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 TWO

CHAPTER 20

How the man that approaches the exercises of the Illuminative Way must be cleansed of his sins through the Purgative Way, that he may be able to bear the rays of the Divine light.

Un to this point we have treated of the Purgative Way only, the which Way cleanses the conscience. And the worth thereof is such that it may more readily be laid up in the heart than described in words or set down in a book. Through this Way the servant of God may rise without intermediary soever to the Illuminative Way, the work whereof is to shed light, even as the Prophet says of the virtuous man : e Blessed is the man whose help is from you, for he has prepared his heart to ascend the Valley of Tears wherein God has placed him o.

        Wherefore we must note that by the sighs and tears of the Purgative Way the soul is cleansed from the rust of its evil works, and soars hence straightway to the illumination of the rays of the Divine light. And this is very agreeable to the soul that receives it, as we may see by our own experience of a mirror. For if it be covered or stained with any rust, or vapour, or other thing that darkens it, it will not reflect or reveal the face of him that looks therein as it does when it is clear and polished. The soul may well and conveniently be compared to such a mirror; for, were it to see itself clearly, it would likewise see Him Whose image it is; for when that which darkens the rational soul is wiped away, the spiritual sun enlightens it with the rays of its grace and beauty. And furthermore, as the rays of the material sun, when they find a window closed, turn not aside, but remain motionless until it shall be opened, and they may be enabled to enter and illumine the house which before was full of darkness, even so the true Sun of Righteousness, of the celestial city, of whom our sun is an image and a figure, has been motionless at the door of our conscience, awaiting nothing else but that in some way or other we may open to Him, and that He may enter and abide peacefully and take His rest in our soul. In this way the soul is spiritually illumined, and hence, when the rational soul is united with the Divine splendour, it must needs have some conformity and similitude with it. It must first of all be cleansed by the Purgative Way, and separated from all darkness and stain of sin, that it may be like to the spotless mirror, and thus be fit to receive within itself the rays of that endless and everlasting light.

        Since we have already set down the exercises which you must practise after Matins, according to the Purgative Way, for the cleansing aforementioned, ^[p.102] according as we have said with some fulness, we must now set down the exercises of the Illuminative Way, for the which it is meet to take the hour after Compline; for, as Saint Bernard says, the religious must examine his conscience at this hour and give thanks for God’s benefits.

CHAPTER 21

Of the examination which the exercitant should make of his conscience after Compline, that he may pass to the Illuminative Way.

WHEN you go out from Compline it behoves you not to tarry long without your cell, nor to wander in thought at that hour, either by means of signs, or (even less) by conversation. For, as Saint Bernard says, a monk ought not to speak after Compline, save for some great necessity, until the end of Mass on the day following. Do you then each day, at the hour aforementioned, go to the place of prayer, sign yourself v,,ith the holy Cross, recollect your spirit, and, either standing or on your knees, invoke the Holy Ghost, saying this antiphon: Veni Sancte Spiritus, reple tuorum corda fidelium, et tui amoris in eis ignem accende. And after it the Psalm : Deus in adjutorium meum intende. Say the whole of this Psalm, but if one know not the antiphon, or the whole Psalm, let him say this verse three times: Deus in adjutorium meum intende, Dornine ad adjuvandum me festina.

        When you have done this, hold chapter very diligently with yourself, examining yourself upon sins of negligence, concupiscence and malice, to the which sins all others may be reduced.

        With respect to negligence, you shall examine yourself upon nine things, as follows :

[1] If you have failed to keep watch over your heart, on the day that is past, and to examine yourself therein concerning your thoughts, words and actions.

[2] How you have spent your time.

[3] What intention you have had in all your works, which should ever be directed to one thing, namely, to the glory and honour of God.

[4] If you have been negligent in prayer : how you have said your offices for the day, whether devoutly or undevoutly, and if you have failed to keep any one of the canonical hours or any one of your accustomed exercises.

[5] If you have been negligent in profiting by your reading.

[6] How you have carried out your good works. (With these last three things you shall most diligently till the soil of your heart, that it may give good fruit in its season; and you must know that one of these three, without the others, suffices not. )

[7] How you have done your penance.

[8] How you have resisted temptations.

[9] How you have progressed in the virtues. (For you must bewail very diligently the faults you do commit and flee from the temptation of the devil, and progress, from virtue to virtue, that so you may come to the Promised Land.) ^[p.108]  

Note well these nine things aforementioned, which pertain to the sin of negligence.

With respect to concupiscence, you must consider whether any of it remains in you, be it of pleasure, curiosity or vanity.

[1] Think first upon the concupiscence of pleasure, which you still have if you have still an appetite for things that are sweet, soft or fleshly. That is to say, if you seekest out savoury meats, elegant clothing and carnal delights. Concerning the which things it suffices not to reprove a man for consenting to his desire for them, but likewise if he thrust them not from him at their first attack.

[2] Secondly, examine you yourself concerning the concupiscence of curiosity, which you still have if you desire to know things that are hidden from you, to see things that are beautiful, and to desire things that are costly. In all these things lie the vices of avarice and curiosity, the which are greatly to be reproved in a religious.

[3] Thirdly, you must examine. yourself concerning the concupiscence of vanity, which lives within you still if you have appetite for favour, praise and honour. For all these things are vain, and cause a man to love vanity, and therefore are as much to be resisted as desire for women. Concerning all these your conscience must reprove you. Note you them well, for they pertain to the sin of concupiscence.

With respect to’ malice, examine yourself, and see ^[p.109] if you have still wrath, envy or bitterness within you, the which things make a man evil.

[1] Concerning the first, think of the uncharitableness of wrath, which with respect to the mind may be expressed by sign or by word; with respect to the heart by the expression of the face or by speech; or with respect to the desire, by speech or by action.

[2] Secondly, examine yourself upon the uncharitableness of envy, which repines at the prosperity of another, rejoices at his adversity, and hardens itself at his necessity.

[3] Thirdly, examine yourself upon the uncharitableness of bitterness, whence arise evil suspicions, blasphemous thoughts, and malicious detractions. All malice of this kind is very hateful.

        Wherefore, when you have thus examined your conscience concerning its guilt, grieve you before God, and wash away your sins, and purify your conscience with tears. Resolve you to confess such faults as you findest, and note well this manner aforementioned of examination, whereon we have enlarged, that you may know it and practise it in confession. It behoves you not always after Compline to make so long an examination, the more so if you do study and are vigilant to keep watch upon yourself daily. But each day you may briefly examine yourself concerning that which you have done, asking pardon of God for your sins, making a general confession, and saying the Psalm De Profundis ^[p.110] for your shortcomings. From this point you wilt pass with the understanding to consider and confess with great love and much diligence the benefits of God. And in this recognition of your faults you wilt be illumined by rays of Divine light, in the which illumination it behoves you to give thanks for these and other favors with kindling affection. And these other benefits, that you may the better and more fully consider them, we shall set down by days of the week, according to the manner following.

CHAPTER 22

Of the Illuminative Way, according to Saint Dionysius.

WHEN the conscience has been purged and cleansed, like to a mirror, according as we said above, it is the better prepared and made ready for the love of God, and the readier to pass to the Illuminative Way, wherein a man begins at last to see and know his Beloved, which he could not aforetime by reason of the rust of his sins. And now the soul enquires of itself, saying : “ Who is my Beloved? “ and itself gives the answer : “ It is He Who has given me so many benefits and favors, to Whom, were it possible, I should never cease to give thanks and praises

        This Illuminative Way was trodden by the prophet David, when he said in the Psalm: “O my soul, bless you the Lord, and all things that are within me bless His holy name “. Yet we must understand that it is not chiefly for His benefits that we must love God, but for His measureless goodness and for Him-self. For even as a thing is not seen by light itself, but only through the medium of light, and through light it is seen more clearly, even so this Way is called Illuminative, because it illumines, kindles and incites every man to love God. Wherefore says Saint Bernard : “So many are the favors which God has given me, that if I were to consider them all, and if it were a peasant that had given them to me, I should be obliged to love him. What therefore shall I give to the greatest of all lovers for the benefits which He has bestowed on me? Of a truth I shall give Him thanks, and remember His favors whenever I may.”

        That you may not wander along many and various paths, but may the more lovingly dwell on the favors of God, we set down here these same favors, concerning which we make ordinance in the Directory, for the hours of Prime and Terce.

CHAPTER 23

Of the manner wherein the exercitant must proceed for the illumination of his soul, confessing the benefits of God, and giving thanks for them according to the days of the week in the

Way that is called Illuminative.

ON Monday, after Compline, you shall consider very diligently the benefit of creation, saying, after each of the articles which are to follow, these words:

“I give you thanks, O Lord my God Most High, “That you didst predestine me from all eternity and have loved me with a perpetual love.

“That at the time when it pleased you, you didst create me as one of the noblest of Your creatures, —namely, man—for you madest me not of stone or of any such thing.

“That, with respect to my body, you gayest me integrity in my members, and good health, making me a man and freeing me from many miseries that I might be able to serve you.

“That, with respect to my soul, You have favoured me greatly by creating it in Your image and likeness, making it immortal and able to receive you Yourself, adorning it with many faculties and great power. ^[p.114]

“For the guardianship of the angels: for since I was conceived in the womb of my mother You have appointed an angel to guard me, and have given me other benefits innumerable.

“That you gave me Christian parents, of whom I was born a Christian, and neither a Moor, a Jew, or an infidel, and likewise that I was born in the era of the Christian faith.”

        When you have ended these exercises, wherein in this way you have confessed the benefits of God and given thanks for them, according to this way which is called Illuminative, rise you from this exercise with great reverence, adoring and glorifying God, and saying: Deus propitius esto mihi peccatori; and the Psalm Benedicite amnia opera Domini Domino, or Te Deum laudamus or Lauda anima mea Dominum. And, having finished the psalm, say : Sit nomen Domini benedictio, ex hoc nunc et usque in saeculum. Domine exaudi orationem meam, et clamor meus ad to veniat. OREMUS: Gratias ago tibi, Domine sancte, Pater omnipotens, aeterne Deus, qui me dignatus es in hac die per to am sanctam misericordiam custodire : concede mihi hanc noctem mundo corde et corpore sic transire : quatenus mane gratum tibi servitium exolvere possim. Per Christum Dominum nostrum.

After this, with great caution, and keeping guard ^[p.115] over your soul, you shall lie down to sleep, never ceasing to utter words of joy in your heart, and saying as follows : “O most ardent Lover, you that are my love, my glory, my Father, and my hope, when shall I love you with the true love of a son? When with my whole heart shall I embrace you?”

        And if you do habituate yourself to say these words, repeating them many times with deepest love, from the bottom of your heart, you shall learn by experience how great shall be your profit and to what lofty heights you shall soar. Lie down, then, to rest, making the sign of the holy Cross and rejoicing in the words aforesaid or in many others like to them.

        And mark well that this exercise of the Illuminative Way consists not in your making haste to complete it. For you shouldst tarry lovingly upon each article thereof, enkindling your soul in love, until, if this may be, it becomes lost in wonder. And if the time allotted for prayer permit you to consider but one single article, you shall take no thought for the rest, but go through them with your memory alone, and so bring your exercise to an end. And this same rule you shouldst observe in all the other exercises, for it behoves you never to allow your mind to wander from an exercise, nor to hasten you to complete it. Rather, if in the beginning thereof the Lord should visit you with the ^[p.116] grace of devotion and compunction, you shall retire within yourself, and remain in tranquillity, keeping this grace within you, and allowing your heart to be enlarged with its desires. And spend you all your time of prayer in this manner. Allow not yourself to wander, whether from a desire to complete the exercise or for any other reason, for, if this you do, the grace of devotion or compunction will pass from you and you shall not be able to recover it. And if you find yourself enkindled in love and devotion, make not at the end of the exercise your wonted prostration, neither take you at that time the discipline.

        On Tuesday, after Compline, consider the benefit of your reconciliation.

“I thank you, O Lord my God Most High, that you didst deign to reconcile me to Yourself in Your most beloved Son, sparing Him not but giving Him up for my sake, as my Ransom, as my Example and as my Companion. I thank you that you didst give me the Holy Spirit as a pledge of my adoption, a privilege of Your love and a token of my soul’s betrothal to you; that you gayest me a share in His gifts and fruits, and holy inspirations.

“That you have bestowed upon me the Holy Sacraments, giving me in the first place Holy Church for a refuge, where I might be saved from the deluge (namely, from sin), even as Noah was saved in the Ark.

“For baptismal grace, through the which you didst pardon my original sin, and didst restore to me innocence and clothe me with Your righteousness.

“For the sacrament of confirmation, which to many has been denied, but through the which you gayest to me many gifts and didst free me from many evils.

“That, as a pledge of the grace which You have given me, and wherein You have received me, you didst call me by Your name, — that is, by the name of Christian; and this name You have left me as a memory of Yourself, making me Your son, and heir to the kingdom of Heaven D.

        Having ended this exercise, you shall do as has been already said at the end of the devotion for Monday.

        On Wednesday, after Compline, consider the grace of your vocation.

“I give you thanks, O Lord my God Most High,         That when, after receiving so many benefits from you, I forsook you, and turned to the creatures, committing various sins, you didst bear with me so patiently, and didst wait for me so long time, desiring not to condemn me nor allowing me to die in that state.

“That when so many times and in so many ways I have strayed, You have recalled me to Yourself, now through inward inspiration, now through the counsel ^[p.118] of others, now through the exhortations of Holy Scripture, now through the revelation to me of Your benefits and of Your punishments, and in many ways beside.

“That you didst deign to break the hardness of this heart that is so hard, giving virtue to Your voice, and giving to me a good will, which of all Your gifts is the most precious; and that you didst turn aside all hindrances to my conversion.

“That whenever I desired to approach you, you didst receive me as the father received the prodigal son, with great joy, with your embrace and with Your kiss, returning to me the robe and the ring which were mine of old.

“That You have not only drawn me from the world, but have led me to a house of religion that is reformed and holy and have kept me from one that is not reformed, giving me time for repentance, which is very precious, and grace wherewith to gain merit, washing me from my sins that are past, by my holy profession, as in a second baptism “.

When you have ended this exercise, you shall do that which is appointed for Monday.

On Thursday, after Compline, consider the benefit of justification.

“I give you thanks, O Lord my God Most High, “That it has pleased you to change my will in such manner that the works of penitence which afore ^{[p. 119]}      time were bitter to me should become sweet, and that which aforetime was sweet should become bitter.

“I thank you likewise for giving me continence against evil and sin, which is a gift most noble.

“For giving me constancy and perseverance, without which no man living can be justified, since so many have begun and have not persevered.

“For giving me grace not to faint in the things that I have begun, and hope of attaining pardon, grace and glory, certifying me of these favors by many kinds of inward consolation, and giving me grace to go forward, abhorring my evil deeds which are past and desiring the good things which are to come.

“For preparing me a table where I may find refreshment and sustenance, lest I should faint on the way of progress ; for giving me the Sacrament of Your most precious Body and Blood as a viaticum for this pilgrimage, as a sacrament of communion and a sacrifice of redemption.

“For giving me all things necessary that I may the more perfectly be justified and cleansed, — to wit, the Holy Scriptures and other books, as a mirror wherein I may contemplate my failings and enkindle my desires.

“For giving me the adornments and exercises of virtue wherewith I may adorn the shamefulness of my sins and for giving me the saints as an example, that I may be awakened and instructed by them, and ^[p.120] neither fail nor grow cold in the works of righteousness.

When you have ended this exercise, you shall do as was appointed for Monday.

On Friday, after Compline, consider the benefit   of the singular gifts of God.

“ I give you thanks, O Lord my God Most High, That of gifts of nature, You have given me a capacity for understanding and a tenacious memory; of gifts of fortune, strength and beauty; of gifts of grace, purity of belief and ardour in following you.

“That You have given me many other good things likewise. For when I have been lost, You have led me back to my path; when I have been ignorant, You have taught me; when I have fallen, You have set me upon my feet.

“That You have given me the singular grace of meditation, and of exercising myself in things spiritual, instructing my understanding, awakening my ‘ affections and enabling me to carry out that which I purpose.

“That not only have you instructed my understanding by the way of meditation, but, which is more, have kindled my affections with the joy of devotion, and have inflamed them by filling them with inward consolation and giving me the pledge of eternal life.

“That, lest I should lose the graces aforementioned, ^[p.121]You have kept me wondrously from sinning, removing from me the occasions and causes of sin, giving me strength to resist temptation, or cleansing my affections that temptation might not come to me.

“That when You have permitted me to fall into temptations, You have raised me from them a stronger man, giving me strength to resist more resolutely, and upholding me with Your hand that I might not be utterly broken. “

When you have ended this exercise, you shall do in every respect according to the directions for Monday.

On Saturday, after Compline, consider the benefit of the Divine Governance.

“ I give you thanks, O Lord my God Most High,

“That You have preserved and kept me in being, increasing Your goodness to me daily and granting me health and happiness, though I of myself am nothing.

“That from my youth until this present day You have kept me free from danger, sickness, enemies and many evils beside.

“That You have given me maintenance sufficient to sustain me, and clothing sufficient for my use day by day.

“That You have ministered to me in all other things that are needful, giving me a house to dwell in and a bed to rest in; and not only things needful, [p. 122] but many others which are for my profit and my happiness.

“That You have not only governed me, but likewise, for love of me, have kept and preserved all creatures else in their being, have ordered the seasons, and caused each of them to produce various fruits that I might grow weary of none of them.

“That You have governed me by leading me not only into prosperity, but into adversity. For therein have you given me many good things, purging me from my sins and increasing my deservings. And furthermore, You have governed me with love as watchful as though I alone had been Your care, and you are ever beside me, watching me in all that I do.

When you have ended this exercise, you shall do in every respect according to the directions for Monday.

On Sunday, after Compline, consider the benefit of glorification.

“ I give you thanks, O Lord my God Most High, “That You have promised me the joys of Paradise, and wilt give me things which are far above my comprehension, — to wit, the fruition of Divinity and the vision of my Redeemer and of His glorious Mother. Ah, Lord, how great will be my joy when I see the King of Heaven in His beauty, and my Lady the Virgin Mary, made like to Him and glorified !  ^[p.123] “That around me I shall have the company of the Saints, which by reason of its quality is marvellously merry and joyful; for the Saints are very beauteous and very noble, and their love is beyond compare, and the number of them likewise is very great.

That inwardly my soul shall be glorified and my body likewise, by reason of the fourfold gifts where-with it shall be adorned; with immortality it shall be clothed, and it shall be incomparably more resplendent than the sun.

“That with respect to outward things You have given me a place that is so pleasant and so full of delight, containing so much whereof I may have fruition: to wit, sweetness and perfume; songs, melodies and harmonies of many kinds; and a place that is most lofty and spacious, and very luminous and bright.

“That you wilt give me many joys beside, even as You have promised; not only shall I joy in that which is above me, but also in that which is beneath me, for I shall see how many and how terrible are the enemies whom by Your grace and power I have overcome, and the sins which I committed but by Your mercy was enabled to conquer, and the grievous torments which thus I have escaped.

“That you wilt give me other blessings still,— so many that I cannot reckon them, so great that I cannot conceive them, and so precious that I cannot set a price on them. All evil things will be withdrawn from me and all my desires fulfilled. That which I desire not I shall have not, and that which I desire I shall have.

When you have ended this exercise, you shall do in every respect according to the directions for Monday.

        Note you here that each of your meditations upon these benefits must be made with great love, even as I have said. And to excite the affections during any of these meditations you may use certain ejaculations, lifting up your soul and saying:

 Sovereign Goodness,
 most lofty Eternity,
 incomprehensible Majesty,
 most ardent Lover,
 sweetest Guest,
 most holy Sweetness,
 most illustrious King,
 most prudent Master,
 most sufficient Restorer,
 most bounteous Pardoner,
 most diligent Preserver,

When, O Lord, shall I be able to give you worthy thanks for so many benefits, gifts and mercies?

        And not only in this exercise of the Illuminative Way shall you use these ejaculations, but in the other exercises likewise. Further, in rendering thanks for these benefits, you must use certain authors of ^[p.125] Holy Scripture, lifting up your soul and saying : “Blessing and glory and wisdom and thanksgiving and honour and power and might be unto our God for ever and ever. Amen.” Or saying: Regi autem saeculorum immortali, invisibili, etc. Or Benedic anima area Domino, etc.

        Furthermore, you must use this exercise of thanks-giving in all the other exercises ; for prayer, to be perfect, must ever have three parts, namely: acknowledgment of sin, imploring of mercy and giving of thanks.

        With any one of these parts may the exercitant begin his prayer, for it is not always needful for a man to begin with the acknowledgment of his wretchedness.

        Begin then according to the state of your soul, in the manner following:

[1] Beginners may first make acknowledgment of their wretchedness.

[2] Progressives may first offer thanks.

[3] While proficients, who have exercised themselves for a long time, may begin with the sighs and longings that belong to Union,—that is, of love. And from time to time they may descend to make acknowledgment of their wretchedness and to consider such matters as awaken fear. ^[p.126]

CHAPTER 24

How the Illuminative Way receives rays of brightness from many sources, and principally from the prayer Pater) Noster, which was made by our Redeemer, and whereon the exercitant must meditate with very great diligence, affection and devotion, that there may be kindled within him Divine love.

        s the stars receive brightness from the sun, even A so does this Illuminative Way receive rays of brightness from the true Sun of Righteousness, Christ our Redeemer : that is to say, from His most holy life, example and doctrine. For the life of the Saviour is nothing else than a resplendent brightness to enlighten our souls. Wherefore, if you wilt be enlightened, it behoves you to consider frequently, and to get by heart, the life, example and doctrine of the Lord. Furthermore, this Way receives light from the lives of the holy Fathers, which are given us for examples that we may prudently imitate them. Likewise it receives light from studied meditation upon the creation of all things that God has made, and from the reading of Holy Scripture, and from devout hearing of the Word of God, and from continual prayer, especially the use of the prayer above mentioned, Pater Noster. And, to the end that your under-standing may be the more enlightened and enkindled in Divine love, we will expound here in the spiritual and mystical sense the said prayer of Pater Noster, according to the seven petitions which are contained therein.

FIRST WE SHALL SAY

Pater Noster, [Our Father] —that is :

O most loving Father, you do engender spiritual children, by scattering in their hearts the seed of Your most tender love which gives them life. Then if I am indeed Your son, O Lord, show me how I may love you with true love, and embrace you with all the power of my heart. Verily, O Lord, you are our ‘Father, and you do scatter Your goodness most bounteously in all that love you. And if I truly loved you, you wouldst distil within me somewhat of the bounteousness of the dew of Your grace and charity. Give me grace, O Lord, that I may love you with all ardour, for if I loved you with all my will, the bounty of Your goodness would appear in me also.

After such manner as this we may understand that which follows of the Pater Noster, giving it a spiritual and mystical meaning, in the which way, by making a meditation in the manner aforementioned, the affection of our love will gradually been kindled. For as flax which is set in the rays of the sun first dies and afterwards catches fire, even so, and much more, is the heart set on fire by thinking upon the said meditation, and it soars aloft in God.

After the same manner may the devout soul consider the words Qui es in coelis,—that is, Who is ^[128] in Heaven. Ah, wretched soul of mine, shall you indeed be made pure and clean as Heaven itself, and be adorned with various virtues even as the heavens are adorned with various stars? Then, good Father, I shall know that it pleases you to dwell in me, when I shall embrace you with enkindled love, ‘and be cleansed by the flame of your love from the filth of my sins. Then shall I know you, without doubt-fulness soever, when you shall cover me with the shadow of Your grace, and it shall please you to come and abide in the dwelling of my soul, that shall be cleansed from the foulness of sin.

FIRST PETITION

Sanctificetur nomen tuam: Hallowed be Your Name.

        O most loving Father: Then shall Your Name be sanctified in us,—that is to say, the knowledge of you shall be perfected. in us without stain of earth, that is, without carnal desire,—and above all things that are in the world we shall love you and you only. When I, Lord, shall attain to this, there shall be no place in me for earthliness, or carnal desire, since you, most gracious Father, shall dwell in me by Your grace and charity.

SECOND PETITION

 Adveniat regnum tuum: Your Kingdom come

Woe is me, that am a sinner, for oft-times vain-glory, gluttony and lust desire to enter and to reign ^[p.129] in me, but I, Lord, would have none reign in me save you only, O good Father, that are in Heaven. When I shall love you with all fervour, then shall you reign in me truly. And when, O Lord, shall I be able to hold and embrace you with the enkindled love of charity that you may begin to reign alone in the kingdom of my will, that is full of darkness and evil?

THIRD PETITION

        Fiat voluntas tua sicut in coelo et in terra : Your will be done on earth as it is done in Heaven.

        In me, O Lord, wretched worm of the earth, shall Your will be done when I am consenting thereto in so far as is suffered by human frailty, and as those blessed spirits are consenting thereto who in Heaven see Your majesty face to face. But, O my most loving God, what will make me to consent to Your will but the fervour of love which soars on high uniting wills that now are contrary, conforming Your lover with Yourself, and transforming him in most marvellous wise from glory into glory? Then when shall I love you with my whole heart, O good Jesus, my Lord and Redeemer? When shall I be consenting to Your will alone, and when shall I be united with ‘Thee by the bond of love?

FOURTH PETITION

        Panem nostrum quotidianum da nobis hodie : Give us this day our daily bread. ^[p.130]

        O Bread of angels, when shall I be filled with you, that are sweetest food ? By you, living Bread that came down from Heaven, live the angels and the blessed spirits in Your kingdom, united to you, good Father and Redeemer, with enkindled desires of love. Give me then ever of this Bread, good Father everlasting, that I may be sustained in this mortal life by this food whereon the angels feed in heavenly glory, and that I may taste of the food of the holy table of Your happiness. Give me ever of this bread, O good and everlasting Father. For my heart is full of unrest until in some manner it be filled with you, living Bread that tamest down from Heaven. The bread of Your love is daily bread ; wherefore the more it is loved, the more is it longed for.

FIFTH PETITION

        Et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris : And forgive us our debts as we forgive our debtors.

        O my good Creditor, sweet Jesus, my Redeemer, when and in what manner shall I be able to know that my sins are forgiven me ? Lord, if I loved you truly, I should know inwardly, and without any doubtfulness, that you hadst pardoned the sins of my evil nature. For as sin made me Your enemy by withdrawing me from you, even so, if love united me to you, it would constrain you to pardon all my sins and wrong-doing, and would make me ^[p.131]

pleasant and gracious in your eyes. When, then, my Lord and my Saviour, shall I be united with you by love, that I may know by experience that You have pardoned my sins and are become merciful and gracious to me?

SIXTH PETITION

        Et ne nos inducas in tentationem : And lead us not into temptation.

        This I ask, my Father and Creator, trusting in Your goodness, and having hope of being united to you inseparably with the bond of love. I know, Lord, that, if the fragrance of Your love makes me to run after you, I shall be bound to you with a bond so strong that I shall hold of no account all contrarieties and shall come so near to you that I shall never be sundered from you. Who will aid me, Lord, to find you, to embrace you, and you alone, and never more to be parted from you? For you alone are the good and loving Guest of my soul, and you alone canst make me safe and keep me from all contrarieties.

SEVENTH PETITION

Sed libera nos a malo : But deliver us from evil.

        From all evil, Lord, deliver us, not only from that of the pain of hell, but likewise from the pain of the fire of purgatory. And this I ask not, good and loving Father, that I may escape the cleansing pains, ^[p.132] but because, for so long as I am kept in purgatory, my desire cannot be fulfilled,—namely, to gaze upon Your Majesty, so full of grace, whereon the angels and the holy souls desire to gaze always. And if I loved you truly, Your love would utterly destroy the punishment of hell which I have merited by my sins. If I loved you truly, the kindling fire of Your love would consume all the rust of my sins, that my spirit, cleansed by the flames of ardent desire, might fly to you, without hindrance soever, on the last day of my perfecting.

        When shall I love you, Lord, with so great ardour of love that it may suffice to free me from purgatorial torments and separation from Your presence? This, Lord, wilt you accomplish by Your goodness and mercy alone, Who livest and reignest for ever and ever. Amen. you, Lord, Who are without change and variableness, canst give to me, Your servant, all the holy virtues, for you satisfiest the angels and the holy souls. You, Lord, are Wisdom untreated : with brightest rays of Your splendour, you illuminest the angels and all the citizens of Heaven, for Your virtue gives life to all things created. Increase, Lord, the number of Your lovers, and withdraw them from love of earthly things ; make them to return to the desire and knowledge of you, and take from them all dissipation of their affections, bringing them to Your kingdom and to heavenly truth. For You, O Lord, our Redeemer, bringest ^[p.133] the children of Israel, who have wandered long in search of temporal possessions, into a dwelling of everlasting light.

        Wherefore, brother, pray in this way, saying: “O good Jesus, sweet and lovely, merciful and tender, have mercy upon all sinners whom you didst redeem with Your precious Blood and with such bitter pains, Who lives and reigns with the Father and the Holy Spirit for ever and ever. Amen. ^[p.134]

CHAPTER 25

Which admonishes the exercitant how great is the sin of one that out of negligence desists from per forming the exercises above-mentioned.

THE holy abbot Ephraim, in his treatise upon Contemplation, straitly reproves such as are set apart for the service of God, and called to a life of religion, whom God has given such peace and leisure for spiritual exercises that they may be united with Him through prayer and contemplation, when, because of unruly living, sloth, negligence and heedlessness, they take no care to exercise themselves duly. Against such he alleges the arguments which follow :

        First, he reminds them that they are disobedient to the commandments of God, Who says : Vacate, et videte quoniam ego sum Deus. That is to say: Be still, and know that I am God. By this he would have us understand that above all things else we must meditate, contemplate and comprehend this fact,—namely, that He is our God and Lord, and is to be loved and served with all our powers. Wherefore, if a religious has no care for these exercises, it is clear that he is disobedient, because he keeps not the said commandment.

        Secondly, the negligent religious has little love for God,—less, indeed, than for any other person, since he conforms not to that which belongs to his ha ^[p.135] bit and religious order. For he is called by a name which marks him as the especial servant and friend of God ; he has to read in the holy Scriptures, which are the image of God ; and he says the Divine office, which is nothing else than to talk with God. If the religious is insensible to this, it is a clear sign that he has little love for God, neither has he part nor lot with Him: which to say that it were better for him had he never entered the life of religion.

        Thirdly, the less such persons serve God, the less certain are they of His grace, and, since they seek Him not, He gives them no sign of His love. Wherefore, to their great shame, He bestows upon them fewer such signs than upon seculars and upon persons that are simple and unlettered; for such as these serve, love and seek Him more loyally and with greater diligence.

        Fourthly, religious that are negligent show clearly concerning themselves that there is little in them that is good; that, having been set in a high estate, they are colder and more remiss, bear less fruit and have less devotion than others that are set in an estate that is less lofty ; wherefore they merit being despised and cast off by God, and made a scorn and reproach to others that have been set below them.

        Fifthly, our Lord God has given them greater opportunities of doing good than to any others, and has freed them and withdrawn them from men’s labours that they may occupy themselves with His business. And, since they spend in delicate, negligent ^[p.136]

and idle living the time which is given them for the service of God, it is no marvel if He gives them not the experience of His presence, nor permits them to taste His love.

        Sixthly, God has set them as mediators between Himself and His people, giving them, as it were, to eat of the sins of the people, and this, in fact, such negligent religious do; notwithstanding which, they have no care to approach God or to seek to be familiar with Him by means of prayers and contemplation and the practice of good works. Whence it follows that, by despising Him thus, they provoke Him against themselves, and make themselves unworthy to be mediators with His people and to receive the alms which for this reason come to them.

        Seventhly, the exercises of prayer and contemplation are very necessary to religious, making them stronger in temptation, withdrawing them from sin, and making them more virtuous, exemplary and fervent in correcting others for their sins. For all these reasons the said holy father [Ephraim] admonishes every religious who is not otherwise occupied by reason of .his obedience that he devote himself to prayer and contemplation and put aside all things else.

        And now, to avoid prolixity, we refrain from quoting many other authorities who might be appealed to upon this matter, and, saying no more of the Illuminative Way, we shall pass on to the Unitive Way, which is the way of Perfection. ^[p.137]

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