SERMON XXX

 

On the Feast of Martyrs

 

Of the two kinds of suffering; in a dying and spiritual life, in true resignation. How God points out the way to His Friends, and teaches them to be truly resigned, in the highest sense; after the Example set them by Christ the Lord, Who has tasted this cup. Not only the twelve Apostles and Martyrs have, like Him, drunk of this cup, but all truly resigned men, of whom the Church of Christ sings: “They have drunk the cup of the Lord and have become the Friends of God.”

 

Calicem Domini biberunt, et amici Dei facti sunt.

 

“They have drunk of the Lord’s chalice and have become the Friends of God.”

 

We celebrate to-day the Feast of the Holy Martyrs, whom God, the Heavenly Father, has vouchsafed to endow with the especial honour of being formed in the Likeness of His Only begotten Son, by the bitterness and pain of the precious and beautiful cup of which they have drunk, like the Son of God; which means that they have willingly suffered martyrdom for the confession of His Name. It is their peculiar honour that, by grace, they have been able to attain to the dignity to which He was exalted by the Cup of bitter suffering, and by the Death which He suffered for us and for all men. Therefore, we sing of those fearless knights and dearest Friends of God, that they have drunk the cup of the Lord, and have become the Friends of God.

Now mark, dear children, that, when we speak of martyrs there are two kinds of martyrdom. Martyrs outwardly by the sword, and martyrs inwardly by dying love. We read of St Martin, that he was not robbed of the honour of a martyr although he was not taken hence by the sword. Now, ye must notice here that we can experience the Suffering of God, and test it, by worthy contrition in a dying life; and can thus become the Friends of God. He who desires this must submit to suffering—but suffering takes place in two ways.

The first kind of suffering, in a dying life, is external, when men struggle against their pleasure-loving, sinful life; of whom St Paul says: “They that are Christ’s have crucified their flesh; with the vices and concupiscences.”

The second kind of suffering consists of spiritual perplexity, barrenness, or the deprivation of visible grace. Here man is often most at a loss, and he is thus sometimes driven to turn all the more to God. Then some men think all is lost, if they do not posses wisdom, understanding and keen insight; if they are not greatly tempted and are not full of fervour. It is true that this is all very necessary for the beginner, but not for those who long for the noblest virtue, love; but it is accounted of little value by the others. It is true, indeed, that it is a good preparation for the next stage; but in itself it is of little value. Very few can be found who truly love. All want to follow Christ in sweetness; and, when they can taste nothing sweet, and are drawn on by wounded love, they will not follow God in any other way. Now, when God sees that by sweetness only, and in no other way, can He lead them, He entices them on by wounded love, and then by imprisoned love, so that they cannot escape Him. After this they come to burning love, and they become so strong that all things comfort them, and they are ready, for the glory of God, to cast themselves into any suffering or sorrow, which God may see fit to inflict on them. Then they offer themselves up in the secret Abyss of the Godhead, and say in full confidence: “O Lord, if Thou wilt preserve or condemn us; Thou art all powerful, Thy Will be done in us.” Now, when a man arrives at this, he has gained that which he sought; and it is the same to God, by which road he has arrived at it, and in what way.

God freely pours forth His gifts, that He may draw all souls unto Himself; and supplies us so bountifully with His Grace that we may offer up our souls to Him, in true resignation, without any hesitation or demur. Now when, as we have said before, God gives great grace to a soul, and tempts it with sweetness, He desires to draw it away from self. When this has taken place, and He has then drawn the soul away from sweetness to barrenness, He then places it in a higher grade. For He will take away from it again all that He ever gave it, and allows the man to be poor and distressed, so that he may begin to learn to be resigned, and to rest in nothing save in God only.

There are two ways by which we may attain to the true Love of God: The first is delight in the Grace of God. It is pleasant to man to carry out good practices; and God allows it, so that casual lusts may be all the more speedily extinguished in him. The man is ready to sell himself for love; that is, he feels such keen contempt for all temporal pleasures, which he no longer heeds because of his great love, that all who see him marvel. Thus we read of many Saints, that they so speedily withdrew from the joys of the world and all its delights, and turned their backs on all so bravely, that all men wondered. This is done undoubtedly by the Holy Ghost, in His mighty Love, which is as strong as death.

The second way is by endurance and suffering; and, as we have already said, in this way man is robbed of all spiritual comfort. It is thus that the spiritual strength of martyrs is brought forth in the barrenness and dryness of their meditations and fervour; and, although these spiritual martyrs are filled with many sorrows, yet they love God and long for true virtue as much as the others. Such men are much troubled in this life, so that they do not know which way to turn because of their affliction. They rest, however, on faith, hope and love, alone, in great darkness; for they will not sin whatever befalls them, because at all times they bear about with them a clean and humble heart; while they are much afflicted by seeing the grace enjoyed by other men, always imagining that it is their own fault that they have not the same grace, and that they do not strive enough to gain it. However, when they seek it more diligently, they only become more and more barren and hard within, like stone, and sometimes they lose all patience, and become all the more inconsolable and miserable. Then they fear that they are jealous of the grace given to others, or envy them; and thus they add to their sufferings, so that, with all these troubles or others like them, they weary themselves so much that they do not know what to do. They would not willingly be faithless to God in virtue, while they do not know how to gain it; or they imagine that they will make God angry with their impatience, despair or moroseness; and it cuts them to the heart. They hate all sin, because sin is displeasing and abhorrent to God; and they know his so well that they would not willingly anger God. At last they make up their minds to be patient, although it is hard to them; and they suffer and wait till God sends relief, for they see that they can make no progress. Thus God teaches them to be resigned and to submit, leaving all things in His hands; and thus they become like unto the others, who flourish in more grace; while in one sense they are much nobler; for, in this grade, men are more like Christ, whose Life was full of suffering.

These spiritual martyrs are the poorest in their own esteem, but, in the sight of God, they are the richest; according to their own ideas they are the  farthest off from God, and yet they are the nearest. They imagine that of all they are the castaways, and yet they are the very elect. According to their own feelings they are the most unfaithful to God; though they are the most faithful and the most earnest in furthering  His glory, and in preventing His dishonour; for it is for this that they suffer. They find that they are attacked by many temptations on account of their poverty, to which they will not consent; but these cause them greater suffering than dying a natural death, and, especially if in any way, as they imagine, they have been overcome. They are anxious to overcome their infirmities, and to practice virtue, and they cannot do it.  This and such-like things cause them, at times, great inner suffering and trouble, as though they were suffering pains of hell; but all is the result of the great faithfulness and love that they bear to God in their hearts, though they are not conscious of it themselves. They think themselves of all men the most wicked in all the world, while they are the purest in the sight of God. They often anger God thereby, because they cause themselves so much sorrow, so that God sometimes allows them to fall into impatience, and other infirmities, which are not in accordance with pure love, and to which they would never have given way, had they been truly resigned in all things; for then they would have been at peace and would have advanced more quickly than other men. They thus rob themselves by their despondency and immoderate sadness. This arises from their knowledge of the real fruit which proceeds from thence or from their self-surrender, so that they are not content to suffer; or it seems so long for them to suffer to the end; but they should know that they only prolong their suffering and make it all the harder. Thus they also rob themselves of the real fruit which might be quickly produced, if only they would suffer innocently and willingly, and resign themselves in love. The more simply they do this, the more nobly will they gain it, and the more nobly will they be transformed. For, verily, if man walks uprightly, after the dark night a bright light will arise, which will lighten up all his heart with Eternal Truth. Then in his own heart, and in the sight of God, but not in the sight of the world, he will be sure that he can attain to the highest and purest Love, in which a man loses and forsakes himself, and all that is his, for the sake of God, that none can disturb or destroy his peace. God rests in him with all His elect, and there will and anger are lost. God help us that all this may take place in us.

Further, we must remember this about salvation: “O, my soul, meditate and meditate, again and again, how great and inexpressible the joy, the blessedness, the glory and the honour will be of those who will see clearly, and face to face the joyful and loving Face of God. How they will enjoy the best and highest blessing, even God Himself; for in Him, and in Him alone, are all pleasures, power, joy and all that is most beautiful.” They will possess all in God; all that is good and to be desired, in safety and eternal joy, so that they will be transformed into God, never to be separated from Him again. Oh! how surpassingly  great the joy will be, with which they will see the Holy Trinity, Mary, the Mother of Christ; our dear Lord, all the hosts of Angels in their orders; all the Patriarchs and Prophets, Apostles, Martyrs, Confessors and Virgins, with all the Saints, who are so united, that, were it possible, the foremost and greatest Saint in heaven would willingly share his joy with the least of all Saints, while the least of all the Saints would not grudge him the joy that he shares with his own. Neither can we imagine or describe the overwhelming Love of God, which will be kindled in them: Oh! how foolish those men are, who, for a little carnal delight, and for temporal goods and honour, can so far forget, lose and drive away eternal salvation. Therefore, recollect thyself, O my soul, earnestly and diligently, while thy day of grace is not yet over; do good works, that thou mayest not lose thy eternal salvation. Set to work, lose no time to perfect thyself in virtue; let nothing disconcert thee, but work faithfully in this short life to attain eternal blessings and eternal joy. Nothing in this world should be so dear to thee that for the sake of it thou wouldest be ready to lose eternal glory and joy. Thou must mark diligently how all suffering, sorrow, adversity and misery in this world, are not to be compared with the joy of eternal life. In imagination thou must place before thee, as thine example, all the dear Saints who have entered in, because of their good and righteous lives, that thou mayest follow them, and that with them thou mayest be a partaker of the exceeding great reward. Oh my soul, meditate on the great honour, joy and dignity in the Heavenly City of Jerusalem, on all the dear Saints who are assembled there, and who found a safe path by which they passed over from this transient vale of sorrow to eternal life.

Further, the Lord tells us in the Gospel that there are five things which faithful men must do. First, they must cast out the devil in the Name of Jesus; all men can do this who confess their sins with true penitence and sorrow. Secondly, they must speak with new tongues. All do this who give up sinful useless talk, and who only use good words, such as are to be found in the Word of God, the Holy Gospels and in fervent prayers; who rebuke sinners and teach the foolish. The third is that they tread on serpents without being harmed. This is done by those who resist and diligently root out all evil thoughts. The fourth sign is that they can eat and drink poison without harm. This is done by all who suffer contempt and persecution for righteousness’ sake. Those who are sorrowful and despised, and yet are patient, cannot be hurt by the poison of persecution. The fifth and last sign is, that the truly faithful lay their hands on the sick and they recover. All men do this, who from loving-kindness freely forgive their enemies all that they ever wrought against them, and who also give alms to the poor and needy. We may truly say of all men who show these five signs of the Holy Gospel, that they are truly faithful men and will be received by Christ into eternal life. May God help us all thereto. Amen.

 

 

SERMON XXXI

 

On a Holy Martyr’s Day

 

Of three roots of spiritual temptation by which holy men are secretly assailed; spiritual unchastity, covetousness and pride.

 

Beatus vir gui suffert tentationem.

 

“Blessed is the man that endureth temptation.”

 

All our life, says Job, so long as we are upon earth, is full of struggle and temptation, insomuch that this life is not called a life by the Saints, but a temptation. When one temptation is over, straightway others are awaiting us; and the cause is that our Lord will have us to go and bring forth fruit; and the fruit is to walk in the ways of God and go forward; for the fruit consists in the very overcoming of temptation, from which we may draw out a hidden spiritual sweetness, as the bees suck honey from the thorn bushes as well as from all other flowers. He who has not yet been tempted knows nothing, nor lives as yet, say the wise man Solomon and the holy teacher St Bernard. We find more than t thousand testimonies in Scripture to the great profit of temptation; for it is the special sign of the Love of God towards a man for him to be tempted and yet kept from falling; for thus he must and shall of a certainty receive the crown, like the Martyr whose death the Christian Church commemorates this day, singing of him that he is blessed because he hath endured temptation, and has been tried and proved therein, that he might receive the Crown of Life, which the Lord has promised to them that love Him.

Now observe, dear children, that there are two kinds of temptation. The one is carnal, and has its sphere in the kingdom of sense in this present life, as when a man is tempted through his outward senses to seek his happiness in other men, be they friends or relations or any others, or to undue fondness for the outward show of life, such as dress, jewels, books, instruments, a pleasant abode, and other transitory creatures; and wilfully cleaves there unto with manifold affections, and they stick to him like burrs. At times our outward senses are left in peace, and are quite of all assaults; yet is the man strangely assaulted inwardly in his flesh and blood by unseemly thoughts; but, however impure may be these temptations, and however horrible they may look, they cannot of themselves defile a man’s purity. St Gregory says: “Temptations do not defile a man except through his own slackness and want of diligence in turning aside from them.”

The other sort of temptation is inward and spiritual, and has its seat in the realm of the intellect. The workings of the Spirit and of nature are so mingled together and interwoven as long as we are in this present life, that all our inward exercises and converse with God are carried on at the same time with all the motions and workings of nature. Moreover, our Lord has so ordained it for our good, that the evil angel, Satan, has power to transform himself before the inward eye of the mind into an angel of light; and he does it most of all at those times when a man gathers up all his powers to enter into communion with God. Observe, dear children, that St John divides sin into three kings, when he says all that is of the world is “the lust of the flesh, and the lust of the eyes, and the pride of life.” As these three sins that reign in the world exist together in the flesh, so do they also reign inwardly in the mind under a spiritual guide. Outward sins are very clear and easy to see, if a man have a mind to watch himself; but these mental sins are in many ways more covert, and can be put on such a good face that we are often hardly aware of the grievous fall that is close at hand.

Now mark, it is to be counted as spiritual unchastity or wantonness, when a man seeks himself too much, and with eager desire strives after warmth and sensible devoutness, to the end that he may always be in a state of contentment, and none may have a right to reprove him, though he shall give himself to his own special prayers and religious exercises, while leaving unfulfilled the work that is his duty. When such an one has none of these sweet emotions, he is quite troubled, and becomes peevish and very impatient in the trifling mishaps that befall him, though they are really of no importance whatever; and when he cannot obtain joy or inward peace according to his desire, he complains of the great grievances and temptations which he has to endure. St Bernard says, that our Lord bestows these graces of sensible emotion upon such as have done nothing to deserve them nor are worthy of them; but He does this in mercy, that He may draw such to His love; and He withholds these gifts from some who have undergone long and painful exercises, and were well fit to receive them; yea, from some He withholds them all their life long; but He will give them a great recompense for it in the next life. The reason of His thus withholding sensible delight is, that our spiritual fruitfulness and highest blessedness do not lie therein, but in our inward trusting and clinging to God, in our not seeking ourselves either in sorrow or joy, but through joy and sorrow devoting ourselves to God, and, like poor unworthy servants, offering ourselves to Him at our own costs, though we should have to serve Him thus for ever. Yet it may indeed be permitted to a young weak Christian, at the outset of his course, to pray for such graces or gifts from our good God, in order to be able to glorify Him with the greater activity, and to be grounded the more firmly to His love. But when we desire such inward fervours and sweet peace (which are His gifts and not our deserts) more for their own sake than for the Giver Himself, we fall into spiritual wantonness and black disloyalty, which our good God has not deserved at our hands, with His utter renunciation of Himself outwardly and inwardly.

Spiritual covetousness is when a man is always coveting to have more than bare necessities, while pursuing this earthly pilgrimage. For what more should a pilgrim take with him by the way, than such things as are needful to sustain him till he come safely to his home? Believe me, it is a great blemish in true outward poverty to desire aught beyond necessaries; so likewise, it is a still greater blemish in the inward poverty of the spirit. Ah! who has ever been so poor as He, Who, in utter poorness of spirit stood forsaken by Heaven and by the creatures, cast out alone in utter exile, when He sent forth that bitter cry: “My God, My God! why hast Thou forsaken Me?” And this was all that He might be an Ensample unto us, to comfort our poverty and bereavement by teaching us true submission. I hear thee saying: “Yes, if it were not my own fault, and if I had not failed to receive the blessing through my own heedlessness, or thrown it away by mine own guilty folly, I could bear it all the better; what should I then have to mourn over? But now it is all my own doing; I have brought the mischief upon myself.” I answer, do not let this lead thee astray; dost thou not know how that it is written: “The just man falleth seven times, and riseth up again;” and dost thou think to stand always? Yes, I assert and confess with thee that it is thine own fault, that thou hast brought it upon thyself and well deserved it; yet, nevertheless, it is better that thou shouldst with firm trust pray our kind God for His peace (Who knows thy weakness, and is ready to forgive thy trespasses seventy times seven in a day), than that thou shouldst thus drive thyself back in thy course with such faintheartedness. O child, hast thou fallen? arise, and go with childlike trust to thy Father, like the prodigal son, and humbly say with heart and mouth: “Father, I have sinned against Heaven and before Thee, and am no more worthy to be called Thy son, make me as one of Thy hired servants.” And what will thy Heavenly Father do, but what that father did in the parable? Assuredly He will not change His Essence, which is Love, for the sake of thy misdoings. Is it not His own precious treasure, and a small thing with Him, to forgive thee thy trespasses, if thou believe in Him? for His Hand is not shortened that it cannot make thee fit to be saved. Therefore, beware of spiritual covetousness, for the poorer thou art in thine own eyes when thou comest to Him, the more acceptable art thou in His sight, and the more richly He will endow thee and clothe thee out of His treasures.

Spiritual pride is when a man is not willing to be put to shame in his own eyes on account of his transgressions, but is ever trying to excuse and gloss over his faults, and is ever willing to spare himself, even in small matters. And this often leads people to make many useless and wrong speeches in order to excuse themselves and to justify themselves in every respect; as much as to say, “I am not the man to be accused of this and that”; and they are unwilling to remember or consider that he who cannot clear himself with the simple truth, will not be helped by the untruths by which he often adds to his guilt; and that a man who humbles himself before God is more in His eyes than an arrogant, self-righteous man, who deems himself able to answer for all his deeds with his own righteousness. Hearken, dear child, what does all our righteousness come to at last? Esaias saith: “All our righteousnesses are as filthy rags;” and, however great our righteousness is or might become, yet, if the Lord should sit in judgment on us, without doubt we should have to confess ourselves His debtors, and place all our hopes in His mercy. Our Lord often disciplines a man by his own failings, if he is humble under them and throws himself at God’s Feet; for God will have every knee to bend before Him, and will have the praise and glory of all goodness. Hence we may observe that there is often a secret pride within us, from which many unseemly points do grow. But he who gives diligence to beware of spiritual wantonness, covetousness and pride, shall be kept from straying out of God’s ways, or falling into error in his inward exercises.

But, in order to keep yourselves from these sins, and to withstand this kind of temptation, you must observe these rules of which I will tell you. The first is: None of the inward difficulties that rise up from within, or the adverse circumstances that stay our hands from working, by which we are drawn or pressed into the likeness and conformity to the humble Image of Christ and His Saints (not alone outwardly, but that of their inward condition), can be the work either of evil spirits or of nature, but without a doubt come from God. For He is the Highest Good, and from the Highest Good nought but what is good can flow; and all the goodness that God gives us of His stores, and that we render back again to Him, has proceeded from Him as its Source; just as all streams flow back again to their source, the ocean, whence they have arisen; and all things do rejoice in their return. But all that draws us and leads us aside from such conformity and likeness, proceeds without doubt from the Spirit of Evil, who is ever on the watch to disturb and draw us down; as our Lord said: “He who is not with Me is against Me, and he who gathereth not with Me scattereth.” This rule is against the first spiritual vice, that of wantonness.

The second rule is: Whatever befalls a man inwardly, whereby he is brought to a closer and more sensible gathering up of all his affections and impulses in singleness of heart into a steadfast trust in and love of the Father’s lovingkindness, and not his own works and experiences; this is from God. And he who at all times sees himself to be a poor beggar, however fair his works may seem, the more narrowly he looks into his own heart, and the more mastery he gains over himself, the more does he discover his own nakedness of all virtue. He becomes aware in himself that he is nothing but an empty worthless vessel, fitted, not unto honour but unto eternal destruction, which vessel God alone must and will fill with His grace. When we cling to Him, suffer Him to have access to our spirits, and do not defend ourselves with ourselves, that work is no doubt of God, by which a man is driven into himself to learn his own poverty. But the suggestions of the Enemy and of nature rob and despoil a man of all the benefits of his virtues; and this is the case wherever a man does not know his own real state, and thinks to possess  what he never had, and says (as it is written): “I am rich and increased with goods, and have need of nothing,” and knows not that he is “wretched and miserable and poor and blind and naked.” This is the rule against spiritual covetousness.

The third rule is: Whatever befalls a man by which he is lessened and humbled in his own inmost emotions, and which makes him bend under the Almighty Hand of God, under all creatures, abasing and annihilating himself in true humility; this comes no doubt from God. For as Lucifer and his followers desired to be great and lofty, and were therefore thrust down from Heaven, so are we led back again to Heaven by self-abasement; as it is said of the Kings of the East, that they travelled back into their own land again by another way.

Thus does every being do and teach according to that which is his essence, drawing into his own likeness all whom there are to draw, so far as in him lies. The Evil Spirit is puffed up in his own obstinate conceit, and in the loftiness of his pride is so hardened and unbending in his own stiff-necked will and purpose, that neither to win Heaven nor for anything else will he humble himself for one moment, so fixed is he in his evil mind. So likewise is it with all the proud, who have learnt of him to trust in their own understandings, above all other men’s opinion and reason; wherefore they fall into strife and variance with their neighbours, which begets much trouble and disquiet of heart; and hence arise many breaches of brotherly love. They will take reproof from none, and grow so hardened in their own obstinate, evil will, and set upon their purposes, that they rashly dare to withstand all the admonitions of God and His Friends; as the Jewish scribes and priests withstood our Blessed Lord; and of such the prophet Esaias, speaking in the person of Christ, complains: “I have spread out my hands all the day unto a rebellious people, which walketh in a way that was not good, after their own thoughts.”

But our blessed Lord, on the contrary, is meek and humble; yea, He is Himself the essence of humility, whereunto He is unceasingly drawing all men whom there are to draw, and who are willing to be drawn. His Being is the cause, the essence and the origin of all things. He is the Life of the living, the Resurrection of the dead, the Restorer of all deformity and unfitness, and of those who have corrupted and despoiled themselves through sin. He calleth back those who have fallen away and have wandered from His fold. He raised up and confirmeth those who are in temptation. He is the Bulwark of those who stand, the Awakener and Guide of all who are looking and striving upwards towards Him, the Source of all light, the Lamp of all who walk in light, the Revealer of mysteries, in so far as it is fitting for us to know, and the Beginning of all beginnings. His Essence is incomprehensible, unspeakable and without a name. Therefore should we honour and glorify His unspeakable Mystery with holy reverence and silence, and nevermore covet to fathom or to taste aught except in so far as is to His honour and to our profit; but ever, with fit reverence and devoutness, turn with all our might in shamefaced awe to contemplate the radiance of His bright and spotless Mirror. It behoves man to be ever in fear, and to bethink him of the word that God, our Lord, spake by the mouth of Moses: “If a man or a beast touch the mountain, he shall be stoned”; which signifies that our animal senses must not presume to clime the Mount of the Divine Essence, but must rather keep themselves below and take the nearest place, until the time come when it shall be said unto the man: “Friend, come up higher.” And then he shall not go up of himself, but he shall suffer himself to be led upwards; and his sensual nature shall be purified and endowed with the Light of God, whereby he shall receive more light than he could ever win by all his great and strenuous labour. For the Divine Nature of Christ is a magnet that draws unto itself all spirits and hearts that bear its likeness, and daily unites them to itself through love.

Now Richard of St Victor says: “I receive Christ not alone on the Cross, but also in His Transfiguration on Mount Tabor. But I may not receive Him there except I find James, Peter and John, Moses and Elias with Him, who bear witness to me that it is truly Christ.” That is to say: in all our distresses, in all our painful inward destitution, we may boldly believe that Christ is present with us; but, if He appears to us on the mount of inward contemplation, we need these witnesses, that we may not enjoy the fruitation of His gifts in a wanton spirit, for the satisfaction of our own desires, nor too ardently covet more of His good gifts than we can put to a good use; but may ever abase ourselves so thoroughly that we fall not into any spiritual pride. These are the true witnesses, that we may freely receive Christ in His Glory on the heights of Mount Tabor, without hindrance or error; for where these witnesses are of a truth, there we cannot be deceived by the spirit of falsehood. May Almighty God help us so to do! Amen.

 

 

SERMON XXXII

 

On the Feast of a Holy Bishop

 

How man should exalt and honour God’s Holy Name alone, and despise, shun and flee from his own in true humility and real resignation. That young men, growing in grace, must first be directed thereto, and then be drawn by all kinds of easy exercises and rebukes, that they may become still more resigned in all things hereafter.

 

In nomine meo exaltabitur cornu ejus.

 

“In My Name shall his horn be exalted.”

 

You know, dear children, that no sins are so displeasing to the God of Gods, as the haughty arrogance and the proud boasting of man in his own name; because man is thus ascribing the honour to himself, which belongs only to God, while he cannot bear his own name to be despised. God lent him that name and the honour, that other men might be improved by seeing such a dignitary or prelate, using his authority or rule solely to the Glory of God, neither seeking nor desiring his own, everywhere. This we can recognise and see plainly in the holy life, which the Bishop, whose feast we are keeping to-day, led on earth; and therefore we sing of him from the Psalter: “In My Name shall his honour be exalted”; as though God said of him: “Not in his name, because he neither seeks nor desires that, but in My Name shall his horn be exalted and lifted up.”

Now, in another place, the prophet says of God: “His name alone is exalted.” Nothing is more displeasing or abhorrent to God than the longing for a great name. This infirmity, in many men, is often so much hidden and concealed that they are scarcely conscious of the great danger in which they stand. It often comes to pass that they even despise it, and imagine that they have a right that people should hold them in high esteem; they cannot endure that anyone should say anything or do anything that affects or touches their honour, or slights them in any way. David says of such secret sins: “From my secret sins cleanse me, O Lord.” that means, cleanse me from the desire to have a great name. He says also: “Let not the foot of (that is the desire and longing for) pride come to me, let not the hand move me. There the workers of iniquity have fallen.” God will not regard anything of thine, however good it may be. St Chrysostom says: “Forsake thy great name and then thou wilt easily overcome torture and suffering.” If by some means God could induce man to feel as great, bitter and ignominious a contempt for himself, as the haughty, self-satisfied pride in which he had previously indulged, God would have obtained that which He desired; for all the things by which God corrects men inwardly take place that man may be humbled and abased in himself. If God does not succeed in bringing this to pass by such correction and abasement, He often allows these, His Friends, to fall into open shame and trouble, that they will be pitied by all men and thus be abased in their own eyes.

Now, know, that when a man is too highly exalted by other men, and more virtue or holiness is ascribed to him, and his name is held in greater repute than it ought in truth to be in the sight of God, on account of some secret sin which is known only to him and to God; see, this great and good repute can only cause him injury, shame and pain, either here or in another world. For this undeserved spiritual gift of honour offered to him, must necessarily be changed in this life into shame and mockery, if he is to preserve it otherwise in eternity. If a man neither glories in his good name, nor is well-pleased with himself (for if he be, it will be very harmful to him, and will avenge itself on him), his name will be very useful, and a blessing and help to him; for then it is pure and beneficial. Even though he have a great name, he may be preserved by the Grace of God, in fear and humility, while he acknowledges his own vileness, weakness and sinfulness. If he thinks nothing of himself on account of all these virtues, but only that he is a messenger and an unworthy servant and guardian of these gifts of God, then he looks upon himself as no better or worthier than he was before, but carries on his office simply to the glory of God and of the Holy Church, and that he may advance the salvation of his fellow men. See, how very fruitful this is in the sight of God, and what great blessings it brings to other men. Even when he is called great before worldly men, yet he is none the less nothing in the sight of God; and he feels in his heart, that he is one who desires the lowest place and possesses it at all times; and if he were deposed from his position or his honours, it would not trouble him, because to him all things are alike.

Dear children, for this reason the great repute of the superior clergy is very dangerous, and should be shunned or at least despised; because, when a man does not live up to that which he is anxious to be considered, and glories or rejoices unworthily in his name and honour, hereafter, either here or in another world, he will have to pay or atone for it with shame and sorrow, because his name was greater than his life in the sight of God.

But when some men are faint-hearted, desponding at times, on account of their great reputation, fearing that their intentions are not quite pure, and that they often think more of the dignity of their name than of the command of obedience, yet, none the less, they ought to do good, because at all times men ought to do good, and even if their intentions are not quite pure, yet they ought to strive to amend; and then their virtues will become deserving. But, if a great name is blazed abroad, and a man does good work to please others, or from evil motives, then he will become proud and arrogant, and be led astray by the desire to do anything more, unless he is called great; for in all his works he will desire the praise of men, and to be seen of them. He thus devotes himself in good earnest to show his ecclesiastical ability and his moral conduct, chiefly in the presence of other people, so that he may be seen of them. He will do nothing unless he can do it far better than all others, that he may deserve the prize.

Now, we can recognize the men who stand in this evil ground of man-pleasing, and not in faith, hope and the love of God, by noticing that they do not trust in the Love of God; they do not believe in Him, and they dare not believe that He is the faithful Helper of His true servants. Therefore they soon begin to doubt and mistrust God, and are in great danger of the very worst that can happen to them. These people may be discovered by telling them to do something for which they are unfit or are incapable. They cannot be induced to do it, for they fear that other people will notice their incapacity or unskilfulness, and will therefore think less of them, and consider them as small as they really are. All the Scriptures do not suffice to prove to them the great faithfulness of God, which He vouchsafes to those who trust in Him, so that they may be ready to leave all to God and to trust in Him, and, for His sake, to allow their unskilfulness to be made manifest. No, ten preachers would not be able to prove this to them; and therefore they continue in their hard hartedness and pride, and are unable to win any true love from right-minded men. If they would only forsake this, they might be at once enlightened with a new, peculiar, divine and joyful Light, which would cause their old wicked sadness to vanish quite away, and would gain a satisfying love for them from all the men with whom they have to deal and with whom they dwell. But, because they do not act thus, they must remain in a state of bitterness and malice towards their neighbours, so that all brotherly love is pain to them, and all good and loving deeds torment and trouble them. Therefore they are forced to seek for solitude, to separate themselves from mankind, that they may neither see nor hear anything from which trouble or sorrow could arise. They also take care not to trouble themselves about anyone, and imagine that they will thus attain to peace. Now, dear children, this is not the path of peace; for such men have much more unrest, and wicked, envious disquiet, malice and condemnation, the more they withdraw themselves and keep away from other men, hoping to be at peace in secret. For the wicked Enemy dwells in these evil, proud hearts, and never allows peace to enter there.

But if these men are ever to attain to true peace and joy, they must learn to know their own hearts, and to cleanse them from all pride and self-righteousness; and, in so far as it is seemly, to make known their weaknesses, vileness and uselessness to others, desiring to be accounted vile, useless and weak, exercising themselves therein as long and as much as they feel in their hearts that they have an evil desire for human praise. If they practice this, they will attain to true peace and love, and gain a taste for the skill in their occupations; but otherwise never. If I were to allow them to confess for three hours every day, it would not help them at all; they would still remain in a state of disquiet and sadness, hating their neighbours. The more they confessed, the more the Evil Spirit would find cause for their anger, hatred, envy, sorrow and gloom, in themselves and towards others. He even sometimes seeks out things, and brings up what was said or done ten, twenty or thirty years ago; and, by the thought of them, leads such men further astray than he had succeeded in doing by the very things themselves. They will have to endure this as long as they will not acknowledge their weakness, but desire the praise of men on account of their outward deeds and customs.

Now, people say that they must set others a good example and anger none. I say unto you, that if ye wish to set a good example to the people with whom ye consort, and to anger none, ye must show yourselves to be what ye are in truth, and let yourselves be known in truth, as far as is needful. Be pure, long-suffering and decorous, and, in kindly love, desire to be scorned and rejected, and then all will be well with you.

Oh! children, these men have been neglected in their youth; they have never been well disciplined by scorn and much opposition, but they have been allowed, at times, to see how pleased people were with what they did or seemed to be. Thus they became hardened, so that afterwards they could neither do nor wish to do anything for which they would not receive praise or fame; while nothing could be got out of them except by prayers and entreaties.

Oh! all this is most evil and pitiful; for these are they of whom the Lord says: “They have received their reward.” Those who praise them are accounted murderers before God; for they deceive and lead astray foolish men, who were good-hearted, inclined to give glory to God, and well able to do so, but who become hard-hearted, desiring human praise, thinking well of themselves and full of self-satisfaction, which causes the eternal death of the  soul, its rejection and banishment from true eternal life and from all the Saints. These betrayers act thus, that by fame and praise they may bring round these foolish hearts to their will, that they may become all the more diligent in subduing temporal things to themselves, and thus to contrive that all may tend to their own advantage, for which they are hoping.

Oh! children, the desire for temporal things causes a real alienation from eternal things. If we sought first those things that would be useful to us in eternity, and which would further our salvation, undoubtedly God would not only abstain from withdrawing temporal things from us, but He would also give them back to us with increase. But, as it is, for the sake of a small advantage, we lose and betray these simple hearts, in the evil desire for human praise and our own gratification, which is the evil source of pride, and which God always resists. He never receives such men into favour, but He allows them to be driven by the Evil One into all kinds of wickedness; for there is scarcely a sin which is so inhuman that they are not tempted by it; and all arises from this devilish root of inner, proud self-satisfaction, which was not checked at first. Therefore, from youth up it has taken such deep root, that, in old age, it is hard work striving to cast out this infirmity.

Therefore, simple men who are striving to advance, must be well guarded, and instructed that they must do nothing in order to gain praise, but must do all to the glory of God, Who needeth not our praise, but Who humbled Himself, even unto Death, to gain us strength, knowledge, prudence, and many other gifts and graces, that we may work out our own salvation. Children, it would be far better and more charitable to rebuke these men, and to teach them to regard themselves as little or nothing in their own eyes, training them in the humility they rejected; for then they might become great and holy men. But by praise and fame they are spoilt; so that, later, when they are old, and we shall be anxious to teach them, they will have become so established in this evil, wicked state, that no instruction for their good can turn them. They think those who do not praise them, hateful; and they are often discontented and insubordinate to their superiors and father confessors, and remain in a state of sadness, gloom, and false suspicion. They imagine they are not sufficiently considered; no one asks after them; and they constantly refer to the great deeds that they have done, to their industry and so on. They say they have been very useful, and they tell this to other people, and complain and almost murmur if no one asks after them.

See, dear children, how all this misery is brought upon these foolish people by praise and flattery, so that their salvation even is placed in great jeopardy. He, who in this life cannot bring himself to feel peaceful, friendly, brotherly love for his neighbour, and who cannot be truly resigned and obedient to his superiors, is in great danger of losing eternal salvation. He, who is not acting thus, will not be helped by all his fastings, vigils, his singing and reading, his prostrations, mortification of the flesh, or anything else, however important it may seem. It would be far better and more useful for men to set aside all visible and outward works and discipline, till they had learnt the true and real virtues of love and resignation, and had a real desire to do all only for the love of God and of their neighbours.

Now, mark further, as soon as a man realizes that he does not care for a grand name and position, but wishes to remain always concealed, and longs for humiliation and simplicity, and to be cast off and left unnoticed among other men, then God will do great things in his name. If the man seeks for no honour, and does not desire a great name and position, and, when no one is willing to show him any honour, he is ready to accept it all and desires to take the lowest place always, then all will be well with him. See, then his great name amongst men is no longer harmful to him; but he must learn also to conquer himself in this, and be ready to hear it, so that he may gain his neighbour. For this also is a step in that inner death, that he may be able to endure this position, and learn to give up his own will even in this. He will most certainly find that he is greater in God; and God will enlighten him and fill him with Divine Light. Thus it will be found that all this is quite incomprehensible to the human understanding of those who have not walked in this way before.

But, because it is a great thing to stand upright in this way, so also is it very dangerous to fall in it and to take pleasure in one’s own name. Therefore, every man should flee from it as long as he can or may, that he may not be exalted in this life; for he whom God calls to it in this life, must pass through many a dark way that is unknown to him. He rests only in the hope of God and in confident faith, and says: “Lord, I will serve Thee; therefore I trust that there is no deception in all that is placed before me in this wonderful way, and I will bear it ever.” At times faith, hope and love fail him, and he is only sustained by his intention in all things. At times he is still conscious of, and loves in the two lowest grades, in nature and in intelligent converse, for then love lies quite concealed in the lowest grade. For as long as he is still faithful to God in some degree in the resignation of nature and speech, and is content to be resigned, while he falls into no ill-placed comfort in vice or sensuality, by which he could rid himself of suffering, all will be well. But if he seeks for gratification in the things of sense, or gives way to outward troubles, even though they be good and religious, that he may be freed from the pressure, he will bind and tear love; and then from time to time he will fall away from love, though he does not know it himself. But, most assuredly, if he stands firm in this, and is true to God in this mysterious resignation, see, he has gained the highest stage of love, though he knows it not. When he has passed through this, his heart is quite freed from self; he brings forth much fruit even in the sight of other people, and he finds that God is dwelling lovingly in him and he in God in all things.

It would be better for us to try this than to talk about it. He who does not taste it and try it, can never understand what it really is to possess God in truth. May God help us to honour and extol His Name only, and not our own, while we truly depreciate ourselves in this world in true resignation. Amen.

 

 

SERMON XXXIII

 

On the Feast of a Holy Confessor

 

That no one should trust to outward deeds done in the body, to customs and ceremonies; that is religious customs and gestures, in the hope that he can reform himself by them alone; but, that before all things, man should use all diligence in learning to know the very ground of his heart, and to die to all evil inclinations and infirmities.

 

Lucerna corporis tui est oculus tuus.

 

“The light of thy body is thine eye.”

 

To-day, dear children, we commemorate the memory of N., that holy Servant of God, who, by his Christian life, showed forth, confessed and spread abroad, the praise and glory of Jesus Christ; not only by the good example and pattern which he set by his virtuous life and character, but also within; for his heart, mind and spirit, rested in true resignation and in the pure ground of his mortified senses, willing always to serve God diligently, and to please Him only. This, verily, was a truly religious and holy life.

Now, ye must notice that there are many, in these days, who are called religious and appear to be so, but who exert themselves to the utmost with wrong things. They submit to severe discipline, by means of which they hope, through grace, to become different from that which they are by nature. They fast, they watch, they pray and confess often; they receive the Holy Sacrament of the Altar, meditating on the highly exalted Sufferings of Christ, they do works of mercy, and often seek for absolution; or other exercises of that kind, whatever they may be. Yet, by means of all this discipline they are not changed, they waste their strength and power away from God, gaining no praise nor any benefit for their souls, but rather bringing themselves down thereby to hell. For they do not look into themselves, and do not learn to know their own hearts; and, when they ought to be advancing, they are losing ground. They think much of themselves, and yet they are nothing and are serving God heedlessly. They think they are seeking God, but they are not; and when they thus go on, living carelessly according to their undisciplined desires, allowing their imagination to be excited by their senses, none of their actions can make them any better. The older they grow and the longer they live thus, the more impatient they will be and unguarded against sin in word and deed; and this will be the case, too, with those who look for high places in the monasteries. This is the result of serving God after their own pleasure, and with ill-regulated desires. When they feel inclined to do good works, they devote themselves thereto, often beyond their power; at one time they will do one thing, at another time another; and then they imagine that the one helps them and the other hinders them. Thus they go carelessly from one exercise to another, imagining that all gratifies their natural desires; they are well pleased; but when they are not satisfied inwardly, they imaging that nothing is helpful to them. Thus they become inconstant, no discipline pleases them for long; for, however they may live, they will never reach their true ground; for, to whatever they may devote themselves in such an unskillful way, and however good their intentions may be, they will yet be deceived, although they allow themselves to imagine that God only is in all their thoughts. Who is there who wishes to serve the Evil Spirit? This is surely desired by none. It is not our wish; we will not have him for our master; and yet we do his will. For, as long as we serve God only in outward works, we have not begun to serve Him really in truth and with real devotion; for the right foundation of a perfect Christian life does not consist only of external works, though they are a help, but much more of good work in the heart, by which sin is avoided and virtue brought forth.

Again, I say, ye may find men in monasteries, who keep the strict rules of their Order by external deeds done in the body. There are men, too, in the world, who torment their bodies by watchings, fastings and other kinds of discipline; who give alms with open hands, but who do not keep the ground of their hearts, cleansing it from all sin. While they are doing all these great external works, they are angry, envious and proud. They slander their neighbours while they strive to gain a good report for themselves; and they do other such-like things, which show that they are in the bonds of the Evil Spirit. These men deceive themselves one with another. They imagine that they will be justified and saved by their outward works only; but this will never be the case in eternity. Such men may well be compared to images, which look like gold outside, but which are stone or wood within. Our Lord compares them in the Gospel to the sepulchers of the dead, which are beautiful outwardly, but within are full of dead men’s bones. Therefore, I say: It is of no use for a man to fast, to pray and to do other religious works, unless his mind is cleansed and purified from all wickedness. It is seldom, alas, that man lives uprightly; and yet it is not so impossible, if he would only use a little care. That on which everything depends he will not attend to, while he hopes to obtain great blessedness from that on which nothing depends; so he has great difficulty and hard work, and seeks long for God, and yet seldom finds Him aright, and as He ought to be found. These are the sins which cause men so often to fail; they strive after impossibilities; and that which they might do, and which no one could hinder them from doing, that they will not do; for they have neither love nor liking for it, while they would gladly have that which is impossible. They set themselves to do that which they like or fancy, with uncontrolled love and desire, following the guidance of the outer man, and saying they act thus, because they do not know what they ought to do or to leave undone. They might soon find out, why they spike thus, if they would only strive to walk uprightly in the way of truth and righteousness. It does not arise from anything that they do no know; for then their consciences would not punish them for any neglect; they would be doing right, as far as they knew, whether it were much or little, and God would not require anything more of them; for, if He did, He would give them more knowledge.

Lastly, give heed to this, dear children. A man, who by grace desires to be other than he is by nature, must strive after that spirituality, which contains within itself the righteousness which must be the portion of every Christian man; for true righteousness demands true devotion. Now what is true devotion? Some people imagine that true devotion consists of sweet longings; and at times it may, but not always; for sometimes men naturally experience such sweetness, and thus many men err and are deceived. True devotion is a willing submission to the service of God; and a truly spiritual man will carefully examine his own heart, and search out all his thoughts, words and works, and all his life, learning thus to know his own faults. He can scarcely fail to discover something, whatever it may be; and if he desires to be freed from his fault, he must learn to acknowledge it; then follows repentance for the fault that he has acknowledged. Man must search diligently in order to find out how he can best free himself from his old life, destroy all vice in himself, and devote himself earnestly to the keeping of God’s commands. These are not ordered alike for the clergy and for simple laymen; but more is required of the clergy than of the laity, and they must also be more strict. They must also take their part in ordinary life with the Holy Christian Church, and according to the observance of their Order or religious life. These things are more necessary than any amount of severe discipline and hardship, in fastings, vigils, labours, and so on, which are all like a sign-post pointing to progress in spirituality, but which are not in themselves true and real religion. Many men may, indeed, be found who exercise themselves therein, but who are, nevertheless, full of evil, self-willed, disobedient, proud, angry, and so on. God grant that we may all give ourselves to true devotion. Amen.

 

 

SERMON XXXIV

 

On the Feast of a Holy Virgin

 

How wise and prudent virgins should adorn themselves, both outwardly and inwardly, that they may be received at the Eternal Marriage of Christ and may enter in. Of the noble and precious virtue of true and lowly Love, to which we can attain only by resignation, suffering and love.

 

Quinque ex eis erant fatuae, et quinque prudentes

 

“Five of them were foolish and five wise.”

 

Our dear Lord likens the Kingdom of Heaven to ten virgins, who took their lamps, and went forth to meet the bridegroom and the bride. Five of them were foolish and five were wise. They are very unlike each other; for the foolish live after the flesh, in the world and in temptation. The wise look upon all these things, and live after the spirit. The wise virgins control themselves in all things, to which the foolish give no heed, both outwardly and inwardly.

There are five things which are necessary to all for the control of the outer man, if they desire to be like the five wise virgins. The first is moderation in eating and drinking, in clothes, in vigils, in fasting, and in all the other things that nature needs, and that must be partaken of to supply the needs of nature, but not for the furtherance of sin. The second is simplicity in all things. They should wear rough, plain clothes; be simple in their coming and going; firm and simple in their behaviour; and modest in all things.

Thirdly, they should avoid all foolish company, especially the company of those who speak vain words, and who are scrupulous about many things.

Fourthly, they must live by the labour of their own hands, and must not be idle, even though they be rich; for idleness is the door to all uncleanness.

Fifthly, they must be industrious and always at work. They must keep control over their senses and all their members, keeping aloof and turning away from all the temptations that may befall them, but which they must earnestly withstand, and to which they must never consent. There is nothing that will help them better in this, than making their temptations, humbly and fully, to some holy man, taking counsel with him, and submitting themselves earnestly and discreetly to bodily penance, with fervent prayer to God. All men are accounted foolish virgins before God, who do not thus govern the outer man.

Now, it becomes wise virgins to adorn themselves in the inner man. The foundation of this is lowliness of mind, for they are to become the Sisters of God by doing the Will of God; therefore they must not condemn others by saying that those who live in wedlock are wicked. They must not desire to please any one by their spiritual virtues, but God only; otherwise they will be like unto the Pharisees. They are not commanded to keep their virginity, but they are commanded to be humble. A proud virgin, in the sight of God, is a thousand times worse and more impure than a humble married woman. A virgin does not hate any one, but must love all people; she must not think much of self, but she must always keep herself in fear and trembling. When sins begin to grow and give pleasure, love and all other virtues grow cold. A virgin can only follow the Lamb of God in all places whithersoever He goeth, if she is truly pure and humble; for, if she is spotted by pride or any other gross sin, religious married people stand far above her.

Virginity has its origin in God Himself. The Angels have learnt it from God; for it is found in Heaven, and will remain there for ever, after the Judgment Day. When these virgins have risen again from the dead, they will not be given in marriage, but will be like unto the Angels of God and eternally united with God. They are loosed from all men, and are united only with God, that they may bring forth eternal fruit. They have great power over the Devil; they alone sing the new song that no one else can sing. God has set His Throne in these daughters who have thus been trained. It is a joy to Him to be with them, if they live after the inner man in humility, chastity and resignation, and with hearts subdued to the Love of God.

No one can attain to the Love of God without humility; and that is a gift of God above all temporal gifts. Humility brings true peace to the heart of man; for no one is quarrelsome or sinful, but he who lacks peace. If a man were truly humble he would never sin again. Mary could not sin because she was truly humble; and wherever God finds humility, there He does great things. Augustine says: “The lowliest on earth is also the holiest.”

These are the marks of a humble man. He always learns first to know himself, and acknowledges himself unworthy of all gifts. He counts himself unworthy to have been thought of by God, and to have been made a man. He confesses that he is unworthy that God should constantly feed and preserve him, therefore he thanks God unceasingly, and in great humility, for all these gifts. He neither exalts, nor extols, nor praises himself in anything, whatever it may be; but acknowledges that he is ever more and more indebted to God for all his gifts, while in all things God is his first and last thought. No wise virgin will have two aims or intentions in anything, so as to be thinking of God and also of something temporal at the same time; but that which she loves as well as God, must be a help to her, and be ordained to the Glory of God, under God; and it must be a help to her in coming to God. See, this is a wise virgin and none else. Man must love God more than all His messengers whom He sends forth and whom we call His gifts.

A wise virgin thinks no more of herself on account of her gifts, than of what she was before she was born. Whatever may be the gifts given her by God, He gives Himself to her with them, for here especially He is unhindered by man, and therefore He can work as He will. Therefore God perfects her in the very best way; God, of His Goodness, cannot help doing this, when He finds that she is faithful to Him, and that she gives Him a dwelling-place, suffers Him, follows Him and works with Him without any self love. A humble man thinks himself unworthy to fill the place he is in, and, with whomsoever he may be, he always takes the lowest place; he desires the most miserable part of everything, even in necessary things. He complains to no one of his suffering; neither does he complain to God, even of his suffering or of anything; but, in fear and trembling, when the suffering is very great, he takes all things as from the Hand of God. Therefore he does not know how to complain of any creatures, however unworthily they may treat him. Neither does he find fault with any one who does him harm, for he takes all things as from God, and as therefore right; for God does not inflict anything upon any one that is not for his good. Thus these virgins live and die without offense.

Mark, this is the shortest way to come to God and to the company of the wise virgins; and they who do not take it are among the number of the foolish virgins, although they do not believe it. All who desire, truly, to be in God, must be foolish in their own sight and in the sight of other people; for he who desires to save his soul must lose and forsake vain glory in this life; and he who desires to attain to true and humble love must learn to hold fast three things—resignation, suffering and love. He who would learn resignation must not only forsake great sins, both outwardly and inwardly, but also, in inner spiritual things, he must not seek to please himself by his own good things, such as fasting, watching, praying, reading, thinking, or by consolation, sweetness, experience, knowledge, hunger and desire for reward after the Holy Sacrament. He must be self-controlled in exaltation, in visions, in contemplation, and so on. Then he ought to think that there is not a more miserable, unpleasing, cold and careless man than himself, and yet he must not consciously omit anything, or seek for freedom from any of his duties. See, a man thus becomes nothing in himself; for his self-will, wisdom, good opinion of self, and self-pleasing, and enjoyment in good works are all lost. The more thoroughly this takes place, the truer it is; and this casting down of self brings him to God; for God is an Abyss of humility; and in deep humility his soul lays hold on God, and God unites Himself with his soul. Therefore this man is transformed in God, and is just as though he had become another man. This is the work of the Holy Ghost, Who indwells and governs him.

The second point is suffering; and in order to be humble, ye must suffer all scoffing patiently and calmly, as far as ye can, both in love and scorn, with others, or in opposition, equally or unequally. Ye must endure contempt, disparagement, and such-like, in gain or in loss, outwardly or inwardly, as it may happen, and whoever may cause it. Though, at times, it may seem to you, as far as ye can judge, that it is neither the best nor the worst course, or that according to your ideas it may hinder your virtue or salvation, yet suffer simply and willingly as well as you can. Trust in God; and, though ye do not understand why all things have happened, yet bear all patiently; and then ye will bring forth the fruits of humility. Your own good opinion of self and your wisdom will wither away, and all things will happen to you for the best, if ye will only endure. And, though at times, it may seem to you that ye will be injured thereby, both in the temporal and spiritual things that ye have undertaken yourselves, yet by this humble and enduring resignation ye will be a hundred times further advanced in God in real and true virtue.

The third point is love, which waits on humility; for love is nowhere so nobly exercised as in patient suffering. Though it is true that by love man may rise so high that he can embrace God by union of will, yet it is true that God descends to the resigned and suffering man with all that He is; and there He is embraced by the loving soul, and He embraces it again and absorbs it into Himself. Thus the soul loses itself, and returns again to the Source from whence it came, and knows assuredly here, even in this life, as far as it possible, that hereafter it will enjoy Him for ever. He, whose portion this is, needs real humility, that he may learn to see God here also, as far as it is permitted.

Then, three things are necessary. First, man’s intentions must be pure and clear; he must desire nothing else but God only; love nothing else but God only; seeking only to please and love Him aright. See, such as these have a true vision in this life.

The second thing is, that those who desire to see the blessings of God, must be ready to bear all and endure all in love; they must humble themselves from the very bottom of their hearts; they must not exalt themselves, however much God may reveal to them, and however secret these things may be.

The third thing is earnestness and diligence in spiritual exercises, that man may lift up his soul to God, in whatever way or whatever form is most pleasing and helpful to him, either in dwelling in the Humanity of God, His Divinity, or the Holy Trinity; the Hidden Life of our Lord Jesus Christ, or of our dear Lady, or of other Saints, and how they led their daily lives; for every syllable of Holy Scripture has a divine meaning which can be drawn from it. If a man does these three things, he ought to be able to obtain from God all that he needs—if his intentions are pure, and he is ready to suffer and endure in love and humility, and is earnest in his religious exercises. A good disposition, a strong head, and a yielding, subtle mind are very helpful. A man who can succeed in this, and who receives grace from God, will make great progress in his spiritual life.

All virtue and all virtuous deeds depend on these six points. The first is true humility; the second patient suffering; the third perfect resignation in all things; the fourth real love; the fifth a divine intention in all things; the sixth earnestness in religious exercises. That thus we may all be wise virgins, may God help us. Amen.

 

 

SERMON XXXV

 

At the Dedication of a Church

 

The First Sermon

 

Points to a renewal of the outer and inner man, and shows how man must deny himself and die to all to which he cleaves and is attached by nature; and how God will then make His dwelling-place in him. A Parable of the three kinds of Wings on which God flies and hovers over us; and of the wish to see God in the most noble way, both in time and in Eternity.

 

In domu tua oportet me manere.

 

“This day I must abide in thy house.”

 

Dear children, this is the consecration-day of this House of God; and all the ceremonial of the Holy Christian Church directs us all, spiritually, to the inner man, in whom, verily, consecration and a true godly reconciliation should always find place. Therefore this outward ceremonial should call and admonish us to prepare ourselves in sincerity and truth, that God may truly and perfectly take up His abode with us. The consecration of a church means much the same as a renewal; and this renewal ought always to be taking place in the inner man. The man who truly receives it must renounce all his natural tendencies, and repress and give up all to whom he may cleave, whether friends or relations. All must be given up, whatever it may be, that comes to him naturally from without, and also all in which nature finds joy, comfort or delight, in thought, word, or deed. Bodily discipline is also helpful and good, such as fasting and watching, if man’s nature is able to bear it. But this I say unto you, the wickedness of our nature is so concealed, and is always seeking its own so secretly, that we often take pleasure, in that which we imagine we are only doing because it is absolutely necessary. Therefore man must always seek most diligently to be master of his outer animal nature. He must do this with the utmost diligence, though it is very hard to nature to die to all excessive delight in eating and drinking, in seeing and hearing, in coming and going, in words and works. I say unto you that if all their excesses, we should be as sweet-smelling incense unto God, as it is written: “We are the good odour of Christ.” When all these natural hindrances are quite done away, then that which is written in the Psalter takes place in man: “Who makest the clouds thy  chariot: who walkest upon the wings of the wind.” This means, that when man has quite killed all earthly desires in himself, then the Eternal God makes His abode in him. What then do we find written of the three kings of wings on which our Lord walks? The first is on the wings of a dove; the second on eagle’s wings; the third on the wings of the wind.

The wings of a dove are those upright men, who walk in holy innocence, without any gall, bitterness, jealousy, or intercourse with other men; therefore these simple-minded men are quiet, gentle, and good, and follow the meek and gentle Lamb, Jesus Christ, the Eternal Son of God, our Lord. Therefore our Lord is with them in all their ascents, in their desires, their love and their intentions. Secondly, our Lord walks on the wings of the eagle; for the eagle flies so high that none can see him. The eagle is the pure man, formed in the Image of God, who flies up with all his strength, both outwardly and inwardly, to the secret places of God. When man strives with all his might and main, in the inner and outer man, he flies up so high in knowledge and love, that no merely human sensual power can attain to him. Our dear Lord also soars on these noble wings. Thirdly, our Lord walks on the wings of the wind; for the wind is so swift and fast that ye know not whence it cometh nor whither it goeth. Children, this wind is the most interior and sublime man, moulded and formed in the Image of God. This pure man is so far above all knowledge, that all man’s reason and all his works cannot attain nor reach up to Him, because He is so far above the mind of man. This interior God-man, formed in the Image of God, flies back to His Divine Source and to His first condition before the Creation; and there the pure spirit becomes the Light of Lights. To some extent all other lights are extinguished in this Light, for all natural and all imparted light that ever lighted man becomes darkness. The sun obscures the light of all the stars in heaven when it is shining most brightly; and so, when the Divine Light shines into the depths of the soul, it obscures all the created lights that have ever shone in man. Then the Spirit, which is in the Form of God, shines so brightly into man’s soul, that He is like darkness unto the spirit into which He shines, from the excessive brightness of the Divine Light. For the understanding of all creatures, as compared with this Divine Light, is like the eyes of swallows compared with the pure, bright sunshine. For, if thou desirest, with weak eyes, to gaze on the disk of the sun, the sun will seem like darkness to thy gaze because of the surpassing brightness of the sun, and also because of the weakness of thine eyes. Therefore a heathen teacher has said: “After other lights God seems like darkness to the soul, because we acknowledge Him in the ignorance of our minds.” It is a great disgrace to us Christian men, that a heathen should have understood this! What are we poor men about?

We read about consecration in the Gospel account of Zacharias (Zacchaeus). He would gladly have seen our Lord, only he was too little of stature. But what did he do? He climbed up a barren fig tree. This is what a devout man does who desires to see Him, Who has done all these wonders in him; but he is too short and too small. What must he do then? He must climb up into the high  and barren fig tree; and that is all that is written for us. It is a constant dying to the outward parts of man’s nature, and living wholly in the inner man in which God the Lord walks, as ye have already heard. Therefore this is looked upon as the greatest folly by the wise men of the world; and it even comes to pass that famous priests may be found who have two hundred florins worth of books, and are so pleased with them, that they read them most diligently; and yet these wise men of the world imagine that the life and being of these whole men is nothing but mockery and folly. No, I say unto you, the life of these good men is a noble and blessed folly; for they are the chosen of our merciful God, as the Eternal Son of God, Jesus Christ has said: “I confess to Thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to little ones.”

Amongst many other things, these secret hidden things were revealed to St Hildegarde; and therefore two little pictures were painted in her book. One figure is clad in a blue dress; and it has no eyes; but its blue dress is full of eyes, which signify the holy fear of God. This is not the fear that ye call fear, but it is that uncertain, diligent examination of self, which the noble, pure spirit of the man, formed in the Image of God, should carry on in all places, and in all his ways, words and deeds. Therefore this noble image, formed like unto God, is without a face, and without eyes; for it wholly forgets itself, and knows not whether it is loved or hated, praised or blamed. Then it has no hands; for it stands there bare and empty of all kinds of delight, in true and humble resignation.

The other image, placed by the side of this one, is in a light dress and has uplifted hands; both are barefoot. This image has no head; and the Godhead, in pure bright gold, is above this image. It has no face; all is pure gold; and this signifies the unknown pure Godhead, which is poured forth over the image in the place of the head; for the pure Godhead is its head. This picture signifies poverty of spirit. The head of this picture is God Himself; and the whiteness of the clothing signifies innocency of conduct, insusceptibility, and pure bare resignation. These figures are both barefoot; and this signifies an absolute imitation of the true likeness of our Lord Jesus Christ. The blue dress signifies constancy; which means that man must not discipline himself to-day and sleep to-morrow; but that he must persevere unto the end, and with outstretched hands be ready always to do the Will of God in working and suffering.^[44] 

I say unto you, this is the withered fig tree that all men must climb who wish to serve God, both in time and eternity, in the noblest way. For our Lord said to Zacchaeus: “Make haste to come down, for of all that thou hast thou mayest keep nothing, but thou must return again empty and bare into thine own nothingness; which means that thou must do nothing and be nothing; and then  God will come into thine own house, and this must need be.” When, however, thou hast got up into the fig tree, and Eternal Truth has enlightened thee in some measure, but thou hast not yet quite laid hold of it, nor it of thee, because thou still cleavest to something, then nature and the Grace of God are still contending within thee; and thou hast not yet attained to real and true resignation. Therefore, learn, that whatever nature does has always some flaws, and is therefore not quite perfect and pure, so that human nature in the man in the tree cries unto God; this is absolute self-surrender, and a constant casting off of nature, in all the ways in which man still clings to some possession of self. For bodie, which means “to-day,” God must needs enter into thy house. Children, to-day salvation is come to this noble and holy house of God. That it may also come to us, may the eternal and blessed God grant. Amen.

 

 

SERMON XXXVI

 

At the Dedication of a Church

 

The Second Sermon

 

How the inner man may become a pure and holy House of Prayer. Of the tradesfolk, that is the wicked thoughts and infirmities, which carry on their business in this temple, and which may, peradventure, be of great use and service to man. What Prayer and Meditation are; also, of the three things by which man can enter into the Inner Kingdom: true Faith, a right Confession of God, and inner fervent Prayer.

 

Domus mea, domus orationis vocabitur.

 

“My house shall be called the house of prayer.”

 

Our Lord Jesus Christ, the Eternal Son of God has faithfully taught us here, what we must do that our hearts may be clean and pure houses of prayer; for man is really and truly a Holy Temple of God. But all traders must first be driven out of this Temple of God; that is all the fancies and imaginations which are not really of God; and also all delight in the creature and in our own will; therefore this temple must first be cleansed with tears of repentance and the Love of God, that it may be made clean and pure. For all temples are not made holy by being simply called the houses of God; but God only can make them holy. Therefore this Temple of God is a pure clean heart; and it is truly a Temple of God, where the Eternal God ever dwelleth in truth, when all that is unlike Him has been driven out and cast forth. Therefore I say unto you that God will not take up His abode in a temple which has not thus been cleared. Before a man has one pure thought of God in his heart, a thousand other thoughts enter in, about temporal things, which lead astray these pure thoughts of God and drive them away. It is in this sense that tradesfolk are referred to, and that we are told what they are. Therefore all men, who, of their own free will, live in pleasure, and in the gratification of the creature, and these traders. There is no doubt that the man, who desires that God Himself should dwell in him with His grace, and work His works in him, must especially, and of necessity, avoid all conformity to things that produce love, gratification and delight in the creature, and of which God is not the true Source. Therefore the man who says that ten chances of evil would not be more harmful than one; that is, that the secret love and friendship of ten men would be no more harmful to him than of one, would be saying a foolish thing; for it is easier to overcome and drive out one thing than ten. But there is one thing, especially, that ye ought to know; ten sins which a man looks upon as sins and confesses, are not so serious or so harmful to him as one single sin, of which he makes no account and does not look upon as sin, and in which he wickedly continues. Therefore man should always have a truly humble fear before God the Lord, on account of his unknown sins, and should humbly crave the mercy and goodness of God, and look upon himself as full of sin at all times; and then he will assuredly be helped by God’s lovingkindness and grace. But the man who excuses himself, and goes on sinning deliberately, is in great danger of never coming to the Truth. Therefore guard yourselves from this as from eternal death; for the man who always thinks that all is right and well with him, is in a dangerous and terrible state. If ye were to ask the holiest man on earth if he had wept as much as he ought, he would say: “No, I have not wept a thousandth part of the tears that I ought to have wept. But I will now really begin to weep because of my sins and infirmities.”

Now, when the inner temple of man has been cleansed, and the traders have been driven out, that is, when thou hast driven out all that belongs to the creature with all its delights, and which thou hast formerly possessed with comfort, joy and pleasure; and if thou art not ready of thy own free will to take all back again, nor to possess it with pleasure; then thou art standing firm in truth and righteousness, and the traders have been driven out of thy temple.

But when wicked traders come into thy temple again, drive them out at once. If they remain there for a time, against thy will and without thy permission, know, that it will not harm thee at all in the sight of God. For, if they stay there as long as they like, yet they will have to go out again, by the same door by which they entered. And, yet again, if they find any wickedness there, they will have to take it away with them, and purify this noble temple, if they entered it against man’s will and without his permission. It cannot harm him, but it purifies, cleanses and prepares him for our Lord, like fine gold, which, the more it is heated by fire, the more precious and the purer it becomes. Thus it happens to the noble man in the reaction after his sufferings, his temptations and the assaults made upon him; for the impurer, the more wicked and the more terrible they are, the better will he be cleansed and purified. That which takes place in opposition to man’s will can never cause sin unto death, but it prepares man for the great reward and enjoyment of eternal life. St Paul says: “For he that striveth is not crowned except he strive lawfully.” He that endureth to the end shall be received with glory and honour. I say unto you, children, that anything done gainst my own free will, however wicked and impure it may be, cannot stain me, but will rather cleanse and purify me, and prepare me for our Lord and for especial grace. Therefore be of good courage, joyful, and not sad and gloomy, if, at times, wicked unclean thoughts befall you; however bad they may be, heed them not. For, if they come to you, in spite of your will and desire, let them go again. And if this happens especially in your prayers to God and communion with Him, leave them alone in the name of God, and bear these attacks and all this impurity right joyfully, humbly and resignedly as the Will of God. Know, children, that ye should bear all this humbly as the Will of God; for it may even happen that some things may be made known and revealed to you therein, which ye would never have known, had ye not passed along this way. But in this reaction and suffering man must not strive to help himself, either with words or deeds, but must rest only in God. He must bear all with a good heart, and must not trouble about it, either outwardly or inwardly. For, when it pleases our Heavenly Father, He can assuredly relieve thee and delight thee a thousandfold with Himself, after all these painful temptations. Therefore suffer cheerfully; do all things simply and in truth; and then, whatever comes, do not strive to help thyself. He who strives too much to help himself will assuredly lack help from God and from truth; for to the good man all things come from God without anything of his own, or a striving after his own salvation.

Now, dear children, if the inner mind of man is to be God’s holy House of Prayer, devotion must form part of prayer. What is devotion? It is devotio, that is, se vovere Deo, that is, inner communion with God and a longing after Eternity. When thou thus unitest thyself with God, or praisest Him, thou art devout; that is that wherever thou art, or whatever thou doest, thou must set thy thoughts on God Whose works they are. For it is not very terrible if thou art not always rejoicing and enjoying sweet intercourse, (for this is only as God pleases), so long as thou still hast the essence of devotion. This communion of man with God; this is higher and of more importance than all other works.

Saint Hilary writes of three things by which man must enter into the Inner Kingdom. The first is true faith; the second is a right confession of God; and the third is devout and fervent prayer.

Now, what is the faith meant here? for all Christians are not faithful. In the same way that there are many dead men in the churchyard, there are many and very different kinds of men, who seemed to be men who had living faith, and who yet in truth did not die, and are not dead in God. Now what is a pure and living faith? It is nothing less than a living desire for God, which springs forth from within, to God the Lord and to all that is of faith. Thus, when a man sees or hears of anything that pertains to the holy faith, either of the Eternal Godhead or the noble Manhood of our Lord, or of the highly-exalted, noble and glorious Trinity of God, he will find within himself a true and living faith therein, which clearly points out to him what God is, and at the same time makes everything plainer to him that it could by any teachers. Such a man lives and moves in the Inner Kingdom, where life verily wells up from its own spring.

Now, unhappily, there are many men who cling, it is true, to the life of faith, but who may be troubled and may lose sight of it by a very small and insignificant cloud. It is just as though the light of the stars were a living and moving thing, which vanished away when a cloud passed over. Thus, in the same way, the cloud of sins may be very small and insignificant, which drives out of man the true light of faith, hiding it and depriving him of it. But, when a cloud of sins passes even over the chosen people of God (for all men are sinful), the Eternal and Divine Sun will force His way through to the lives of these men, so that they will speedily and immediately turn again to their original Source. Because they are rooted in the true garden of God they are quickly brought back; with good courage they force their way through all the things in which they cannot truly and clearly find God, and they always shun everything through which God could not find an entry into the very ground of their hearts. Therefore, however feebly and faintly man may cling to the life of faith, yet he will be preserved, if he be otherwise found faithful at the last, and would enter into the Kingdom of Heaven; and, even though he were long delayed, yet he would be on the road to Eternal Life. Still, it is quite possible for such men to fall away into great and grievous sin, because they use ways and means of coming to themselves, that are very dangerous and unsafe; and therefore they are constantly dwelling in outward things, and become vain, empty, dry, cold, lukewarm, and so strange and unlike themselves, that they are much to be pitied in the sight of God. But living men, who truly live the life of truth, are conscious of this life within; they know the Inner Life and Truth of God, so that all that is divine which can befall these Friends of God, awakens this Inner Life, with earnest longings, and fervent Divine Love and delight, in the dearly loved Will of God. Now all this means simply, that these men are dwelling in the Inner Kingdom of God; they are partakers of the hidden Sweetness of God, which is concealed, and must be concealed, from all those who have never truly entered into this Inner Kingdom.

Therefore, the second thing is the true and right confession of God which is found in this Kingdom. It need not be sought afar; it is to be found in this Kingdom, and reveals itself there. This Light shines therein, and there man truly comes into the Inner Kingdom, through Jesus Christ, Who is the true and rightful Door of entrance, through which men must enter if they are to come to perfection. Thus the saying may truly be used of them: “The Kingdom of God is within you.” Here that pure and real Truth is to be found, which is unknown to all men who do not rest on this foundation, and who do not keep themselves free and apart from all creatures in whom God is not all in all. Here they find with their understanding that of which St Dionysius wrote and spoke: “What is there that is above all reason, and all thought and all understanding? The finding of light in Light.”

Now, dear children, the Masters in Paris read their big books diligently, and turn over the leaves; and all this is very good; but these other men read the true and living Book, wherein all things live. They turn over the Heaven and earth and read therein the surpassing wonders of God. They are before the holy, dear and exalted Angels of God in judgment; and therefore they first apprehend the highest Mission of the Holy and Exalted Trinity: How God the Father begat and is begetting His Son Jesus Christ throughout eternity; and how the Eternal Word, in God the Father, eternally reflects His Father’s Heart; and how God the Holy Ghost proceeds eternally from the Father and the Son; and how the Holy Blessed Trinity pour Themselves forth on all Their chosen ones through time and eternity; and how again They enjoy in Themselves real and eternal blessedness. This is that blessedness of which Jesus Christ, the Son of God has said: “Now this is Eternal Life: that they may know Thee, the only true God, and Jesus Christ Whom Thou hast sent.” Children, this is the true Life in the Inner Temple of God; and it is the noble, pure and true prize which is set before all the elect Friends of God. There is the High-Priest in his holy blessed Temple, there is the true, pure Presence of God, in Whom all things live and move, and there all suffering is done away.

The man who truly experiences all this, knows well that there can be no doubt about it. All knowledge of it is quite unknown and concealed from the learned teachers of this world; but the chosen men of God have a full and clear knowledge and understanding of it. Therefore the man who learns most about it in this life, and who comes closest to this foundation, will be nearest to God in eternal life, and there will chiefly be found; while all such men will be the most blessed. The third thing mentioned by this holy man is devout prayer. This is the uplifting of the mind to God in eternal life, but in another sense. This prayer is the entrance into union of the created spirit with the uncreated Spirit of God, and is the result of a design formed by the Holy Godhead throughout eternity. These men are the true worshippers of God, who worship God the Father in spirit and in truth. This true worship is unceasingly demanded of all men by the Heavenly Father, as Jesus Christ said: “These are the true worshippers. They also receive that which they ask of the Heavenly Father, and they always find that which they seek and desire in their prayers, for their prayers are found and lost.” The temple is lost here and the spirit, and all that of which we have been speaking. Now, how has all this been brought about? All has been poured forth into God and has become one spirit with God; as St Paul says: “He who is joined to the Lord is one spirit.” What that is and how it comes to pass, it is easier to experience than to describe. All that has been said of it is as poor and unlike it as the point of a needle is to the heavens above. That we may all follow after this in a life of humility, may God help us. Amen.

 

 

 

Three thoughtful Instructions and some useful Advice on Confession

 

INSTRUCTION I

 

The first instruction teaches us to confess, simply and sincerely, and to search out the very depths of our hearts.

 

Dear children, I counsel, admonish and beseech you, that ye learn to confess all your sins, simply and sincerely unto God, and that ye learn to acknowledge that ye are verily and indeed guilty before Him, and that ye ponder over your sins in deep sorrow. Do not set yourselves to make a long outward confession; for that is of little use, and takes up the valuable time of the Confessors, causing them much trouble and vexation. Children, much talking does not do away with sin; and, as I have often said before, Confessors have no power over sin. Commune with your own hearts, and there confess your sins; for external, without internal confession, is of little avail in those things which are not sins unto death; and it is a sign that he who thus confesses neglects that which is within. For, where truth is to be found within, events may even be so far forgotten, that it often becomes impossible to say anything very definite about them; and we shall be best helped by leaving all to God. I am now referring to daily sins; from sins unto death may God preserve us!

Now, children, it is very necessary that we should thus practice self-examination; for man has many a little nook within, which covers up the ground of the heart, and is so overgrown, that it hides the truth from the man himself; so that, though he knows many other things, he does not really know himself. These sins surely resemble thirty or forty skins or hides, like those of an ox, which cover up the ground, lying one upon another, and so thick and hard that ye can neither confess them nor rid yourselves of them as ye imagine. What are these skins? They are all those things that thou hast in thyself, that thou thinkest of, and that thou usest, but of which God is neither the true beginning nor the end. They are all idols, images of things, such as self-will, self-pleasing, and the enjoyment of things pertaining to the senses. Man clings to these, as Rachel did to her idols when she sat upon them. Presumption, heedlessness, want of resignation in divine things, all these sins help to form the skins. They should not be all confessed outwardly, but man should examine his own heart about them, and acknowledge them humbly before God, meekly falling down in self-abasement at His Feet. If man will only thus fully acknowledge that he is guilty, all will be well with him; that is, if he seeks diligently to turn away from them, as far as he is able, with help of Almighty God.

 

 

INSTRUCTION II

 

The Second Instruction gives a short Form for the common Confession of Monks or Nuns, and shows how they may be absolved.

 

Now we may generally confess our daily sins in these words:

“I am guilty, for I have sinned by foolish thoughts during the seven Hours and in my prayers, when I ought to have occupied myself with good thoughts, but which have been spoilt by my indolence. I have broken the silence with useless words, at times and in places where talking is forbidden. I am guilty of scornful, hasty, unwise words and deeds, of untrue and unkind words, of indolence towards myself and towards God, my Order, my Choir, my Rules, and of disobedience and unthankfulness. I do not love and praise God as I ought; I do not attend to His warnings; I do not set my Brother a good example as I ought, in poverty, chastity and obedience. I have not kept all the vows I made to God and to my Order. Of these and many other things I confess I am guilty.”

Then ye may ask for absolution, and may think and say:

“Dear Lord, if I could do it and were free, I would seek for absolution, and fetch it, even through frost and snow, through cold and wet. Dear Lord, because I can do nothing more, I beseech thee to give me absolution as thy gift of charity, and to make me a partaker in all the good exercises that have taken place in the House of God, and in all the earth; and that Thou wilt absolve me from all my sins, through thy Divine and Sacred Wounds, whence all grace flows.”

This thou mayest ask for in firm and strong faith and trust in God; and this will be such a blessing to thee that hereafter thou wilt be able to judge all the world. May we all thus learn to know God, and diligently search out our own hearts by the help of God. Amen.

 

 

INSTRUCTION III

 

The third Instruction shows man how he must take as his Example, the peculiar Attributes and Names assigned to God, and to His Divine Being; and how, on the other hand, he must bear his own nothingness, and then contemplate the unknown wastes and deserts of the Divine Attributes in quiet seclusion.

 

Because God is a Pure Being and a Waste of calm seclusion, as Moses said: “Hear, O Israel, the Lord our God is One Lord,” yea One God, even One God Only, still, some of the special Attributes and divers Names that we assign to Him may serve as an example to us, while we compare our nothingness with Him. For, as I have often said, man is apt to think of all things in an earthly way, of our dear Lord’s Birth, His Life, His Works and Ways. Therefore we must lift up our minds, and learn to soar far above time, in the Eternal Works of the Divine Being. Now man may reflect on these attributes in his mind in a very real way, so that he will be able to see that God is a Pure Being, that all beings are one, and yet that He is none of all these things. In all things that exist, in all that is and has any being, there is God. St Augustine says: “If thou seest a good man, a good Angel, a good Heaven, take away the man, take away the Angel, and take away the Heaven, and then that which remains is the Essence of Goodness, that is God; for He is in all things and yet far above all things.” All creatures, indeed, have some goodness and love; but they are neither goodness nor love, but God only is the Essence of Goodness, of Love and of all that can be named. Man must compare himself with God, and then sink down with all his powers, with an intense and earnest gaze, that he may receive and renew his own nothingness, and be united with the Divine Being, Who only is the Life, the Soul and the Essence of all things.

Man must consider the attributes of this Oneness of being; for God is the End of all unity, and in Him all diversities are united, and become one in the One Only Being. His Being is His work, His knowledge, His love, His reward, His mercy and His righteousness, all are one; therefore go, and carry thereto all thy diversities which are so great and so incomprehensible, that all may be made one in the Oneness of His Being.

Man should also consider God as one who hides Himself; for He is known in all things, as Isaiah saith: “Verily, thou art a hidden God.” He is much nearer than anything is to itself in the depths of the heart, hidden from all our senses and unknown in that heart, into which He forces all thy outward thoughts, which are as far from themselves and from thy inner life, as a beast which lives according to its nature, neither knowing, tasting or experiencing anything. Hide thyself in this secret place from all creatures, and from all that is strange to and unlike that Being. This must not be done in a figurative or imaginary way, but in very deed, with all our strength and desire, in a way which we cannot understand with our natural senses.

Then man must look upon the desire of the Divine attributes in a quiet solitude, where no word is really spoken. All there is so still and mysterious and so desolate; for there is nothing there but God only, and nothing strange. Neither creature, nor image, nor fancy has ever entered there. This Wilderness was referred to by our Lord, when He spake by the prophet Joel (Hosea): “I will allure her and lead her into the Wilderness, and I will speak to her heart.” This Wilderness is the quiet Desert of the Godhead, into which He leads all who are to receive this inspiration of God, now or in eternity. Bear thy foolish and barren heart into the Wilderness of the calm and living Godhead, thy heart which is so full of overgrown weeds, bare of all things good, and full of the wild beasts of thy animal nature. Then look upon the Divine Darkness, which is dark from its surpassing brightness to the comprehension of men and of Angels, as the shining of the sun on his course is as darkness to weak eyes. For all created minds compared with the brightness of nature are like the eyes of nightingales or swallows, in the bright sunlight. Men must cast down their eyes in their ignorance and blindness, because they are created beings. Bear thereto thine own deep darkness, robbed of all true light, and let the Abyss of the Divine Darkness only be acknowledged, while all other things remain unknown. The Abyss, which is unknown and has no name, is Salvation; and it is more beloved and entices more souls than all that they can know of Eternal Salvation in the Divine Being. May God bring us all to this Salvation! Amen.

 

TURNBULL AND SPEARS, PRINTERS, EDINBURGH