, in time and in Eternity. Their works and all their life are in God, not after a human fashion, but in a divine and supernatural way. They are baptized in the Power of the Father, the Wisdom of the Son, and the precious love of the Holy Ghost, and they are so saturated therewith, that no man can mar their peace. These three Divine Persons has so filled them, that, were it needful, they could make their peace known throughout the land; for they are filled with the light of the Divine Wisdom which has passed through them. Thus, full of love also themselves, they overflow, both within and without, in true love to their neighbours. Thus overflowing, nothing else can be found in them, however they may be approached, but love and peace. These are they who at heart are peace-makers. The peace which passeth all understanding has taken such hold of them, that none can drive away; and they are rightly called the Children of God; for that which the Only-Begotten Son has by nature, is given to them of grace. The peaceful are in very truth begotten to God and of His Heart; for this peace cannot otherwise be brought forth, either by discipline or by any outward means. Still, those in whom this peace is to be found, may have to suffer many offenses, in the outer man, in many ways.

Seventhly: “Blessed are the clean of heart, for they shall see God.” What is a clean heart? A heart bare, free and untroubled by any creature, where God finds the ground bare, free and untroubled. The pure shall indeed see God. This purity of heart is defiled by man, when he wantonly turns with heart and desire to the creature, and rests therein; and, the more he rests and seeks and finds in that which is not God, the more he separates himself from God. Thus his eyes are blinded and he cannot rest in the Vision of God. The external purity of the flesh is very helpful to the purity of the heart; as St Paul says: “Virgins think day and night, unceasingly, of the things of God, but they that have husbands cannot do this.” As bodily purity is lost by the outward neglect of the body, so also the noble integrity of the spirit in the Likeness of God is lost and spoiled by the willing addition of things that are not in His Likeness; so that by this means man’s spirit is darkened, and he cannot see his Source nor his true Abode, nor that for which he was created and sent forth; namely, that he should unceasingly return to his Source and there see God with the eyes of his spirit and his understanding. Therefore, purity is much to be praised, because it ever provides an open pathway to God; for the spouse of God should so keep herself that she should desire to please none but God only; that is, if she desires to be, or to be called His spouse.

It is impossible to express in words the eighth Beatitude, that those are blessed who suffer persecution for righteousness’ sake. The faithful and true God, who has chosen that His Friends should be very near to Him in His own blessedness, sends speedy and great suffering, when He sees that they are not living as befits them; so that they may follow after blessedness whether they will or no. This is immeasurable faithfulness on the part of God, and it ought to be the cause of immeasurable thankfulness on the part of man, that he is thus obliged to suffer. He ought to acknowledge that he is unworthy of it; and it should fill him with hope that God has granted him this honour and grace, that he may be made like unto God and follow after Him. St Bernard says: “a little suffering borne patiently is far and away of greater worth than long discipline is good works.” St Thomas says: “All suffering, however slight, that can be suffered either outwardly or inwardly, is a copy of the most precious Suffering of our Lord.”

But a still more worthy suffering, and closer to that of our Lord, is an inner suffering with God; for though all suffering is incredibly useful and fruitful, yet this is still more desirable and noble. As high and far above all creatures as God is, so is this suffering high and far above all the works that man can do. Therefore we ought to love God very dearly, when He leads us to eternal salvation by means of suffering with Him. The work must be God’s and not man’s, and we must see God in it. Man ought by nature to suffer rather than to work; to receive rather than give; for every such gift increases and ennobles the desire for more gifts a thousand times. He who empties himself and makes himself bare, and holds himself in inner peace, looking for the work of God in his soul, will give place to God, and desire to bear all that God may work in him, in His noble and divine work. For God is always working, and His Spirit is always suffering. What a marvellous fast to his nobility, and, under God, keep himself bare and pure; so that God, if it pleased Him, might see His work in man. God grant that we may attain to this blessedness. Amen.

SERMON XXVI

All Saints’ Day

The Second Sermon

Of two kinds of Poverty; the lack of worldly goods, and Poverty of Spirit. How Poverty of Spirit is the much more perfect kind; more painful and also more pleasing to God. Of what Poverty of Spirit consists, and how man can attain to it.

Beati pauperes spiritu, quoniam ipsorum ist regnum coelorum.

“Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.”

There are two kinds of poverty; one is external, affecting the outer man, and consists of giving up all temporal things for the sake of God, and this is an Evangelical Counsel. The other kind of poverty is that of the spirit and humility of heart. This is required of all men: of each man according to his vocation; and now we will say something of both kinds.

The first kind of poverty is not binding on every man, but only on those who are called thereto by God, and to whose spirit the desire is given to imitate, in the highest degree, the outward Humanity of Christ. To do this they must forsake all things, and must give even themselves in alms; begging their bread day by day, like St Francis and all his brethren. Thus to follow after Christ outwardly is the highest grade. No man can attain to this in his own strength; for he will have to give up all temporal advantages absolutely, to deny himself outwardly all temporal goods. Nature does not willingly act thus, for it is hard; but the more difficult it is to nature, the more acceptable it is to God. It is a peculiarly holy life to those who walk therein, with pure hearts and good intentions; and by means of their good example, God often brings about the conversion of many worldly people, especially amongst the poor who are living in great sin. Therefore this poverty is greatly rewarded by God. But, if this outward poverty is to work for their real good, it must also take place inwardly. For this reason outward poverty is most useful when it becomes a help to inner poverty.

The second kind of poverty is that of the spirit, and real humility of heart. It consists of the resignation of all comforts and pleasures; and, as outward poverty requires that all temporal comfort should be forsaken, so this points to the forsaking of all inner consolation, in virtue, fervour, and all the pleasures of inward cheerfulness and joy.

Now, dear children, try to understand me aright, how ye ought to attain to this. May God grant that ye will desire this poverty, and also that which is external. He will not succeed who sets himself to acquire it without any inner inclination; or takes it on himself, because he has read of it in the Scriptures, or heard of it, or lays hold of it out of anxiety. He who is not driven thereto by divine inspiration, will stand still, and will not attain to true virtue. He thinks only of externals, of the state of willing poverty, but he does not look upon it as Christ did, and as He calls some men thereto, who fill the highest place in the Holy Church, and who, for God’s sake, first became outwardly poor, that they might become inwardly poor also. Some think only of the state of outward poverty, and do not look within. They are quite content with outward poverty; for they think everything depends upon that; if at times inner fervour and a sweet foretaste are theirs, they call it contemplation, or the contemplative life. Now all this is still taking place in the lowest grade of their nature, according to the integrity and spirituality of their lowest powers; and so they do not look any further within, but they imagine there is no higher way. Thus they become only a little like unto Christ in His Humanity; but they ought to go further, and learn to be like unto Christ in spirit and in truth. As He was united in spirit with the Father, so also must they strive to be, as far as possible, in this life.

Inner poverty is a much higher state than outward poverty, because it is in the Likeness of God, while the latter only resembles His Humanity. It is also much safer. He who possesses both is the most exalted. But there are not many such men to be found; for people are much diseased by nature; and, therefore, if one or the other must be lacking, it is better to lack outward poverty, and to seek inward poverty, according to the power of each man, in whatever state he may be. A poor and humble heart is needful for all men; but every man is not bound to be outwardly poor, but only those who are called by God thereto. This inner way and poverty are hard to follow; and if a man could have as much strength as the strongest man who ever lived, he would need it all to enable him to endure to the end of his life. Is it not then quite right that such men should have outward comforts and proper attention when they are ill, especially those who have long tormented the outer man? It is, however, so difficult to carry this out, that they will not be able to succeed well by casting off all necessaries, by watchings, by hard external labour; for they are rather hindered by severe and external abstinence. When they are suffering, oppressed, in terror, or in severe pain, their hearts are so full, that they can scarcely bear all; and, if then they were to do severe outward penance, they would destroy their natural powers, and would be unable to attend to God’s inner admonitations; therefore, when they are in this condition, proper attention should be allowed them, that they may get better. Be sure of this, that they will have to do penance for the comforts allowed to nature, with fear and trembling, though outwardly they may hold high positions in the world, having goods and possessions in accordance with their rank, and yet still possessing this inner poverty. The more these people have of external honour, goods and ease, in accordance with their rank, the heavier is the load they bear within; while outwardly they are obliged to do their utmost to foster this poverty of spirit. When they cannot accomplish this without natural comforts, they make use of them in fear and bitterness, as secretly as they can, so that they may offend none. Thus any one might possess a kingdom without injury to himself; or any other position, and yet be poor in spirit and miserable. Very few are ready to believe that such great benefits may thus be gained, yea, in every state of life, if man be only ready to die to his natural lusts, and to turn will all his heart to this poverty. None are too rich, or too great, or too poor, to attain to this way, to choose it and to walk therein; all who earnestly seek it can find it. Therefore, the man who is unable to accept both kinds of poverty should turn to this one, stay in his calling, and learn to be poor in spirit, that is of a humble heart.

The best way to train ourselves in this, is to call upon God for help, beseeching Him to preserve us from sin, and to grant us endurance in suffering; for poverty of spirit consists of inward suffering, oppression and misery. It may not be driven out by any pleasure. Man must exercise himself in all virtues, in as much as it lies in his power; and, if he is not pleased, but more suffering comes from other people, and he is chastised by God, and afflicted in his body, while all men, both clergy and laity, disconcert, scorn and despise him; while in all this, he suffers and does not give way, but waits till God sends him relief; see, this is being poor in spirit. Now mark, how much harder it is to choose this inner poverty than lack of goods. It is truly much more pleasing to God and much nobler. Those who preach and teach this inner poverty, are doing God much more service than those who teach external poverty only. This life is far more like unto God than the other; and many hundred times more labour is required in it. It would also be better to induce a hundred men to follow after poverty of spirit, than one to endure outward poverty. It does not need much proof to show that this is a far higher life than the first; for it is so much harder to choose it. That men are more easily  moved by outward poverty arises from the fact that they believe more readily what they see, than what they hear of, and have not tried. God wills that some men should choose external poverty, because the life is well-pleasing to Him, and that they may have much fruit amongst the common people, who cannot understand poverty of spirit, because they are so full of care, and who regard outward poverty as the most excellent state. It teaches and moves them to turn from their own most sinful life and to repent.

Those who love external poverty, and exercise themselves therein, are sometimes richly endowed by God with spiritual riches within. No suffering vexes them outwardly, because they are so joyful in spirit. Some think it almost an impossibility, when they hear that they ought to turn from these delights. They consider that external poverty is of small account; they think more of inner poverty, because they really love themselves too well, and act thus that they may be able to follow the dictates of nature, while they think or imagine that they wish to serve God in pure joyfulness. This is verily and indeed true of those who, not having been compelled and urged from within, flee from outward poverty; thus they are constantly deceived and become very dangerous people. But those who have tasted it, and who strive to live in pain and who go straight on in their course, in true resignation, will find it much more painful than the other course could ever have been; and, had they the strength of ten men, they would find it useful. It is necessary that they should eat and drink well, so that they may not suffer from headache; for our nature is not so strong and powerful as it used to be; and they cannot follow, both in the outer and inner way, without especial grace from God. But let him who is admonished by God to take the first way, walk in it with the help of God; and then, doubtless, help will be given him for the other, so that he can turn to it with all his might, and thus follow on in both. But if he cannot follow on in both, let him keep to the second for the present, and let him destroy and kill his sins only, and not his nature. He, who is not called to the first, should turn and pray for the second, that he may fear God in his own state of life; for with God there is no respect of persons, but He loves and is well-pleased with all who fear Him and are pious.

Now, may the merciful God help us to serve Him in such a righteous life, forsaking our sins and all the lusts of the flesh, and the sweetness of spirituality, that we may attain to true poverty of spirit. All sorts and conditions of men are called hereto. First and foremost the clergy, and especially the priests, as is shown by the life of John the Baptist, who led a hard and strict life, and deprived himself outwardly of all that he could possibly give up. He also possessed true poverty of spirit, that is deep and true humility, despising the body, and holding himself of no repute in comparison with the Lord Jesus; for he said: “The latchet of Whose shoe I am not worthy to unloose.” He also said: “I ought to be baptized by Thee, and comest Thou to me?” Thus it was quite evident that he was despised and rejected of men; for Christ tells us that, because he ate and drank so little, some of them said: “He hath a devil.” And at last it came to pass, that for the truth’s sake he was beheaded in the dungeon, and thus murdered secretly, just as though he did not belong to God; for he had no visible spiritual consolations, but he suffered death patiently. This is also shown in the life of the holy Pope Gregory, who has less comfort in the inner and outer man from all his riches and honour, than a hermit has in his cell. This is also proved to all women and laymen by the example of our Blessed Lady, who had no temporal consolations. And Christ is our Example above all, for He was outwardly poor, and still poorer in spirit; and, from the Manger to the Cross, He never experienced any comfort. Thus all His disciples and Saints have followed after Him, each one in his hard and suffering life, according to his power, and as God has decreed. God grant that we also may attain to this, and may come to a perfect life. Amen.

SERMON XXVII

All Saints’ Day, or St Ursula’s Day

The Third Sermon

How man can attain to the Purity of Heart which will enable him to see God in this life, to be sensible of His Divine Inspiration, and hereafter to possess and enjoy Him for ever.

Beati mundo corde, quoniam ipsi Deum videbunt

“Blessed are the clean of heart for they shall see God.”

Mark well, dear children, how all those who desire to be pleasing unto God, must be cleansed from all outer and inner stains and blemishes, for otherwise God will not accept them, but will let them perish in many outer and inner errors.

He who would gladly be freed from sin, and who desires to possess a pure and empty heart, free from anxiety, with which, even in this life, in spirit he may see God, must seek the Grace of God; and must, before all things, examine his conscience diligently, that he may learn to cleanse it, by dying to all the vices of which he was ever guilty, either outwardly or inwardly. Now what is a good conscience? It is a quiet, peaceful, pure heart, humble and lowly, which desires God’s Will and Honour, and is ready to give or receive all things, without making any choice; he who has such a heart will be blessed, and the Will of God will be done by him. But before a man can attain to this, so that his conscience is pure, empty and quiet, he will have to go through great suffering; and his conscience will be constantly pricking and gnawing him. First, he acknowledges the greatness of his sins, which he mourns and repents. Then he begins to shun and avoid evil, and to resist sin and all that causes it; so that he may learn to die unto it, that he may be clean and no longer consent to it. After this he begins to do good, and to set his face against all wanton desires of the senses, even giving up things which are allowed (as David did), in eating and drinking, walking and standing, seeing and hearing, walking and resting in many things that are permissible, in order that he may grow better, and follow the teaching of the Gospel. Therefore, those things in which he has taken great delight, and in which he has indulged, he must subdue and repress. By this means conscience learns how to purify the desires, as before it had striven to guard against gross sins.

After this the outer man suffers great discomfort which the body can ill bear. When man has succeeded, by the Grace of God, in cutting off gross sins, and has begun to get the mastery over his spirit, by cutting himself off from all his accustomed pleasures, it seems strange to his animal nature, which begins to struggle. Then, whether he take it amiss, or simply,plainly and  patiently, yet he will find that he is ill at ease, and full of infirmity, and that his ill-ordered mind will not submit to guidance. He cannot keep his senses outwardly under control; he cannot keep silence, but must talk, either to complain of his wants, or to boast of his good works. He finds fault with all that he does not like, and casts aside everything to which he is averse. He complains of all that harms him, while anything, which is advantageous, pleases him. That which is sweet is also pleasant; while he is unwilling to accept any task that is hard and difficult. All that he praises must be praised; while no one may praise, in his presence, anything with which he finds fault. See, dear children, how a man thus begins to fathom and to probe his own heart, and to realise what he is, and what he can do of himself. He earnestly desires to drive some evil things out of his heart, and to purify it; but it is sour and hard to him. His nature can as yet scarcely bear suffering, mortification and oppression and shame, though on account of many things he is conscience-stricken and repentant, and acknowledges before God and man that he has not done right in these things. Because he does not yet know what it is to die to all evil desires, he may easily fall a prey to them; and not without cause; for evil desires lie hidden at the bottom of his heart, to which he is outwardly so much inclined, that it is most needful he should exercise himself, in the outer man, in the virtues shown forth by our Lord Jesus Christ, while he shares those things to which he is inclined.

After this the man begins to be more spiritually-minded, in a fruitful and virtuous life; he must begin with a fervent prayer, which must arise from his conflict with sin, as has already been said. Further, true penitence and sorrow for sin arise from such prayers; then contempt of self and his sinful life, and then the man begins with good will to yield himself up to suffer pain, mortification, oppression, contradiction and ignominy and all kinds of trouble in which he may find himself, while in all he gives and offers himself up to God. He begins out of love to learn true resignation and patience in the faith and hope of Christ. He will have nothing more of self, that the purity of his conscience may in no way be stained. He then begins to hate himself, and despise himself, while he endeavours to guard against all judging of others, and strives to shut out all sin when he becomes aware of temptation. He diligently guards against all incitements to sin, so that he may not give place to the Devil. He hangs on God with all his heart, and cleaves to nothing else. He patiently suffers to the end all the suffering that comes to him, till God releases him. He will not seek for ease by means of any comfort, either bodily or spiritual. The consequence of all this is, that he is willing to be guided by his superiors, desiring to subject himself wholly unto God. He first notices what is present to him, and then exercises himself therein. If it is good, he is thankful; if he is tempted, he fights against it. Further, he learns that he must bewail his need to none, save God, to Whom he prays for perseverance. He is never uplifted by anything on earth, and has no pleasure in self; but he delights only in God, in all things, and above all things. He is thankful and good tempered, whether things go well or ill with him. He loves his neighbours, feeling pity for their weakness, and shuns all external things and all sudden outbursts, especially in mirth. He avoids all lukewarmness in discipline and excess of pleasure. All that belongs to God is good; therefore man should be careful in keeping watch over himself, not high-minded but thinking little of self. Everything that he advises another to shun, he must shun himself, such as self-will, of which especially he must rid himself. He must strive to build on his imperfection and littleness, offering himself in all his suffering to God, and bearing always the Life and Sufferings of Christ in his heart. He will cling to no creature, that God alone may be his Love and his Lover. He purifies his heart that he may learn to see God here in truth, and that he may see Him yet more purely and more clearly in eternal salvation. God grant that this may be our portion. Amen.

SERMON XXVIII

On the Feast of the Holy Virgin, St Catherine

Of the great advantage and fruitfulness to which we may attain, if we diligently meditate on, and exercise ourselves in, the Sufferings of Christ. This may well be compared to a costly Pearl, which devout virgins ought to seek everywhere diligently, to buy and to possess.

Inventa una preciosa margarita, abiit et vendidit universa quae habuit, et emit eam.

“And when he had found one pearl of great price, he went his way and sold all that he had and bought it.”

She found a costly pearl, and therefore forsook everything, and parted with all her goods that she might buy it. We may understand by this that the virgin of God has forsaken all things for the sake of her purity, which she prizes like a precious stone, and that she has preserved that only. Secondly, the virgin of Christ has found the Sufferings of Christ, and has copied them, withdrawing from all earthly pleasures, to thank Him for this suffering.

The simplest way in which we can serve God consists of two things. The first is the ordinary discipline of the Holy Church, and a life spent in subjection, in poverty, in purity and in other good practices, such as were undertaken by the holy and gifted dwellers in monasteries. This is a safe and good thing to do, in order to subdue the outer man, and to turn to virtue.

The second point is, that we should exercise ourselves in imitating the Sufferings of our Lord; endeavouring once every day to consider them fully, and, as far as possible, to compare, in all points, our lives with His, noticing, especially, all that God sends us, to which we must submit, following after God. If we watch carefully, we shall find that God, in His great and loving mercy, will unceasingly send us so much trouble, that we shall not be able to exalt ourselves, or make ourselves equal with God. We must meditate on all this suffering, learning and working with all our hearts, and in all our work, striving to do all things to the glory of God. We must also strive to gain such control over our senses, that, in a short time, the love of the world will be quite extinguished in us. Thus the suffering of Christ may well be compared to the precious stone or pearl, which a virgin of Christ preserves, that she may adorn herself therewith. She must meditate every day on the Sufferings of Christ, from the Last Supper to the Resurrection, and she must buy that pearl with all that she has and can gather together, in all her works, her thankfulness and longings. Herewith we ought to be able easily to overcome all the evil inclinations of our nature and our evil thoughts; herewith we ought soon to arrive at a heartfelt acknowledgement of our own weakness and infirmities, and to attain to deep humility; and thus go on to an inner, perfect sympathy with our Lord, and all men, in true love. He who does not turn to this, can never really learn to know himself, but he will probably remain outside, content with outward observances. Even though he forced himself onwards through outward things and work, yet all cannot sweeten him within unless he earnestly repents.

Good fruits proceed from these pearls of the Sufferings of Christ, when men are enabled by grace to offer themselves to God in all their sufferings, and to trust God in simplicity and not in wicked cunning. God ordains all and bears the burden Himself, and thus men learn true resignation, and God is able to help them in their infirmity. Thus God begins to draw man by His love from the love of the creature, and they begin to learn discrimination in all their actions, to trust God in all things, and to understand that they must not think anything of themselves, nor trust to self, nor rest in anything, but only in the Grace of God. Therefore they believe fully that they will not be deceived; but he who trusts in himself will be deceived. Now this results in yet more grace; and such men begin to distinguish between Divine Grace and emotional feelings; for notice how many a man leads a seemingly good life, and is outwardly humble and simple, and who yet thinks much of himself in his heart.

Good virgins keep, both outwardly and inwardly, and with all their might, all the ordinary, good and regular ordinances of the Holy Church and the Holy Scripture. They commune with their own hearts, and cleave to God, to Whom they may best pour out all their wants, and not to man. When they thus turn away from man, they will have to suffer much oppression and shame from him; and yet they will hold their peace in all their difficulties, laying all before God and not before man, accustoming themselves to meditate constantly on the Sufferings and Life of Christ. God gives them strength through the Sufferings of Christ, so that they dare to stand alone, although they are despised for it, and they dare to carry on their own meditations. But this they do in fear and trembling before God, because it is counted wrong and foolish by man. But God bears witness to their consciences, and that makes them very thankful, so that they rejoice out of love to God. The Enemy cannot easily ensnare such people by means of sorrow, because they have constant communion, and hope for nothing from the light of nature, human wisdom, or things that seem good. They do not depend only upon sweet communion and fervour; just as though all must be well with them, and they must be united with God, because things do go well with them. Those who imagine thus are the most deceived by the Devil; but they must leave all to God, discipline themselves and examine themselves, both outwardly and inwardly, and flee to God with all their might without any delay. Though the body must sometimes rest outwardly from discipline, the heart ceases not to give God thanks, to honour Him, and to resist all that is inconsistent with the needs of the body. These people pray that God will forgive them their sins, because they displease Him, and not in order to escape the pains of hell, or to attain to everlasting life. They pray that God will do what He wills with them and as He wills, till they come to their End, and that here and hereafter God may be glorified in them. They pray that they may not displease God by their sins, but that He will forgive them; that they may not be prevented from receiving grace, so that they may learn to continue in virtue. They pray for remission of sins, not for remission of pain; that they leave to God. Mark, this it is to which man comes, if he exercises himself in the Sufferings of Christ for this object, and if he perseveres to the end.

Alas! how few men attain to this; and all because of their superficiality, so that they do not turn simply to God in their hearts. Therefore one man is very unlike another in this life; and this arises solely from this reason, that the one cannot be content without external work and internal discipline, while the other is quite content with external work: this pearl is not therefore given alike to all. Thus it comes to pass that men cannot understand one another; and at times they cause each other pain; but when it is understood that it was done in ignorance, man should bear patiently with them, while their blindness must also be borne patiently. By such goodhearted men God desires to teach many other people, and to call them into the right way, as they have well known in their hearts. For they who did not give up self, before they entered in, or they who have not truly entered in, are likely to fall into many errors, before they are aware of it; for they easily find that which appeals to nature and which pleases their senses; and thus they make no spiritual progress. If God suffers this carnal service, still He is not pleased with it; for all the great fruitfulness, of which we have already spoken, is checked in them, and in all those who might have been helped by them, if they had taken the first course, and had cast off their carnal desires and had then looked into their own hearts. But now they have remained in this carnal service, which yields but little; but it would indeed be well if those men were to turn, to submit, to the best of their power, to the blessed Will of God, and thus to glorify God, and to be of use to those people with whom God is angry, and who have brought many people into sin.

Now, as I have already shown, this pearl may, perchance, become very fruitful, which was found first in sweetness, in confession, in love and all kinds of discipline. But then man will have to come down again from sweetness to bitterness, in resignation and suffering out of love, and thus to die to self. The freer man is from self-pleasing, the freer he will be from the snares of the Devil, from the temptations and misery of these times, from hell and purgatory; neither will he be likely to fall again into sin, unless he turns again with all his heart and soul thereto; and that is not likely to happen. As the first state of fervour demands deeds of virtue, done in sweetness, so this grade demands deeds of virtue, done in hard labour, with gnawings of conscience and severe discipline; which must all be borne in simple faith and trust in God, that He will not forsake him, either now or hereafter. It it seems to him as though God would forsake him, he must stand firm in hope, and trust in God in all that He may see fit to do with him, in time and in eternity. See what comes of meditating on the Sufferings of God. These men bear the pain of suffering according to their power; and it is to such an end that the man comes, who first simply turns with all his thoughts to the Sufferings and Life of Christ, so that at last he will even come to choose bitterness. God grant that we also may find this precious pearl, and that it may bring us to all the goodness of God. Amen.

SERMON XXIX

On the Feast of the Twelve Apostles

On the life of men who serve God, and desire to please Him in Perfect Love. How it comes to pass that so few men are really spiritual.

Si dilegitis me, mandata mea servate.

“If ye love Me, keep My commandments.”

St John tells us in his Gospel, and also proves to us, that as our dear Lord had loved His own that were in the world, so He loved them unto the very end, giving them many proofs of His consoling love, which He showed to them, especially in word and deed, at the Last Supper, of which He so earnestly desired to partake with them. He exhorted them also to that love which they justly owed to Him; and because they could only truly show it by keeping His commandments, He would pray to His Heavenly Father to send and give them another Comforter, even the Spirit of Truth, Who would abide with them for ever, and Whom the world could not receive because it hath neither seen Him (Jesus) nor known Him.

Therefore, dear children, I will once more speak of love, because it is always most sweet and pleasant to speak of it; but much sweeter is it to taste and experience it. Now God commands all those who are dear to Him, to show their love to Him by keeping His commandments: therefore he who openly breaks them, or does not keep them, cannot love Him. It is plain to all that God hates those who live in sin; therefore I will not say any more about them; but I will speak, as well as I can, of the life of those who serve God in the highest love.

Those who wish to love God must keep His commandments; that is, they must be ready to do the Will of God, and to have no will of their own; but must be able to say in truth, “Not my will but Thine be done.” God’s Will is true love; and true love has no love for self, but loves self only for the sake of those who are loved. Three things are needed for this. First, we must diligently keep guard over our outer senses, so that we may learn to close and to keep careful watch over the gates of our five senses, resisting all irregular desires, overcoming them at once, always watching them closely, and never giving way to them.

The second thing we have to do is to learn to die to all inner delights, our own ways and modes of living, not consenting to them in any way, and especially guarding ourselves against these five spiritual gates of hell: our own free will or love, satisfaction or presumption, our own spiritual delights, our own judgment, and our own wisdom.

Thirdly, a loving soul must have its daily work and discipline towards God and towards self, that it may offer itself, out of pure love, as a living sacrifice unto God, in perfect fear, before all men. This takes place in such marvellous love, that it cannot well be expressed in words; but we ought rather to try it and to taste it, for it surpasses all the powers of nature and sense. For the soul overflows with the freedom of the spirit with which it is endowed, and goes to the Heavenly Father, and unites itself with Him, as far as it can, by the absolute annihilation of self, to His high and blessed praise. It yields itself wholly to Him, in a fathomless Nothingness, in the Abyss of His Godhead, and beseeches Him to make it fruitful in His service; and, as He has loved and chosen it from all eternity, that He will bring to pass in it, and in all creatures, that for which He has created them, according to His most precious and sweet Will, whatever it may be, without any self-choosing. Thus the soul desires to be an example and pattern of righteousness and mercy, if so it pleases Him, and not that it should earn condemnation by its works. It therefore lifts itself up in prayer to God for strength to carry out His Blessed Will.

From the Father it goes to the Eternal Wisdom, and yields itself up in true simplicity, ready to be nothing, to know nothing, to see nothing, to taste nothing, of self, but that all it does, or leaves undone, may be to His praise and in accordance with His dear Will. It beeches Him to perfect in it and in all creatures, according to His Divine Wisdom, all that He sees right and is most praiseworthy in His sight and is the most fruitful for all men. It does not regard self, but is content with all things in true simplicity, and waits for the working of God. It believes and expects, nothing doubting, that He will do it, hoping that all comes from God. Then, whatever happens to the soul to the praise of God, it accepts as from the Hand of God. It neither strives to prove or experience anything, but simply does all that it believes to be His Will; not sure of it but believing it. If the soul were to follow its own ideas, things might often seem opposed to its integrity; but it must not do thus, but must rest in faith and in perfect confidence on God. Thus God is exalted in it according to His Wisdom, and its understanding is abased. This discipline is also cherished and used by the loving soul in small and insignificant things. Thus it is purified by the Wisdom of God in true simplicity, and comes thus to the unscrutable Divinity in the Darkness of His Obscurity, wherein He is exalted and incomprehensible to all creatures. For He is a pure Being, to Whom the created powers of man cannot attain, though they may be united with Him by faith, hope and love.

Now, when all this has been completed, the loving soul goes to the Holy Ghost, Which proceeds both from the Father and the Son, and submits itself to Him, uniting itself so completely with Him, that it is exalted above all created things, and rises above faith, hope and love in God. It is united with this love, far above all gifts in the Abyss of His Uncreatedness, so deeply and so closely, that but few created beings can attain to it by the understanding. For the union and the freedom which exist are incomprehensible to all creatures; and thus man attains a little of the Humanity of Christ, if we may so speak, and is not ashamed, but has fellowship and union with Christ; so that, when he desires to ask anything of the Father, he takes Christ with him to pray the Father. This takes place especially in the Blessed Sacrament; and thus they offer themselves together to the Eternal Father, in the same power and fruitfulness of the Holy Church, in which Christ offered Himself upon the Cross saying: “Into Thy Hands I commend My Spirit.” Then the man says again in different love: “O Lord, be merciful unto me, as Thy Father was merciful unto Thee, and help me to pray that the Will of the Holy Trinity may be done in me, according to the measure of my miserable imperfections, as perfectly as it was done in Thee; and let me be one with Thee in the fear of the Holy Church. O Lord, Thou hast suffered once, and hast redeemed the world; Thou canst not therefore suffer any more; but I desire to suffer in Thy place. Therefore spare me not, as Thy Father spared Thee not; for my heart is ready for all that may seem good to Thee in time and in eternity. O Lord, Thou knowest how I can most praiseworthily thank Thee and be helpful to all men. Therefore, O Lord, command Thou me.” Thus we trust all to God, that all shall be to the glory of God; but, before his soul is able to offer itself up, it must travel by many an unknown, painful and desert way.

God comes to those who have passed along these two ways, and leads in the loving soul Himself and instructs it in the third way of love; and thus it becomes truly united with God; of which something has already been said. Alas! alas! that so few men are truly spiritual. This arises from the fact that men will not walk in this way and others like it, and therefore they are not fruitful before all men. a man who wished thus to devote himself to the commands of love ought to be more fruitful and more useful than ten other men who also wished to serve God, but in unguarded outbursts of impatience; not in simplicity, but in outward active service; not in contemplative love, as has been said.

It is thus that men come from the sleep of darkness into the True Light. For now fresh grace is offered to us; and, if we do not lay hold of it, it will flee from us and vanish away, how we shall not know. Therefore let us all unite in calling upon God for real simplicity and humility, that from the bottom of our hearts we may humble and despise ourselves, and that we may look upon ourselves as the most despised, the most rejected and the most unworthy of men to be found in this world; so that all who see us will shake their heads at us and mock us, and we are so unworthy that all creatures will lift themselves up against us. Thus we may truly learn to die to our own wills, and also learn to keep ourselves free from self, both outwardly and inwardly, and learn further to offer up ourselves to the glory of God, doing the Will of God, not drawing back again, or choosing for ourselves, either in time or eternity. That we may do thus, not to please ourselves, but from the desire to be well-pleasing unto God, as I have attempted to show, may God grant. Amen.

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