Written in the Year 1500 by Abbot Garcia Jimenez De Cisneros, O.S.B. Engl. modified from the translation from the original Spanish by E. Allison Peers Monastery of Montserrat, 1929

PART ONE

CHAPTER 1

How greatly it behoves the religious who desires to progress in the spiritual life to seek good company and withdraw from bad.

THE prophet David warns us, saying: “With the holy man you shall be holy and with the perverse you shall be perverted” Wherefore, most beloved brother in Jesus Christ, look to it diligently that you be not deceived by bad company, which is dissolute and deceitful. Unite yourself with some religious who is virtuous, disciplined, instructed, matured in years and with the fear of God, from whom you may ever hear words of consolation that are good and worthy to be followed. Consider that, even as coal which has no heat becomes warm and glows when it is put into the burning fire, even so a man that is lukewarm,—yea, that is cold,      becomes fervent and devout, well instructed and well accustomed, when he unites himself with one who likewise is devout and fervent. Even so the Apostles, through uniting themselves with our Redeemer, were made holy men and were filled with the Holy Spirit. Even so Saint Mark, uniting himself to Saint Peter, was instructed in the Holy Gospel and made worthy to be an evangelist. Even so Timothy, in the company of Saint Paul, was instructed from his youth up in ^[p.23] the Holy Spirit, and by the same Apostle Saint Paul was ordained a bishop, and, preaching the Holy Gospel, died a glorious martyr. Again, Saint Augustine, companying with Saint Ambrose, was instructed and baptized by him, so that he became worthy to be the most illustrious Doctor of Holy Church, and became renowned throughout the world. Further the holy youth Maurus, through the company of our glorious father Saint Benedict, became worthy to be an abbot most illustrious, and to be resplendent for his virtues and miracles. And Saint Bernard, through the company of the holy abbot Stephen of the monastery of Citeaux, became a light of religion in his Order; and like a star most bright he shone over the whole earth, and shines still in Heaven. Many more examples could be set down here, both from the Old Testament and from the New, showing how great is the profit of good company for the health of the soul and for progress in spiritual exercises, and how great is the harm in religion of conversation and company that are evil; the which things we pass over here to avoid prolixity.

CHAPTER 2

How necessary to the religious is the practice of spiritual exercises for the cleansing of the spirit.

MOST Beloved Brethren: In the book of the Psalms it is written of that great prophet David, that he said: “I meditated with my heart by night, and I exercised myself and cleansed my spirit.” And, in truth, the devout religious who desires to repair and restore to its former estate his spirit, made in the image and likeness of God, that has gone down from Jerusalem to Jericho (that is to say, from the estate of peace and tranquillity to an estate of mutability) must take example from the illustrious prophet aforementioned, and with exercises and purgation must cleanse, purge and chasten his spirit, both from vice and sin, as also from corrupt affections, to the end that he may be capable of receiving the graces and gifts of the Holy Spirit. For it is written that into the malign soul wisdom shall not enter, neither shall it dwell in the body that is subject to sin. And since, as Saint Augustine says, the source of peace and tranquility in the soul is order, and all that is not ordered may not abide but is ever unquiet, and that which is ordered abides, and is quiet, and brings great strength to the soul, (for it is very terrible to its enemies, even as a line of battle ^[p.25] in fair array), therefore is it a thing most necessary to lay down some plan and make rules for the practice of certain exercises, to the end that we may know what it is that we have to do, and, knowing it, may ever abide in peace, and, by practising these things, may restore our spirits to the dignity which they had at the first.

CHAPTER 3

Of the fruits which come to the devout religious from the practice of fixed and duly ordered exercises.

VERY profitable are the fruits of good exercises. The first fruits thereof are the avoiding of evil and vain thoughts and harmful affections, whereby we are ofttimes infected, having, as it were, no bridle in our hands wherewith to check the movements of our heart. For from our childhood up our thoughts and feelings have ever been inclined to evil, and, as it is written in the book of Genesis, the heart may not be recalled from evil thoughts, save through Divine grace and through certain and determinate exercises. For as the abbot Serenus says in the Conferences of the Fathers, the soul by nature can never be idle; and by reason of the mutability proper to it, it must needs run to and fro, except it first direct its movements to some fixed thing. And, according to the teaching of the saints, the soul that is without fixed exercises becomes like a house that has four doors open, so that those that will may enter and leave it, its master having no knowledge thereof: even so may thoughts enter and leave the soul which has no such exercises.

        The second fruit thereof is this, that the soul is made stable, and that thus its works may be expedient and good, for the doing of a thing many times makes it to be second nature, whereto our soul becomes habituated by its continual working. Those that have not fixed exercises receive as many counsels from their exercises as the works which, they see others perform. To-day they practise one exercise, and to-morrow another, and forever they are distracted and go astray; the which thing is greatly to be reprehended, as we read in the Conferences of the Fathers, and in the treatise which begins `Homo quidam descendit de Hierusalem in Jericho’, wherein it is said that such men profit little or nothing.

        The third fruit which comes thereof is fervour. For when his exercises are duly ordered the religious is more fervent in their fulfilment, and he will not for very shame set aside through negligence or sloth that which once he has taken up with great diligence and fervour. For this reason good religious are wont to practise certain exercises, which are of great profit, according to set times and hours : that is, that they may not grow slothful in spiritual progress, but may strive, by means of these exercises, to be more and more enkindled daily in such progress. And according to the doctrine of the saints, even as lukewarmness and coldness are caused by unquiet and remissness in spiritual exercises, even so is a sweet and present affection, which in time becomes habitual, caused by the continual practice of spiritual exercises pertaining ^[p.28]  both to the soul and to the body, by a practice of them, that is to say, without remissness soever.

        The fourth fruit is this, that through these exercises you have knowledge the more readily of the extent of your progress or failure, of how much you have gained upon the road or lost. By means of them you may consider if you have been more fervent and more earnest upon one day than upon another, or colder and more negligent; so that by comparing one day with another you may see if you be going forward or falling back.

        The fifth fruit is this, that far greater is the progress and the merit of one who works in due order, with intention that is modest and right, than of one who works many and difficult things, but distractedly, without due care and order. And, according to the doctrine of the saints, one single well-ordered accomplishment by a man that is wise is of much greater advantage than many such by one that has no wisdom. Look then how abundant is the fruit that comes to those who are able to devote themselves to fixed and determinate exercises; and to the end that such fruit may increase greatly, we will, with the help of the Lord, set down such exercises, by means whereof the devout religious may exercise himself for the whole week, according to the three ways which are called Purgative, Illuminative and Unitive, even as we will declare hereafter. ^[p.29]

CHAPTER 4

Of the qualifications and conditions which should mark those persons that practise spiritual exercises.

FIRST, most beloved brethren, it behoves one that will exercise himself in the spiritual life to purge his heart of all mortal sin, to have contrition, and to make a general confession; for the heart that is impure cannot receive the influences of the Holy Spirit.

        The second condition is that he despise all carnal delight, withdrawing himself from all lightness, and from laughing, talking and other such consolations. For as Saint Bernard says, the consolation of God is a thing most subtle, and is given to none who receives consolations of others. And even so says Saint Augustine: when our heart finds cause for delight with that which is without, it has no consolation from that which is within. The Children of Israel received not the manna until they had no more flour of that which they had brought from Egypt. And what, my brethren, is the flour of Egypt save our works in this world? Until these fail us, we shall not receive the manna, which is the consolation of

God.

        The third condition is that the heart be freed from outward and superfluous cares, so that as a ^[p.30] vessel that is empty it may be offered to the grace of our Lord God.

        The fourth condition is that it may have fervour for progress, after the example of Jacob who served for Rachel, feeling neither the heat of the sun nor the cold of the winter by reason of the greatness of his love. Let the soul be fervent in ordering its exercises; and, when once these are ordered, let them be followed in such manner that even the smallest of them may never be put aside. For he that is negligent in small things little by little forgets the things that are greater.

        The fifth condition is, that a man be moderate,—that is, that he preserve discretion both in beginning the exercises and in practising them, so that they oppress him not by their number nor cause him to withdraw indiscreetly from his goal. For we must be clear about our goal, which is to love God without any mean and to imprint Him in our heart, and for no reason and in no manner whatsoever to withdraw ourselves from the interior act of loving Him. To such love there is no limit. Our spiritual exercises, howe.•er, which will lead us to t.is end, are to be thought of in another manner: that is to say, they are to be ordered in such a way as may best lead us to this end, which is the love of God and purity of heart according as it is written in the Conferences of the Fathers and in the treatise of Beatus Vir.

CHAPTER 5 ^[p.31]

What the exercises should be, and of the moderation which the religious should observe in them.

IT behoves not, brother, that you undertake lightly       any exercises soever, but rather must you undertake and order them following the example of the holy Fathers, according as it is written : “Do all things according to the example which was showed you in the Mount.” The Fathers kept certain conditions in their exercises, the which you must also keep in your, and they are these: The first condition is that they be in agreement with the Divine Scriptures, and with the counsels of the saints, and with the examples of the Fathers; for all that agrees not with Holy Scripture is suspect, and properly so, although it appear good. And because they are many who wrest the meaning of the Scriptures to accordance with their own opinions, therefore it behoves you to communicate your exercises to some enlightened and spiritual man, and take his counsel upon them.

        The second condition is that you see diligently that your exercises be moderated, especially as to two things. According to the doctrine of the saints you must observe these two things in your exercises. First, you must not be overmuch afflicted, and immoderate in your occupation. For through overmuch affiiction, ^[p.32] the sweetness of the mind becomes bitter. And through immoderate occupation the tranquillity of the mind is destroyed. Wherefore it behoves you to moderate your exercises, that all things may be done with variety and moderation of spirit, even as it is said: “Now read, now pray, now labour fervently; thus the hours will be short, and your work will be light, if you occupy not yourself so much therein that it make you weary, or sick; for otherwise your work will not be lasting.”

        The third condition is that the exercises be ordered in such manner as is fitting to each one, according to his exterior and interior disposition and state. Not all things are fitting to all men, neither is there aught that all can do equally well. But each man must undertake such exercises as fight and do battle against his inclination to vice, and promote and encourage his inclination to virtue, for by such exercises he will profit most. For, as Saint Ambrose says, we must seek in all that we do that which is fitting to the person, to his age and to his time and that which will be of the greatest profit to the greatest number.

        The fourth condition is that you. take great care that your exercises be not only occasional,—that is, that you practise them not now, and now put them aside. Rather must they be regular and stable, and you must persevere in them to the end. For, as Saint Bernard says, that man is greatly to be suspected of ^[p.33] lightness who now desires this, now that; now practises one thing, now nothing; whose mind is n ver fixed, who makes as many plans for himself as he sees places, coveting that which he has not, wea ing of that which he has, and profiting by nothing. He that would make progress in his exercises must set for himself a goal, and to the end that he may attain it, must make ordinance concerning the means, —that is, the exercises—and remain steadfast with regard to them. The goal of our exercises, as we are taught by the abbot Moses in one of his Conferences and in the treatise Beatus Vir, is to attain to purity of heart and perfect love of God. The latter end — that is, charity or happiness, — is our final end. The former end, which is purity of heart, is secondary and diapositive, for it disposes us to attain perfect charity and happiness. And to these two ends we must ever direct the eye of the soul, even as the archers set their mark and direct their arrows to-wards it : for otherwise our labour would be great and our profit small.

CHAPTER 6.

Of the considerations which incite us to be fervent in spiritual exercises.

THE Apostle Saint Paul admonishes us, saying: “In your solicitude be not slothful, but with fervent spirit serve the Lord “. Since this is so, we must consider with great solicitude the awakening of our fervour. For, according to the doctrine of the saints, the fervent desire of anything that is good is the beginning thereof. And he who begins not by having desire or fervour for religion will never live fervently therein. As Saint Bernard says, it is needful that the flame of desire lead the way to the place whither one would go. And in order to kindle this flame within ourselves we shall set down in this place sixteen considerations which every devout religious must study earnestly to lay up in his heart, for the spiritual life can in no way endure except one think continually upon them.

        The first of these is, that we should consider with great diligence how gr atly God merits our love, and must have our love by reason of His sovereign perfection, and of His blessedness, greatness, beauty, infinite power and ineffable wisdom. For He is Himself our sovereign good, and in Him are other perfections innumerable. Consider then what love you ^[p.35] have for Him, and remember that all is but little in respect of that which you shouldest have.

        The second consideration is of the great pain and anguish, the many pangs, hard words and harder blows, the most cruel’ and bitter tortures which He endured, and how He vouchsafed to die upon the Cross for us, and how little we are willing to suffer for His sake.

        The third consideration is of the joys which He as promised us in the glory of the soul and body which are to be, and in their eternal and everlasting ‘sappiness, and of the lukewarmness wherewith we strive to attain such sovereign treasure.

        In the fourth place, let us consider how many and great benefits our Lord gave to the human race in creating and redeeming it, how He called each one of us to the life of religion, holding us in His hand and keeping us, and how for so great benefits not only do we not give Him thanks, but day by day we offend Him,

        Fifthly, let us consider how many and great are our sins which He has pardoned, and how often we return to them; and, far from giving thanks to Him, fall into the most grievous sin of ingratitude.

        Sixthly, let us consider how great is the perfection for which we are bound to strive : how we must keep the ten commandments of the Lord by reason of the authority of Him Who gave them, and consequently how we must never commit mortal ^[p.36] sin, but love God above all things, loving nothing in this life above Him or equally with Him; and how we must desire the good of our neighbours, loving them as ourselves, desiring their welfare, and that they may love God above all things.

        The seventh consideration is of the many examples of perfection which are given in the lives of the holy Patriarchs, Prophets, Apostles and all the Saints, who were mortal men every one, even as ourselves, though our sloth is such that we follow not in their footsteps.

        The eighth consideration is of the beauty, profit and honesty of the virtues, and the deformity, con-fusion and shamefulness of the vices; notwithstanding which we flee from the virtues and cling to the vices closely.

        The ninth consideration is of the difficulty of the spiritual life for those who through lukewarmness delay its beginnings; for though our Lord is ever ready to aid the weakness of our free will, we have io care to do that which lies to our hands. Hence comes it that few make a good beginning, and fewer still continue in the good which they have begun, and fewest of all persevere therein. Wherefore we must have confidence in the Divine mercy, and, fervent in the use of all our knowledge, will and power, we must make due approach to perfection.

        The tenth consideration is of the difficulty of vanquishing all worldly and carnal temptations, both such as arise from the appetite for worldly possessions, and those which come from the counsel and fellow-ship of wicked men with whom we have our conversation. No less powerful are other temptations, both subtle and malicious, of the invisible demons and spirits. While we ourselves are lukewarm and slothful, as though we were not in the midst of so many and great dangers, but were secure and safe; and in no way do we keep due vigil and resist them.

        The eleventh consideration is of how few there are that persevere to the end. Many, it is true, begin to climb the ladder of perfection, mount quickly and arrive half way, but they come not to the top. Few there are that give heed to the great profit of aerseverance, for the which he that would be saved must ever pray. For we know of a truth that one may persevere for thirty or forty years and not be saved, unless he persevere to the end.

        The twelfth consideration is of the shortness of this present life, and of the good deserts which we may gain therein. If once we lose this life, nevermore may we return to it. Yet we pass the time which is measured out to us therein, without thought of advantage, and draw nearer daily to death and the Divine judgment, being devoid of virtues and full of all vice.

        The thirteenth consideration is of the greatness of the rigour, severity and sternness of the justice of God, since, for a single deadly sin unatoned for by contrition and amendment, both soul and body will be punished by the Divine justice aforementioned and terribly tormented in Hell for ever. Nor will a single deadly sin, how small soever, be allowed to pass the rigour of this justice. We ought therefore to consider here how great is our blindness and folly, for though the justice of God may be satisfied and placated by true penitence, with sighs and groans for sin committed against Him, we take no count thereof. Rather, like men that are dull of understanding, we draw nearer to the hands of His justice daily. by reason of the vices hidden within them. If we considered these duly, I doubt not but that we should be more fervent in well-doing. Upon which the Prophet warns us, saying : “ Come and see the works of God, for He is terrible in His counsels upon the children of men D. Here we must consider our own salvation, and fear lest we be parted from the grace of God.

        The sixteenth and last consideration is of the exceeding great desire wherewith the blessed ones await us, and the great longing wherewith they desire our coming. If we thought well upon this, I doubt not but that we should yearn and strive to join them. Concerning this, Saint Bernard says : The angels await us, that their fall may be restored. The blessed await us, that their glory may be fulfilled. God the Father awaits us, His sons and heirs, that He may establish us and set us over all His possessions. The Son awaits us, as brothers and joint heirs. The Holy Spirit awaits us, for He is charity and kindness, in Whom God the Father has predestined us from eternity, and most assuredly wills the fulfilment of His predestination. O brethren, how in this life we should hasten to any lace if we new that our Lady were awaiting us’ there! Ho - much the more then should we hasten to that place of happiness and glory without end, where so many await us with so great affection ! Considering thus, we cannot but desire to be freed from this flesh and to be with Christ.

        The fourteenth consideration is of the greatness, the cruelty, the diversity and the eternity of everlasting punishment, which each of us merits by reason of his delight, however brief and momentaneous, in those things which God has forbidden. For though we believe these torments to be manifold, terrible and everlasting, we never think how we may escape them; and indeed we ought for many millions of years to suffer voluntarily temporal punishment, that we may free ourselves from those pains and torments which will have no end. For the Prophet said:” Which of you will be able to dwell with fire that is hot and devouring, and with everlasting heat?

        The fifteenth consideration is of the exemplary judgments of God which He has wrought upon many who lived for a long time, and continued in great holiness, yet who were forsaken by God our Lord.

        The end of these considerations consists in two things: first, in the feeling of our own imperfection; second, in the desire to attain to a loftier perfection and to greater fervour. Who then will be the man that will revolve these things in his heart, and, except he have a spirit of iron, will not forthwith be inspired to good living, casting from him negligence and sloth?

        These things aforementioned I have set down here, that you may read them, not once, but many times; nay, I have written them that they be ever in your memory, that you have them daily in your heart lest it grow cold; and, if it grow cold indeed, that it be kindled anew by the remembrance of these considerations.

CHAPTER 7

How the vows that we have made, and the excellence of this place, inspire us to be fervent in our exercises.

WE read in Ecclesiastes: “If you have promised aught to God delay not to pay it, for very displeasing to Him is a foolish and faithless promise. Now the solemn vows which we have made are a strong inducement to us to live fervently and well the religious life. For we must steadfastly believe that every vow truly made bears with it the obligation to keep it. And, as certain Doctors say, “A vow is of greater obligation than an oath”. So that he who transgresses a vow once made commits mortal sin, more so than he who breaks an oath, as Saint Thomas says in the second part of his Summa Theologica. And what is it, niv brethren, that we have vowed, save to labour in the practice of an ordered life, and to do such works as may lead and bring us perfection therein? Saint Bernard says that he who withdraws frog such striving is held and reputed to be a transrts’ sor of his vow. It is therefore to be noted that when we, strive to make progress continually, and our effort and desire for noble and perfect things grows greater, we are not reputed as transgressors of our vows, albeit many times we fall. Let us then have this desire always, and exercise ourselves duly, fulfilling that which we have promised, to the end that we may attain that which is promised to us. Let us take example from the men of this world, who have such horror of breaking their promises, that captives who have been freed under promise to return to their captivity return thereto within the promised time, even when they know that severe punishment awaits them.

        Another inspiration to fervour is the excellence of this place wherein we dwell. Would that we thought more deeply how grave is the offence of such as live within a monastery and are lukewarm and remiss! Of such as these says the prophet Jeremiah : “What is this, that my beloved wrought much wickedness in my house ?”. Of a truth the offence of such is very grave, and this for many reasons.

        First, by reason of the nobility of the religious life, which they transgress when they speak not the truth, by giving not to God that which they promised Him.

        Secondly, by reason of the holiness of this place, according to the word of Isaiah : “In the land of the saints he wrought evil, and he shall not behold the glory of God. “ And elsewhere Jeremiah sans: “You have defiled my holy land ”.

        Thirdly, in a monastery there is much occasion and time for holy living. Yet it is greatly to be

deplored that our spirit is so perverse and hardened that it despises manna, and desires rather to eat onions, which cannot be eaten without tears.

        Fourthly, there is inspiration in the company of good men, for he that is of evil life among the good is like Judas among the disciples of the Lord, and like Satan among the sons of God.

        Fifthly, the Lord makes provision for us. For he that impugns the Master that provides for him is accounted a traitor. And even dogs are wont to love one that shows kindness to them.

        Sixthly, the vows and profession of the backslider increase his sin. For it is no small crime that he who in the first place has offered himself to God should withdraw from Him and give himself to the enemy, and in this way lie to the Holy Spirit.

        Seventhly, he that is of evil life within a monastery occupies a place that should be filled by one that is good.

        Eighthly, such a religious presumes to do things for the which he is completely unworthy. For he presumes to set himself in the presence of God, and many other such things.

        Ninthly, he has no fear of the gravest punishment, which affrights him not at all ; and we read that such as commit sins in holy places are punished in this way.

        Tenthly, and lastly, he has no fear of the perils whereinto he falls. For he loses all the good things of the religious life, and withdraws himself from the nobility thereof: nay, he is like to the unrepentant thief, who descends from the cross (that is, the cloister) to the torments of Hell. And as I draw to an end I admonish you that when any one of you finds himself slothful he should say with Saint Bernard: Why do you grow slothful, my soul? Consider how the trials of this life are not worthy of your guilt in times past which is pardoned you, nor of the grace that now is given you, nor of the glory that is to come and is promised you. Awaken, my soul, for if great are the things which we promise, those that are promised us are far greater yet. Let us fulfil the first, my soul, and for the second let us yearn. Consider how brief is the delight that a man takes in sin, and how endless is its punishment; how light are the trials of virtue, how infinite is its glory. Many indeed are called, and few are chosen; yet all receive their reward : these in glory, and those in endless pain. Watch therefore, brother, over your exercises, and sleep not at the time of prayer which is appointed to follow Matins. For when you least think it you shall be called; and consider that those who watch are called blessed.

        Hitherto we have said how necessary is good company, and the practice of spiritual exercises; we have written of the fruits of exercises that are duly planned and of moderation therein; of the qualities that are required of exercitants, and of considerations ^[p.45] that inspire us to be fervent. It is seemly now that we speak further, and lay down the practice of the exercises which the religious ought to have, according to the three ways which are called Purgative, Illuminative and Unitive ; to the end that, by means of the practice thereof, and through prayer and contemplation, he may mount by ordered steps till he reach the desired end, which is the union of the soul with God. For, as Saint John says : “ He that unites himself to God is one spirit with Him “. And this is called by the saints the attainment of true wisdom. ^[p.46]

CHAPTER 8

How needful it is for the religious to set apart certain matters, times and seasons for his exercises.

THE religious must ever make use of various spiritual meats. For we see by experience that, delightsome as food may be, it yet engenders loathing, and is wearisome to the palate, if it be fed upon habitually; and even that in such cases less delicate food is desired. And if meats of various kinds are given to a man, he eats the more freely of them if he finds in each of them new savour. Even so the devout religious has need of various spiritual meats when first he gives himself to prayer. For, when a man strives to soar to Heaven with enkindled desire, he gives no small labour to his head and to his breast and to all the other members of the body. Wherefore it behoves us to make use of various kinds of mental food, for in the variety of their savour the body may find recreation. The first meat must be devout prayer and chaste desire, whereby the soul desires to be cleansed, enlightened and made one with the blessed Spouse. For this reason, and especially for beginners, it is needful to meditate upon two things. First, upon such things as make them to fear, whereby the soul may set out upon its spiritual course towards union with God. Secondly, upon the life and passion of ^[p.47] our Redeemer, and that often. For the life of the Saviour, and His death and passion, are like to a door whereby a man may enter into Divine love. To symbolise this His side was pierced with a spear, that we might clearly know that we may not enter the love of His Deity save through the doors of the wounds of His Humanity. And when the servant of God begins to be rooted to the love of his Deity, then may he withdraw himself from meditating on the Humanity. For he thought thereon in the first place that he might attain the joy of this meditation. Wherefore we will make division for one week, according to the days thereof, of the following matters: of fear, according to the Purgative Way; of the benefits of God, according to the Illuminative Way ; of the perfection and praise of God, according to the Unitive Way. This we do that the exercitant may have a variety of spiritual meats. And let this be sufficient as to the matter of meditation.

        With respect to the times thereof and the seasons: we see, brethren, how much more profitable it is to the body, and how much more convenient to the appetite and desire, to habituate oneself to take food at fixed hours. And in the same way the soul that desires to live in the love of our Lord must have fitting hours wherein it may withdraw itself apart, and unfailingly have time for prayer, whereby it may daily take spiritual food and wine of the consolation of God, For this banquet and this food are of much ^[p.48] more delight and pleasure to the soul than is physical food to the flesh. Nor is it reasonable that the soul, who is mistress of the body, should fast and be bereft of the delight and sweetness of her food, while the flesh, who is a bad and shrewish handmaid, should take her meat at fixed hours.

        It may easily be shown how great is the advantage of fixed hours for prayer. For as through custom of good works there comes to the soul a habit and inclination whereby it has pleasure and delight in good works, even so, when a man has fixed times and seasons for prayer, he finds himself the fitter and the readier at such times to lift up his heart to Heaven by means of good desires. And the most fitting time for prayer is night, as the prophet says: “The night is a light to me in my desires “. When the servant of God has a fixed hour for prayer, he finds in himself a continual preparedness to give himself to prayer at that time. And if he be unable at that time to pray, his heart has great grief thereat, above all if the fault be in his negligence or in any cause yet more unworthy. For the soul cannot be without grief when it finds itself bereft of its sweetest food, and of the spiritual joy and delight of fruition which it was wont to know. Wherefore we set down in conclusion that the fittest time for prayer is the night, as the Psalmist says : “In the day time God commanded His mercy, and His song in the night time”, as though he had said more clearly : “God ^[p.49] commanded us to do works of mercy in the day time, and in the night time to sing praises to Him in song”. According to Saint Jerome and Saint Bernard, the fittest hours are after the night watches and after Compline, for at these times the servant of God is best prepared for spiritual exercises. Let this be sufficient as to times and seasons. ^[p.50]

CHAPTER 9

How for many reasons the saints made ordinance that at certain times and seasons religious should give themselves to mental prayer.

IT was not without cause, most beloved brethren, that the holy Fathers made ordinance that at stated hours, by day and by night, religious should give themselves to mental prayer; for above all, according to Saint Bonaventura, it is needful that he who will make progress should train his heart in continual exercises of devotion and prayer. For, as this saint says, the religious who practises not such prayer day by day is not only wretched and unadvantaged but he has, in the sight of God, a dead soul in a living body. So great is the efficacy and the virtue of devotion that it alone wins battles and conquers the temptations of the evil spirits, our enemies. And every soul that is without this dew of prayer brings forth works that are imperfect and tainted with distastes of many kinds. While, on the other hand, the profit of prayer is great, and its virtue inestimable, in the attainment of things that are good and the banishment of such as are hurtful.

If you would learn to bear adversities, be a man of prayer.

If you would overcome temptations and tribulations, be a man of prayer. ^[p.51]

If you would trample underfoot evil affections, be a man of prayer.

If you would know the wiles of Satan and avoid his snares, doing the works of God, and walking in the path of trial and affliction, be a man of prayer.

If you would exercise yourself in the spiritual life, and have no care or desire of the flesh, be a man of prayer.

If you would drive away the flies of vain and worldly thoughts, be a man of prayer.

if you would nourish your soul with thoughts, desires, yearnings and devotions that are holy and good, be a man of prayer.

If you would establish your heart upon that which is pleasing to God, by means of a manly spirit and a constant purpose, be a man of prayer.

If you would uproot. the vices, and be filled with virtues, be a man of prayer.

And if you would rise to the heights of contemplation, and know the embraces of your Spouse, be a man of prayer.

        For in contemplation we receive the unction of the Holy Spirit, which instructs the soul in all things, and by exercises of prayer we reach contemplation and delight in the things of Heaven.

        Have you seen, my brethren, the reasons for the practice of prayer, and the greatness of its power and virtue ? Then, for the confirmation of all these things, ^[p.52] setting aside the proofs of the Scriptures, let this be to you for an especial proof, namely, that we see and hear daily, in our own experience, of those that have attained to all these things, and to many more, by the virtue of prayer alone, though they be persons very simple and unlettered. Wherefore all that desire to imitate Christ should give their souls continually to prayer, and most of all should a religious who has most time for these exercises. The holy and seraphic doctor aforesaid writes to his sister thus: “I admonish you, and in so far as I may I straitly command you, that you make prayer your principal exercise, and that nothing delight you save prayer alone; for there is no other thing wherein a man can find such joy as in dwelling with God; and this comes through prayer. “ ^[p.52]

CHAPTER 10

How beginners in the service of God must first of all have fear, which is the beginning of Divine wisdom; and of various kinds of fear.

As Saint Anselm says, in his Book of the Doctrines, all beginners have first of all the fear of a slave, for from such fear there comes the fear of sons. Blessed is he to whom is given the fear of God. For this fear is the foundation of faith, the beginning of charity and the first step toward Divine wisdom. As it is written in the Book of Wisdom: “The beginning of wisdom is the fear of God, “—that is, it is the gate of conversion. As Cassiodorus says, we enter into the presence of God by means of fear, as through a door. And Saint Bernard, in the Book of the Songs, says: “ The sweetness of God first comes to the soul, not when He teaches her to know Him, but when He inspires her to fear Him “. And John Cassian says in the fourth book of his Institutes: “The be-ginning of our salvation, and the safeguard thereof, is fear; for by fear we come to the beginning of our conversion, and the cleansing of the soul from the vices, and the safeguarding of the virtues, wherein men are instructed on their way toward perfection.” Wherefore we must remember that, as the Master of  ^[p.53] the Sentences says, in his third book and in the thirty—fourth distinction thereof, there are four kinds of fear, whereby we are converted to God or led away from Him. And these are as follows : worldly or human fear, slavish fear, the fear of beginners, and chaste or filial fear.

        Human fear, as Cassiodorus says, comes to us when we are afraid to suffer perils of the flesh or to lose the good things of the world; and when we sin and offend God that we may not lose them. This fear is evil, proceeding from an overweening love of self and of this present life. The second kind of fear is that of the slave, whereof we now speak. As Saint Augustine says, it comes through fear of Hell, or of some temporal punishment, whereby a man is with-drawn from sin. This slavish fear withdraws not the will from sin, neither is there charity therein. By this fear alone none can be saved; but when charity is added thereto it drives it forth. He that does that which is right through fear of punishment loves not God, and is not to be reckoned among the sons of God. Yet we must consider that, albeit charity abides not with this fear, it is yet a doorway and a path thereto, as we read in Ecclesiastes: “ The fear of God is the beginning of love”; and Saint Augustine says: “The fear of God makes ready a place for charity, and, when charity begins to dwell in the soul, fear is driven forth, though not at once completely; as charity increases, even so does ^[p.54] fear decrease. Where there is great love there is little fear. And where no fear is, there is perfection of love”.

        The third kind of fear is called filial, or chaste, and this is that fear which we have of offending our Spouse, of His delaying to come to us, or of His departure, so that we are bereft of His presence. This fear arises from true love of God, as the prophet says : “The fear of the Lord is holy and abides for ever “.

        On the difference between these two kinds of fear, namely slavish and filial, Saint Augustine, commenting upon the first canonical epistle of Saint John, writes thus; “There is the fear which is cast forth by charity, and there is another and a chaste fear which abides for ever. For some men fear God that they be not damned in Hell, and this fear puts charity into the soul, which gradually drives it forth. If you fearest solely by reason of punishment, you lovest not God, for you desire not that which is good, but withdrawest yourself from evil for fear of punishment, correctest yourself and only then begin-nest to desire good. And by reason of that desire there comes to you a chaste fear, so that you fearest to lose this very good. Let us take as an example two married women. The one would fain commit adultery, but fears lest her husband come, and because she loves iniquity his presence is very fitter to her. The other desires not to be befouled ^[p.55] in any manner by adultery, and because she loves her husband she desires his presence. Both these women have fear, the first lest her husband cone, the second lest he depart. The one fedrs to be chastened, the other to be abandoned and forsaken. By this example we may know slavish fear, which is cast forth by charity, and filial or chaste fear, which abides for ever.

        The fourth kind of fear is called the fear of beginners, and it is, as it were, the mean between the two kinds above mentioned. For slavish fear, as has been said, is that whereby a man ceases from sin through fear of punishment. Filial fear is that whereby he restrains himself and withdraws himself from sin for fear of offending God; for it pertains to sons who fear lest they offend their fathers. The fear of beginners is that whereby a man abstains and with-holds himself from sinning on two accounts, namely, lest he offend God and lest he suffer the pains of Hell. Saint Bernard says thereof that it has two eyes: with the right eye it looks upward, fearing to be withdrawn from God through sin, and with the left eye it looks down, fearing to be damned and to suffer the punishment of Hell. This fear of beginners, which is termed `initial’, pertains to the first estate, wherein is the beginning of filial fear which comes through the beginning of charity; yet it is not made perfect in them, for they have not come as yet to the perfection of charity. Further, Saint Thomas says ^[p.56] that the fear of beginners is to the fear of sons as charity which is imperfect to charity which is perfect: they differ not in essence, but in degree : the one is of beginners and the other is of the perfect. These kinds of fear we have here described that you may know which of them is your, and, leaving the fear of the slave you may approach that of

the son. ^[p.57]

CHAPTER 11

Of the things which cause us to fear and which we must fear always.

THERE are many things, most beloved brethren, which we must fear, and of these some are far more perilous than others, whereof we will briefly reckon the most important, that we may keep ourselves from them most effectively.

        These, then, are the things that a man should fear :

The changefulness and instability of this world, wherein a man may never remain in one state, nor know if it be worthy of love or of hatred; since, if our Lord should forsake us, the devil in a twinkling of an eye would lead us astray.

The war of our own flesh, of the world and of the devil, which is continually waged against the spirit of man.

The weakness and negligence which we show every day in resisting these foes, in doing penance, and in making progress on our way.

The rigour of God’s judgment, as was shown in the fall of Lucifer, who for a single sin that he committed was cast from Heaven eternally. How much more, then, shall they who have committed many sins be forbidden to enter Heaven ! Again, we see ^[p.58] this rigour in the sin of our father Adam, who for one sin that he committed was driven from the earthly Paradise, when the Gates of Heaven were shut until they were opened by the sacred death of our Lord Jesus Christ. In this death and passion the justice of God appeared more terrible and powerful still, for He forsook His most blessed Son, leaving Him in the hands of cruel men, as we know from the dreadful words which He spake while on the Cross, saying : “ My God, my God, why have you forsaken me?” If this justice was so terrible and so severe in the green wood of one that was full of virtues and so greatly loved by the Father, what shall it be in us who are dry wood, bereft of virtues and full of sins? Again, this rigour of God’s justice appeared in the Flood, when the whole world perished, with the exception of eight men only who were saved.

Further, a man must fear :

The uncertainty concerning the time when he will leave this world; for no man knows where he shall die, nor when, nor how; nor if he shall die well or ill.

The judgment to come, when the Judge will be One that cannot be deceived, neither can any escape Him, nor bend Him to pity by any offering, neither is there appeal whatsoever from His sentence.

The sharpness of the pains of Purgatory, which, according to Saint Augustine, exceed any punishment of this world. ^[p.59]

The dread sight of the devils and the pains of Hell, and the fire thereof, which is unquenchable.

The everlasting separation from the most beloved citizens of Heaven.

The wailing and groaning of those that are in Hell, for they have no consolation, but are as help-less in Hell as sheep that are devoured by death.

The knowledge and confusion which comes from sin. The loathing which a man shall have for himself and for all the things that are done in the whole world.

The eternal pains of Hell, for therein is no redemption.

The eternal sundering of a man from the joys of glory, and the loss of all hope that he may reach it.

The hardening of the mind; for one that is in Hell is hardened in evil, and thenceforward desires not any good thing.

The gnashing of teeth for the greatness of the anguish that belongs to such as are in Hell.

The imprisonment and captivity of those that are in Hell, for they cannot at their desire move from the place wherein they are.

The worm of remorse, which ever gnaws the conscience of the damned, by reason of the good things which they failed to do, of the causes for offence that they gave, and of the sins that they wrought. ^[p.6o]

        Wherefore, brethren, let us lift up our eyes to Heaven and pray, saying :

        Jesu Christe redemptor pie : qui suinus canna tuae viae, ne perdas nos in ilia die. That is to say : `O Jesus Christ, most merciful Redeemer, since you didst take for us the Way of the Cross, suffer us not to be lost on that day, the Day of judgment.’ ^[p.61]

NOTES

[1] An English translation of the Latin version was published in London in the year :1876: the Spanish text has never before been translated.

[2] 1. Cf. S. Bonaventure, De triplici via, Prologue: «Sciendum est igitur, quod triplex est modus exercendi se circa hanc triplicem viam [unitivam, illuminativam et perfectivam] scilicet legendo et meditando, orando et contemplando» (VIII, 3). Cisneros has omitted «legendo», evidently following a manuscript variant of De triplici via reproduced by the Montserrat edition of 1500.

[3] 2. Cf. S. Bonaventure, De triplici via, 3, 1, 1: «Postquam diximus, qualiter ad sapientiam nos exercere debeamus per meditationem et orationem, nunc breviter tangamus, qualiter contemplando ad veram sapientiam pervenitur» (VIII, 11); Itinerarium mentis in Deum, 7, 4: «Hoc autem est mysticum et secretissimum, quod nemo novit, nisi qui accipit» (V, 312).-

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