Living in Christ's Presence - Dallas Willard

Now we have an odd thing called secular knowledge.  What is that?  Is reality secular?  If reality is not secular, secular knowledge falls miserably short of what human beings need.   Chapter 1

A Narrative of Some of the Lord's Dealings with George Muller

"A peculiar providence has brought me acquainted with the letter which you have written to Lady B. But you are under a mistake concerning her, both as it regards her character, and her stay at D., where she never was. She has been taken for another individual. But that I may lessen in some measure the difficulties in which you seem to be, I send you the enclosed small sum, for which you may thank, not the unknown giver, but the Lord, who turneth the hearts like rivers of water. Hold fast the faith which God has given you by His Holy Spirit; it is the most precious treasure in this life, and it contains in itself true happiness. Only seek by watching and prayer more and more to be delivered from all vanity and self-complacency, by which even the true believer may be ensnared when he least expects it. Let it be your chief aim to be more and more humble, faithful, and quiet. May we not belong to those who say and write continually,' Lord,' 'Lord,' but who have Him not deeply in their hearts. Christianity consists not in words, but in power. There must be life in us. For, therefore, God loved us first that we might love Him in return; and that loving we might receive power, to be faithful to Him, and to conquer ourselves, the world, distress, and death. May His Spirit strengthen you for this, that you may be an able messenger of His Gospel! Amen."
AN ADORING WORSHIPPER OF THE SAVIOUR, JESUS CHRIST."

I set before me the sufferings which might await me. I counted the cost. And he, who once so fully-served Satan, was now willing, constrained by the love of Christ, rather to suffer affliction for the sake of Jesus, than to enjoy the pleasures of sin for a season.

It was in this cold state of heart, that I rode with my friend to Leipsic, at the time of the famous Michaelmas fair. He wished me to go with him to the Opera. I went, but had not the least enjoyment. After the first act I took a glass of ice for refreshment. After the second act I was taken faint in consequence of this, my stomach being in a very weak state; but I was well enough; after a while, to go to the hotel, where I passed a tolerable night. On the next morning my friend ordered the carriage for our return to Halle. This circumstance the Lord graciously used as a means of arousing me; and on our way home, I freely opened my mind to my friend about the way in which we had been going on; and he then told me that he was in a different state of heart, when he left America. He also told me, when I was taken faint, that he thought it was an awful place to die in. This was the second and last time, since I have believed in the Lord Jesus, that I was in a theatre; and but once, in the year 1827, I went to a concert, when I likewise felt, that it was unbecoming for me, as a child of God, to be in such a place. On my return to Halle I broke a blood-vessel in my stomach, in consequence of the glass of ice. I was now exceedingly weak, in which state I continued far several weeks, and then went for change of air into the country, to the house of a beloved brother in the Lord, who, up to this day, has continued a kind and faithful friend to me. My heart was now again in a better state than it had been before the rupture of the blood-vessel, Thus the Lord, in the faithful love of His heart, seeing that I was in a backsliding state, chastised me for my profit; and the chastisement yielded, in a measure at least, the peaceable fruit of righteousness. Heb. xii. 10, 11.

To my great astonishment I found that the passages which speak decidedly for election and persevering grace, were about four times as many as those which speak apparently against these truths; and even those few, shortly after, when I had examined and understood them, served to confirm me in the above doctrines. As to the effect which my belief in these doctrines had on me, I am constrained to state, for God's glory, that though I am still exceedingly weak, and by no means so dead to the lusts of the flesh, and the lust of the eyes, and the pride of life, as I might and as I ought to be, yet, by the grace of God, I have walked more closely with Him since that period. My life has not been so variable, and I may say that I have lived much more for God than before. And for this have I been strengthened by the Lord, in a great measure, through the instrumentality of these truths. For in the time of temptation, I have been repeatedly led to say: Should I thus sin? I should only bring misery into my soul for a time, and dishonour God; for, being a son of God for ever, I should have to be brought back again, though it might be in the way of severe chastisement. Thus, I say, the electing love of God in Christ (when I have been able to realize it) has often been the means of producing holiness, instead of leading me into sin. It is only the notional apprehension of such truths, the want of having them in the heart, whilst they are in the head, which is dangerous

It ill becomes the servant to seek to be rich, and great, and honoured in that world, where his Lord was poor, and mean, and despised.

I have related this circumstance, because I am aware that it is a common temptation of Satan to make us give up the reading of the Word and prayer when our enjoyment is gone; as if it were of no use to read the Scriptures when we do not enjoy them, and as if it were of no use to pray when we have no spirit of prayer; whilst the truth is, in order to enjoy the Word, we ought to continue to read it, and the way to obtain a spirit of prayer, is, to continue praying; for the less we read the word of God, the less we desire to read it, and the less we pray, the less we desire to pray.

 I do not presume to know myself what is best for the hearers, and I therefore ask the Lord in the first place, that He would graciously be pleased to teach me on what subject I shall speak, or what portion of His word I shall expound. Now sometimes it happens, that previous to my asking Him, a subject or passage has been in my mind, on which it has appeared well for me to speak. In that case I ask the Lord, whether I should speak on this subject or passage. If, after prayer, I feel persuaded that I should I fix upon it, yet so, that I would desire to leave myself open to the Lord to change it, if He please. Frequently, however, it occurs, that I have no text or subject in my mind, before I give myself to prayer for the sake of ascertaining the Lord's will concerning it. In this case I wait some time on my knees for an answer, trying to listen to the voice of the Spirit to direct me. If then a passage or subject, whilst I am on my knees, or after I have finished praying for a text, is brought to my mind, I again ask the Lord, and that sometimes repeatedly, especially if, humanly speaking, the subject or text should be a peculiar one, whether it be His will that I should speak on such a subject or passage. If after prayer my mind is peaceful about it, I take this to be the text, but still desire to leave myself open to the Lord for direction, should He please to alter it, or should I have been mistaken. Frequently also, in the third place, it happens, that I not only have no text nor subject on my mind previous to my praying for guidance in this matter, but also I do not obtain one after once, or twice, or more times praying about it. I used formerly at times to be much perplexed, when this was the case, but for more than forty-five years it has pleased the Lord, in general at least, to keep me in peace about it. What I do is, to go on with my regular reading of the Scriptures, where I left off the last time, praying (whilst I read) for a text, now and then also laying aside my bible for prayer, till I get one. Thus it has happened, that I have had to read five, ten; yea twenty chapters, before it has pleased the Lord to give me a text: yea, many times I have even had to go to the place of meeting without one, and obtained it perhaps only a few minutes before I was going to speak; but I have never lacked the Lord's assistance at the time of preaching, provided I had earnestly sought it in private. The preacher cannot know the particular state of the various individuals who compose the congregation, nor what they require, but the Lord knows it; and if the preacher renounces his own wisdom, he will be assisted by the Lord; but if he will choose in his own wisdom, then let him not be surprised if he should see little benefit result from his labours.

This I most firmly believe, that no one ought to expect to see much good resulting from his labours in word and doctrine, if he is not much given to prayer and meditation.

He who has provided will provide.

Many persons, on account of timidity, would prefer coming at an appointed time to the vestry to converse with us, to calling on us in our own house. 2. The very fact of appointing a time for seeing people, to converse with them in private concerning the things of eternity, has brought some, who, humanly speaking, never would have called on us under other circumstances; yea, it has brought even those who, though they thought they were concerned about the things of God, yet were completely ignorant; and thus we have had an opportunity of speaking to them. 3. These meetings have also been a great encouragement to ourselves in the work, for often, when we thought that such and such expositions of the Word had done no good at all, it was, through these meetings, found to be the reverse; and likewise, when our hands were hanging down, we have been afresh encouraged to go forward in the work of the Lord, and to continue sowing the seed in hope, by seeing at these meetings fresh cases, in which the Lord had condescended to use us as instruments, particularly as in this way instances have sometimes occurred in which individuals have spoken to us about the benefit which they derived from our ministry, not only a few months before, but even as long as two, three, and four years before.

For the above reasons I would particularly recommend to other servants of Christ, especially to those who live in large towns, if they have not already introduced a similar plan, to consider whether it may not be well for them also to set apart such times for seeing inquirers. Those meetings, however, require much prayer, to be enabled to speak aright, to all those who come, according to their different need; and one is led continually to feel that one is not sufficient of one's self for these things, but that our sufficiency can be alone of God. These meetings also have been by far the most wearing out part of all our work, though at the same time the most refreshing.

Oct. 1. A meeting for inquirers this afternoon from two to five. Many more are convinced of sin through brother Craik's preaching than my own. This circumstance led me to inquire into the reasons, which are probably these:—1. That brother Craik is more spiritually minded than I am. 2. That he prays more earnestly for the conversion of sinners than I do. 3. That he more frequently addresses sinners, as such, in his public ministrations, than I do.—This led me to more frequent and earnest prayer for the conversion of sinners, and to address them more frequently as such. The latter had never been intentionally left undone, but it had not been so frequently brought to my mind as to that of brother Craik. Since then, the cases in which it has pleased the Lord to use me as an instrument of conversion have been quite as many as those in which brother Craik has been used. May the Lord be pleased to use this as a means to lead any of His servants, who may not have acted according to these two last points, to seek to do so, and may He graciously enable me to do so more abundantly!

December 17. This evening brother Craik and I took tea with a family, of whom five have been brought to the knowledge of the Lord through our instrumentality. [When we took tea with them again, about a twelvemonth afterwards, the number had increased to seven.] As an encouragement to brethren who may desire to preach the Gospel in a language not their own, I would mention, that the first member of this family who was converted, came merely out of curiosity to hear my foreign accent, some words having been mentioned to her which I did not pronounce properly. Scarcely had she entered the chapel, when she was led to see herself a sinner. Her intention had been, to stay only a few minutes. But she felt herself as if bound to the seat whilst I was speaking, and remained to the close of the meeting. She then went hastily home, instead of pursuing her pleasures, washed the paint off her face, stayed at home that Lord's day, till the meeting began again, and from that day was truly converted. Having found the Lord, she entreated her brothers and sisters to go and hear the Gospel preached, who, in doing so, were likewise converted. May my dear missionary brethren always be mindful that the Lord can bless a few broken sentences, however badly the words are pronounced, as a means in the conversion of sinners!

January 31. This evening a Dorcas Society was formed among the sisters in communion with us, but not according to the manner in which we found one when we came to Bristol; for as we have dismissed all teachers from the Sunday School who were not believers, so now believing females only will meet together to make clothes for the poor. The being mixed up with unbelievers had not only proved a barrier to spiritual conversation among the sisters, but must have been also injurious to both parties in several respects. One sister, now united to us in fellowship, acknowledged that the being connected with the Dorcas Society, previous to her conversion, had been, in a measure, the means of keeping her in security; as she thought, that, by helping on such like things, she might gain heaven at last. Oh that the saints in faithful love, according to the word of God, (2 Cor. vi. 14-18) might be more separated, in all spiritual matters, from unbelievers, and not be unequally yoked together with them!

February 12. I prayed little, read little of the Word, and laboured little to day. On the whole an unprofitable day. May the Lord in mercy give me fervency of spirit!

February 19. Brother Craik preached this evening on Mark iv. 30-41, and was enabled to give out precious truths. Oh that I did feed more upon them! For several weeks I have had very little real communion with the Lord. I long for it. I am cold. I have little love to the Lord. But I am not, yea, I cannot be satisfied with such a state of heart. Oh that once more I might be brought to fervency of spirit, and that thus it might continue with me forever! I long to go home that I may be with the Lord, and that I may love Him with all my heart. I fear that the Lord will chastise me at the time of my dear wife's confinement. Lord Jesus, take Thy miserable sinful servant soon to Thyself, that I may serve Thee better! Within the last week I have repeatedly set out, as it were, afresh; but soon, very soon, all has come again to nothing. The Lord alone can help me. Oh that it might please Him to bring me into a more spiritual state!

 The means which are made use of in these religious societies, to obtain money for the work of the Lord, are also, in other respects, unscriptural; for it is a most common case to ask the unconverted for money, which even Abraham would not have done (Genesis xiv. 21-24): and how much less should we do it, who are not only forbidden to have fellowship with unbelievers in all such matters (2 Cor. vi. 14-18), but who are also in fellowship with the Father and the Son, and can therefore obtain everything from the Lord which we possibly can need in His service, without being obliged to go to the unconverted world! How altogether differently the first disciples acted in this respect, we learn from 3 John 7.

4. Not merely, however, in these particulars is there a connexion with the world in these religious societies; but it is not a rare thing for even Committee Members (the individuals who manage the affairs of the societies) to be manifestly unconverted persons, if not open enemies to the truth; and this is suffered because they are rich, or of influence, as it is called.

5. It is a most common thing to endeavour to obtain for patrons and presidents of these societies, and for chairmen at the public meetings, persons of rank or wealth to attract the public. Never once have I known a case of a POOR, but very devoted, wise, and experienced servant of Christ being invited to fill the chair at such public meetings. Surely, the Galilean fishermen, who were apostles, or our Lord Himself, who was called the carpenter, would not have been called to this office, according to these principles. These things ought not so to be among the disciples of the Lord Jesus, who should not judge with reference to a person's fitness for service in the Church of Christ by the position he fills in the world, or by the wealth he possesses!

6. Almost all these societies contract debts, so that it is a comparatively rare case to read a Report of any of them, without finding that they have expended more than they have received, which, however, is contrary both to the spirit and to the letter of the New Testament. (Rom. xiii. 8).

The Lord helping us, we do not mean to seek the patronage of the world; i.e., we never intend to ask unconverted persons of rank or wealth to countenance this Institution, because this, we consider, would be dishonourable to the Lord. In the name of our God we set up our banners, Ps. xx. 5; He alone shall be our Patron, and if He helps us we shall prosper, and if He is not on our side, we shall not succeed.

4. We reject altogether the help of unbelievers in managing or carrying on the affairs of the Institution. 2 Cor, vi. 14-18.

Make you His service your delight,

Your wants shall be His care.

We arrived here about ten this evening. March 12. Today we went about our passports, and I saw thus a good deal of the best part of Paris. Blessed be God, my heart is above these things! If ten years ago, when my poor foolish heart was full of Paris, I had come here, how should I have been taken up with these palaces, &c.; but now I look at these things, and my heart does not care about them, What a difference grace makes! There were few people, perhaps, more passionately fond of traveling, and seeing fresh places, and new scenes, than myself; but now, since, by the grace of God, I have seen beauty in the Lord Jesus, I have lost my taste for these things.

During my stay at Basle I attended one day a meeting at which a venerable pious clergyman expounded the Greek New Testament to several brethren, who purposed to give themselves to missionary service. The passage to which this dear aged brother had then come, in the original of the New Testament, was 1 Peter iii. 1, 2, which, in our English translation, reads thus: "Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; while they behold your chaste conversation coupled with fear." After this aged brother had expounded the passage, he related a circumstance which had occurred in his own days, and under his own eyes, at Basle, which has appeared to me so encouraging for those children of God who have unbelieving relatives, and especially for sisters in the Lord who have unbelieving husbands; and which, at the same time, is such a beautiful illustration of 1 Peter iii, 1.; that I judge it desirable to insert the narrative of this fact here. I will do so as exactly as I remember it. There lived at Basle an opulent citizen, whose wife was a believer, but he himself feared not the Lord. His practice was, to spend his evenings in a wine-house, where he would often tarry till eleven, twelve, or even one o'clock. On such occasions his wife always used to send her servants to bed, and sat up herself; to await the return of her husband. When at last he came, she used to receive him most kindly, never reproach him in the least, either at the time or afterwards, nor complain at all on account of his late hours, by which she was kept from seasonable rest. Moreover, if it should be needful to assist him in undressing himself, when he had drunk to excess, she would do this also in a very kind and meek way. Thus it went on for a long time. One evening, this gentleman was again, as usual, in a wine-house, and having tarried there with his merry companions till midnight, he said to them: "I bet, that if we go to my house, we shall find my wife sitting up and waiting for me, and she herself will come to the door and receive us very kindly; and if I ask her to prepare us a supper, she will do it at once without the least murmur, or unkind expression, or look." His companions in sin did not believe his statement. At last, however, after some more conversation about this strange statement, (as it appeared to them,) it was agreed that they would all go, to see this kind wife. Accordingly they went, and, after they had knocked, found the door immediately opened by the lady herself, and they were all courteously and kindly received by her. The party having entered, the master of the house asked his wife to prepare supper for them, which she, in the meekest way, at once agreed to do; and, after awhile, supper was served by herself; without the least sign of dissatisfaction, or murmur, or complaint. Having now prepared all for the company, she retired from the party to her room. When she had left the party, one of the gentlemen said: "What a wicked and cruel man you are, thus to torment so kind a wife." He then took his hat and stick, and, without touching a morsel of the supper, went away. Another made a similar remark, and left, without touching the supper. Thus one after another left, till they were all gone, without tasting the supper. The master of the house was now left alone, and the Spirit of God brought before him all his dreadful wickedness, and especially his great sins towards his wife; and the party had not left the house half an hour, before he went to his wife's room, requesting her to pray for him, told her that he felt himself a great sinner, and asked her forgiveness for all his behavior towards her. From that time he became a disciple of the Lord Jesus.

Observe here, dear reader, the following points in particular, which I affectionately commend to your consideration: 1, The wife acted in accordance with 1 Peter iii. 1. She kept her place as being in subjection, and the Lord owned it. 2, She reproached not her husband, but meekly and kindly served him when he used to come home. 3, She did not allow the servants to sit up for their master, but sat up herself; thus honoring him as her head and superior, and concealed also, as far as she was able, her husband's shame from the servants. 4, In all probability a part of those hours, during which she had to sit up, was spent in prayer for her husband, or in reading the word of God, to gather fresh strength for all the trials connected with her position. But whether this was the case or not, it is certain that thus, under similar circumstances, the time might be spent, and it would then indeed be spent profitably. 5, Be not discouraged if you have to suffer from unconverted relatives. Perhaps very shortly the Lord may give you the desire of your heart, and answer your prayer for them; but in the meantime seek to commend the truth, not by reproaching them on account of their behavior towards you, but by manifesting towards them the meekness, gentleness, and kindness of the Lord Jesus Christ.

Yesterday a Frenchman, having heard my testimony for Jesus once or twice, when the last merry companion had left the coach, quitted my society, it being too dull for him, and joined himself to an officer in the army, sitting in the forepart of the coach. (The coach was divided into the forepart and inside.) This gave me a blessed and most refreshing opportunity to pray for about an hour aloud in the coach, which strengthened and refreshed my soul. It was particularly kind of the Lord to give me an opportunity of praying aloud, as, on account of having then already traveled forty-eight hours uninterruptedly, my body was too tired to allow me to continue for any length of time in mental prayer.

April 3. Sandersleben. Today I saw several brethren and sisters, and among others a brother, who is in about the same state in which he was eight years ago. He has very little enjoyment, and makes no progress in the things of God. The reason is, that, against his conscience, he remains in a calling, which is opposed to the profession of a believer. We are exhorted in Scripture to abide in our calling; but only if we can abide in it "with God." 1 Cor. vii. 24.—

On the way I asked the driver about a certain individual, with whom I studied at Halle, once a companion with me in open sin. I found that he is still in the same state. What a difference has grace made between him and me! Nothing, nothing but grace has made this difference! I, guilty sinner, might now be still on the same road, and he, in my room, might have been plucked as a brand out of the fire. But it is not so. May the Lord help me to love him much, very much, for His distinguishing grace!—Such feelings I had in particular this afternoon, when I saw the town before me in which my father lives, as there are but two in the whole place, as far as I can find out, who love the Lord. How different is everything with me now from what it was when, as a wicked youth, I used to go to this town, at the time of my vacation. How truly happy am I now! How is my heart now raised above all those things in which I sought, and also fancied I found happiness! Truly all these things are like bubbles to me now! My heart is not here; yea, my heart is not even in England. My heart is, at least in a measure, in heaven, though I am still nothing but a poor weak worm.

December 7, 1835.—Anonymously was given 2s. In the paper in which they were enclosed was written "1s. for the Orphan-House, and 1s. for the Scriptural Knowledge Institution. In the name of the Lord alone lift up your banners, so shall you prosper."

A sister offered herself for the work. Jan. 9. From E. G. 1l. 5s., and from a brother 6d. Jan. 10. 2s. 6d. was given. In the paper was written, "Two widows mites for the Orphan-school. In the name of the Lord establish it."

 I would gladly have remained at home, to have had time for prayer and reading the Word, especially as I had to leave the house early in the morning. Yet I went for the Lord's sake, and He gave me a blessing: so that, though I had to wait more than two hours, and after all the sisters did not arrive, I was richly repaid. May I but leave myself more and more in His hands! He orders all things well!

 Thus the Lord has again delivered us, and answered our prayers, and that not one single hour too late; for the taxes have not as yet been called for. May He fill my heart with gratitude for this fresh deliverance, and may He be pleased to enable me more and more to trust in Him, and to wait patiently for His help! May He also be pleased to teach me more and more the meaning of that word, with reference to my own circumstances:—"Mine hour is not yet came."

I did not understand His purpose in His dealings with us of late, in not sending us more than we have needed just to be kept from stopping; and I have sometimes thought, whether it might not be His will, on account of my want of faithfulness in His work, to decrease the field; but now I see, that notwithstanding my unworthiness, His allowing us to pray so frequently, was only that the deliverance might be felt so much the more when it came.

Today we obtained without, any trouble, through the kind hand of God, very suitable premises for the Infant-Orphan-House. If we had laid out many hundred pounds in building a house, we could scarcely have built one more suitable for the purpose. How evident is the hand of God in all these matters! How important to leave our concerns, great and small, with Him; for He arranges all things well! If our work be His work, we shall prosper in it.

14th, there was given 20l. for the Orphan-house, and 20l. for the Infant-Orphan-House. Both papers, in which the money was enclosed, contained these words: "If the Lord prolongs the life of the unworthy giver of the enclosed, the same sum will be given at Christmas."—It has been more than once observed to me that I could not expect to continue to receive large sums; for that persons, when first such an institution is established, might be stirred up to give liberally, but that afterwards one had to look to a number of regular subscribers, and that, if those were lacking, it was not likely that such a work could go on. On such occasions, I have said but little; but I have had the fullest assurance, that it is a small matter for the Lord to incline donors to give liberally, a second or third time, if it were for our real welfare. And accordingly the donor, above referred to, added to the first 50l. another 50l., and the last mentioned benefactor, to the 50l., given on a former occasion, added the just mentioned 40l., with the promise to give another 40l. at Christmas. I would only add on this subject, that there are some subscribers, and even some who give considerably; yet I would state, for the Lord's glory, that if they were twenty times as many, I should desire that my eyes might not be directed to them, but to the Lord alone, and that I might be enabled to take the payment of every subscription as a donation from HIM. On the other hand, if there were no subscribers at all, yet the Lord, who heareth prayer, is rich to give according to our need.

Concerning all this time I have most especially to say, that goodness and mercy have followed me every day. My blessings have been many and great, my trials few and small. To the praise of God I will mention a few of the many mercies which He has bestowed on me.

1. I consider it one of the especial mercies that, amidst so many engagements I have been kept in the ways of God, and that this day I have as much desire as ever, yea more than ever, to live alone for Him, who has done so much for me. My greatest grief is that I love Him so little. I desire many things concerning myself; but I desire nothing so much, as to have a heart filled with love to the Lord. I long for a warm personal attachment to Him.

2. I consider it likewise a great mercy, for which I can never sufficiently praise God, that, whilst during these last five years so many of His children have fallen into great errors, and even those who once ran well, I, who am so faithless to Him, should have been kept from them. There is scarcely one point of importance, comparatively speaking, respecting which I have had scriptural reason to alter my views, since I have come to Bristol. My views concerning the fundamental truths of the gospel are the same as they were at the end of the year 1829 though I have been more and more established in them during these last five years, and have seen more minutely the mind of God concerning many truths. My relish for the study of the word of God has not decreased.

3. I consider it further an exceeding great mercy, that I have been kept in uninterrupted love and union with my brother, friend, and fellow-labourer, Henry Craik. Very few of the blessings that the Lord has bestowed on him, on me, and on the two churches, whose servants we are, are of greater importance. There is not one point of importance, as it regards the truth, on which we differ. In judgment, as to matters connected with the welfare of the saints among whom we labour, we have been almost invariably at once of one mind. (Lord, to Thee is the praise due for this!!!) We are as much, or more than ever united in spirit; and if the Lord permit, we desire to labour together till He come. Who that knows the proneness in man to seek his own, and to get glory to himself; who that knows that the heart naturally is full of envy; who that is acquainted with the position which we both hold in the church, and the occasions thereby occurring for the flesh to feel offended:—who that considers these things will not ascribe our union, our uninterrupted union and love, entirely to the Lord? Let the brethren among whom we labour praise God much for it! Let the brethren everywhere, who may read this, praise God for it! This union has glorified God! This union has sprung from God! But, for this union we depend now as much as ever upon God, and therefore let the brethren pray, that God in mercy would give us grace, to put aside every thing that might hinder it.

5. Another mercy I mention is, that it has pleased God to keep us from some most awful characters, who either actually had proposed themselves for fellowship, or desired to do so, and who, so far as the testimony by word of mouth went, could fully satisfy us. From several such individuals who lived in open sin, we have been kept, by the Spirit constraining them to confess, and that, perhaps, even against their own will, their wicked deeds, which they were practicing; in other instances we suspected them, and, on making inquiry, found out their sins.

And now, in conclusion, I would say that the reason, why I have spoken so plainly about the sins of my unconverted days, is, that I may magnify the riches of the grace of God, which has been bestowed on me, a guilty wretch. I have weighed much whether I should do so or not, knowing well what contempt it may bring on me; but it appeared to me, after much prayer, that as the object of this little work is to speak well of the Lord, I should say in a few words what I once was, in order that it might be seen so much the more clearly, what He has done for me. I also judged that, in doing so, some, who live at present in sin, might see through my example the misery into which sin leads, even as it regards the present life, and the happiness which is connected with the ways of God; and that they also might be encouraged through what God has done for me, to turn to Him. I have made myself therefore a fool, and degraded myself in the eyes of the inhabitants of Bristol, that you, my dear unconverted fellow sinners, who may read this, may, with God's blessing, be made wise. The love of Christ has constrained me to speak about my former lies, thefts, fraud, &c., that you might be benefited. Do not think that I am a fool, and therefore I have told out my heart in my folly; but I have made myself a fool for the benefit of your souls. May God in mercy, for His dear Son's sake, grant that these pages may be a savour of life unto life to you!

Christian Perfection - Fenelon

Resignation
He leads relentlessly from vexation to vexation, from importunity to importunity, and makes you
accomplish his great plans by these conditions of boredom, by childish and idle conversations, of which we are ashamed. He presses the faithful soul, and no longer lets it get its breath. Hardly one annoying person goes away before God sends another to advance his work. We should like to be free to think about God, but we unite ourselves much better with him through his crucifying will, than by consoling ourselves with sweet and loving thoughts of his goodness. We should like to be by ourselves to be more with God. We do not realize that there is no worse way of being with God, than to want to be also by ourselves.
We think we regret God, and it is self which we regret, because what we find the hardest in this irritating and upsetting state is that we can never be free with our own self. It is the desire of the "I," which remain to us, and which would ask for a more serene state, to enjoy in own way our own  spirit, our own sentiments and all our good qualities, in the society of some hypersensitive people who would be apt to make us feel whatever would be most flattering. Or else we would like to enjoy the silence of God and the sweetness pf piety, instead of God wanting to enjoy us, and to break us in order to bend us to his will.

Crosses
Suffering then is only a matter of suffering and being silent before God. "I am still," said David,  because thou hast acted. It is God who sends the humours; the fevers, the mental torments, the  weaknesses, the exhaustions, the importunities, the annoyances. It is he who sends even the grandeur with all its torments and its cursed gear. It is he who brings to birth within us the dryness, the impatience, the discouragement, to humiliate us by temptation and to show us ourselves such as we are. It is he who does all. We have only to see him and to adore him in all.

We must not be at all in a hurry to obtain an artificial presence of God and of his truths. It is enough to live simply in this disposition of heart, to wish to be crucified; most of all a simple effortless life, which we renew every time that we are turned from it within by some memory, which is a kind of awakening of the heart.

Mortification and Recollection

We should not be able to make a general rule for what depends on the particular circumstance of each person. We must measure ourselves by our weakness, by our need to guard ourselves, by our inner
compunction, by the signs of Providence in exterior things, by the time we have to spend, and by the state of our health. So it is right to begin with the needs of mind and body, and to reserve enough hours for both, on the advice of a pious and experienced person. For the rest of the time, we must still examine thoroughly the duties of the place in which we are, the real good which can be done there, and that which God gives for our success there, without giving ourselves up to a blind zeal.

Let us come to examples. It is not right to stay with a person to whom we could be of no use, when we could be meeting others productively, at least if we have not any debt, such as relationship, very old friendship or courtesy, which obligates us to stay with the first person. Otherwise we should get rid of him, after having done what is proper to treat him honourably.
Be free, gay, simple, a child. But be a sturdy child, who fears nothing, who speaks out frankly, who lets himself be led, who is carried in the arms, in a word, one who knows nothing, can do nothing, can anticipate and change nothing, but who has a freedom and a strength forbidden to the great. This childhood baffles the wise, and God himself speaks by the mouth of such children.

N.D. Wilson

“God is a God of galaxies, of storms, of roaring seas and boiling thunder, but He is also the God of bread baking, of a child's smile, of dust motes in the sun. He is who He is, and always shall be. Look around you now. He is speaking always and everywhere. His personality can be seen and known and leaned upon. The sun is belching flares while mountains scrape our sky while ants are milking aphids on their colonial leaves and dolphins are laughing in the surf and wheat is rippling and wind is whipping and a boy is looking into the eyes of a girl and mortals are dying.” ――N.D. Wilson, Death by Living; Life Is Meant to Be Spent

“Clear your throat and open your eyes. You are on stage. The lights are on. It’s only natural if you’re sweating, because this isn’t make-believe. This is theater for keeps. Yes, it is a massive stage, and there are millions of others on stage with you. Yes, you can try to shake the fright by blending in. But it won’t work. You have the Creator God’s full attention, as much attention as He ever gave Napoleon. Or Churchill. Or even Moses. Or billions of others who lived and died unknown. Or a grain of sand. Or one spike on one snowflake. You are spoken. You are seen. It is your turn to participate in creation. Like a kindergartener shoved out from behind the curtain during his first play, you might not know which scene you are in or what comes next, but God is far less patronizing than we are. You are His art, and He has no trouble stooping. You can even ask Him for your lines.” ―N.D. Wilson, Death by Living; Life Is Meant to Be Spent

“Lay your life down. Your heartbeats cannot be hoarded. Your reservoir of breaths is draining away. You have hands, blister them while you can. You have bones, make them strain—they can carry nothing in the grave. You have lungs, let them spill with laughter. With an average life expectancy of 78.2 years in the US (subtracting eight hours a day for sleep), I have around 250,000 conscious hours remaining to me in which I could be smiling or scowling, rejoicing in my life, in this race, in this story, or moaning and complaining about my troubles. I can be giving my fingers, my back, my mind, my words, my breaths, to my wife and my children and my neighbors, or I can grasp after the vapor and the vanity for myself, dragging my feet, afraid to die and therefore afraid to live. And, like Adam, I will still die in the end. Living is the same thing as dying. Living well is the same thing as dying for others.” ― ―N.D. Wilson, Death by Living; Life Is Meant to Be Spent

“Sometimes standing against evil is more important than defeating it. The greatest heroes stand because it is right to do so, not because they believe they will walk away with their lives. Such selfless courage is a victory in itself.” ――N.D. Wilson, Dandelion Fire       

“The world is rated R, and no one is checking IDs. Do not try to make it G by imagining the shadows away. Do not try to hide your children from the world forever, but do not try to pretend there is no danger. Train them. Give them sharp eyes and bellies full of laughter. Make them dangerous. Make them yeast, and when they’ve grown, they will pollute the shadows.”          

“Imagine a poem written with such enormous three-dimensional words that we had to invent a smaller word to reference each of the big ones; that we had to rewrite the whole thing in shorthand, smashing it into two dimensions, just to talk about it. Or don’t imagine it. Look outside. Human language is our attempt at navigating God’s language; it is us running between the lines of His epic, climbing on the vowels and building houses out of the consonants.” ―N.D. Wilson, Notes from the Tilt-A-Whirl  

What is the world? What is it for? It is an art. It is the best of all possible art, a finite picture of the infinite. Assess it like prose, like poetry, like architecture, sculpture, painting, dance, delta blues, opera, tragedy, comedy, romance, epic. Assess it like you would a Faberge egg, like a gunfight, like a musical, like a snowflake, like a death, a birth, a triumph, a love story, a tornado, a smile, a heartbreak, a sweater, a hunger pain, a desire, a fufillment, a desert, a waterfall, a song, a race, a frog, a play, a song, a marriage, a consummation, a thirst quenched.

Assess it like that. And when you're done, find an ant and have him assess the cathedrals of Europe.” ― N.D. Wilson


As a kid, when I read fantasy (especially Tolkien or Lewis), it was terribly easy for me to become bored with my life. I would look through my window at my relatively small backyard (small when compared to Narnia or Middle Earth) and wish that my world could be more interesting. It needed to be magical. Why couldn’t wardrobes really lead you into Narnia? I lived in Idaho. I’d never even seen a wardrobe, let alone a magic one made from a tree grown from an apple brought from another world. But eventually, and in part thanks to Lewis and Tolkien, I began to open my eyes. This world is magical. It is magical in its past (ask Beowulf or Hercules or Moses). And it is magical right now. All around us, magic is overflowing and running down the streets.

Do you really live on a ball spinning in circles through the stars? Does the heat from the closest star really make trees and grass and moss out of the carbon dioxide in the air? Have our wizards really pulled black ooze up from beneath the earth’s skin, mixed it in their lairs into something that explodes, and made us magical metal boxes than can race around on roads, riding on those explosions? Are you bored with that, yawning in your seat belt? Is lightning real? Tornados? Does the big spinning ball beneath us always suck us down, and are we really talented enough to constantly balance on our feet? What kind of creatures are we?

Sit Moses and Beowulf down, and listen to their stories. Sit Bilbo down and listen to his. Do you disbelieve their tales? Are they made up? Are they fantasy? Now tell them your stories. Have you flown through the sky in a giant metal tube? Do we have boats that can sail to the very bottom of the sea? Have we thrown men all the way to the moon?

A hobbit would laugh at you. To him, your world could not be real. Your stories would be fun to read, beneath a blanket on a rainy day. He might look out of his window and sigh, wishing for a more magical world of his own.

In my stories, this world is a magical place, and not because I wish it was. Because it is.

Hard Times, by Charles Dickens

Chapter 2

So, Mr. M’Choakumchild began in his best manner.  He and some one hundred and forty other schoolmasters, had been lately turned at the same time, in the same factory, on the same principles, like so many pianoforte legs.  He had been put through an immense variety of paces, and had answered volumes of head-breaking questions.  Orthography, etymology, syntax, and prosody, biography, astronomy, geography, and general cosmography, the sciences of compound proportion, algebra, land-surveying and levelling, vocal music, and drawing from models, were all at the ends of his ten chilled fingers.  He had worked his stony way into Her Majesty’s most Honourable Privy Council’s Schedule B, and had taken the bloom off the higher branches of mathematics and physical science, French, German, Latin, and Greek.  He knew all about all the Water Sheds of all the world (whatever they are), and all the histories of all the peoples, and all the names of all the rivers and mountains, and all the productions, manners, and customs of all the countries, and all their boundaries and bearings on the two and thirty points of the compass.  Ah, rather overdone, M’Choakumchild.  If he had only learnt a little less, how infinitely better he might have taught much more!

He went to work in this preparatory lesson, not unlike Morgiana in the Forty Thieves: looking into all the vessels ranged before him, one after another, to see what they contained.  Say, good M’Choakumchild.  When from thy boiling store, thou shalt fill each jar brim full by-and-by, dost thou think that thou wilt always kill outright the robber Fancy lurking within—or sometimes only maim him and distort him!  

Chapter 3

Not that they knew, by name or nature, anything about an Ogre Fact forbid!  I only use the word to express a monster in a lecturing castle, with Heaven knows how many heads manipulated into one, taking childhood captive, and dragging it into gloomy statistical dens by the hair.

Chapter 4
Why, Mr. Bounderby was as near being Mr. Gradgrind’s bosom friend, as a man perfectly devoid of sentiment can approach that spiritual relationship towards another man perfectly devoid of sentiment.  So near was Mr. Bounderby—or, if the reader should prefer it, so far off.

A man who could never sufficiently vaunt himself a self-made man.  A man who was always proclaiming, through that brassy speaking-trumpet of a voice of his, his old ignorance and his old poverty.  A man who was the Bully of humility.

A year or two younger than his eminently practical friend, Mr. Bounderby looked older; his seven or eight and forty might have had the seven or eight added to it again, without surprising anybody.  He had not much hair.  One might have fancied he had talked it off; and that what was left, all standing up in disorder, was in that condition from being constantly blown about by his windy boastfulness.

In truth, Mrs. Gradgrind’s stock of facts in general was woefully defective; but Mr. Gradgrind in raising her to her high matrimonial position, had been influenced by two reasons.  Firstly, she was most satisfactory as a question of figures; and, secondly, she had ‘no nonsense’ about her.  By nonsense he meant fancy; and truly it is probable she was as free from any alloy of that nature, as any human being not arrived at the perfection of an absolute idiot, ever was.

Chapter 5

It contained several large streets all very like one another, and many small streets still more like one another, inhabited by people equally like one another, who all went in and out at the same hours, with the same sound upon the same pavements, to do the same work, and to whom every day was the same as yesterday and to-morrow, and every year the counterpart of the last and the next.

Chapter 15

From the beginning, she had sat looking at him fixedly.  As he now leaned back in his chair, and bent his deep-set eyes upon her in his turn, perhaps he might have seen one wavering moment in her, when she was impelled to throw herself upon his breast, and give him the pent-up confidences of her heart.  But, to see it, he must have overleaped at a bound the artificial barriers he had for many years been erecting, between himself and all those subtle essences of humanity which will elude the utmost cunning of algebra until the last trumpet ever to be sounded shall blow even algebra to wreck.  The barriers were too many and too high for such a leap.  With his unbending, utilitarian, matter-of-fact face, he hardened her again; and the moment shot away into the plumbless depths of the past, to mingle with all the lost opportunities that are drowned there.

Book 2 Chapter 6

For the first time in her life Louisa had come into one of the dwellings of the Coketown Hands; for the first time in her life she was face to face with anything like individuality in connection with them.  She knew of their existence by hundreds and by thousands.  She knew what results in work a given number of them would produce in a given space of time.  She knew them in crowds passing to and from their nests, like ants or beetles.  But she knew from her reading infinitely more of the ways of toiling insects than of these toiling men and women.

Something to be worked so much and paid so much, and there ended; something to be infallibly settled by laws of supply and demand; something that blundered against those laws, and floundered into difficulty; something that was a little pinched when wheat was dear, and over-ate itself when wheat was cheap; something that increased at such a rate of percentage, and yielded such another percentage of crime, and such another percentage of pauperism; something wholesale, of which vast fortunes were made; something that occasionally rose like a sea, and did some harm and waste (chiefly to itself), and fell again; this she knew the Coketown Hands to be.  But, she had scarcely thought more of separating them into units, than of separating the sea itself into its component drops.

Book 2 Chapter 8

And yet he had not, even now, any earnest wickedness of purpose in him.  Publicly and privately, it were much better for the age in which he lived, that he and the legion of whom he was one were designedly bad, than indifferent and purposeless.  It is the drifting icebergs setting with any current anywhere, that wreck the ships.

When the Devil goeth about like a roaring lion, he goeth about in a shape by which few but savages and hunters are attracted.  But, when he is trimmed, smoothed, and varnished, according to the mode; when he is aweary of vice, and aweary of virtue, used up as to brimstone, and used up as to bliss; then, whether he take to the serving out of red tape, or to the kindling of red fire, he is the very Devil.

Book 3 Chapter 1
‘Some persons hold,’ he pursued, still hesitating, ‘that there is a wisdom of the Head, and that there is a wisdom of the Heart.  I have not supposed so; but, as I have said, I mistrust myself now.  I have supposed the head to be all-sufficient.  It may not be all-sufficient; how can I venture this morning to say it is!  If that other kind of wisdom should be what I have neglected, and should be the instinct that is wanted, Louisa—’

The factory-bells had need to ring their loudest that morning to disperse the groups of workers who stood in the tardy daybreak, collected round the placards, devouring them with eager eyes.  Not the least eager of the eyes assembled, were the eyes of those who could not read.  These people, as they listened to the friendly voice that read aloud—there was always some such ready to help them—stared at the characters which meant so much with a vague awe and respect that would have been half ludicrous, if any aspect of public ignorance could ever be otherwise than threatening and full of evil. 

‘Bitzer,’ said Mr. Gradgrind, broken down, and miserably submissive to him, ‘have you a heart?’

‘The circulation, sir,’ returned Bitzer, smiling at the oddity of the question, ‘couldn’t be carried on without one.  No man, sir, acquainted with the facts established by Harvey relating to the circulation of the blood, can doubt that I have a heart.’

‘Is it accessible,’ cried Mr. Gradgrind, ‘to any compassionate influence?’

‘It is accessible to Reason, sir,’ returned the excellent young man.  ‘And to nothing else.’

They stood looking at each other; Mr. Gradgrind’s face as white as the pursuer’s.

‘What motive—even what motive in reason—can you have for preventing the escape of this wretched youth,’ said Mr. Gradgrind, ‘and crushing his miserable father?  See his sister here.  Pity us!’

Dear reader!  It rests with you and me, whether, in our two fields of action, similar things shall be or not.  Let them be!  We shall sit with lighter bosoms on the hearth, to see the ashes of our fires turn gray and cold.

Assorted

"I have read the Aeneid through more often than I have read any long poem; I have just finished reading the Iliad; to lose what I owe to Plato and Aristotle would be like the amputation of a limb. Hardly any lawful price would seem to me too high for what I have gained by being made to learn Latin and Greek. If any question of the value of classical studies were before us, you would find me on the extreme right. I do not know where the last ditch in our educational war may be at the moment; but point it out to me on the trench map and I will go to it." CS Lewis

"We are so little reconciled to time that we are even astonished at it. “How he’s grown!” we exclaim, “How time flies!” as though the universal form of our experience were again and again a novelty. It is as strange as if a fish were repeatedly surprised at the wetness of water. And that would be strange indeed; unless of course the fish were destined to become, one day, a land animal."  CS Lewis

"There are but two objects that I have ever desired for these forty years to behold; the one is my own vileness; and the other is, the glory of God in the face of Jesus Christ: and I have always thought that they should be viewed together; just as Aaron confessed all the sins of all Israel whilst he put them on the head of the scapegoat. The disease did not keep him from applying to the remedy, nor did the remedy keep him from feeling the disease. By this I seek to be, not only humbled and thankful, buthumbled in thankfulness, before my God and Saviour continually." Charles Simeon (Carus, 518f.)

“The chief purpose of life, for any of us, is to increase according to our capacity our knowledge of God by all means we have, and to be moved by it to praise and thanks.” J. R. Tolkein

“Whatever good, true, or perfect things we can say about humanity or creation, we can say of God exponentially. God is the beauty of creation and humanity multiplied to the infinite power.” Richard Rohr, “Falling Upward”

"If a poor man is a great lover of music, he gives his last dollar to listen to a concert. He is then without money, but he does not feel frustrated. He has heard beautiful things. I don't feel frustrated to have lost many years in prison. I have seen beautiful things. I myself have been among the weak and insignificant ones in prison, but have had the great privilege to be in the same jail with great saints, heroes of faith who equaled the Christians of the first centuries. They went gladly to die for Christ. The spiritual beauty of such saints and heroes of faith can never be described." ~Richard Wurmbrand, Tortured for Christ

If I wanted others to think highly of me, I would conceal the fact that a shameful slaughter of the perfect Son of God was required that I might be saved. But when I stand at the foot of the Cross and am seen by others under the light of that Cross, I am left uncomfortably exposed before their eyes. Indeed the most humiliating gossip that could ever be whispered about me is blared from Golgotha’s hill; (75) and my self-righteous reputation is left in ruins in the wake of its revelations. With the worst facts about me thus exposed to the view of others, I find myself feeling that I truly have nothing left to hide. Thankfully, the more exposed I see that I am by the Cross, the more I find myself opening up to others ongoing issues of sin in my life. (Why would anyone be shocked to hear of my struggles with past and present sin when the Cross already told them I am a desperately sinful person?) And the more open I am in confessing my sins to fellow-Christians, the more I enjoy the healing of the Lord in response to their grace filled counsel and prayers.(76) Experiencing richer levels of Christ’s love in companionship with such saints,(77) I give thanks for the Gospel’s role in forcing my hand toward self-disclosure and the freedom that follows.(78)  -Milton Vincent

Quote from Doug O’Donnell's sermon:  The Greek philosopher Aristotle wrote (and I slightly paraphrase), “If it was possible for a man to live all of his life completely underground, and then all of a sudden to brought up into the open day, and see the several glories of the heaven and the earth, would he not immediately pronounce them the works of such a being as we define to be God.”


"Sin corrupts. Corruption spreads and kills. Hence the note of urgency, even of desperation, in many of the biblical prophecies. The prophets rebuke sin in Israel not just because it breaks God’s law, but ultimately because it breaks the peace, because it breaks even the people who commit it. Israel is a nation constituted, redeemed, and regulated by the acts and covenant of God. Israel depends for its very existence on its gracious benefactor. In the prophetic view, sin against God is therefore outrageous folly: it’s like pulling the plug on your own resuscitator." Cornelius Plantinga


“To speak of sin by itself, to speak of it apart from the realities of creation and grace, is to forget the resolve of God. God wants shalom and will pay any price to get it back. Human sin is stubborn, but not as stubborn as the grace of God and not half so persistent, not half so ready to suffer to win its way. Moreover, to speak of sin by itself is to misunderstand its nature: sin is only a parasite, a vandal, a spoiler. Sinful life is a partly depressing, partly ludicrous caricature of genuine human life. To concentrate on our rebellion, defection and folly – to say to the world, “I have some bad news and I have some bad news’ – is to forget that the center of the Christian religion is not our sin but our Savior.” Cornelius Plantinga


“God ultimately raises up leaders for one primary reason: His glory. He shows His power in our weakness. He demonstrates His wisdom in our folly. We are all like a turtle on a fence post. If you walk by a fence post and see a turtle on top of it, then you know someone came by and put it there. In the same way, God gives leadership according to His good pleasure.” ― Matt Chandler


I commit my soul to my gracious God and Savior, who mercifully spared and preserved me, when I was an apostate, a blasphemer, and an infidel, and delivered me from the state of misery on the coast of Africa into which my obstinate wickedness had plunged me; and who has been pleased to admit me (though most unworthy) to preach his glorious gospel.[4] John Newton


I will not grudge to spend many nights alone in such a tree, to feel again my Savior's spiritual presence, to enjoy His consoling fellowship” John Paton from Scotland


“I exist not to be loved and admired, but to love and act. It is not the duty of those around me to love me. Rather, it is my duty to be concerned about the world, about man.”― Janusz Korczak, Warsaw Ghetto Memoirs


It would seem that, quite possibly, the ultimate measure of health in any community might well reside in our ability to stand in awe at what folks have to carry rather than in judgment at how they carry it. —Gregory Boyle

The Imitation of Christ - Thomas a Kempis

"What good does it do to speak learnedly about God if, lacking humility, you displease God? Indeed it is not learning that makes a man holy and just, but a virtuous life make him pleasing to God. I would rather feel contrition than know how to define it. For what would it profit us to know the whole Bible by heart and the principles of all the philosophers if we live without grace and the love of God? Vanity of vanities and all is vanity, except to love God and serve him alone."   Book One, Chapter 1

"Shun too great a desire for knowledge, for in it there is much fretting and delusion. Intellectuals like to appear learned and to be called wise. Yet there are many things the knowledge of which does little or no good to the soul, and he who concerns himself about other things than those which lead to salvation is very unwise." Book One, Chapter 2

"The more you know and the better you understand, the more severely will you be judged, unless your life is also the more holy. Do not be proud, therefore, because of your learning or skill. Rather, fear because of the talent given you. If you think you know many things and understand them well enough, realize at the same time that there is much you do not know. Hence, do not affect wisdom, but admit your ignorance." Book One, Chapter 2

"Happy is he to whom truth manifests itself, not in signs and words that fade, but as it actually is. ... What good is much discussion of involved and obscure matters when our ignorance of them will not be held against us on Judgment Day?" Book One, Chapter 3

"The pure, simple, and steadfast spirit is not distracted by many labors, for he does them all for the honor of God. And since he enjoys interior peace he seeks no selfish end in anything. What, indeed, gives more trouble and affliction than uncontrolled desires of the heart?"
Book One, Chapter 3

"Who is forced to struggle more than he who tries to master himself? This ought to be our purpose, then: to conquer self, to become stronger each day, to advance in virtue."
Book One, Chapter 3

"Humble knowledge of self is a surer path to God than the ardent pursuit of learning. Not that learning is to be considered evil, or knowledge, which is good in itself and so ordained by God; but a clean conscience and virtuous life ought always to be preferred. Many often err and accomplish little or nothing because they try to become learned rather than to live well... On the day of judgment, surely, we will not be asked what we have read but what we done; not how well we have spoken but how well we have lived." Book One, Chapter 3

"He is truly great who has great charity. He is truly great who is little in his own eyes and makes nothing of the highest honor. He is truly wise who looks upon all earthly things as folly that he may gain Christ. He who does God's will and renounces his own is truly very learned." Book One, Chapter 3

"Do not yield to every impulse and suggestion but consider things carefully and patiently in the light of God's will."  Book One, Chapter 4

"We ought not to be swayed by the authority of the writer, whether he be a great literary light or an insignificant person, but by the love of simple truth. We ought not to ask who is speaking, but mark what is said. Men pass away, but the truth of the Lord remains forever."  Book One, Chapter 5

"If you have wealth, do not glory in it, nor in friends because they are powerful, but in God who gives all things and who desires above all to give Himself. Do not boast of personal stature or of physical beauty, qualities which are marred and destroyed by a little sickness."  Book One, Chapter 7

"It is good for us to have trials and troubles at times, for they often remind us that we are on probation and ought not to hope in any worldly thing. It is good for us sometimes to suffer contradiction, to be misjudged by men even though we do well and mean well. These things help us to be humble and shield us from vainglory. When to all outward appearances men give us no credit, when they do not think well of us, then we are more inclined to seek God who sees our hearts. Therefore, a man ought to root himself so firmly in God that he will not need the consolations of men." Book One, Chapter 12

"He does much who loves much. He does much who does a thing well. He does well who serves the common good rather than his own interests." Book One, Chapter 15

"He who has true and perfect charity seeks self in nothing, but searches all things for the glory of God. Moreover, he envies no man, because he desires no personal pleasure nor does he wish to rejoice in himself; rather he desires the greater glory of God above all things. He ascribes to man nothing that is good but attributes it wholly to God from whom all things proceed as from a fountain, and in whom all the blessed shall rest as their last end and fruition." Book One, Chapter 15

"Until God ordains otherwise, a man ought to bear patiently whatever he cannot correct in himself and in others. ...If, after being admonished once or twice, a person does not amend, do not argue with him but commit the whole matter to God that His will and honor may be furthered in all His servants, for God knows well how to turn evil to good. Try to bear patiently with the defects and infirmities of others, whatever they may be, because you also have many a fault which others must endure.
If you cannot make yourself what you would wish to be, how can you bend others to your will? We want them to be perfect, yet we do not correct our own faults. We wish them to be severely corrected, yet we will not correct ourselves. Their great liberty displeases us, yet we would not be denied what we ask. We would have them bound by laws, yet we will allow ourselves to be restrained in nothing. Hence, it is clear how seldom we think of others as we do of ourselves.
...But God has so ordained, that we may learn to bear with one another's burdens, for there is no man without fault, no man without burden, no man sufficient to himself nor wise enough. Hence we must support one another, console one another, mutually help, counsel, and advise, for the measure of every man's virtue is best revealed in time of adversity - adversity that does not weaken a man but rather shows what he is." Book One, Chapter 16

"He who seeks anything but God alone and the salvation of his soul will find only trouble and grief, and he who does not try to become the least, the servant of all, cannot remain at peace for long." Book One, Chapter 17

"You have come to serve, not to rule. You must understand, too, that you have been called to suffer and to work, not to idle and gossip away your time. Here men are tried as gold in a furnace. Here no man can remain unless he desires with all his heart to humble himself before God."  Book One, Chapter 17

"Curb your appetite and you will more easily curb every inclination of the flesh. Never be completely unoccupied, but read or write or pray or meditate or do something for the common good." Book One, Chapter 19

"Read such matters as bring sorrow to the heart rather than occupation to the mind." Book One, Chapter 20

"If you withdraw yourself from unnecessary talking and idle running about, from listening to gossip and rumors, you will find enough time that is suitable for holy meditation. Very many great saints avoided the company of men wherever possible and chose to serve God in retirement. 'As often as I have been among men,' said one writer, 'I have returned less a man.' We often find this to be true when we take part in long conversations. ...Anyone, then, who aims to live the inner and spiritual life must go apart, with Jesus, from the crowd." Book One, Chapter 20

"Leave vanity to the vain. Set yourself to the things which God has commanded you to do. Close the door upon yourself and call to you Jesus, your Beloved. Remain with Him in your cell, for nowhere else will you find such peace." Book One, Chapter 20

"If you wish to make progress in virtue, live in the fear of the Lord, do not look for too much freedom, discipline your senses, and shun inane silliness. Sorrow opens the door to many a blessing which dissoluteness usually destroys." Book One, Chapter 21

"Fight like a man. Habit is overcome by habit." Book One, Chapter 21

"If you do not enjoy the favor of men, do not let it sadden you; but consider it a serious matter if you do not conduct yourself as well or as carefully as is becoming for a servant of God..." Book One, Chapter 22

"Woe to those who know not their own misery, and greater woe to those who love this miserable and corruptible life. Some, indeed, can scarcely procure its necessities either by work or by begging; yet they love it so much that, if they could live here always, they would care nothing for the kingdom of God.
How foolish and faithless of heart are those who are so engrossed in earthly things as to relish nothing but what is carnal. Miserable men indeed, for in the end they will see to their sorrow how cheap and worthless was the thing they loved."  Book One, Chapter 22

"He who loves God with all his heart does not fear death or punishment or judgment or hell, because perfect love assures access to God."  Book One, Chapter 24

"A fervent religious accepts all the things that are commanded him and does them well, but a negligent and lukewarm religious has trial upon trial, and suffers anguish from every side because he has no consolation within and is forbidden to seek it from without."  Book One, Chapter 25

"When a man reaches a point where he seeks no solace from any creature, then he begins to relish God perfectly. Then also he will be content no matter what may happen to him. He will neither rejoice over great things nor grieve over small ones, but will place himself entirely and confidently in the hands of God, Who for him is all in all, to Whom nothing ever perishes or dies, for Whom all things live, and Whom they serve as He desires." Book One, Chapter 25

"When Christ was in the world, he was despised by men; in the hour of need He was forsaken by acquaintances and left by friends to the depths of scorn. He was willing to suffer and to be despised; do you dare to complain of anything? He had enemies and defamers; do you want everyone to be your friend, your benefactor? How can your patience be rewarded if no adversity test it? How can you be a friend of Christ if you are not willing to suffer any hardship? Suffer with Christ and for Christ if you wish to reign with Him."  Book Two, Chapter 1

"Be not troubled about those who are with you or against you, but take care that God be with you in everything you do. Keep your conscience clear and God will protect you, for the malice of man cannot harm one whom God wishes to help. If you know how to suffer in silence, you will undoubtedly experience God's help. He knows when and how to deliver you; therefore, place yourself in His hands, for it is a divine prerogative to help men and free them from all distress." Book Two, Chapter 2

"All our peace in this miserable life is found in humbly enduring suffering rather than in being free from it. He who knows best how to suffer will enjoy the greater peace, because he is the conqueror of himself, the master of the world, a friend of Christ, and an heir of heaven."  Book Two, Chapter 3

"We are quick enough to feel and brood over the things we suffer from others, but we think nothing of how much others suffer from us. If a man would weigh his own deeds fully and rightly, he would find little cause to pass severe judgment on others." Book Two, Chapter 5

"Consider nothing great, nothing high, nothing pleasing, nothing acceptable, except God Himself or that which is of God. Consider the consolations of creatures as vanity, for the soul that loves God scorns all things that are inferior to Him. God alone, the eternal and infinite, satisfies all, bringing comfort to the soul and true joy to the body." Book Two, Chapter 5

"Praise adds nothing to your holiness, nor does blame take anything from it. You are what you are, and you cannot be said to be better than you are in God's sight." Book Two, Chapter 6

"Life without Jesus is a relentless hell, but living with Him is a sweet paradise. If Jesus be with you, no enemy can harm you. He who finds Jesus finds a rare treasure, indeed, a good above every good, whereas he who loses Him loses more than the whole world. The man who lives without Jesus is the poorest of the poor, whereas no one is so rich as the man who lives in His grace." Book Two, Chapter 8

"Choose the opposition of the whole world rather than offend Jesus. Of all those who are dear to you, let Him be your special love. Let all things be loved for the sake of Jesus, but Jesus for His own sake." Book Two, Chapter 8

"Never desire special praise or love, for that belongs to God alone Who has no equal. Never wish that anyone's affection be centered in you, nor let yourself be taken up with the love of anyone, but let Jesus be in you and in every good man." Book Two, Chapter 8

"I do not desire consolation that robs me of contrition, nor do I care for contemplation that leads to pride, for not all that is high is holy, nor is all that is sweet good, nor every desire pure, nor all that is dear to us pleasing to God. I accept willingly the grace whereby I become more humble and contrite, more willing to renounce self." Book Two, Chapter 10

"The whole life of Christ was a cross and a martyrdom, and do you seek rest and enjoyment for yourself? You deceive yourself, you are mistaken if you seek anything but to suffer, for this mortal life is full of miseries and marked with crosses on all sides. Indeed, the more spiritual progress a person makes, so much heavier will he frequently find the cross, because as his love increases, the pain of his exile also increases." Book Two, Chapter 10

"Set yourself, then, like a good and faithful servant of Christ, to bear manfully the cross of your Lord, Who out of love was crucified for you. Be ready to suffer many adversities and many kinds of trouble in this miserable life for troublesome and miserable life will always be, no matter where you are and so you will find it wherever you may hide. Thus it must be; and there is no way to evade the trails and sorrows of life but to bear them. ...Leave consolation to God; let Him do as most pleases Him. On your part, be ready to bear sufferings and consider them the greatest consolation, for even though you alone were to undergo them all, the sufferings of this life are not worthy to be compared with the glory to come." Book Two, Chapter 12

"If, indeed, there were anything better or more useful for man's salvation than suffering, Christ would have shown it by word and example. But He clearly exhorts the disciples who follow Him and all who wish to follow Him to carry the cross, saying: "If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me." When, therefore, we have read and searched all that has been written, let this be the final conclusion - that through much suffering we must enter into the kingdom of God." Book Two, Chapter 12

"Love is an excellent thing, a very great blessing, indeed. It makes every difficulty easy, and bears all wrongs with equanimity. For it bears a burden without being weighted and renders sweet all that is bitter. ...Love tends upward; it will not be held down by anything low. ...Nothing is sweeter than love, nothing stronger or higher or wider; nothing is more pleasant, nothing fuller, and nothing better in heaven or on earth, for love is born of God and cannot rest except in God, Who is above all created things.
One who is in love flies, runs, and rejoices...because he rests in the one sovereign Good, Who is above all things, and from Whom every good flows and proceeds. He does not look to the gift but turns himself above all gifts to the Giver.
Love feels no burdens, thinks nothing of troubles, attempts more than it is able, and does not plead impossibility, because it believes that it may and can do all things. ...
Love is watchful. Sleeping, it does not slumber. Wearied, it is not tired. Pressed, it is not straitened. Alarmed, it is not confused, but like a living flame, a burning torch, it forces its way upward and passes unharmed through every obstacle.
Love is swift, sincere, kind, pleasant, and delightful. Love is strong, patient and faithful, prudent, long-suffering, and manly. Love is never self-seeking, for in whatever a person seeks himself, there he falls from love. Love is circumspect, humble, and upright. It is sober and chaste, firm and quiet, guarded in all the senses. Love is subject and obedient to superiors. It is mean and contemptible in its own eyes, devoted and thankful to God; always trusting and hoping. ...
He who is not ready to suffer all things and to stand resigned to the will of the Beloved is not worthy to be called a lover."  Book Three, Chapter 5

"Indeed, by loving myself badly I lost myself; by seeking only You and by truly loving You I have found both myself and You, and by that love I have reduced myself more profoundly to nothing." Book Three, Chapter 8

"You must pay no attention to what the flesh does or does not desire, taking pains that it be subjected, even by force, to the spirit. And it should be chastised and forced to remain in subjection until it is prepared for anything and is taught to be satisfied with little, to take pleasure in simple things, and not to murmur against inconveniences." Book Three, Chapter 11

"There is no holiness, then, if You withdraw Your hand, Lord. There is no wisdom if You cease to guide, no courage if You cease to defend. No chastity is secure if You do not guard it. Our vigilance avails nothing if Your holy watchfulness does not protect us. Left to ourselves we sink and perish, but visited by You we are lifted up and live. We are truly unstable, but You make us strong. We grow lukewarm, but You inflame us."  Book Three, Chapter 14

"Lord, You know what is better for me; let this be done or that be done as You please. Grant what You will, as much as You will, when You will. Do with me as You know best, as will most please You, and will be for Your greater honor. Place me where You will and deal with me freely in all things. I am in Your hand; turn me about whichever way You will. Behold, I am Your servant, ready to obey in all things. Not for myself do I desire to live, but for You - would that I could do this worthily and perfectly!"  Book Three, Chapter 15

"You cannot be satisfied with any temporal goods because you were not created to enjoy them. Even if you possessed all created things you could not be happy and blessed; for in God, Who created all these things, your whole blessedness and happiness consists." Book Three, Chapter 16

"Lord, do with me whatever pleases You. For whatever You shall do with me can only be good. If You wish me to be in darkness, I shall bless You. And if You wish me to be in light, again I shall bless You. If You stoop down to comfort me, I shall bless You, and if You wish me to be afflicted, I shall bless you forever."    Book Three, Chapter 17

"For the truly patient man does not consider from whom the suffering comes, whether from a superior, an equal, or an inferior, whether from a good and holy person or from a perverse and unworthy one; but no matter how great an adversity befalls him, no matter how often it comes or from who it comes, he accepts it gratefully from the hand of God, and counts it a great gain. For with God nothing that is suffered for His sake, no matter how small, can pass without reward." Book Three, Chapter 19

"Above all things and in all things, O my soul, rest always in God, for He is the everlasting rest of the saints. Grant, most sweet and loving Jesus, that I may seek my repose in You above every creature; above all health and beauty; above every honor and glory; every power and dignity; above all knowledge and cleverness, all riches and arts, all joy and gladness; above all fame and praise, all sweetness and consolation; above every hope and promise, every merit and desire; above all the gifts and favors that You can give or pour down upon me; above all the joy and exultation that the mind can receive and feel; and finally, above the angels and archangels and all the heavenly host; above all things visible and invisible; and may I seek my repose in You above everything that is not You, my God.
For You, O Lord my God, are above all things the best. You alone are most high, You alone most powerful. You alone are most sufficient and most satisfying. You alone most sweet and consoling. You alone are most beautiful and loving, You alone most noble and glorious above all things. In You is every perfection that has been or every will be. Therefore, whatever You give me besides Yourself, whatever You reveal to me concerning Yourself, and whatever You promise, is too small and insufficient when I do not see and fully enjoy You alone. For my heart cannot rest or be fully content until, rising above all gifts and every created thing, it rests in You. ...Nothing among all the wonders of heaven and earth is like to You. Your works are exceedingly good, Your judgments true, and Your providence rules the whole universe. May You be praised and glorified, therefore, O Wisdom of the Father. Let my lips and my soul and all created things unite to praise and bless You." Book Three, Chapter 21

"A man who loves you and recognizes Your benefits, therefore, should be gladdened by nothing so much as by Your will, by the good pleasure of Your eternal decree. With this he should be so contented and consoled that he would wish to be the least as others wish to be the greatest; that he would be as peaceful and satisfied in the last place as in the first, and as willing to be despised, unknown and forgotten, as to be honored by others and to have more fame than they. He should prefer Your will and the love of Your honor to all else, and it should comfort him more than all the benefits which have been, or will be, given him." Book Three, Chapter 22

"My child, I will teach you now the way of peace and true liberty.
Seek, child, to do the will of others rather than your own.
Always choose to have less rather than more.
Look always for the last place and seek to be beneath all others.
Always wish and pray that the will of God be fully carried out in you.
Behold, such will enter into the realm of peace and rest."
Book Three, Chapter 23

"My child, do not take it to heart if some people think badly of you and say unpleasant things about you. You ought to think worse things of yourself and to believe that no one is weaker than yourself. Moreover, if you walk in the spirit you will pay little heed to fleeting words. ...Turn inwardly to Me, and do not be disturbed by human opinions. Do not let your peace depend on the words of men. Their thinking well or badly of you does not make you different from what you are. ...He who neither cares to please men nor fears to displease them will enjoy great peace." Book Three, Chapter 28

"My child, I am the Lord who gives strength in the day of trouble. Come to Me when all is not well with you. Your tardiness in turning to prayer is the greatest obstacle to heavenly consolation, for before you pray earnestly to Me you first seek many comforts and take pleasure in outward things. Thus, all things are of little profit to you until you realize that I am the one who saves those who trust in Me, and that outside of Me there is no worthwhile help, or any useful counsel or lasting remedy.
But now, after the tempest, take courage, grow strong once more in the light of My mercies; for I am near, says the Lord, to restore all things not only to the full but with abundance and above measure. Is anything difficult for Me? Or shall I be as one who promises and does not act? Where is your faith? Stand firm and persevere. Be a man of endurance and courage, and consolation will come to you in due time. Wait for Me; wait - and I will come to heal you.
Let not your heart be troubled, therefore, nor let it be afraid. Believe in Me and trust in My mercy. When you think you are far from Me, then often I am very near you. When you judge that almost all is lost, then very often you are in the way of gaining great merit.
All is not lost when things go contrary to your wishes. You ought not judge according to present feelings, nor give in to any trouble whenever it comes, or take it as though all hope of escape were lost.
And do not consider yourself forsaken if I send some temporary hardship, or withdraw the consolation you desire. For this is the way to the kingdom of heaven, and without doubt it is better for you to be tried in adversities than to have all things as you wish. I know your secret thoughts, and I know that it is profitable for your salvation to be left sometimes in despondency lest perhaps you be puffed up by success and fancy yourself to be what you are not." Book Three, Chapter 30

"Who is more at rest than he who aims at nothing but God? And who more free than the man who desires nothing on earth?
People are wont to ask how much a man has done, but they think little of the virtue with which he acts. They ask: Is he strong? rich? handsome? a good writer? a good singer? or a good worker? They say little, however, about how poor he is in spirit, how patient and meek, how devout and spiritual. Nature looks to his outward appearance; grace turns to his inward being. The one often errs, the other trusts in God and is not deceived." Book Three, Chapter 31

"For love of God you should undergo all things cheerfully, all labors and sorrows, temptations and trials, anxieties, weaknesses, necessities, injuries, slanders, rebukes, humiliations, confusions, corrections, and contempt. For these are helps to virtue. These are the trials of Christ's recruit." Book Three, Chapter 35

"Fear God and you will not be afraid of the terrors of men. What can anyone do to you by word or injury? He hurts himself rather than you, and no matter who he may be he cannot escape the judgment of God. Keep God before your eyes, therefore, and do not quarrel with peevish words." Book Three, Chapter 36

"My child, do not let the fine-sounding and subtle words of men deceive you. For the kingdom of heaven consists not in talk but in virtue. Attend, rather, to My words which enkindle the heart and enlighten the mind, which excite contrition and abound in manifold consolations. Never read them for the purpose of appearing more learned or more wise. Apply yourself to mortifying your vices, for this will benefit you more than your understanding of many difficult questions.
I am He Who in one moment so enlightens the humble mind that it comprehends more of eternal truth than could be learned by ten years in the schools. I teach without noise of words or clash of opinions, without ambition for honor or confusion of argument.
The voice of books is but a single voice, yet it does not teach all men alike, because I within them am the Teacher and the Truth, the Examiner of hearts, the Understander of thoughts, the Promoter of acts, distributing to each as I see fit." Book Three, Chapter 43

"How conducive it is for the keeping of heavenly grace to fly the gaze of men, not to seek abroad things which seem to cause admiration, but to follow with utmost diligence those which give fervor and amendment of life! How many have been harmed by having their virtue known and praised too hastily! And how truly profitable it has been when grace remained hidden during this frail life, which is all temptation and warfare!" Book Three, Chapter 45

"My child, stand firm and trust in Me. For what are words but words? They fly through the air but hurt not a stone. If you are guilty, consider how you would gladly amend. If you are not conscious of any fault, think that you wish to bear this for the sake of God. It is little enough for you occasionally to endure words, since you are not yet strong enough to bear hard blows.
Behold, if every malicious thing that could possibly be invented were uttered against you, what harm could it do if you ignored it all and gave it no more thought than you would a blade of grass? Could it so much as pluck one hair from your head?
I know how all things happen. I know who causes injury and who suffers it. From Me that word proceeded, and with My permission it happened, that out of many hearts thoughts may be revealed. I shall judge the guilty and the innocent; but I have wished beforehand to try them both by secret judgment.
To Me, therefore, you ought to come in every decision, not depending on your own judgment. For the just man will not be disturbed, no matter what may befall him from God. ...He considers that it is I Who search the hearts and inmost thoughts of men, that I do not judge according to the face of things or human appearances. For what the judgement of men considers praiseworthy is often worthy of blame in My sight." Book Three, Chapter 46

"Give deepest thanks to the heavenly Goodness which deals with you so understandingly, visits you so mercifully, stirs you so fervently, and sustains you so powerfully lest under your own weight you sink down to earthly things. For you obtain this not by your own thought or effort, but simply by the condescension of heavenly grace and divine regard. And the purpose of it is that you many advance in virtue and in greater humility, that you may prepare yourself for future trials, that you may strive to cling to Me with all the affection of your heart, and may serve Me with a fervent will.
Often, when the fire is burning the flame does not ascend without smoke. Likewise, the desires of some burn toward heavenly things, and yet they are not free from temptations of carnal affection. Therefore, it is not altogether for the pure honor of God that they act when they petition Him so earnestly. Such, too, is often your desire which you profess to be so strong. For that which is alloyed with self-interest is not pure and perfect.
Ask, therefore, not for what is pleasing and convenient to yourself, but for what is acceptable to Me and is for My honor, because if you judge rightly, you ought to prefer and follow My will, not your own desire or whatever things you wish.
I know your longings and I have heard your frequent sighs. Already you wish to be in the liberty of the glory of the sons of God. Already you desire the delights of the eternal home, the heavenly land that is full of joy. But that hour is not yet come. There remains yet another hour, a time of war, of labor, and of trial. You long to be filled with the highest good, but you cannot attain it now. ...You must still be tried on earth, and exercised in many things.
You must often do the things you do not wish to do and forego those you do wish. What pleases others will succeed; what pleases you will not. The words of others will be heard; what you say will be accounted as nothing. Others will ask and receive; you will ask and not receive. Others will gain great fame among men; about you nothing will be said. To others the doing of this or that will be entrusted; you will be judged useless. At all this nature will sometimes be sad, and it will be a great thing if you bear this sadness in silence. For in these and many similar ways the faithful servant of the Lord is wont to be tried, to see how far he can deny himself and break himself in all things.
But consider, my child, the fruit of these labors, how soon they will end and how greatly they will be rewarded, and you will not be saddened by them, but your patience will receive the strongest consolation.
In heaven you shall find all that you could desire. There you shall have possession of every good without fear of losing it. There shall your will be forever one with Mine. It shall desire nothing outside of Me and nothing for itself. There no one shall oppose you, no one shall complain of you, no one hinder you, and nothing stand in your way. All that you desire will be present there, replenishing your affection and satisfying it to the full. There I shall render you glory for the reproach you have suffered here, for your sorrow I shall give you a garment of praise, and for the lowest place a seat of power forever. There the fruit of glory will appear, the labor of penance rejoice, and humble subjection be gloriously crowned.
Bow humbly, therefore, under the will of all, and do not heed who said this or commanded that. But let it be your special care when something is commanded, or even hinted at, whether by a superior or and inferior or an equal, that you take it in good part and try honestly to perform it. Let one person seek one thing and another something else. Let one glory in this, another in that, and both be praised a thousand times over. But as for you, rejoice neither in one or the other, but only in contempt of yourself and in My pleasure and honor. Let this be your wish: That whether in life or in death God may be glorified in you." Book Three, Chapter 49

"Just Father, ever to be praised, the hour is come for Your servant to be tried. Beloved Father, it is right that in this hour Your servant should suffer something for You. O Father, forever to be honored, the hour which You knew from all eternity is at hand, when for a short time Your servant should be outwardly oppressed, but inwardly should ever live with You.
Let him be a little slighted, let him be humbled, let him fail in the sight of men, let him be afflicted with sufferings and pains, so that he may rise again with You in the dawn of the new light and be glorified in heaven.
Holy Father, You have so appointed and wished it. What has happened is what You commanded. For this is a favor to Your friend, to suffer and be troubled in the world for Your love, no matter how often and by whom You permit it to happen to him.
Behold, beloved Father, I am in Your hands. I bow myself under Your correcting chastisement. Strike my back and my neck, that I may bend my crookedness to Your will. Make of me a pious and humble follower, as in Your goodness You are wont to do, that I may walk according to Your every nod. My self and all that is mine I commit to You to be corrected, for it is better to be punished here than hereafter.
You know all things without exception, and nothing in man's conscience is hidden from You. Coming events You know before they happen, and there is no need for anyone to teach or admonish You of what is being done on earth. You know what will promote my progress, and how much tribulation will serve to cleanse away the rust of vice. Deal with me according to Your good pleasure and do not despise my sinful life, which is known to none so well or so clearly as to You alone.
Grant me, O Lord, the grace to know what should be known, to praise what is most pleasing to You, to esteem that which appears most precious to You, and to abhor what is unclean in Your sight. Let me distinguish with true judgment between things visible and spiritual, and always seek above all things Your good pleasure. The senses of men often err in their judgments, and the lovers of this world also err in loving only visible things. How is a man the better for being thought greater by men? The deceiver deceives the deceitful, the vain man deceives the vain, the blind deceives the blind, the weak deceives the weak as often as he extols them, and in truth his foolish praise shames them the more." Book Three, Chapter 50

"My child, you cannot always continue in the more fervent desire of virtue, or remain in the higher stage of contemplation, but because of humanity's sin you must sometimes descend to lower things and bear the burden of this corruptible life, albeit unwillingly and wearily.
In such condition, it is well for you to refresh yourself in good deeds, to await with unshaken confidence My heavenly visitation, patiently to bear your exile and dryness of mind until you are again visited by Me and freed of all anxieties. For I will cause you to forget your labors and to enjoy inward quiet. I will spread before you the open fields of the Scriptures, so that with an open heart you may begin to advance in the way of My commandments. And you will say: the sufferings of this time are not worthy to be compared with the future glory which shall be revealed to us." Book Three, Chapter 51

"What have I done, Lord, that You should confer on me any heavenly comfort? I remember that I have done nothing good, but that I have always been prone to sin and slow to amend. That is true. I cannot deny it.
In truth, I confess that I am deserving of all scorn and contempt. Neither is it fitting that I should be remembered among Your devoted servants. And although it is hard for me to hear this, yet for truth's sake I will allege my sins against myself, so that I may more easily deserve to beg Your mercy.
What do you especially demand of a guilty and wretched sinner, except that he be contrite and humble himself for his sins?
To You, O Lord, humble sorrow for sins is an acceptable sacrifice, a sacrifice far sweeter than the perfume of incense - for a contrite and humble heart You have never despised." Book Three, Chapter 52

"Cast away all obstacles to grace if you wish to receive its infusion. Seek to retire within yourself. Love to dwell alone with yourself. Seek no man's conversation, but rather pour forth devout prayer to God that you may keep your mind contrite and your heart pure.
Consider the whole world as nothing. Prefer attendance upon God to all outward occupation, for you cannot attend upon Me and at the same time take delight in external things. You must remove yourself from acquaintances and from dear friends, and keep your mind free of all temporal consolation. Thus the blessed Apostle St. Peter begs the faithful of Christ to keep themselves as strangers and pilgrims in the world.
The perfect victory is to triumph over self. For he who holds himself in such subjection that sensuality obeys reason and reason obeys Me in all matters, is truly his own conqueror and a master of the world.
Now, if you wish to climb to this high position you must begin like a man, and lay the ax to the root, in order to tear out and destroy any hidden unruly love of self or of earthly goods. From this vice of too much self-love comes almost every other vice that must be uprooted. And when this evil is vanquished, and brought under control, great peace and quiet will follow." Book Three, Chapter 53

"My Child, pay careful attention to the movements of Nature and of Grace, for they move in very contrary and subtle ways, and can scarcely be distinguished by anyone except a man who is spiritual and inwardly enlightened. All men, indeed, desire what is good, and strive for what is good in their words and deeds. For this reason the appearance of good deceives many.
Nature is crafty and attracts many, ensnaring and deceiving them while ever seeking itself. But Grace walks in simplicity, turns away from all appearance of evil, offers no deceits, and does all purely for God on whom she rests as her last end.
Nature is not willing to die, or to be kept down, or to be overcome. Nor will it subdue itself or be made subject. Grace, on the contrary, strives for mortification of self. She resists sensuality, seeks to be in subjection, longs to be conquered, has no wish to use her own liberty, loves to be held under discipline, and does not desire to rule over anyone, but wishes rather to live, to stand, and to be always under God for Whose sake she is willing to bow humbly to every human creature.
Nature works for its own interest and looks to the profit it can reap from another. Grace does not consider what is useful and advantageous to herself, but rather what is profitable to many. Nature likes to receive honor and reverence, but Grace faithfully attributes all honor and glory to God. Nature fears shame and contempt, but Grace is happy to suffer reproach for the name of Jesus. Nature loves ease and physical rest. Grace, however, cannot bear to be idle and embraces labor willingly. Nature seeks to possess what is rare and beautiful, abhorring things that are cheap and coarse. Grace, on the contrary, delights in simple, humble things, not despising those that are rough, nor refusing to be clothed in old garments.
Nature has regard for temporal wealth and rejoices in earthly gains. It is sad over a loss and irritated by a slight, injurious word. But Grace looks to eternal things and does not cling to those which are temporal, being neither disturbed at loss nor angered by hard words, because she has placed her treasure and joy in heaven where nothing is lost.
Nature is covetous, and receives more willingly than it gives. It loves to have its own private possessions. Grace, however, is kind and openhearted. Grace shuns private interest, is contented with little, and judges it more blessed to give than receive.
Nature is inclined toward creatures, toward its own flesh, toward vanities, and toward running about. But Grace draws near to God and to virtue, renounces creatures, hates the desire of the flesh, restrains her wanderings and blushes at being seen in public.
Nature likes to have some external comfort in which it can take sensual delight, but Grace seeks consolation only in God, to find her delight in the highest Good, above all visible things.
Nature does everything for its own gain and interest. It can do nothing without pay and hopes for its good deeds to receive their equal or better, or else praise and favor. It is very desirous of having its deeds and gifts highly regarded. Grace, however, seeks nothing temporal, nor does she ask any recompense but God alone. Of temporal necessities she asks no more than will serve to obtain eternity.
nature rejoices in many friends and kinsfolk, glories in noble position and birth, fawns on the powerful, flatters the rich, and applauds those who are like itself. But Grace loves even her enemies and is not puffed up at having many friends. She does not think highly of either position or birth unless there is also virtue there. She favors the poor in preference to the rich. She sympathizes with the innocent rather than with the powerful. She rejoices with the true man rather than with the deceitful, and is always exhorting the good to strive for better gifts, to become like the Son of God by practicing the virtues.
Nature is quick to complain of need and trouble; Grace is staunch in suffering want.
Nature turns all things back to self. It fights and argues for self. Grace turns all things back to God in Whom they have their source. To herself she ascribes no good, nor is she arrogant or presumptuous. She is not contentious. She does not prefer her own opinion to the opinion of others, but in every matter of sense and thought submits herself to eternal wisdom and the divine judgment.
Nature has a relish for knowing secrets and hearing news. It wishes to appear abroad and to have many sense experiences. It wishes to be known and to do things for which it will be praised and admired. But Grace does not care to hear news or curious matters, because all this arises from the old corruption of man, since there is nothing new, nothing lasting on earth. Grace teaches, therefore, restraint of the senses, avoidance of vain self-satisfaction and show, the humble hiding of deeds worthy of praise and admiration, and the seeking in every thing and in every knowledge the fruit of usefulness, the praise and honor  of God. She will not have herself or hers exalted, but desires that God Who bestows all simply out of love should be blessed in His gifts.
This Grace is a supernatural light, a certain special gift of God, the proper mark of the elect and the pledge of everlasting salvation. It raises man up from earthly things to love the things of heaven. It makes a spiritual man of a carnal one. 
The more, then, nature is held in check and conquered, the more Grace is given. Every day the interior man ins reformed by new visitations according to the image of God. Book Three, Chapter 54

"Thus nature itself, which You created good and right, is considered a symbol of vice and the weakness of corrupted nature, because when left to itself it tends toward evil and to baser things. The little strength remaining in it is like a spark hidden in ashes. That strength is natural reason which, surrounded by thick darkness, still has the power of judging good and evil, of seeing the difference between true and false, though it is not able to fulfill all that it approves and does not enjoy the full light of truth or soundness of affection." Book Three, Chapter 55

"Carefully examine your conscience, then. Cleanse and purify it to the best of your power by true contrition and humble confession, that you may have no burden, know of no remorse, and thus be free to come near. Let the memory of all your sins grieve you, and especially lament and bewail your daily transgressions. Then if time permits, confess to God in the secret depths of your heart all the miseries your passions have caused.
Lament and grieve because you are still so worldly, so carnal, so passionate and unmortified, so full of roving lust, so careless in guarding the external senses, so often occupied in many vain fancies, so inclined to exterior things and so heedless of what lies within, so prone to laughter and dissipation and so indisposed to sorrow and tears, so inclined to ease and the pleasures of the flesh and so cool to austerity and zeal, so curious to hear what is new and to see the beautiful and so slow to embrace humiliation and dejection, so covetous of abundance, so niggardly in giving and so tenacious in keeping, so inconsiderate in speech, so reluctant in silence, so undisciplined in character, so disordered in action, so greedy at meals, so deaf to the Word of God, so prompt to rest and so slow to labor, so awake to empty conversation, so sleepy in keeping sacred vigils and so eager to end them, so wandering in your attention, so careless in saying the office, so lukewarm in celebrating, so heartless in receiving, so quickly distracted, so seldom fully recollected, so quickly moved to anger, so apt to take offense at others, so prone to judge, so severe in condemning, so happy in prosperity and so weak in adversity, so often making good resolutions and carrying so few of them into action.
When you have confessed and deplored these and other faults with sorrow and great displeasure because of your weakness, be firmly determined to amend your life day by day and to advance in goodness. ...If a man does what he can and is truly penitent, however often he comes to Me for grace and pardon, I will no longer remember his sins, but all will be forgiven him." Book Four, Chapter 7

"O Most kind, most loving Lord, Whom I now desire to receive with devotion, You know the weakness and the necessity which I suffer, in what great evils and vices I am involved, how often I am depressed, tempted, defiled, and troubled. To You I come for help, to You I pray for comfort and relief. I speak to Him Who knows all things, to Whom my whole inner life is manifest, and Who alone can perfectly comfort and help me. You know what good things I am most in need of and how poor I am in virtue. ...Feed Your hungry beggar. Inflame my coldness with the fire of Your love. Enlighten my blindness with the brightness of Your presence. Turn all earthly things to bitterness for me, all grievance and adversity to patience, all lowly creation to contempt and oblivion. From this moment to all eternity do You alone grow sweet to me, for You alone are my food and drink, my love and my joy, my sweetness and my total good." Book Four, Chapter 16

"Answer not the doubts sent by the devil, but believe the words of God, believe His saints and prophets and the evil enemy will flee from you. Whatever you cannot understand commit to the security of the all-powerful God, Who does not deceive you. The man, however, who trusts in himself is deceived. God walks with sincere men, reveals Himself to humble men, enlightens the understanding of pure minds, and hides His grace from the curious and the proud.
Human reason is weak and can be deceived. True faith, however, cannot be deceived. All reason and natural science ought to come after faith, not go before it, nor oppose it. God, eternal, incomprehensible, and infinitely powerful, does great and inscrutable things in heaven and on earth, and there is no searching into His marvelous works. If all the works of God were such that human reason could easily grasp them, they would not be called wonderful or beyond the power of words to tell. Book Four, Chapter 18