CHAPTER XXXVIII.

OF GOOD GOVERNMENT OF OURSELVES IN THINGS EXTERNAL, AND OF RECOURSE TO GOD IN DANGER.

Y son, thou oughtest to endeavour with all diligence, that, in every place, and in all outward business, thou be inwardly free, and thoroughly master of thyself; and that all things be under thee, and not thou under them. Thou must be lord and master of thine own actions, not a servant or a hireling.

Rather shouldst thou be as a freed man and a true Hebrew, passing over into the lot and freedom of the sons of God. For they stand above present things, and contemplate the eternal things.

They look on transitory things with the left eye, and do behold the things of heaven with the right.

Temporal things cannot draw them; rather do they draw temporal things to serve them, and this in such way as God hath ordained, and are appointed by the great Work-master, who hath left nothing in His creation without due order.

2. If too thou in all things stand steadfast, and do not estimate what thou seest and hearest by the outward appearance, nor with a carnal eye; but at once in every affair dost enter with Moses into the tabernacle to ask counsel of the Lord; thou shalt return instructed concerning many things, both present and to come.

For Moses always had recourse to the tabernacle for the deciding of doubts and questions, and fled to the help of prayer for support under dangers and the iniquity of men.

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So oughtest thou in like manner to fly to the closet of thine heart, very earnestly craving the divine favour.

For we read, that for this cause Joshua and the children of Israel were deceived by the Gibeonites, because they asked not counsel at the mouth of the Lord, but, giving credit to fair words, were deluded by their counterfeit piety.

CHAPTER XXXIX.

THAT A MAN SHOULD NOT BE OVER-ANXIOUS IN MATTERS OF BUSINESS.

LWAYS commit thy cause to Me. I will dispose well of it in due time.

Wait for My ordering of it, and thou shalt find it will be for thy good.

O Lord, I do most cheerfully commit all

unto Thee, for my care can little avail.

Would that I did not so much dwell on future things, but gave myself up cheerfully to Thy good pleasure.

2. My son, oftentimes a man vehemently struggleth for something he desireth, and when he hath arrived at it, he beginneth to be of another mind; for man's affections do not long continue fixed on one object, but rather do urge him from one thing to another.

It is therefore no small benefit for a man to forsake himself even in the smallest things.

3. The true profiting of a man consisteth in the denying of himself; and he that thus denieth himself, liveth in great freedom and security.

But the old enemy, who always setteth himself against all

that are good, ceaseth at no time from tempting, but day and night lieth grievously in wait, to cast the unwary, if he can, headlong into the snare of deceit.

Therefore, saith our Lord, "Watch ye, and pray, that ye enter not into temptation."

CHAPTER XL.

THAT MAN HATH NO GOOD OF HIMSELF, NOR ANY THING OF WHICH HE CAN GLORY.

ORD, who is man, that Thou art so mindful of him, or the son of man, that Thou visitest him?

What hath man deserved that Thou

shouldest grant him thy favour?

O Lord, what cause have I to complain, if Thou forsake me? or if Thou do not that which I desire, what can I justly say against it?

Surely this I may truly say; Lord, I am nothing, I can do nothing, I have nothing that is good of myself, but I do ever tend to nothing.

And unless Thou help me, and inwardly instruct me, I become altogether lukewarm.

2. But Thou, O Lord, art always the same, and endurest for ever, always good, just, and holy, doing all things well, justly, and holily, and ordering all things with wisdom.

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But I, that am more ready to go backward than forward, do not ever continue in one estate, for seven times are passed over me.”

Yet is it soon better with me, when it so pleaseth Thee,

and when Thou vouchsafest to stretch forth Thy hand; for Thou canst help me, and canst so strengthen me, that my countenance shall be no more changed, but my heart shall be turned to Thee alone, and be at rest.

3. Wherefore, if I could once perfectly cast off all human comfort, either for the attainment of devotion, or because of mine own necessities enforcing me to seek after Thee, then might I hope in Thy grace, and rejoice for the gift of fresh consolation.

4. Thanks be unto Thee, from Whom all things proceed, whensoever it is well with me.

But I am in Thy sight mere vanity and nothing, weak, and never continuing in one stay.

Whereof then can I glory? or for what do I desire to be respected? is it that I am nothing? this is most vain.

Mere empty glory is in truth an evil pest, a great vanity; because it draweth a man from true glory, and robbeth him of heavenly grace.

For whilst he pleaseth himself, he displeaseth Thee; whilst he gapeth after the praise of men, he is deprived of true virtues.

5. But the true glory and holy exultation is for a man to glory in Thee, and not in himself; to rejoice in Thy name, not in his own strength, and not to delight in any creature but for Thy sake.

Praised be Thy Name, not mine; magnified be Thy work, not mine. Let Thy holy Name be blessed, but to me let no part of men's praises be given.

Thou art my glory, Thou art the joy of my heart.

In Thee will I glory and rejoice all the day, but as for myself I will not glory, but in my infirmities.

6. Let the Jews seek honour one of another, I will seek nat which cometh alone from God.

For all human glory, all temporal honour, all worldly elevation, compared to Thy eternal glory, is vanity and folly.

O my God, my Truth, and my Mercy, O Blessed Trinity, to Thee alone be praise, honour, power, and glory for ever and ever.

CHAPTER XLI.

OF THE CONTEMPT OF TEMPORAL HONOUR.

Y son, trouble not thyself, if thou see others honoured and advanced, whilst thou art contemned and debased.

not grieve thee.

Lift up thy heart into heaven to Me, and the contempt of men on earth shall

LORD, we are not blind, and are quickly misled by vanity. If I look rightly into myself, I cannot say that any creature hath ever done me wrong: and therefore I cannot justly complain before Thee.

2. But because I have often and grievously sinned against Thee, all creatures do justly take arms against me.

Therefore, unto me shame and contempt is justly due, but unto Thee praise, honour, and glory.

And unless I prepare myself with cheerful willingness to be despised and forsaken of all creatures, and to be esteemed as nothing, I cannot obtain inward peace and stability, nor be spiritually enlightened, nor be fully united unto Thee.