terior and interior: because both conduce to our advancement.

If thou canst not continually recollect thy self, do it sometimes, and at least once a day, that is, at morning or evening.

In the morning resolve, in the evening examine thy performances: how thou hast behaved this day in word, work, or thought; because in these perhaps thou hast often offended God and thy neighbour.

Prepare thyself like a man to resist the wicked attacks of the devil: bridle gluttony, and thou shalt the easier restrain all carnal inclinations.

Be never altogether idle; but either reading, or writing, or praying, or meditating, or labouring in something that may be for the common good.

Yet in bodily exercises, a discretion is to be used: nor are they equally to be undertaken by all,

Those things which are not common are not to be done in public: for particular things are more safely done in private.

But take care thou be not slack in common exercises, and more forward in things of thy own particular devotion: but having fully and faith→ fully performed what thou art bound to, and what is enjoined thee; if thou hast any time remaining, give thyself to thyself, according as thy devotion shall incline thee.

All cannot have the self same exercise: but this is more proper for one, and that for another. Moreover according to the diversity of times, divers exercises are more pleasing: for some relish better on festival days, others on common days.

2

We stand in need of one kind in time of temptation, and of another in time of peace and

rest.

Some we willingly think on when we are sad, others when we are joyful in the Lord.

About the time of the principal festivals, we must renew our good exercises: and more fervently implore the prayers of the saints.

We ought to make our resolution from festival to festival: as if we were then to depart out of this world, and to come to the everlasting festival.

Therefore we ought carefully to prepare ourselves at times of devotion: and to converse more devoutly, and keep all observances more strictly, as being shortly to receive the reward of our labour from God.

And if it be deferred, let us believe that we are not well prepared, and that we are as yet unworthy of the great glory which shall be revealed in us at the appointed time: and let us endeavour to prepare ourselves better for our depar

ture.

Blessed is that servant, says the evangelist St. Luke, whom when his Lord shall come he shall find watching. Amen, I say to you, he shall set him over all his possessions. (Luke xiii.)

CHAP. xiv.

¶ Of the love of Solitude and Silence. SEEK a proper time to retire into thyself, and often think of the benefits of God.

Let curiosities alone.

Read such matters as may rather move thee to compunction, than give thee occupation.

If thou wilt withdraw thyself from superfluous talk and idle visits, as also from giving ear to news and reports, thou wilt find time sufficient and proper to employ thyself in good meditations.

"

The greatest saints avoided the company of

i

men as much as they could, and chose to live to God in secret.

As often as I have been amongst men, said one, I have returned less a man: this we often experience when we talk long.

It is easier to be altogether silent, than not to exceed in words.

It is easier to keep retired at home, than to be able to be sufficiently upon one's guard abroad. Whosoever, therefore, aims at arriving at internal and spiritual things, must, with Jesus, go aside from the crowd.

No man is secure in appearing abroad, but he who would willingly lie hid at home.

No man securely speaks, but he who loves to hold his

peace.

No man securely governs, but he who would willingly live in subjection.

No man securely commands, but he who has learned well to obey.

No man securely rejoiceth, unless he have within him the testimony of a good conscience. Yet the security of the saints was always full of the fear of God.

Neither were they less careful or humble in themselves, because they were shining with great virtues and grace.

But the security of the wicked arises from pride and presumption; and will end in deceiving themselves.

Never promise thyself security in this life, tho' thou seemest to be a good religious man, or a devout hermit.

Oftentimes they that were better in the judgment of men, have been in greater danger by reason of their too great confidence.

So that it is better for many not to be altogether free from temptations, but to be often assaulted, that they may not be too secure; lest,

perhaps, they be lifted up with pride, or take more liberty to go aside after exterior comforts.

O! how good a conscience would that man preserve who would never seek after transitory joy, nor ever busy himself with the world.

O! how great peace and tranquillity would he possess, who would cut off all vain solicitude, and only think of the things of God, and his salvation, and place his whole hope in God.

No man is worthy of heavenly comfort, who has not diligently exercised himself in holy compunction.

If thou wouldst find compunction in thy heart, retire into thy chambers, and shut out the tumult of the world, as it is written; Have compunction in thy chambers. (Ps. iv.)

Thou shalt find in thy cell what thou shalt often lose abroad.

Thy cell, if thou continue in it, grows sweet; but if thou keep not to it, it becomes tedious and distasteful.

If in the beginning of thy conversion thou accustom thyself to remain in thy cell, and keep it well; it will be to thee afterwards a dear friend, and a most agreeable delight.

In silence and quiet the devout soul goes forward, and learns the secrets of the scriptures.

There she finds floods of tears, with which she may wash and cleanse herself every night: that she may become so much the more familiar with her Maker, by how much the farther she lives from all worldly tumult.

For God with his holy angels will draw nigh to him, who withdraws himself from his acquaintance and friends.

It is better to lie hidden, and to take care of one's self than neglecting one's self to work even miracles.

It is commendable for a religious man, to go. seldom abroad, to avoid being seen, and not to desire to see men.

Why wilt thou see what thou must not have?, The world pusseth and its concupiscence. (1 John ii.)

The desires of sensuality draw thee abroad: but when the hour is past, what dost thou bring home, but a weight upon thy conscience, and a dissipation of heart.

A joyful going abroad often brings forth a sorrowful coming home: and a merry evening makes a sad morning.

So all carnal joys enter pleasantly: but in the end bring remorse and death.

What canst thou see elsewhere which thou seest not here? Behold the heaven and earth, and all the elements; for of these are all things made.

What canst thou see any where which can con tinue long under the sun?

Thou thinkest perhaps to be satisfied, but thou canst not attain to it.

If thou couldst see all things at once before thee, what would it be but a vain sight ?

Lift up thine eyes to God on high, and pray for thy sins and negligences.

Leave vain things to vain people but mind thou the things which God has commanded thee. Shut thy door upon thyself, and call to thee Jesus thy beloved.

Stay with him in thy cell, for thou shalt not find so great peace any where else.

If thou hadst not gone abroad, and hearkened to rumours, thou hadst kept thyself better in good peace but since thou art delighted sometimes to hear news, thou must from thence suffer a disturbance of heart,