2. If any one being once or twice admonished, does not comply, contend not with him: but commit all to God, that his will may be done, and he may be honoured in all his servants, who knows how to convert evil into good.
Endeavour to be patient in supporting others defects and infirmities of what kind so ever: because thou also hast many things which others must bear withal.
If thou canst not make thyself such a one as thou wouldst: how canst thou expect to have another according to thy liking?
We would willingly have others perfect: and yet we mend not, our own defects.
3. We would have others strictly corrected: but are not willing to be corrected ourselves.
The large liberty of others displeases us: and yet we would not be denied any thing we ask for.
We are willing that others should be bound up by laws: and we suffer not ourselves by any means to be restrained.
Thus it is evident how seldom we weigh our neighbour in the same balance with ourselves.
If all were perfect: what then should we have to suffer from others for God's sake?
4. But now God has so disposed things, that we may learn to bear one another's burdens: for there is no man without defect; no man without his burden: no man sufficient for himself; no man wise enough for himself: but we must support one another, comfort one another, assist, instruct, and admonish one another.
But how great each one's virtue is, best appears by occasion of adversity: for occasions do not make a man frail, but shew what he is.
1. Thou must learn to renounce thy own will in many things, if thou wilt keep peace and concord with others.
It is no small matter to live in a monastery, or in a congregation, and to converse therein without reproof, and to persevere faithful till death.
Blessed is he who has there lived well, and made a happy end.
If thou wilt stand as thou oughtest, and make a due progress, look upon thyself as a banished man, and a stranger upon earth.
Thou must be content to be made a fool for Christ, if thou wilt lead a religious life.
2. The habit and the tonsure contribute little; but a change of manners, and an entire mortification of the passions, make a true religious man.
He that seeks here any other thing than purely God and the salvation of his soul, will find nothing but trouble and sorrow.
Neither can he long remain in peace, who does not strive to be the least, and subject to all.
3. Thou camest hither to serve, not to govern: know that thou art called to suffer and to labour, not to be idle and talkative.
Here then men are tried as gold in the furnace.
Here no man can stand, unless he be willing with all his heart to humble himself for the love of God.
1. Look upon the lively examples of the holy fathers, in whom true perfection and religion was most shining, and thou wilt see how little, and almost nothing, that is which we do.
Alas! what is our life if compared to theirs?
The saints and friends of Christ served the Lord in hunger and thirst; in cold and nakedness; in labour and weariness; in watchings and fastings; in prayers and holy meditations; in persecutions and many reproaches.
2. Ah! how many and how grievous tribulations have the apostles, martyrs, confessors, virgins, and all the rest, gone through, who have been willing to follow Christ's footsteps: for they hated their lives in this world, that they might possess them for eternity.
O! how strict and mortified a life did the holy fathers lead in the desert! How long and grievous temptations did they endure! how often were they molested by the enemy! What frequent and fervent prayers did they offer to God! What rigorous abstinence did they go through! What great zeal and fervour had they for their spiritual progress! How strong a war did they wage for overcoming vice! How pure and upright was their intention to God!
They laboured all the day, and in the nights, they gave themselves to long prayers: though even whilst they were at work, they ceased not from mental prayer.
3. They spent all their time profitably: every hour seemed short which they spent with God: and through the great sweetness of divine contemplation, they forgot even the necessity of their bodily refreshment.
They renounced all riches, dignities, honours, friends, and kindred; they desired to have nothing of this world; they scarce allowed themselves the necessaries of life: the serving the body even in necessity, was irksome to them.
They were poor, therefore, as to earthly things: but very rich in grace and virtues.
Outwardly they wanted, but inwardly they were refreshed with divine graces and consolations.
4. They were strangers to the world: but near and familiar friends to God.
They seemed to themselves as nothing, and were despised by this world: but in the eyes of God they were very valuable and beloved.
They stood in true humility, they lived in simple obedience, they walked in charity and patience: and therefore they daily advanced in spirit, and obtained great favour with God.
They were given as an example for all religious: and ought more to excite us to make good progress, than the number of the lukewarm to grow slack.
5. O! how great was the fervour of all religious in the beginning of their holy institution!
O! how great was their devotion in prayer! how great their zeal for virtue!
How great discipline was in force amongst them! How great reverence and obedience in all, flourished under the rule of a superior!
The footsteps remaining still bear witness that they were truly perfect and holy men: who waging war so stoutly, trod the world under their feet.
Now he is thought great who is not a transgressor: and who can with patience endure what he hath undertaken.
6. Ah! the lukewarmness and negligence of our state, that we so quickly fall away from our former fervour, and are now even weary of living through sloth and tepidity!
Would to God that advancement in virtues were not wholly asleep in thee, who hast often seen many examples of the devout!
1. The life of a good religious man ought to be eminent in all virtue: that he may be such interiorly, as he appears to men in his exterior.
And with good reason ought he to be much more in his interior, than he exteriorly appears; because he who beholds us is God, of whom we ought exceedingly to stand in awe, wherever we are, and like angels walk pure in his sight.
We ought every day to renew our resolution, and excite ourselves to fervour, as if it were the first day of our conversion, and to say:
Help me, O Lord God, in my good resolution, and in thy holy service, and give me grace now this day perfectly to begin; for what I have hitherto done, is nothing.
2. According as our resolution is, will the progress of our advancement be; and he had need of much diligence who would advance much.
Now if he that makes a strong resolution often fails: what will he do who seldom or but weakly resolves?
The falling off from our resolution happens divers ways: and a small omission in our exercises seldom passeth without some loss.
The resolutions of the just depend on the grace of God, rather than on their own wisdom: and in whom they always put their trust, whatever they take in hand.
For man proposes, but God disposes: nor is the way of man in his own hands.
3. If for piety's sake, or with a design to the profit of our brother, we sometimes omit our accustomed exercises, it may afterwards be easily recovered.
But if through a loathing of mind, or negligence, it be lightly let alone, it is no small fault, and will prove hurtful.
Let us endeavour what we can, we shall still be apt to fail in many things.
But yet we must always resolve on something certain, and in particular against those things which hinder us most.
We must examine and order well both our exterior and interior! because both conduce to our advancement.
4. If thou canst not continually recollect thyself, 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.
5. 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 then be not slack in common exercises, and more forward in things of thy own particular devotion: but having fully, and faithfully 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.
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.
6. 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.
7. 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 departure.
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.
1. 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 men as much as they could, and chose to live to God in secret.
2. 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.
3. No man securely rejoiceth, unless he has 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, though thou seemest to be a good religious man, or a devout hermit.
4. Oftentimes they that were better in the judgments 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.
5. 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 chamber, and shut out the tumults of the world, as it is written: Have compunction in your chambers. Psalms 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.
6. 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 hid, and 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 fly being seen, and not to desire to see men.
7. Why wilt thou see what thou must not have? The world passeth and its concupiscences. 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 joy enters pleasantly; but in the end brings remorse and death.
What canst thou see elsewhere which thou seest not here? Behold the heaven and the earth, and all the elements; for of these are all things made.
8. What canst thou see any where which can continue long under the sun?
Thou thinkest perhaps to be satisfied, but thou canst not attain to it.
If thou couldst see any thing 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 doors upon thee, 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.
1. If thou wilt make any progress keep thyself in the fear of God, and be not too free, but restrain all thy senses under discipline, and give not thyself up to foolish mirth.
Give thyself to compunction of heart, and thou shalt find devotion.
Compunction opens the way to much good, which dissolution is wont quickly to lose.
It is wonderful that any man can heartily rejoice in this life, who weighs and considers his banishment, and the many dangers of his soul.
2. Through levity of heart, and the little thought we have of our defects, we feel not the sorrows of our soul: but often vainly laugh, when in all reason we ought to weep.
There is no true liberty, nor good joy, but in the fear of God with a good conscience.
Happy is he who can cast away all impediments of distractions, and recollect himself to the union of holy communion.
Happy is he who separates himself from all that may burthen or defile his conscience.
Strive manfully: custom is overcome by custom.
If thou canst let men alone, they will let thee do what thou hast to do.
3. Busy not thyself with other men's affairs, nor entangle thyself with the causes of great ones.
Have always an eye upon thyself in the first place: and take special care to admonish thyself preferably to all thy dearest friends.
If thou hast not the favour of men, be not grieved thereat: but let thy concern be, that thou dost not carry thyself so well and so circumspectly as it becomes a servant of God, and a devout religious man to demean himself.
It is oftentimes more profitable and more secure for a man not to have many comforts in this life; especially according to the flesh.
Yet, that we have not divine comforts, or seldom experience them, is our own faults: because we do not seek compunction of heart, nor cast off altogether vain and outward satisfactions.
4. Acknowledge thyself unworthy of divine consolation, and rather worthy of much tribulation.
When a man has perfect compunction, then the whole world is to him burdensome and distasteful.
A good man always finds subject enough for mourning and weeping.
For whether he considers himself, or thinks of his neighbour, he knows that no man lives here without tribulations; and the more thoroughly he considers himself, the more he grieves.
The subjects for just grief and interior compunction are our vices and sins, in which we lie entangled in such manner, as seldom to be able to contemplate heavenly things.
5. If thou wouldst oftener think of thy death, than of a long life, no doubt but thou wouldst more fervently amend thyself.
And if thou didst seriously consider in thy heart the future punishments of hell and purgatory, I believe thou wouldst willingly endure labour and pain, and fear no kind of austerity.
But because these things reach not the heart, and we still love the things which flatter us, therefore we remain cold and very sluggish.
6. It is oftentimes a want of spirit, which makes the wretched body so easily complain.
Pray therefore humbly to our Lord, that he may give thee the spirit of compunction: and say with the prophet: Feed me, Lord, with the food of tears, and give me drink of tears in measure.
1. Thou art miserable wherever thou art, and which way soever thou turnest thyself, unless thou turn thyself to God.
Why art thou troubled because things do not succeed with thee according to thy will and desire?
Who is there that has all things according to his will?
Neither I, nor thou, nor any man upon earth.
There is no man in the world without some trouble or affliction, though he be a king or a pope.
Who is there that is most at ease? doubtless he who is willing to suffer something for God's sake.
2. Many unstable and weak men are apt to say: behold how well such a one lives, how rich, how great, how mighty and powerful!
But attend to heavenly goods, and thou wilt see that all these temporal things are nothing, but very uncertain, and rather burdensome: because they are never possessed without care and fear.
The happiness of a man consisteth not in having temporal things in abundance, but a moderate competency sufficeth.
It is truly a misery to live upon earth.
The more a man desireth to be spiritual, the more this present life becomes distasteful to him: because he the better understands, and more clearly sees the defects of human corruption.
For to eat, drink, watch, sleep, rest, labour, and to be subject to other necessities of nature, is truly a great misery and affliction to a devout man, who desires to be released, and free from all sin.
3. For the inward man is very much burdened with the necessities of the body in this world.
And therefore the prophet devoutly prays to be freed from them, saying: From my necessities deliver me, O Lord. Psalms xxiv.
But wo to them that know not their own misery, and more wo to them that love this miserable and corruptible life.
For some there are who love it to that degree, although they can scarce get necessaries by labouring or begging, that if they could live always here, they would not care at all for the kingdom of God.
4. O senseless people, and infidels in heart, who lie buried so deep in earthly things, as to relish nothing but the things of the flesh!
Miserable wretches! they will in the end find to their cost, how vile a nothing that was which they so much loved.
But the saints of God, and all the devout friends of Christ, made no account of what pleased the flesh, or flourished in this life; but their whole hope and intentions aspired to eternal goods.
Their whole desire tended upwards to things everlasting and invisible; for fear lest the love of visible things should draw them down to things below.
Lose not, brother, thy confidence of going forward to spiritual things; there is yet time, the hour is not yet past.
5. Why wilt thou put off thy resolution from day to day? Arise, and begin this very moment, and say: Now is the time for doing, and now is the time to fight; now is the proper time to amend my life.
When thou art troubled and afflicted, then is the time to merit.
Thou must pass through fire and water, before thou comest to refreshment.
Unless thou do violence to thyself, thou wilt not overcome vice.
As long as we carry about us this frail body, we cannot be without sin, nor live without uneasiness and sorrow.
We would fain be at rest from all misery: but because we have lost innocence by sin, we have also lost true happiness.
We must therefore have patience, and wait for the mercy of God, till iniquity pass away, and this mortality be swallowed up by immortal life.
6. O! how great is human frailty, which is always prone to vice!
To-day thou confessest thy sins, and to-morrow thou again committest what thou hast confessed!
Now thou resolvest to take care, and an hour after thou dost as if thou hadst never resolved.
We have reason therefore to humble ourselves, and never to think much of ourselves, since we are so frail and inconstant.
That may also quickly be lost through negligence, which with much labour and time was hardly gotten by grace.
7. What will become of us yet in the end: who grow lukewarm so very soon?
Wo be to us if we are for giving ourselves to rest, as if we had already met with peace and security, when there does not appear any mark of true sanctity in our conversation.
It would be very needful that we should yet again, like good novices, be instructed in all good behaviour: if so, perhaps there would be hopes of some future amendment, and greater spiritual progress.
1. Very quickly must thou be gone from hence: see then how matters stand with thee: a man is here to-day, and to-morrow he is vanished.
And when he is taken away from the sight, he is quickly also out of mind.
O! the dulness and hardness of man's heart, which only thinks on what is present, and looks not forward to things to come!
Thou oughtest in every action and thought so to order thyself, as if thou wert immediately to die.
If thou hast a good conscience, thou wouldst not much fear death.
It were better for thee to fly sin, than to be afraid of death.
If thou art not prepared to-day, how wilt thou be to-morrow?
To-morrow is an uncertain day; and how dost thou know that thou shalt be alive to-morrow?
2. What benefit is it to live long, when we advance so little?
Ah! long life does not always make us better, but often adds to our guilt!
Would to God we had behaved ourselves well in this world, even for one day!
Many count the years of their conversion; but oftentimes the fruit of amendment is but small.
If it be frightful to die, perhaps it will be more dangerous to live longer.
Blessed is he that has always the hour of his death before his eyes, and every day disposes himself to die.
If thou hast at any time seen a man die, think that thou must also pass the same way.
3. In the morning, imagine thou shalt not live till night: and when evening comes, presume not to promise thyself the next morning.
Be therefore always prepared, and live in such a manner, that death may never find thee unprovided.
Many die suddenly, and when they little think of it: For the Son of Man will come at the hour when he is not looked for. Matthew xxiv. When that last hour shall come, thou wilt begin to have quite other thoughts of thy whole past life: and thou wilt be exceedingly grieved that thou hast been so negligent and remiss.
4. How happy and prudent is he who strives to be such now in this life, as he desires to be found at his death.
For it will give a man a great confidence of dying happily, if he has a perfect contempt of the world, a fervent desire of advancing in virtue, a love for discipline, the spirit of penance, a ready obedience, self-denial, and patience in bearing all adversities for the love of Christ.
Thou mayest do many good things whilst thou art well: but when thou art sick, I know not what thou wilt be able to do.
Few are improved by sickness; they also that travel much abroad seldom become holy.
5. Trust not in thy friends and kinsfolks, nor put off the welfare of thy soul to hereafter: for men will sooner forget thee than thou imaginest.
It is better now to provide in time and send some good before thee, than to trust to others helping thee after thy death.
If thou art not now careful for thyself, who will be careful for thee hereafter?
The present time is very precious: Now are the days of salvation: now is an acceptable time.
But it is greatly to be lamented, that thou dost not spend this time more profitably: wherein thou mayest acquire a stock on which thou mayest live for ever! The time will come, when thou wilt wish for one day or hour to amend: and I know not whether thou wilt obtain it.
6. O my dearly beloved, from how great a danger mayest thou deliver thyself: from how great a fear mayest thou be freed, if thou wilt but now be always fearful, and looking for death! Strive now so to live, that in the hour of thy death thou mayest rather rejoice than fear.
Learn now to die to the world, that then thou mayest begin to live with Christ.
Learn now to despise all things, that then thou mayest freely go to Christ.
Chastise thy body now by penance, that thou mayest then have an assured confidence.
7. Ah! fool! why dost thou think to live long, when thou art not sure of one day?
How many thinking to live long, have been deceived, and unexpectedly have been snatched away.
How often hast thou heard related, that such a one was slain by the sword; another drowned; another falling from on high, broke his neck: this man died at the table; that other came to his end when he was at play.
Some have perished by fire; some by the sword; some by pestilence; and some by robbers.
Thus death is the end of all, and man's life passeth suddenly like a shadow.
8. Who will remember thee when thou art dead; and who will pray for thee?
Do now, beloved, do now all thou canst, because thou knowest not when thou shalt die: nor dust thou know what shall befal thee after death.
Whilst thou hast time, heap up to thyself riches that will never die; think of nothing but thy salvation; care for nothing but the things of God.
Make now to thyself friends, by honouring the saints of God, and imitating their actions; that when thou shalt fail in this life, they may receive thee into everlasting dwellings.
9. Keep thyself as a pilgrim, and a stranger upon earth, to whom the affairs of this world do not in the least belong.
Keep thy heart free, and raised upwards to God; because thou hast not here a lasting city.
Send thither thy daily prayer, with sighs and tears; that after death thy spirit may be worthy to pass happily to our Lord. Amen.
1. In all things look to thy end, and how thou shalt be able to stand before a severe Judge, to whom nothing is hidden: who takes no bribes, nor receives excuses, but will judge that which is just.
O most wretched and foolish sinner, what answer wilt thou make to God, who knows all thy evils? thou who sometimes art afraid of the looks of an angry man.
Why dost thou not provide for thy self against the day of judgment, when no man can be excused or defended by another; but every one shall have enough to do to answer for himself?
At present thy labour is profitable; thy tears are acceptable; thy sighs will be heard, and thy sorrow is satisfactory, and may purge away thy sins.
2. A patient man hath a great and wholesome purgatory, who receiving injuries is more concerned at another person's sin than his own wrong; who willingly prays for his adversaries, and from his heart forgives offences; who delays not to ask forgiveness of others; who is easier moved to compassion than to anger; who frequently useth violence to himself, and labours to bring the flesh wholly under subjection to the spirit.
It is better now to purge away our sins, and cut up our vices, than to reserve them to be purged hereafter.
Truly, we deceive ourselves through the inordinate love we bear to our flesh.
3. What other things shall that fire feed on but thy sins?
The more thou sparest thyself now, and followest the flesh, the more grievously shalt thou suffer hereafter, and the more fuel dost thou lay up for that fire.
In what things a man has more sinned, in those shall he be more heavily punished.
There the slothful shall be pricked forward with burning goads, and the glutton will be tormented with extreme hunger and thirst.
There the luxurious and the lovers of pleasure will be covered all over with burning pitch and stinking brimstone, and the envious, like mad dogs, will howl for grief.
4. There is no vice which will not have its proper torments.
There the proud will be filled with all confusion; and the covetous be straitened with most miserable want.
There one hour of suffering will be more sharp, than a hundred years here spent in the most rigid penance.
There is no rest, no comfort for the damned: but here there is sometimes intermission of labour, and we receive comfort from our friends.
Be careful at present, and sorrowful for thy sins: that in the day of judgment thou mayest be secure with the blessed.
For then the just shall stand with great constancy against those that afflicted and oppressed them. Wisdom v.
Then will he stand to judge: who now humbly submits himself to the judgment of men.
Then the poor and humble will have great confidence: and the proud will fear on every side.
5. Then it will appear that he was wise in this world, who learned for Christ's sake to be a fool, and despised.
Then all tribulation suffered with patience will be pleasing, and all iniquity shall stop her mouth. Psalms cvi.
Then every devout person will rejoice, and the irreligious will be sad.
Then the flesh that has been mortified shall triumph more than if it had always been pampered in delights.
Then shall the mean habit shine, and fine clothing appear contemptible.
Then shall the poor cottage be more commended than the gilded palace.
Then constant patience shall more avail, than all the power of the world.
Then simple obedience shall be more prized, than all worldly craftiness.
6. Then a pure and good conscience shall be a greater subject of joy, than learned philosophy.
Then the contempt of riches shall weigh more than all the treasures of worldlings.
Then wilt thou be more comforted that thou hast prayed devoutly, than that thou hast fared daintily.
Then wilt thou rejoice more that thou hast kept silence, than that thou hast made long discourses, or talked much.
Then will holy works be of greater value than many fair words.
Then will a strict life and hard penance be more pleasing than all the delights of the earth.
Learn at present to suffer in little things, that then thou mayest be delivered from more grievous sufferings.
Try first here what thou canst suffer hereafter.