The Book of Divine Consolation of the Blessed Angela of Foligno

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Chapter VII. How the Soul May Speedily and Easily Find God by Means of Devout, Pure, Constant, Humble, and Fervent Prayer


Ye must know, however, that the soul cannot obtain this knowledge of its own power, neither by writings, nor learning, nor by any created thing — albeit it may use and profit by them — but solely by divine grace and the light thereof. Wherefore do I hold that the soul cannot find it more speedily nor implore it and obtain it more easily from the most high God, perfect Good, perfect Light, and perfect Love, than by devout, pure, constant, humble, and fervent prayer, and that uttered not only with the mouth alone, but with the mind and heart and all the strength of the soul and the feelings of the body, asking and imploring with most ardent desire. It followeth, then, that the soul who desireth to find this full and true knowledge and light of God must offer its own prayers, reading, meditating, and studying continually in the Book of Life, which Book is the whole life of Christ during the time that He did live this mortal life.

God the Father, dearly beloved, hath shown and set forth unto the soul the form, manner, and way, whereby it may obtain the knowledge of God Himself through love. God the Father, most high, wise and all knowing, hath given us His beloved Son as a sign and as ensample. Wherefore, my dear children, if ye are eager for the light of divine grace, if ye will free your hearts from all cares, if ye will escape all hurtful temptations, if ye will perfect yourselves in the way of God and set your feet verily upon this way, then haste ye to fly unto the Cross of Christ, for verily there is no other way reserved unto the sons of God whereby they may find God, and, having found Him, keep Him, save the way of the life and death of Christ crucified. This do I hold to be the Book of Life, unto the reading of which (as I have already said), none can attain save by continual prayer. For continual prayer doth illumine, exalt, and transform the soul, and illumined by that light and uplifted by prayer, it doth clearly behold the way prepared for it and trodden already by the feet of the Crucified. Thus walking upon this way with an awakened heart, not only do we escape from the heavy cares of this world, but we are uplifted above ourselves and do taste of the divine sweetness — and being thus uplifted we are kindled with divine fire, and, burning with love, we are made one with God. And all this cometh of gazing upon the Cross through the medium of continual prayer.

Wherefore, my beloved son, haste thee unto this Cross and pray that He who died upon it for thy sake will so enlighten thee that thou mayst fully know both Him and thyself, and that, profoundly knowing thine own faults, thou mayest raise thyself unto the divine sweetness, rising from a love of thy faults unto the divine mercy and casting away all falseness. For seeing how that the incomprehensible and incomparable God hath adopted thee, who are so full of sin, and hath elected thee to be His son, deigning to be thy Father, thou shalt not show thyself ungrateful, but thou shalt study how in all ways to obey the commands of so marvellous and loving a Father. For if the Father's will is not fulfilled in His lawful sons, how shall it be fulfilled in the unlawful? Unlawful sons are they who, by reason of the evil desires of the flesh, do break loose from the discipline of the Father, and lawful sons are they who, by reason of their ardent love, do endeavour to follow their Master in poverty, suffering, and disgrace. And these three things, my beloved sons, must ye know and take for the foundation and completion of all perfection, because through these three things is the soul illumined, purged, and perfected, and made ready for the divine transformation.

I do repeat, therefore, that all the perfection of man and the knowledge of God and of himself — that is to say, the understanding of the immensity of God in all perfection and goodness, and of his own nothingness — this manifestation and knowledge of God and of himself is only granted unto the lawful sons of God, who do pray truly, and fervently do read and meditate in the Book of Life. Unto these true sons doth God the Father open and present the Book of Life, which is the life of Jesus Christ, God and Man, within which Book they will find all things that they can possibly desire to know. Herein can they learn of the blessed wisdom of God which maketh not proud, and herein will they find set forth all doctrine needful for themselves or for others.

If thou dost desire, therefore, to be well enlightened and instructed, read this Book of Life, and if thou goest slowly and dost not read lightly nor pass things over, thou wilt be enlightened and instructed in all things necessary for thyself and for others according to their condition. And if thou dost carefully read and meditate, using no haste, thou wilt be kindled and consumed by the divine fire in such a degree that thou wilt hold all tribulation to be the greatest consolation, and wilt deem thyself to be utterly unworthy of suffering tribulation. And what is more, if any human praise or prosperity should come unto thee through some talent which God hath bestowed upon thee, thou shalt not be puffed up with pride nor raise thyself on high, for if thou readest the Book of Life thou wilt see therein and verily comprehend that this thing cometh not of thine own merit. This is one of the signs whereby man may know that he hath the grace of God, that he groweth not puffed up or haughty whatsoever may happen, but remaineth ever humble.

Ye see then, my son, how before all things ye must endeavour to attain unto a veritable knowledge of God and of thyself, which knowledge is not attained save through constant and fervent prayer and diligently reading in the Book of Life. Amen.

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Chapter VIII. Of the Book of Life, Which Is Christ, Wherein Man Learneth to Know God and Man, Himself, and All Things Needful for Man's Welfare


Ye must know, therefore, that this Book of Life is naught else save Jesus Christ, the Son of God, who is the Incarnate Word and the Wisdom of the Father, and He appeared amongst us in order that we might be instructed by means of His life, His death, and His teaching. For which reason it behoveth us to see what was the manner of life and conversation which He did practise whiles He did dwell within this mortal body.

His life is an ensample and a pattern for every mortal who desireth to be saved. But His life was naught save a most bitter penance, which did ever accompany Him throughout His mortal life, so that from the hour wherein the soul of Christ was created and placed in His most holy body within the womb of the Virgin undefiled, until that last most holy hour wherein His soul departed from His body by cruel death upon the Cross, He was never without this companionship of penance. But it was not thus with the other saints, nor with the apostles nor the Blessed Virgin.

The companions which God the Father in the Highest did in His most wise dispensation give unto His Beloved Son in this world were these. Firstly, the most perfect, complete, and continual poverty; secondly, the most perfect, complete, and continual contempt; thirdly, the utmost suffering. These were the companions who did accompany Christ during the whole of His life in order to furnish an ensample unto us, that we may choose, love and endure these same companions until we die. For this is the way whereby the soul must reach unto God, and other direct road is there none. Needful is it, therefore, and seemly that the members of the body should follow the same road which had been taken by the head, and that the same companions which had accompanied the head should likewise accompany the members.

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Chapter IX. Of the Great Poverty of Christ


The first companion of Jesus Christ, the Book of Life and our salvation, was, therefore, constant, supreme, and perfect poverty. This poverty was of three degrees: one was great, the second was yet greater and was joined with the first, but the third kind, joined with the first and the second, made up the most perfect poverty.

The first degree of this perfect poverty of Christ, who is the Book, the Way, and the Leader of the soul, was that He deigned to be poor in all the temporal things of this world. Thus did He own neither land, nor vineyard, nor garden, nor other possessions; He had neither gold, nor silver, nor money whatsoever, nor any other thing of His own, neither would He consent to accept of the things of this world aught save what did suffice to succour Him in the depths of His great poverty and supply the needs of His body, that is to say, hunger, thirst, and want, cold and heat, great weariness, austerity and hardship. Yet of bodily necessaries would He accept naught that was delicate or pleasant to the taste, but only coarse and common food such as was found in those places and provinces wherein Christ did live as liveth a beggar, without house or habitation.

The second degree of Christ's poverty was greater than the first, seeing that He did desire to be poor in friends and kindred and in all familiarity with the great and powerful, and finally in all worldly friendship. Wherefore did He not possess, nor desire to possess, any friend whatsoever of His own, nor yet of His mother or His putative father Joseph, or His disciples. For this reason did none hesitate to kick Him, strike Him, and scourge Him, and to speak hurtful words unto Him. And He deigned to be born of a poor and humble mother and to be brought up subject unto a poor carpenter, His putative father. He did likewise deprive Himself of the love and familiar intercourse of kings and rulers, of priests and scribes, and of the love of friends and kindred — so that neither for His mother's sake, nor for any other person, would He leave undone aught the which could be pleasing unto His Almighty Father or according unto His will. Amen.

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Chapter X. How Christ Revealed Himself Poor in Power


The third and supreme degree of poverty was that He did put away from Him His own nature. Firstly, because He made Himself poor and needy, laying aside His own power, He, the Omnipotent, unto whom naught was impossible, desired to appear and to live in the world as a man, weak, infirm, and impotent, in order that beside the human miseries, the helpless childhood and other burdens which He did take upon Himself for our sake, He who was without blame or sin might appear as but a feeble man. Verily He endured much weariness in His journeyings, visitations, and disgrace.

And what is more, not only did sinful man rise up against Him, but even the elements and senseless bodies received power from their Creator to cause Him suffering and affliction, and, as though He had no power to resist, He endured all for our sake. He gave power unto the sharp thorns to enter and most cruelly wound His divine and trembling head; He empowered the bonds and bitter cords to bind Him fast unto the pillar and tie His hands together; He whose death awoke the thunder and shook the earth, He who was the true and perfect Light, the Light which illumined all things, gave power unto the veil to hide Him, and unto the scourges that they should long and cruelly beat Him; He gave unto the hard nails power to pierce and enter His tender feet and the hands wherewith He had given light unto the blind and hearing unto the deaf; He empowered the lofty Cross that it should bear Him on high, His body scourged and bleeding and pierced as He hung there, and that it should show Him naked unto all.

And in order that He might suffer the most cruel and ignominious death, He caused the vinegar and hyssop to make bitter His mouth; He caused (oh, marvellous to hear!) the lance to enter and pierce through His divine side and heart, so that blood and water issued from out His heart and body and fell upon the earth. Moreover, He did give unto the soldiers who crucified Him, unto the Jews and unto Pilate and others yet worse, the power to judge, accuse, revile, and insult Him, to beat, mock at, and finally to put Him to death, He who with a single word could have prevented all things. With a single sign of His head He could have overthrown and destroyed them all; if He had but given command unto His angel, an infinite multitude of the heavenly host would have come down, and would in an instant have cast all things into the depths of the sea. If He had not verily granted them the power and had not shown Himself as being helpless and weak, there is no manner of doubt that no single creature would have been able to do hurt unto its Creator, yea, it would have abhorred such a deed.

A yet greater thing was it that He did submit Himself unto the elements, unto cold and heat, hunger and thirst, and other insensible creatures, concealing His power and despoiling Himself thereof in the likeness of man, in order that He might teach us weak and wretched mortals with what patience we ought to bear tribulation. He deprived Himself of power in order that He might save man, and by the glory of the resurrection did He make him strong to resist and to endure.

A thing even greater still was, that He did give the devil power over Him that He might be tempted and led into danger and persecuted even unto death, in order that He might thereby liberate man from the devil's power.

Thus did the invincible Lord of all become a sufferer; the Creator of all things became impotent; the strong King became weak. Neither did He oppose the devil, but became subject unto him, to all insensible creatures, to tribulation, injury, and pain, to all manner of grief and affliction, thereby putting to confusion us miserable wretches, who do esteem ourselves so tender that not only do we refuse all voluntary tribulation and penitence but as often as we can we do put away from us those tribulations and afflictions which are sent unto us by divine command, murmuring against God most iniquitously.

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Chapter XI. How Christ Laid Aside His Wisdom and His Own Nature


Secondly, He did lay aside His own nature, making Himself poor in wisdom because He desired to appear as a simple man, one senseless and vain in the sight of men. He appeared not as a philosopher or a doctor of many words, or as one who disputeth noisily, nor yet as a scribe renowned for wisdom and learning; but in the utmost simplicity did He talk with men, showing unto them the way of truth in His life, His virtues, and His miracles. Seeing how that He is the Wisdom of the Father, the Creator and Inspirer of all learning, He might have used all the subtilty of knowledge and of argument, and, had He desired, He might have shown forth His wit and obtained glory; but with such simplicity did He declare the truth that He was esteemed of almost all people to be not only simple and foolish, but even ignorant and vain. Herein did He show unto us the way of truth, that is to say, that neither in learning nor in wisdom should we take glory unto ourselves, for being puffed up with this pride we seek to obtain the name of master before men and to cover ourselves with vainglory.

Thirdly, He did lay aside His own nature in that He did make Himself poor of the fame of His holiness, goodness, and innocence. Which thing is exceeding marvellous, because He did so walk in the way of justice that not only did very few persons esteem Him holy, but He was held to be a sinner and the friend of sinners, a destroyer, seducer, and conspirator against His country, and albeit He was working out our salvation upon earth, He was reputed and condemned as a blasphemer and numbered amongst thieves and evil-doers. He might have revealed Himself in all the fame of holiness, so that He would have been universally held to be the greatest of all saints and one in whom there was no sin; but He did choose to take upon Himself the sins of us all and the fame of holiness did He give unto His servant John. He who was the chief of all saints, and king of all virtues, in whom was united all goodness, He did this thing, and did deign to put away from Him all His fame of holiness (saving only the truth of His teaching, life, and judgment), and to become poor in order that He might lay bare our hypocrisy. For we do seek glory in the sight of men; we do feign to possess those good things which we have not; we do endeavour to beg for ourselves the fame of holiness and innocence, falsely denying our wickedness, and with lies attributing unto ourselves good works, lawfully and unlawfully, as often as we can.

Fourthly, He did lay aside His own nature in that He did renounce His kingdom, His princely estate and lordship, and all things which He did possess. He, the King of kings and Lord of lords, whose kingdom is without end, deigned to live amongst men, and be as an humble servant, one dejected, cast out, and sold — and when they did desire to make Him king, He would not, but unto the kings of this world did He remain subject even unto death, obediently paying tribute unto the courts, judges, and tax-gatherers who did ask it of Him; subjecting Himself not only unto kings, but likewise unto the lowest of their servants, officers, and ministers, ever obedient, even unto scourging and death upon the Cross.

And He, the King of kings, did say before Pilate that His kingdom was not of this world. He sought not after the kingdom of this world or the temporal lordship over men, but was ever willing to be in subjection; not to be lord or king or prince, but the most humble servant, casting Himself entirely aside. Moreover, He was subject unto His most poor and humble Mother and His putative father, obedient unto them and humbly serving them until His thirtieth year. He was obedient in the midst of His disciples, who were few in number, ignorant, and poor, and albeit He did choose to be as a king or ruler over them, He said that He was not come to be ministered unto, but to minister unto them, even unto the rendering up of His spirit for them and for the other sinners who were to be redeemed. Yea, He, the Head and Master of those disciples, did suffer hunger and thirst and tribulation; for He was not their Master in order that He might be set above them, but that He might be the first amongst them to suffer affliction and be cast down; and so humble was His intercourse with them that He did minister unto them as they sat at meat, even washing their hands and their feet.

Alas, how great is our folly! The mighty Lord and King of kings was despised and rejected of men, but we do ever seek to be exalted and preferred, and to live in liberty, free from all yoke whatsoever. Neither doth His love constrain us to be subject and obedient unto any person, but we do always desire to be set above the others. Not thus, not thus, oh Christ, didst Thou act, for Thou knewest that the judgment would be hard exceedingly, for those in authority and power will suffer great torments, and of their lives, their deeds, their sins, and of those in subjection unto them will they be required to render the most strict account.

Thus will our pride be confounded by the Book of Life, who is Himself an ensample. And we do desire to subject ourselves unto those set in authority over us (as He hath ever done), not doing aught according unto our own will, but submitting for love of Him who submitted unto all things for our sake. And for our safety will we not only endure the state of subjection, but, fleeing from all preferment, we will seek with whole hearts and fervent desire to be in subjection and an humble state.

Such, then, was the supreme, constant, and perfect poverty of Jesus Christ our Saviour, who, albeit He was Lord of all riches, did nevertheless choose to be poor amongst us, that He might teach us the love of poverty. And verily He was poor in possessions, in will and in spirit, beyond man's comprehension, and all for the deep love wherewith He loved us. He was poor in riches and needy of all worldly things; He was poor in friends and power, poor in worldly wisdom, in the fame of holiness and in all dignities. And finally, being poor in all things, He preached poverty and said that the poor were blessed and should judge the world. Upon the other hand He did condemn the wealthy and their riches and abundance, saying that they did deserve condemnation. He did preach this in deed and by word of mouth and by example, with all His might.

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Chapter XII. How Poverty of Spirit Is Despised by Many


Oh, the shame, oh, the pain of it! In these days is poverty of spirit thrust forth and put to flight by almost all persons. And what is worse and yet more detestable is, that those same persons who do read of it in that Book of Life and understand and preach and glorify it, do utterly reject it in deed and will and in all their acts and intentions. And this they do because the world hateth that poverty, and God loveth and approveth it, choosing that most blessed thing for Himself and for His followers. But what man is there, what woman, or other creature, who in these days could declare themselves accompanied by such glorious companions as those by whom Christ elected to be accompanied? Blessed is he whose repentance hath led him to follow Christ's example and choose poverty in this world.

Alas, alas, we do hear and know and steadfastly believe in what manner the Son of God (our Creator and Redeemer, the Master given unto us for an illumination and an ensample) was clothed, with what food and drink He was satisfied, with what garments He was adorned, in what palaces and chambers He was lodged, by what family and friends He was surrounded, what learning and knowledge He did pursue, and what goods of this world He did enjoy. All this do we know, yet nevertheless, even whilst we do say we are Christians, desiring to be so called — by no manner of means will we share Christ's poverty, neither do we desire to be like unto Him. Although with words do we say many things glorifying poverty, yet in actual deeds and works we do blaspheme against that condition of Christ and the perfection of His poverty. Woe unto us, who, together with so great an ensample, teacher, and master, do truly thrust away from us our own salvation, turning from it and from His teaching to seek after the abundance of this world, and are left empty at the last! Wherefore neither our penance nor our Christianity do follow the straight way of Jesus Christ, but are most shamefully opposed unto it.

Blessed (saith He), verily blessed is, and shall be, he who loveth poverty in all the aforesaid things and who desireth to be truly poor in worldly things, in deed and not only in words; poor in friends, in familiar intercourse, in all delights, vain knowledge and curiosity, poor in the repute of holiness and in all preferment and dignity. And if any should not be able to put away from himself utterly all these aforesaid things, he should at least endeavour with all his might to withdraw his affection from them. Of a surety these poor are blessed, for they shall inherit the kingdom of heaven. And those who have done the contrary in all things, and have only preached with their lips and uttered empty words, shall be left cursed and lamenting; because theirs shall be the utmost poverty, eternal hunger and the house of hell, where there is everlasting hunger and thirst, where there is neither friend, nor brother, nor father to redeem them, nor any help whatsoever. Neither will they have power to issue forth, and all the wisdom of the world will not avail them; but all things will be taken from them in very deed, as in very deed they did desire to keep them, contrary to the teaching of Christ. Wherefore shall they live in torments everlastingly. Amen.

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Chapter XIII. Of the Humility and Contempt of Our Saviour Jesus Christ


The second companion by whom Jesus, the Son of God, was continually accompanied whiles He did live upon the earth was the voluntary and perfect contempt, dejection, ignominy, and shame which He did choose constantly to endure in this world. For He did live as a base servant who had been sold and not redeemed; scarce even as a servant either, but rather as one who was reputed evil and wicked, knowing that He was to be mocked with insults, covered with scorn, derided, bound and scourged, and that finally without justice and without defender He was to be led forth, together with thieves and sinners, and with them condemned and slain, dying an ignominious death. Whiles He did live He did ever rebuke with words and deeds whosoever desired to do Him worldly honour, fleeing from the honour of this world and enduring shame, the which He did accept willingly, yet never of His own self giving either cause or occasion for it.

For almost all persons did persecute the Giver of the world; they did deride and mock at Him, without reason and without cause. Even from His cradle and swaddling clothes did they begin to persecute Him, driving Him forth into a barbarous country. And when He was grown to man's estate they did call Him Samaritan and idolater; some did even assert He was possessed, a glutton, seducer, and a false prophet, saying: "Behold the devourer and drinker of wine, who is neither a prophet nor just, who performeth miracles not by the power of God, but casteth out devils through the prince of devils." Others did lead Him unto the summit of a mountain that they might cast Him down; others took stones wherewith to stone Him. Beside these things were there divers rumours against Him, divers injuries, mockings, and calumnies, and evil reports that He did blaspheme. Much sorrow and suffering did they prepare for Him both in words and deeds, driving Him forth from their habitations, and presently they did basely take Him and bind Him and bring Him before divers judges and councils. Some spat in His face, others did kick Him; others put His white robes upon Him; others crowned Him with thorns, smote Him, and, kneeling down before Him, mocked at Him. Others did smite Him upon His head with rods, and veiling His face they did deride Him in all manner of ways. Others beat Him with whips; others did gnash their teeth at Him, like unto dogs hungering for blood, cursing and rebuking Him as a malefactor.

Finally, He was led naked unto His Passion. He was forsaken of all His disciples; one of them had denied Him, another had betrayed Him, the others were fled, and He remained alone and naked in the midst of the multitude. Seeing how that it was a feast day, the people were all gathered together, and as an evil-doer betwixt evil-doers they did raise Him on high and did cruelly slay Him. And as He hung there, dying, weeping and praying, certain of them did deride and mock at Him, saying, "Ah, thou that destroyest the Temple!" and others reviled Him, saying, "He saved others, Himself He cannot save!" Others did cast lots for His raiment; others gave Him vinegar to drink mingled with gall, offering it unto the dying who humbly did implore water wherewith to quench His thirst. Others did pierce His dead side with a spear, and when He was brought down from the Cross He lay naked upon the ground, lacking even a sepulchre, until one came and sought Him, and took Him up and buried Him. Some there were who did speak against Him, saying, "We remember what that deceiver said." Some did conceal the resurrection, others denied it. And thus in life, in death, and after death He did receive naught save continual scorn and ignominy and baseness, and all this did He seek and endure in order that man might attain unto the glory of the Resurrection and be exalted unto the supremest glory.

For this reason was the Son of God given unto us for a pattern and an ensample, a teacher and master, that we might learn to despise the glory of this world, and, not only that we might not seek after it, but that we might refuse it even though it were offered unto us. For He sought not His own glory, but that of the Father; yea, He did even despise and refuse it, and He who was descended from heaven did humble Himself even unto the feet of His disciples, making Himself like unto a servant and rendering obedience even unto the death of the Cross, that death most bitter, most despised, and most vile. Alas, who is there in these days who loveth such a companion as this, fleeing from honour and dignity? Who chooseth the shame which cometh of poverty, of an humble estate, an humble office or other lowly things, and who chooseth to be overcome, cast down and reviled rather than to be commended and praised for the good which he hath, or doth, or speaketh, or deemeth himself to have, and who giveth no welcome or good words unto flatterers? Verily, each one goeth his own way and there is not one who doeth this good thing. And if there should be any, it can only be because he is united in love with Christ his Head, and a true, living member of Him. For seeing how that Christ, his King, his Master and his Head loveth such company, he desireth to love it likewise.

But there are many who say, "I do love and desire God, and I care not if the world doeth me no honour; but I would not that it should put me to shame, neither would I that it should cast me to the ground, or revile me, or put me to confusion in the presence of others." This is a manifest sign of little faith, of little judgment, and of great lukewarmness. For either he hath truly committed that for the which he deserveth to be put to confusion, and to suffer pain and shame (from the which few can justly excuse themselves), or else he hath not committed it. If he hath committed any sin, manifest or hidden, and doth verily repent him thereof, he must bear the punishment. And not only with patience shall he bear it, but with joy of soul and body, and this especially for two reasons. Firstly, because that shame, confusion, and pain which he endureth is pleasing unto God, and unto his neighbour, according unto the ordination of divine justice. And if he hath not committed that evil either in word or in deed, then must he bear and endure all confusion, shame, and pain, if God hath permitted it. And he must bear it with an hundred times greater patience and cheerfulness than he would have done in the first case, because that pain, confusion, and shame do but serve to increase the grace, and the greater the merit of the grace, the greater is likewise the gift and reward of glory.

Without any doubt it is by thus enduring shame and confusion (which do come without sin), that the holy souls and the friends of God do grow in grace and are made perfect, in the same manner as poverty and other afflictions sent of God do make perfect those who endure them. For Christ did love shame and refuse honour in order that He might show unto His friends how they could grow in virtue and in grace.

For this reason, therefore, doth this second companion ever accompany us through life, and if we would clearly behold the beginning, middle, and ultimate end of the life of Jesus Christ the Son of God, we must be all humility and must live in the world without honour, despised and rejected of the world and the lovers thereof.

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Chapter XIV. Of the Constant and Many Sufferings Which Christ Did Bear in Divers Ways


His third companion was that of the which He had the most experience and which did endure continually. This was supreme suffering, the which did instantly afflict His soul when it was joined unto His body. For in that moment wherein His soul was united with His human body it was instantly filled with supreme knowledge. Wherefore was Christ possessed of understanding even in the womb of the Virgin mother. He did instantly begin to feel the utmost suffering; He possessed a universal and singular knowledge, foresight, consideration, and understanding of all the pains which His soul and body were presently to undergo, and bear for our sake, and, as though nigh unto death, He was filled with such agony and sadness that His body did give forth a bloody sweat which dropped even upon the earth, foreshowing the bitterness of death, and His soul did lament in its great affliction, albeit His body felt not so great a suffering as when it was more nigh unto its Passion. That holy soul did foresee the knives of those most evil tongues, and the sharp and cutting words of each especial tongue. He knew and did constantly consider by whom, and when, and how, and in what degree He was to be afflicted, scoffed at, put to death and slain, and for this end He knew that He was born into the world, and therefore could not escape suffering. He did foresee how He should be sold, betrayed, taken, bound, denied, forsaken, derided, beaten, accused, reviled, cursed, scourged, judged, rejected, and condemned, how He should be led to the Cross like unto a thief, divested of His raiment and left naked, crucified and done to death and pierced with a spear.

He did know, moreover, of all the blows and scourgings, the holes of the nails and the drops of blood, and how many tears He should shed; He knew of the sighs and weeping and dolorous lamentations of Himself and His mother; all things were foreseen by that sacred soul of Jesus Christ. All this lay before Him and He did meditate thereon, which meditation could doubtless not be without exceeding great sadness and supreme suffering both of heart and mind. Wherefore was the whole life of Jesus Christ filled with the utmost suffering, sadness, and affliction.

Beside all this, the Lord Jesus Christ, veritable Book of Life, did endure countless other sufferings. For when He was born He was not washed, neither cradled upon feathers nor wrapped in skins; but He was laid upon straw in a stable, He did lie in a hard manger betwixt beasts of burden. Thus from the moment of His birth did the young and tender infant begin to endure the afflictions of the body. He wandered forth with the sweet and tender Virgin, His mother, and with the old man Joseph. He was carried even into Egypt by way of a great desert, wherein the children of Israel sojourned forty years without food prepared by human hands. Afterwards He did appear in the Temple according unto the law, walking thither on foot whiles He was yet a child, for His dwelling was in Nazareth, distant two days' journey from Jerusalem. When He became a man He received baptism before He did begin to preach; then He entered into the desert, where He fasted forty days and forty nights, and where He hungered so greatly that the devil did think by means of His hunger to persuade Him into sin, and thereby did he first tempt Him.

He journeyed throughout the villages, hamlets, and cities, enduring hunger and thirst, rain and heat and cold, sweating and weariness, and at last the torture of a bitter death. And all this weariness did He endure in order that He might preach the way of truth, and cast out the falseness of demons and their vain worship, that He might prove unto men how profitable is repentance, and lead them thereunto, showing them how in the enduring of pain and affliction lieth man's true happiness, good, and glory, and that He might furnish them an ensample for the bearing of the aforesaid things.

No tongue sufficeth to describe, no heart can imagine the sufferings which He endured at the time of the Passion; for Christ did bear ineffable sorrow in many ways. There was a most deep and sharp sorrow caused by the compassion He did feel for the human race, which He loved with a surpassing love, and not as man loveth. He did lament for the whole human race, lost, cast down and condemned, but He did also bestow especial compassion and love upon each person in particular. And not only did He lament for the sins of all persons in general, but likewise for each especial sin, according to its sum and nature, and for the punishment which He knew of a certainty that each one had deserved, or would deserve hereafter. Howsoever many men there have been, therefore, and whether they be now sinners or will be hereafter, and however many grievous sins each man hath committed or hath yet to commit, so many sorrows hath Christ borne, which sorrows proceeded from His surpassing mercy and compassion. And seeing how that the number of men and their sins and the punishments they must endure or have already endured is infinite, it is manifest that He beareth a most supreme and infinite sorrow for love of us.

Christ did of a certainty love His elect with a deep and ineffable love, continually feeling within Himself, according unto the measure of each one, the offences they had committed or were hereafter to commit, feeling likewise the punishment they should suffer for such offences. Wherefore did He lament for them, taking compassion on them, and all the while bearing their pains with the utmost grief. With such great grief and compassion was the most sweet Jesus afflicted for our sake that He was thereby constrained to bear the torments of the Cross, a horrible death and infinite suffering, in order that He might offer satisfaction for our offences, that He might redeem us and liberate us from punishment.

Without doubt Christ did likewise endure sorrow for Himself, deeply bewailing Himself because of the dolorous and unspeakable pains which He did clearly behold coming upon Him without fail, and because He beheld Himself sent into the world by the Father unto this end, that in His own person He might bear the grief and pain of all His elect; nor was it possible for Him to escape the bearing of the aforesaid pain and grievous sorrow. If any person did know of a certainty that exceeding great and unbearable grief and suffering was about to fall upon him and that he would have such suffering without intermission ever before his eyes, without doubt he would feel compassion for himself; and the greater he expected the suffering to be, and the more clearly he did understand and know it, the greater would be his misery. All this did Christ feel, more deeply than we can describe, but this example hath been given in explanation because of the dulness of the human understanding.

Christ did, moreover, suffer grief for His most merciful Father, the Lord of mercy and of all pity, whom He loved with an infinite love. He saw that God His Father, whom He so greatly loved, was moved to such compassion and mercy for us that He was willing to send His dearly beloved Son to suffer death for our sake. Christ did suffer for His exceeding great grief, and therefore, in order that the Father's will might be fulfilled, He did humiliate Himself and was obedient even unto the death of the Cross.

Suffering like unto this cannot by any means be explained. Therefore I can only say that the unspeakable suffering which Christ did endure was conceded, permitted, and assigned unto Him by the ineffable wisdom of the Divinity, which divine dispensation, unspeakable and eternal, unspeakably and eternally one with Christ, did ordain that He should endure this supreme suffering. And the more admirable this divine dispensation, the sharper and more intense were Christ's sufferings, wherefore hath there never been any mind so great that it was able to understand these sufferings.

This divine dispensation was the true cause and origin of all suffering, wherein it all beginneth and endeth. And just as it is impossible for any mind to comprehend the infinite charity of Christ (here made manifest), because, by His own death, He hath redeemed us, so is it impossible to comprehend the infinite suffering which He had to endure and for which He did lament. And this suffering did proceed from the ineffable light with which He was filled. It is certain that by this enlightening, Christ, by making Him one with this divine dispensation, and transforming Him with divine illumination in His sufferings, this divinity and ineffable light did inflict upon Him such pain that no words can suffice to describe it.

Christ likewise suffered pain because of His compassion for His most sweet mother, seeing that He loved her above all other creatures. He had been born of her virgin body, and she did bewail her most sweet Son more deeply than did any other creature. Wherefore Christ had compassion upon her when He beheld her weeping and lamenting exceedingly with body and heart and soul. Before all things His mother did bewail the sufferings which Christ endured in Himself and which were ordained by the divine dispensation.

Christ did also suffer because of the Father's anger, seeing that He loved Him (as hath been said) with a surpassing love. For He perceived that in crucifying his Lord and Creator, man had deeply offended God the Father with a greater sin than had ever been before or would be hereafter, the sin of slaying and crucifying the Son of God, and consequently God's anger was greater than ever before, for the which Christ did lament without measure.

Thus moved by grief and compassion, alike for the offended Father and offending man, Christ spake these words, *Pater ignosce illis quia nesciunt quid faciunt*, that is to say, "Father, forgive them, for they know not what they do." Perchance the Father would have condemned the whole human race for this deed if Christ, almost forgetting all His other sufferings, had not in His death appeased His Father with this gracious prayer, offered unto Him with tears, and with love. Likewise did He endure sorrow for His disciples, knowing how they and the women who had followed Him from afar were lamenting with exceeding deep grief, and seeing how that He loved them with a great love, He did grieve that they were scattered apart and in tribulation.

Beside these sufferings Christ did also endure many others.

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Chapter XV. Of the Many and Divers Cruelties Used Towards Christ


He who doth well consider the matter will find that Christ Jesus, the Son of God, was pierced and wounded with four kinds of knives and spears.

Firstly, there was the perverse and continuous cruelty inflicted wilfully upon Him by obstinate hearts, for they did diligently seek, meditate, and conspire in what manner they could most dishonourably and with the greatest cruelty drive Him from the earth, He and His name and all those whom He was come to save, and all those who followed Him.

Secondly, there was the wickedness, anger, hatred, and malice borne Him by those who crucified Him. As many, therefore, as were the evil thoughts, perverse intentions, and wicked designs conceived against Him, so many also were the knives and spears which did pierce the soul of Christ.

Thirdly, there was the malice and falseness of the tongues which spake against Him; for as many as were the accusations, evil counsels, deridings, mockings, blasphemies, maledictions, false witnesses, and false judgments, even so many pains did His soul endure.

Fourthly, there was the most cruel deed of the Passion, most cruelly inflicted upon Him, the which is manifest unto whosoever doth meditate upon the whole matter thereof. And certain is it, that as often as He was dragged hither and thither, His hair and beard plucked, as often as He was bound, spit at and scourged, even so many were the different sufferings which He did endure. But especially did He suffer from the nails, for they did use nails of the largest kind, rough and square, and therewith did they most cruelly pierce through His hands and feet. And by thus piercing them quite through and utterly laming them, men did most cruelly fasten them upon the Cross. This kind of nail did cause pain worse than any other; and even had they been simply passed through His hands and feet and not driven into the wood, they would have occasioned the most acute pain. But not content even with spreading out His hands and feet, with stretching His bones and sinews and drawing all the joints of His body asunder, making Him fast unto the hard wood, they did also raise the Cross on high, exposing Him naked in the air and the wind, unto the gaze of all people. And the weight of His body did thus hang from His hands and rest upon His feet, so that He felt more acutely the hardness of the nails, and the blood flowed unceasingly from the wounds they made.

Thus He died in the greatest suffering, and thus was accomplished all the wickedness of men. And in order that this same Jesus, God and Man, might manifest somewhat of this intense suffering (and not for His own sake, but for us, just as for us He was bearing it, and that we might enter fully into that suffering), He cried aloud, saying, "My God, my God, why hast Thou forsaken me." It was not possible that He should be forsaken of God, seeing that He Himself was God, but inasmuch as He cried that He was forsaken He did bear witness unto His manhood.

Thus He showed forth the unspeakable and surpassing pain which He endured for our sake, and without doubt God did share that pain with Christ who bore it. Wherefore for our sake alone did He cry aloud, that He might make it clear unto us that He was bearing that supreme suffering for us and not for Himself, which did provoke and move Him frequently to grieve and lament.

But none must imagine that He only suffered when He was on the Cross; because the formation and organisation of the body, the infusion into it of the soul and union of the Word, did take place at one and the same time. This union marvellous beyond belief, and this soul full of ineffable wisdom, do in themselves represent all those things in which we ought to believe as though we beheld them here present; and therefore, He beheld coming upon Him that pain of unspeakable bitterness, for the which He had been begotten and conceived. And because of this He did constantly lament, and inasmuch as it was laid upon Him by the divine and perfect wisdom, He did bear this great suffering from the time when His soul entered into His body until it departed therefrom. To this do His words testify, for He did often say how that He had to bear the Cross and that He must bear it even unto death. He said, "My soul is sad even unto death," and these things said He not for Himself, but for His disciples and for us, that we might be moved the more perfectly to suffer with His suffering. And this suffering, together with all that had gone before, was more intense and more keen because of the nobility of His soul. For in proportion as His soul was most holy, most tender and most noble, so were the sufferings wherewith He was tormented most keen and most intense.

The injuries, afflictions, and supreme suffering wherewith this most noble soul was tormented were all laid upon Him by the aforesaid supreme and unspeakable divine dispensation. And so deeply did they torment the soul of Christ, that each particular pain in itself did likewise afflict the body. Moreover, because this virgin body was more noble and more delicate than any other body born of woman, the pain was more intense, and it was more deeply afflicted by it.

Christ did feel this pain the more acutely because He Himself was the true God; wherefore every affliction and injury done unto Him was a boundless offence, inasmuch as it was not done unto man alone, but unto the true God. For this reason had He cause for infinite lamentation, inasmuch as He did endlessly grieve over every wickedness and affliction done unto Him.

Whiles that He was suffering all these things, the Saviour of the world, Christ Jesus, God and Man, did neither threaten nor curse, neither did He defend or vindicate Himself, nor excuse Himself when He was accused. He hid not His face when it was spat upon; He withdrew not His hands and arms when they were stretched upon the Cross, He sought not to escape death; but wholly and in all ways did He deliver Himself into the hands and unto the will of men, in order that, because of their iniquity, the work of redemption might be fulfilled, notwithstanding their opposition and ingratitude.

The most wondrous thought of all is, that in this dreadful deed of the Passion committed against the Innocent One, He did furnish an example of patience; He taught the truth unto those who slew Him, and with cries and tears did pray unto the Father for them, and in return for this greatest of sins (for the which the whole world and human nature deserved to perish), He did bestow upon them the greatest benefits. Thus by the pain and suffering which they inflicted upon Him did He save us from pain and suffering; He opened the gates of Paradise unto those who crucified Him and unto all others, reconciling them unto the Father, and such grace did He obtain for us that we are thereby become the Sons of God. This reconciliation was effected through that self-same deed for the which the whole world and every creature was worthy of damnation for His sake, because the creature had been found guilty of committing such a great sin against its creator.

Oh, pity! Oh, mercy immense! Oh, incredible benignity which did cause such infinite grace to abound there where only infinite iniquity had hitherto abounded! Verily, this mystery hath no end, but hath been ordained by that infinite Goodness and Mercy in order that we might have an example of endurance in all tribulations and adversity, and to teach us not only that we should never render back evil unto our enemies, but that for love of Him we should do good unto them. If some patriarch or prophet, or other saint, or even one of the angels, had given us such an example, we should of a certainty ascribe much merit unto it; but that the infinite wisdom of God should have appeared amongst us incarnate, that the infallible truth (which can neither deceive nor be deceived) should have given us such an ensample of life is a thing to be on no account passed over carelessly, but with all heed and diligence it must be followed with the utmost perfection.

We know, we have heard, and all the day long do we speak and discourse of how the Son of God did spend His whole life in suffering, and how that He not only patiently bore the tribulations which chanced to fall upon Him, but that, never having committed sin, He did choose it, and of His own will did take it upon Him. Yea, He sought tribulation, and having found it He loved it and submitted Himself unto it, showing His endurance in words and deeds, and preaching that all they were blessed who endured it likewise. Neither did He only with empty words praise and glorify these afflictions of body and soul patiently borne for God's sake, but He did actually bear in His own body and soul that which none other has ever borne. And He saith that through these tribulations He did enter into His kingdom and His glory, affirming that by no other way or means save that of suffering, pain, and tribulation is it possible to attain unto grace eternal.

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Chapter XVI. How That We Should Follow the Infallible Guide and Redeemer Upon the Straight Road Which He Hath Shown Unto Us


Verily, this is the true and straight road pointed out by God, and foolish exceedingly is he who doubteth, or who reckoneth not (seeing how that the Son of God did walk upon that road), to follow the Lord, his ineffable Guide and Redeemer. Of a certainty He knew how much of good there was in pains and tribulations. For which reason He did assume and choose these woes, fleeing from joy, censuring worldly consolations and declaring them to be hateful. Wherefore doth it not unreasonably appear that before the Son of God did in His own person take these sufferings upon Himself, it did in some ways seem as though there might be found some excuse for those who followed their own wills and fled from tribulation (albeit He had nevertheless through His saints and prophets shown forth the contrary a long time before), but when the Son of God Himself did choose to bear such great adversities, the man would truly be both miserable and mad who doubted or neglected the truth so clearly set forth, and so loudly preached, and of which the Lord Himself hath given an example unto the world. Of a certainty none would doubt, saving he were void of sense and worthy of all damnation.

Of this damnation, therefore, are we wretches worthy. For, being vile sinners, not only do we refuse to take those sufferings upon us as a penance, but we do resist even when God in His supreme mercy and wisdom sendeth them upon us in order thereby to save us and purge us of evil; we do flee from them and refuse them impatiently, murmuring and lamenting grievously against them, eagerly seeking consolations and remedies whereby we may be relieved from these tribulations. Oh wretched and truly miserable are we, who not only seek to escape those worldly pains and afflictions which are the remedy and cure for sin, but we do even refuse the assistance of our most wise physician Jesus Christ. If the supreme wisdom of God ordaineth that there should come a little cold, we do immediately draw nigh unto the fire, and do cover ourselves with many garments; if it chance to be hot or scorching, then we seek the cold; if our head or our stomach do hurt, we cry and weep and sigh and run unto the physician; we seek remedies, we lie softly in bed, eat delicate food, and in order that the pains may be relieved, we do weary God and the saints with constant prayers, with promises and vows of fasting, pilgrimages, and atonements. Thus merely that we may be spared those pains and afflictions which are profitable unto us and are sent from God, we do all these and many other things which we would not do for the remission of our sins or the good of our soul. If God doth further permit that for our profit we should suffer adversity or injury at the hands of some man, we are instantly troubled and moved thereat, we grow angry and lament and do judge that person wickedly, speaking evil against him, and if we can, we do take revenge. Fleeing from harm and injury, we do refuse as far as we are able all suffering, affliction, or adversity which the Eternal God, our heavenly Physician, hath sent unto us, and nothing will we endure with patience or resignation.

How many things are done and how much money is spent in order to avert those pains, afflictions, and adversities which God in His mercy sendeth or permitteth to fall upon us! It would doubtless be more salutary and meritorious were we to accept and endure these things willingly instead of choosing other penances and afflictions for ourselves. It is better to wait for God and patiently to bear that which He sendeth; He is the heavenly Physician who sendeth affliction and adversity to purge and teach and make perfect the soul, and He knoweth better than sick and ignorant man. Wherefore are those afflictions and penances which we ourselves seek and choose often, if not always, an excuse for vaingloriousness, but those which man is apparently forced to bear of necessity and against his will are those which are sent by divine dispensation, and those should be borne with great patience and willingness, albeit their heavenly source is hidden from him.

Wherefore do I say and counsel you, oh my children, that ye shall endure cold and ice, heat and scorching, vermin and sweatings, pains in the head or stomach or other parts of the body (saving, however, that which concerns the maintenance thereof), not being curious to seek remedies, save in urgent necessity, for they hinder the good of the soul. I say unto you, moreover, that when God ordereth or permitteth poverty, the death of friends, oppressions, persecutions and shame, beatings and rapine to fall upon us, that we should not bewail ourselves; but inasmuch as they are given and administered by the supreme Physician, our Saviour, we should not only bear them with patience, but for His love and our own great good we should accept them very willingly. For if we do gladly and readily accept them of our own free will, it is an act far more meritorious than if we accepted them only to do penance, albeit of our own will.

Oh, wretched that we are, what more can we say? Not only do we seek to escape the pains, afflictions, and adversities, sent unto us by a most wise and merciful God (and like unto what He bore Himself), but we do endeavour day and night to enjoy bodily luxury and softness, diligently seeking worldly consolations and continually begging for vain delights. Verily, this is not the way of Jesus Christ, the Saviour of all. How shall a miserable soul who is ever seeking consolation in the world approach Him who is the way and the example of suffering? Of a truth, the wise soul who desireth to live wisely should regard naught else in this world save suffering; yea, if it did gaze upon Jesus its Beloved and possessed naught save one drop of love, it should seek for no other gain and no other state in this world save His; that is to say, the state of pain, anguish, and tribulation. And this should be its whole consolation, not only in earthly, temporal, and bodily things, but in spiritual things likewise.