CHAPTER XXVI: O MY God and my Lord, my hope and the joy of my heart, tell my soul if

O MY God and my Lord, my hope and the joy of my heart, tell my soul if this be the joy whereof Thou sayest unto us by Thy Son, Ask and ye shall receive, that your joy may be full. [64] For I have found a joy that is full and more than full. For when heart and mind and soul and the whole man are full of that joy, yet shall the joy abound yet more beyond measure. Therefore that joy shall not wholly enter into them that rejoice therein; but they that rejoice shall wholly enter into that joy. Tell, O Lord, tell Thy servant inwardly in his heart, if this be the joy whereunto Thy servants shall enter, who shall enter into the joy of their Lord. [65] But assuredly that joy, wherein Thine elect shall rejoice, eye hath not seen, nor ear heard, neither hath it entered into the heart of man. [66] And so I have not yet uttered or conceived, O Lord, the greatness of the joy of Thy blessed ones. For their joy shall be as great as their love and their love as their knowledge. How great shall be their knowledge of Thee, O Lord, and how great their love of Thee! Surely in this life eye hath not seen, nor ear heard, neither hath it entered into the heart of man [67] to conceive the greatness of their knowledge and love of Thee in the life to come. I pray Thee, O God, let me know Thee and love Thee so that I may rejoice in Thee. And if I cannot know Thee, love Thee, rejoice in Thee fully in this life, let me go forward from day to day, until that knowledge, love and joy at last may be full. Let the knowledge of Thee grow in me here, and there be made full; let the love of Thee increase in me here and there be full; so that my joy may here be great in hope and there full in fruition. O Lord, by Thy Son Thou dost command, nay counsel us to seek and dost promise to accept us that our joy may be full! I seek, O Lord, that which by Thy wonderful Counsellor [68] Thou counsellest us to seek; I will accept that which Thou dost promise by Thy Truth, that my joy may be full. O Thou faithful God, I seek; grant that I may receive that my joy may be full. Meanwhile may my mind meditate thereon; may my tongue talk hereof; may my heart love it, my mouth utter it, my soul hunger after it, my flesh thirst after it, my whole substance long for it, until I enter into the joy of my Lord, three persons in one God, blessed for evermore. Amen. __________________________________________________________________

[64] John xvi. 24.
[65] Matt. xxv. 21, 23.
[66] 1 Cor. ii. 9.
[67] 1 Cor. ii. 9.

[68] Isa. ix. 6. __________________________________________________________________

Note on the Argument of the Proslogion.

The argument which Anselm embodied in the Proslogion may thus be stated. Whoever speaks of God, even if only, like the Fool in the Psalms, to say There is no God, must, if he is not content to use words without any meaning at all, attach some sense to the word God. Now the sense in which, as a matter of fact, this word is used, as well by those who deny as by those who affirm the real existence of what is denoted is this: That than which no greater can be conceived. Whoever asserts, however, that this does not exist, involves himself in a plain contradiction. For in asserting that that than which no greater can be conceited does not exist, he implies at once that he can conceive something greater, namely that which, beside being all that this is conceived to be, shall also be real. It would lie outside my present task to discuss this argument at length. But as the reader may fairly ask what is thought of the argument by those who make the criticism of such reasonings their business, I will now add a few observations to what I have already said in the Introduction. I shall not indeed state in detail whether this or that philosopher accepted it or rejected it; for such a catalogue of views and doctrines is by itself a very barren and unprofitable sort of knowledge. But to mention some of the points on which the criticism of Anselm's argument might fasten and has fastened, may well be of use in the way of guidance and suggestion, and this I will do, using technical expressions as little as I can, and assuming as little as I may a previous study of philosophy in my readers.

1. It may be asked, Does the argument , as it stands, prove what it proposes to prove? It is difficult, I think, to deny that it seems to do so, and yet most readers will feel that it leaves them unconvinced. They will be inclined to say of it, as Hume said of Bishop Berkeley's philosophy, that it admits of no answer and produces no conviction. They will suspect some fallacy, some sophistry, they will be sure that it can only be by some trick that they are led so suddenly from the idea or conception of God to belief in His reality, for they are certain that the evidence of reality must be something other than a mere idea. What should it be then? The first answer which suggests itself is probably, The evidence of the senses. Seeing is believing, says the proverb. And in many cases this is true. Who can hold a fire in his hand, asks Bolingbroke in Shakespeare's Richard II., by thinking on the frosty Caucasus? And Kant, the greatest of all the unfavourable critics of the Ontological Argument, suggested that a hundred dollars in my pocket are some thing very different from any thought of such a sum. But then the most important thing about fire is that it should warm us; about dollars that they should be handled and pass from hand to hand. This is not so with God. No man hath seen God at any time. He is not an object of the senses at all, but of faith. A vision may sometimes be the means by which faith is won; but it is not the vision in itself that assures us. One may see and yet not believe. They have both seen and hated, said our Lord, both Me and My Father. And again it is written, Blessed are they that have not seen, and yet have believed.

Anselm, for his part, is quite clear that his argument applies to God only. It is not at all his intention to guarantee by his argument the reality of everything of which we may be said to have an idea. His contemporary critic, Gaunilo, thought that the same reasoning would guarantee the existence of a most perfect island; for we can form the idea of such an island really existing; and if the island does not exist, this idea would not be the idea of the most perfect island, since such an island, really existing, would be more perfect still; and we can frame the idea of such an island. But Anselm replied to Gaunilo that his reasoning was only applicable to that than which no greater can be conceived; for such a thing must be conceived to be eternal, without beginning or end; and hence it cannot be possible without being real. It is no part of the notion of an island, even of the most perfect, that it should be without beginning or end. Hence all that our thought of the most perfect island involves is that it is conceivable, possible; that it may exist or have existed or be yet to come into existence; but to speak of an eternal object, one which has no beginning or end, in this way, is absurd. It cannot, if it is not real now, be possible, in the sense that it may have existed in the past or may yet exist in the future; it can only be possible if it actually exists. I see no flaw in this answer of Anselm's to his critic; but it practically admits the insufficiency of the original statement of the argument. For, as originally stated, the argument does but show that our notion of perfection is one which cannot apply to a mere idea, but only to what is real; it does not however prove that there is some thing real to which it applies. The contradiction lies in thinking of it as unreal and yet as perfect. Nothing is said in the original statement of the idea at first proving only the possibility of its object; and proving the reality of its object only in the case where possibility is inconceivable without reality.

2. We may further ask, however, Does the argument, if not as originally stated proving what it proposes to prove, yet admit of a statement which would prove it? That is, if we give up the notion that the argument, as originally stated, is by itself sufficient to refute atheism, is it sufficient, if we add to it the explanations by which Anselm, replying to Gaunilo, was (as we have seen) led to add to it? I think it is, so long as we do not question the claim of thought to be our only criterion of reality. And few do seriously question this claim. We look into a mirror and see a looking-glass room. Do we believe, like Alice in the fairy-tale, that we should find ourselves in that room, if we could only get through the glass? Certainly not; that, we say, is no real room, it is only a reflection. But why so? We see it as much as we see this room in which we are standing. We see it still, after we have denied that it is real, just as much as we did before. There it is; so is the room on this side of the glass. Where is the difference? We shall find that it is in consequence of the contradictions between them, that we do not think them equally real. On this side of the glass, if you stretch out your hand to touch what looks solid, it will feel solid, but if you stretch out your hand to something which looks just the same in the looking-glass room, you will feel only the smooth surface of the mirror; if you press on, you will break the glass, and the image will vanish, not by the interposition of anything but by the removal of what seemed to be between us and it. You insist, then, that your world shall be free from contradictions; and so where you find in your every-day experience contradictions between appearances which are alike, you say one is only appearance, a reflection of the other which is real, and so fit both into one harmonious system. It is not otherwise when you rise from the experience of the senses to the higher experience of science. We who believe the Copernican astronomy, and suppose that the earth goes round the sun, not the sun round the earth, see the sun rise in the east and set in the west just as plainly as our ancestors did in the days before Copernicus; but we say that this is only appearance; really the earth is going round the sun, not the sun round the earth. But why really? Because this way of putting it explains more, makes the whole of experience more harmonious than it would be on any other theory.

And when we are not content even with science; when we indulge ourselves in a faith that, despite the many appearances which are against it, the world is governed by the providence of a good God, we are still in the name of harmony and consistency denying equal reality to appearances which yet remain, as they were before, equally apparent: just as we still see the looking-glass room when we are no longer children, and the sun rise when we have been taught to believe in the Copernican system of astronomy.

The Ontological Argument of Anselm then is, if properly explained, sound, supposing we assume that thought is the criterion of reality; or rather, it is just the assertion that thought is this criterion; that the standard by reference to which we test the reality of everything else is a standard which we carry with us, the standard of what satisfies a thought intolerant of imperfection and contradiction, and insisting, where it finds imperfection and contradiction, that it has before it only appearance and not what can finally approve itself as real; that therefore that is the most real which is the most satisfactory to thought.

3. We may, lastly, enquire whether the demonstration given by Anselm that our thought implies the assurance of this perfect Reality, is precisely what Anselm thought it to be, a proof of the existence of the God of religion? As to this, I will briefly say that it does not seem to me to be so. At least there are few men and perhaps no Christians who will find in what this argument proves to be real all that they need as an object of religious worship. But Anselm did not intend his Proslogion to be taken apart from his Monologion, to which it is a sequel; even if he thought, as he seems to have thought, that the Proslogion would by itself suffice for the refutation of atheism. That I have ventured here to translate the Proslogion without the Monologion is due to the circumstance that the intention of this Selection is not philosophical but devotional; and that the Proslogion is included in it less as a philosophical argument than as an example to show how philosophical reasoning can be made a religious exercise. But Anselm had in the Monologion already determined his conception of the most real as the conception of the best. That than which no greater can be conceived must be that which our moral consciousness approves as best; for our scale of values is derived from our moral consciousness. Only if an ethical interpretation be given to the conception of the most real will the argument of Anselm lead to the God of religion; but nothing is said of this in the argument itself. For Anselm himself this interpretation was inevitable. His theology was of the school of Plato, and the goodness of God was its fundamental article. But this article itself must be discussed by philosophy; and while it is doubtful, the argument of Anselm will not be found to bring us whither he intended. The understanding at which he aimed, he reckoned to be a half-way house between faith and vision. It presupposed a faith which could count nothing higher in the world or out of it, as Kant says, than the good will: and so it could seem to foreshadow the beatitude pronounced on the pure in heart, that they should see God. __________________________________________________________________ __________________________________________________________________

PREFACE TO THE MEDITATIONS AND PRAYERS

THE Meditations and Prayers which here follow, since they are published in order to arouse the reader thereof to the love or fear of God or to self-examination, are not to be read in the midst of turmoil, but in stillness, not quickly but slowly, with close and serious consideration. Nor ought the reader to be careful to read through the whole of any one among them, but so much as he perceives may by God's help do him good in kindling within him the desire of prayer, or so much as may give him pleasure. Nor need he begin any one of them always at the beginning but wherever shall best please him. For to this end are they divided into paragraphs, that anyone may begin or leave off where he chooses; so that the length of a prayer or the frequent repetition of one thing may not become wearisome; but the reader may gather thence some taste of devotion, for to that end were they composed. __________________________________________________________________

MEDITATION I

Concerning the Dignity and the Misery of Human Nature. __________________________________________________________________

I

That we were created in the Image and Likeness of God.

AWAKE, my soul, awake! show thy spirit, arouse thy senses, shake off the sluggishness of that deadly heaviness that is upon thee, begin to take care for thy salvation. Let the idleness of vain imaginations be put to flight, let go of sloth, hold fast to diligence. Be instant in holy meditations, cleave to the good things which are of God: leaving that which is temporal, give heed to that which is eternal. Now in this godly employment of thy mind, to what canst thou turn thy thoughts more wholesomely and profitably than to the sweet contemplations of thy Creator's immeasurable benefits toward thee. Consider therefore the greatness and dignity that He bestowed upon thee at the beginning of thy creation; and judge for thyself with what love and reverence He ought to be worshipped. For when, as He was creating and ordering the whole world of things visible and invisible, He had determined to create the nature of man, He took high counsel [69] concerning the dignity of thy condition, forasmuch as He determined to honour thee more highly than all other creatures that are in the world.

Behold therefore to what greatness thou wast created, and again consider what manner of love thou oughtest to render therefore. Let Us make man, saith God, in Our image, after Our likeness. If thou art not aroused by this word of thy Creator, if thou art not at so unspeakable a goodness of condescension in Him towards thee, set all on fire of love towards Him, if thy whole heart is not inflamed with longing after Him, what shall I say? Shall I count thee asleep, or rather dead?

Hearken then diligently what this meaneth, that thou wast created in the image and likeness of God. Thou hast here assured to thee sweet matter for devout meditation, wherein to exercise thy thoughts. Note therefore that the likeness of God is one thing, the image another. Thus a horse, an ox, and every other like creature hath some likeness to a man; but none hath the image of a man, except another man. A man eateth, so doth a horse; here is a certain likeness, that is, something in common between natures that are different. But the image of a man none can express, except another man of the same nature as that whose image he is. Thus the image is higher than the likeness.

Thus we may have in the way we have said, some likeness to God if, considering that He is good, we study to be good; if, knowing that He is righteous, we endeavour to be righteous; if, beholding His mercy, we give ourselves to mercy.

But how can we be in His image. Hearken. God is mindful of Himself, understandeth Himself, loveth Himself. [70] And thou too, if thou after thy measure art mindful of God, understandest God, lovest God, then wilt thou be in His image; for thou wilt be striving to do that which God ever doth. Man ought to make this the end of all his life, to be mindful of the Chief Good, to understand it and to love it; to this should every thought, every motion of the heart be bent, be whetted, be conformed, that with an unwearying love thou shouldst be mindful of God, understand God, love God, and so for thy health set forth the dignity of thy creation, wherein thou wast created after the image of God. But why say I that thou wast created after the image of God, when, as the Apostle witnesseth, thou art thyself the image of God. A man, saith the Apostle, ought not to cover his head, forasmuch as he is the image and glory of God. [71] __________________________________________________________________

[69] Gen. i. 26. The plural used in this sentence was often referred to the plurality of Persons in the Holy Trinity.

[70] See above, Proslogion, ch. i. p. 9, n. 2.

[71] 1 Cor. xi. 7. __________________________________________________________________

II

That the End for which we were created was to glorify God for ever.

ARE not these inestimable benefits bestowed upon thee by thy Creator enough for thee, to make thee render to Him continual thanksgiving and pay to Him thy debt of love unceasing, when thou considerest how at the beginning of thy creation He called thee by His goodness out of nothing, or rather out of the dust of the earth to so great a height of dignity? Apply to thine own life the words of the Saints. Hear what is said concerning a Saint. This then is the praise given to a Saint: With all his heart he praised the Lord. Behold that end whereunto thou wast created; behold the task which thy Master hath set thee to do. For to what end should God have raised thee up by so glorious a privilege in thy creation but that He desired thee to give thyself to His praises with out ceasing? Thou wast then created to praise thy Creator, so that, being occupied in nothing else than His praises, thou mightest here by the service of thy righteousness draw nearer unto Him and hereafter attain to the life of blessedness. For His praise makes thy righteousness in this world, and thy happiness in the world to come. But if thou praisest, praise Him from thy whole heart, praise Him by loving Him. For this is the rule of praising that is given to the Saints: With all his heart he praised the Lord and loved God that made him. [72]

Praise therefore, and praise with thy whole heart, and love Him whom thou praisest. For he praiseth, but not with his whole heart, whom prosperity persuadeth to bless God, but adversity restraineth from the office of blessing. Again he praiseth but loveth not, who in the praises of God, seeketh to have anything by his praising beside God Himself.

Praise therefore, and praise worthily, so that to the utmost of thy power there be in thee no charge, no thought, no contemplation, no carefulness of mind, that is void of the praise of God. Let no worldly prosperity divert thee, nor any worldly adversity restrain thee from His praise. For thus thou wilt praise the Lord with thy whole heart and with love also; thou wilt seek from Him nothing else than Himself, that He may Himself be the goal of thy desire and the reward of thy labours, thy consolation in this life of shadows and thy possession in the blessed life to come. Hereunto wast thou created, that thou shouldst bear a part in His praises for ever and ever, and this thou shalt more fully understand, when thou, being lifted up by the blessed vision of Him, shalt see that by His mere free bounty thou, when thou wast not, wert out of nothing created to such happiness, and created, called, justified, glorified [73] unto such unspeakable bliss. For the contemplation of such things will give to thee a love that shall not weary of praising Him for ever, of whom and by whom and in whom thou shalt rejoice that thou art blessed with good things so great and so unchangeable. __________________________________________________________________

[72] Ecclesiasticus xvii. 8, acc. to Vulgate.

[73] Rom. viii. 30. __________________________________________________________________

III

That wheresoever we are, we live and move and have our being in God, so long as e we have Him within us.

BUT leaving that felicity which is to be, with the mind's eye look for awhile also upon the greatness of the favour which He hath abundantly bestowed upon Thee even in this transitory life. He who dwelleth in heaven, who reigneth among the angels, to whom heaven and earth and all that in them is, do reverence, He hath given Himself to be thy dwelling; He hath prepared for thee His presence as an abode, for as the Apostle Paul teacheth, in Him we live and move and have our being.
[74] Life is sweet, movement is pleasant, being is desirable. For what can be sweeter than to have life in Him, who is the Blessed Life itself? what pleasanter than to order all the course of our will and deed toward Him and in Him who maketh us strong with everlasting stability? what more desirable than by prayer and conversation to be continually in Him, in whom alone is true being, nay rather who alone is true being, without whom nothing can have wellbeing. I, saith He, am that I am. [75] This is a saying most excellent. For He Himself alone hath true being, whose being is unchangeable. Thus He, whose being is so excellent, may be said to be in so especial a sense, that He may be said alone in very truth to be; in comparison of whom all being beside His is nothing; when He, I say, created thee for a so great a height of dignity that thou canst not even comprehend the glory of thine own natural dignity, where did He appoint thy dwelling? what abiding-place did He prepare for thee? Hear what He saith unto His own in the Gospel: Abide in Me, and I in you. [76] O inestimable dignity, O blessed abiding-place, O glorious intercourse between God and man! How great the condescension of the Creator that it should be His will that His creature should dwell in Him! How incomprehensible the blessedness of the creature, that he should abide in his Creator! How great the glory of the rational creature to have communion with his Creator in so blessed an intercourse, that the Creator Himself should abide in the creature, the creature itself in the Creator! So excellently then were we by His will created, so mercifully was He pleased that we should abide in Him; even He who is above all things, ruling over all things, yet without carefulness; who upholdeth all things, as the foundation of all things, yet without labour: surpasseth all things in excellence, yet without pride; comprehendeth all things in His embrace, yet without distinction of parts; filling all things with His fulness, yet without limitation of Himself.

He then, though He is nowhere absent, chose for Himself a kingdom of delight within us, according to the witness of the Gospel, where it is said, The kingdom of God is within you. [77] But if the kingdom of God is within us, and God dwelleth in His kingdom, doth He not abide in us, since His kingdom is within us? Certainly He doth; for if God is wisdom, and the soul of the righteous is the seat of wisdom, [78] then he who is truly righteous has God abiding in him. For the temple of God is holy, saith the Apostle, which temple ye are. [79] Do thou therefore follow earnestly after holiness without fainting, lest thou cease to be the temple of God. He Himself saith of His own, I will dwell in them and walk in them. [80] Doubt not that wheresoever there are holy souls, He is in them. For if thou thyself too art everywhere wholly in thy members, to which thou givest life; [81] how much more is God wholly every where, who created both thy self and thy body? Thus it is to be with all diligence considered with what great circumspection and reverence we ought to exercise our senses and the members of our body, over which the Godhead itself presideth. Let us therefore, as is right, give to so great a tenant the whole command of our body, so that nothing in us may be displeasing to Him, but that all our thoughts and motions of our will, all our words and works, may wait upon His pleasure, obey His will, and be ordered by His governance. For so we shall be in truth His kingdom, and He will abide in us, and we, abiding in Him, shall live well. __________________________________________________________________

[74] Acts xvii. 28.
[75] Exod. iii. 14.
[76] John xv. 4.
[77] Luke xvii. 21.
[78] Prov. xiv. 33.
[79] 1 Cor. iii. 17.
[80] 2 Cor. vi. 16.

[81] See Proslogion, ch. xiii. __________________________________________________________________

IV

That all we, who have been baptized into Christ, have put on Christ.

AWAKE, I beseech thee, O my soul, and let the fire of a heavenly love be kindled in thy heart, and wisely consider the beauty which Thy Lord God hath bestowed upon thee, and in considering love it, and in loving do it reverence with the service of a holy conversation. For doth not He who maketh thee to abide in Him, and hath condescended to dwell in thee, clothe thee, cover thee, adorn thee with Himself? As many of you, saith the Apostle, as have been baptized into Christ, have put on Christ. [82]

What praise, what thanksgiving wilt thou rightly bestow upon Him, who hath clothed thee with so great beauty, exalted thee to so great honour, that thou canst say with all joy of heart, The Lord hath clothed me with the garments of salvation, He hath covered me with the robe of righteousness. [83] It is the highest joy of the angels of God to contemplate Christ, and lo, of His boundless condescension He so far inclineth unto thee, as to be pleased to clothe thee with Himself. What manner of clothing is this but that of which the Apostle boasts, saying Christ of God is made unto us wisdom and righteousness and sanctification? [84] How would He more richly apparel thee than by making thee glorious with the garment of wisdom, the ornament of righteousness, the beauty of holiness? __________________________________________________________________

[82] Gal. iii. 27.
[83] Isa. lxi. 10.

[84] 1 Cor. i. 30. __________________________________________________________________

V
That we are the Body of Christ.

AND why should I say that Christ hath clothed thee with Himself, when He hath joined thee so closely to Himself that He hath been pleased to make thee flesh of His flesh in the unity of the Church. Hear what the Apostle saith, expounding the testimony of the Scripture, And they two shall be one flesh. But I speak, saith he, concerning Christ and the Church. [85] Hereupon consider also in how wonderful a bond He hath united thee with Himself. The Apostle establisheth it, that thou art the body of Christ. Ye are, saith he, the body of Christ and members in particular. [86]

Keep therefore thy body and thy members with that reverence which is befitting, lest if thou wrong them by lightly entreating them, thou suffer a greater punishment for thine unworthy ill-usage of them, according to the greatness of the reward that would have been thine, if thou hadst used them aright. Thine eyes are the eyes of Christ. Therefore thou mayest not turn the eyes of Christ to behold vanity, for Christ is the Truth, and all vanity is contrary to the truth. [87] Thy mouth is the mouth of Christ. Thou oughtest not therefore to open, I say not only in slanders and lies but even in idle words, that mouth which should be opened only for the praises of God and the edification of thy neighbour. Be of this mind in respect also of the other members of Christ that are committed to thy charge. __________________________________________________________________

[85] Eph. v. 31, 32.
[86] 1 Cor. xii. 27.

[87] He plays on the likeness of the words vanitas and veritas. __________________________________________________________________

VI

That we are one in Christ, and one Christ with Christ Himself.

CONSIDER also more yet more deeply in how close an union thou art joined with Him. Hear what the Lord Himself prayeth to the Father for them that are His: I will, saith He, that as Thou and I are one, so they also may be one in Us. [88] I am (that is) Thy Son by nature; I pray that they may be Thy sons and My brethren by grace. How great a dignity is it for a Christian man, so to grow in Christ that he himself may be called in a sense Christ. This also that faithful steward of God's house hold the Church perceived when he said: All we that are Christians in Christ are one Christ. [89] Nor should we wonder thereat, when we consider that He is the head and we His body; He the bridegroom and He also the bride; in Himself the bridegroom, but the bride in the holy souls whom He hath bound to Himself in the bonds of an everlasting love. As upon a bridegroom, saith He, hath He set a crown upon Me, and as a bride hath He adorned me with ornaments. [90] Here then, O my soul, here do thou consider His benefits towards thee, be thou inflamed with the love of Him, let the fire that is in thee break out into longing after the blessedness of beholding Him. Cry out boldly in the words of the faithful bride, Let Him kiss me with the kisses of His mouth. [91] Let all delight which is not in Him depart from my mind, let no pleasure, no consolation of this present life comfort me, while His blessed presence is denied to me. Let Him embrace me with the arms of His love, let Him kiss me with the heavenly sweetness of His mouth, let Him speak to me with that ineffable eloquence wherewith He revealeth His secrets to the Angels. May the Bridegroom and the Bride enjoy such mutual interchange of discourse, that I may open my whole heart to Him and He reveal to me the secrets of His sweetness. Thus, O my soul, refreshed by these and such like meditations and full of the passion of a holy longing, do thou strive to follow Thy Bridegroom and say unto Him, Draw me after Thee; we will run after the odour of Thine ointments. [92] Speak to Him and speak as a loyal spouse not with the sound of words that passeth away but with a longing of heart that fainteth not; so speak that thou mayest be heard, so desire to be drawn by Him that thou mayest follow. Say therefore to thy Redeemer and Saviour, Draw me after Thee. Let not the sweetness of this world but let thy sweetness of Thy most blessed love draw me. Draw me, for Thou hast drawn me heretofore; hold me fast, for Thou hast laid hold upon me. Thou hast drawn me to Thee by redeeming me; draw me by saving me. Thou hast drawn me by pitying me; draw me by blessing me. Thou hast laid hold on me by appearing among men, made man for us; hold me fast as Thou sittest on Thy throne in heaven, exalted above the Angels. That is Thy word, that is Thy promise. Thou hast promised, saying: And I, if I be lifted up from the earth, will draw all men unto Me. [93] Draw therefore now in Thy mighty exaltation him whom Thou didst draw to Thee in Thy merciful humiliation. Thou hast gone up on high; let me believe it: Thou reignest over all things; let me acknowledge it. Do I not acknowledge that Thou reignest? Surely I acknowledge it, and give Thee thanks. But do Thou grant that I may acknowledge with the acknowledgment of a perfect love that which I acknowledge by a devout faith concerning Thee. Bind the desires of my heart to Thee with the indissoluble bonds of love, since the first-fruits of my spirit are already with Thee. Vouchsafe that we, whom Thy love in redeeming us did knit to Thee, may have fellowship with Thee in the unity of the same love. For Thou hast loved me, Thou didst give Thyself for me; may therefore my heart and mind be with Thee continually in heaven, and Thy protection with me continually on earth. Help him when he burneth with longing after Thy love, to whom Thou didst show love when he despised it. Give to him when he asketh, to whom Thou givest Thyself when he knew Thee not. Receive him when he returneth to Thee, O Thou who didst call him back to Thee when he fled from Thee. I will love Thee that I may be loved of Thee; nay rather, because I am loved of Thee, I will love Thee more and more that I may be loved the more. May my thoughts be knit to Thee, may my heart be wholly made one with Thee, where our nature, which Thou hast in mercy taken upon Thyself, reigneth with Thee in bliss. Grant that I may cleave to Thee without parting, worship Thee without wearying, serve Thee without failing, faithfully seek Thee, happily find Thee, for ever possess Thee.

Addressing God in these words, O my soul, do thou kindle thyself, do thou burn, do thou break forth into flames, and strive to become wholly on fire with longing after Him. __________________________________________________________________

[88] John xvii. 21, loosely quoted.

[89] The reference is presumably to 1 Cor. xii. 12.

[90] This is like Isa. lxi. 10 but is not a quotation.

[91] Cant. i. 1.
[92] Cant. i. 3, according to the Vulgate.

[93] John xii. 32. __________________________________________________________________

VII

A Commemoration of our Sins, for which our Conscience doth reproach us, and whereby we have lost all these things.

BUT when thou considerest to what good things and to how great thou hast been by His grace advanced, remember also what good things and how great thou hast lost through thy fault, into how evil a state thou hast by thy sins been cast down. Consider with sighing the evil that thou hast done in thy wickedness; think with groaning upon the good things which thou for that evil's sake hast miserably lost. For what good thing did thy most excellent Creator out of His goodness bestow upon thee; what evil didst thou not render Him, thou that wast nurtured in detestable unrighteousness? By losing the good thou hast deserved the evil, nay by casting away the good thou hast chosen the evil; and losing or rather rejecting the grace of thy Maker, thou hast to thy misery increased His anger. Nor canst thou prove thyself guiltless, when the multitude of thy sins, like a mighty army, encompasseth thee about; here casting in thy teeth the reproach of thy wicked deeds; there bringing forth a store exceeding great of idle and (which deserve a greater condemnation) harmful words spoken by thee; there again displaying the vast mass of thine evil thoughts.

These are those things for whose sake thou hast lost things good beyond all price; for the sake of these hast thou endured to be without the grace of Him that made thee. Groan as thou thinkest upon them, renounce them as thou groanest, condemn them as thou renouncest them, renounce them by changing thy life for a better. Strive inwardly with thyself, lest anon, even for a moment, thou assent to some vanity, whether in heart or in tongue or, what hath the greatest condemnation, even in deed. Let there be in thy mind a daily, nay, a continual warfare, lest thou keep any league with thy sins. Strictly examine thyself always, search out the secrets of thy heart, and whatsoever thou findest in thy self that is reprobate, smite it with severe reproofs, throw it down, crush it, root it out, cast it forth, destroy it altogether. Spare not thyself, be not gentle with thyself, but in the morning (that is, in the contemplation of the Last Judgment, for the Last Judgment followeth like the morning light upon the night of this present life) destroy all the ungodly that are in the land (that is, the offences and sins of a worldly conversation) that thou mayest root out from the city of the Lord (which thou oughtest to build within thyself) all wicked doers (that is, all suggestions of the devil, all delights that God hateth, all deadly consentings, all perverse deeds). [94] From all such thou shouldest, as a city of God, be purified, that thy Creator may find and take in possession and continually hold a habitation within thee, wherein He may have pleasure. Be not of those whose obstinacy God Himself seems to lament, saying: There is no man layeth it to heart and saith, What have I done? [95] If they are rejected, because they refused to be ashamed for the evil which they have done, and to reprove themselves, wilt thou not take care, in order that thou mayest come soon into the number of the elect, to call thyself to account, to judge thyself, to correct thyself with severe discipline? Consider then diligently in thy meditations the benefits which thy Creator hath bestowed upon thee, wherewith without any merits of thine He hath exalted thee; and call to mind the innumerable evil thoughts words and deeds, wherewith thine unrighteousness unworthily recompensed His kindness, and conceiving great sorrow in thyself, cry aloud, What have I done? I have vexed God, I have provoked my Creator to wrath, I have recompensed His innumerable benefits with innumerable sins.

What have I done? As thou sayest this, smite upon thy breast, utter thy voice in groaning, pour forth thy tears. For if thou weepest not now, when wilt thou weep? If the turning away of the face of God from thee because of thy sins stir thee not to sorrow, let at least the greatness of the torments of hell, which these same sins of thine have provoked, break the hardness of thy heart.

Return then, return, thou wanderer from the right way, unto thy heart, draw thy foot back out of hell, that thou mayest be able to escape the evil things which thou hast deserved and win back the good things whereof thou art justly deprived. For if thou have respect to those things which are evil in thee, thou wilt find that thou hast lost all the good things which He had bestowed upon thee. Thou must therefore ever turn thine eyes upon the evils within thee, and especially upon those whereof thy conscience most seriously accuseth thee, that He may turn away His eyes from them. For if thou by a worthy purpose of amendment dost turn away thy sins, He turneth away from them the eyes of His vengeance; but if thou forgettest them, He remembereth them. __________________________________________________________________

[94] Ps. ci. 11. The Vulgate has in the morning (A.V. early) for the soon of the Prayer-book version.

[95] The quotation is a composite one, from Isa. lvii. 1, and Jer. viii. 6. __________________________________________________________________

VIII

A Commemoration of the Incarnation of our Lord, whereby we have recovered all these things.

THEREFORE, that thou mayest be delivered thence, hear the mercies of thy Redeemer toward thee.

Thou wast indeed blinded by the fault of thine original sin and couldest not behold the excellency of thy Creator. Encompassed by the cloud of thy sins thou wentest on still in darkness and, driven by the swift waves of the flood of thine offences, wast being swept down into everlasting night.

And, behold, thy Redeemer anointed thy blinded eyes with the salve of His incarnation, so that thou, who couldest not look upon God in His glory in the secret place of His majesty, mightest look upon God appearing in the form of a man, and beholding Him acknowledge Him, and acknowledging Him love Him, and loving Him do thine utmost with all thy might to come unto His glory. He was made flesh that He might call thee back to the things of the spirit. He was made a partaker of thy changeableness that He might make thee a partaker of His unchangeableness. He condescended to thy lowliness that He might exalt thee unto His high loftiness. He was born of a pure virgin that He might heal the corruption of thy sinful nature. He was circumcised that He might teach man to cut off from himself all the superfluity of sinful lusts. He was presented in the temple and received by the holy widow, [96] that He might admonish His faithful servants to be continually in the house of God and to endeavour by the practice of holy living to be worthy to receive Him. He was taken into His arms and glorified by the aged Simeon, that He might show forth His love towards gravity of life and ripeness in righteousness. He was baptized that He might sanctify the sacrament of our baptism. [97] In the river Jordan as He bowed Himself to receive baptism at the hand of John, He heard the voice of the Father, and received the Holy Ghost coming upon Him in the form of a dove, that He might teach us that we should abide in humility of mind, and therein be honoured by the word of the Father in heaven coming unto us, whereof it is said that His communication is with the simple, [98] and glorified by the presence of the Holy Ghost, who resteth upon the lowly. For Jordan signifieth humility; since, being interpreted, Jordan is their descent. [99] And He was baptized by the hand of John, whose name signifieth the grace of God, [100] that whatsoever we receive of God, we should ascribe it to that grace and not to our own deservings. After fasting forty days He overcame the devil and his temptations, and was glorified by the ministry of angels, thereby teaching us in the whole time of this present life by refusing the delights of things temporal to trample under our feet the world with the prince thereof, and so to be escorted by the protection of angels. By day He abode with the people preaching the kingdom of God, and edifying the multitudes by His wonderful works and by His words. By night he went into a mountain, and gave Himself to prayer, teaching us, as the season requireth, sometimes by word and deed to show forth, according to our ability, to our neighbours among whom we live, the way of life; sometimes, entering into the stillness of our soul and ascending the mountain of virtue, to breathe the sweet air of heavenly contemplation and without fainting to direct our thoughts to things above. He was transfigured in the mount before Peter, James, and John, instructing us thereby that if we study like Peter, whose name is by interpretation acknowledging, [101] humbly to acknowledge our weakness, to supplant our sinful nature (for supplanter is the meaning of James
[102] ), and in faith to submit ourselves to the grace of God (which is the signification of John [103] ), we shall to our happiness ascend the mount of heaven, there to behold the glory of Jesus, He Himself our King being also our guide thither. In Bethany, which is by interpretation the house of obedience, [104] He raised Lazarus from the dead, showing that all, who by the earnest endeavour of a good will die to the world, and rest in the bosom of obedience, shall be raised by Him to life eternal. When He delivered His body and blood to His disciples in the mystical supper He humbly washed their feet, teaching us that the sacred mysteries should be celebrated with deeds of purity and devout humbleness of mind. When He was to be glorified by the splendour of His holy resurrection, He endured the mocking of traitors, the cruelty of insults, the shame of the cross, the bitterness of gall, and at the last death itself, admonishing His servants thereby that they who desire after death to attain unto glory must bear the troubles and labours of this present life and the oppressions of the wicked, not only without murmuring, but with love and desire and cheerful welcome to all that is hard in this world for the sake of the eternal reward.

Upon these glorious and inestimable benefits, bestowed upon thee by thy Creator, if thou worthily meditate, if thou devoutly embrace them, if thou strive with fervent charity to imitate them, thou shalt not only recover the good things which thy first parents lost, but shalt obtain far greater things for ever through the unspeakable grace of thy Saviour. For God Himself through the mystery of the incarnation hath become thy brother; and what ineffable joy shall not this cause to thee, when thou shalt behold thy nature in Him so far exalted above all creation! __________________________________________________________________

[96] Anna (Luke ii. 37).

[97] That is, by the baptism in the river Jordan did sanctify water to the mystical washing away of sin.

[98] Prov. iii. 32, according to the Vulgate.

[99] According to St Jerome, Liber de Nominibus Hebraicis (de Genesi).

[100] According to St Jerome in the same work (de Actibus Apostolorum).

[101] According to St Jerome, Lib. de Hebr. Nom. (de Evang. Lucae).

[102] James = Jacob. See Gen. xxv. 26, xxvii. 36. St Jerome, Lib. de Hebr. Nom. (de Evang. Matt.).

[103] According to St Jerome in the same work (de Actibus Apostolorum).

[104] St Jerome, Lib. de Hebr. Nom. (de Evang. Matt.). __________________________________________________________________

IX

That we must pray to be delivered out of the horrible pit, out of the mire and clay.

WHAT then now remains but after the due consideration of all these matters to kindle in the mind the desire to inherit so great goods, and with continual supplications to implore Him who created thee to possess them to bring thee out of the horrible pit, out of the mire and clay,
[105] and make thee the possessor of blessedness so great? What is that horrible pit, but the abyss of worldly covetousness? what the mire and clay but the filthiness of carnal pleasure? For in the toils of these two, of covetousness and of pleasure, is it that the race of man is miserably entangled and hindered from attaining to the blessed freedom of heavenly contemplation. For in truth the horrible pit is worldly covetousness, which drags the mind that is subject unto its dominion by desires innumerable, as by chains, into the depth of sin, and suffereth it not ever to rest. For the mind of man, when oppressed by the yoke of covetousness, is distracted by the love of things visible and driven hither and hither by divers passions. It is wasted by toil in the getting of money, by carefulness in increasing, by joy in possessing it, by fear of losing it, by grief at the loss of it, and by none of these is suffered to see in how great danger it is. This is the horrible pit, which worldly covetousness ceases not to fill with all these great evils. Out of this pit did blessed David rejoice to be delivered, when he gave thanks and said: He brought me out of the horrible pit, out of the mire and clay.

What is the mire and clay? The enjoyment of unclean pleasure. Cry out boldly then with blessed David, and say to thy Creator, Take me out of the mire, that I sink not. [106] Cleanse thy heart from all the pollution of fleshly delight, shut out unclean thoughts from thy mind, if thou wilt escape the foulness of this mire. But when by repentance and confession, by weeping for thy sin and occupying thy heart with holy meditations, thou hast escaped thence, take heed that thou fall not into it again; but with all thy heart utter thy sighing before God, beseeching His mercy that He may set thy feet upon the rock, [107] that is, that thy mind may establish itself upon the firm ground of righteousness by constantly cleaving unto Christ, of whom it is said that He is made unto us of God wisdom and righteousness and sanctification. [108] Pray moreover that He may order thy goings [109] that they turn not back unto wickedness, but may go on steadily in the heavenly way of His commandments, and so hasten without any turning aside to the blessed country of the Angels.

But when His direction shall have lifted thee up, be careful that thou be not slack in singing the praises of the Creator; rather do thou beseech Him of His mercy to put a new song in thy mouth, [110] that with due devotion thou mayest sing a thanksgiving unto our God. [111] It is meet that thou, my soul, when thou hast been brought into fellowship with God by newness of life [112] shouldest break forth into a new song in His praise, despising things temporal, and longing only after things eternal; being obedient to the law of God not from fear of punishment but from love of righteousness. For this is to sing a new song to God, to mortify the desires of the old man, and to follow the way of the new man, which the Son of God hath shown to the world, from mere desire of the life everlasting. He singeth a thanksgiving, [113] who keepeth in the remembrance of a pure mind the joys of his heavenly country and, being sustained by the consciousness of a holy life and trusting in the gift of grace from above, striveth to attain thereunto. __________________________________________________________________

[105] Ps. xl. 2.
[106] Ps. lxix. 15.
[107] Ps. xl. i.
[108] 1 Cor. i. 30.
[109] Ps. xl. 2.
[110] Ps. xl. 3.
[111] Ibid.
[112] Rom. vi. 4.

[113] With reference to the verse of Ps. xl. quoted above in the Latin the words canticum and carmen differ, as do song and thanksgiving, but there is no special reference to thanks in the word carmen. __________________________________________________________________

X
A Meditation on the Miseries of this Life.

IN the midst of these meditations, think earnestly upon all the miseries of this present life, and with a watchful heart consider how carefully thou oughtest to live therein. Remember that thou art of his company, concerning whom the Scripture hath said: A man whose way is hid, and whom God hath hedged in with darkness. [114] For truly thou art hedged in with a deep darkness of ignorance, since thou knowest not how God will weigh thy works, and canst not tell what thine end will be. No man knoweth, saith Solomon, whether he is worthy of hatred or of love, but all things are kept uncertain even unto the end. [115]

Imagine to thyself a valley deep and dark and all manner of torments in the bottom thereof. Suppose moreover a bridge cast across this valley, exceeding long but of no more than a foot's breadth. Let a man be compelled to pass over this bridge, so straight, so high, so perilous; let his eyes be blindfolded that he cannot see his steps; let his hands be bound behind him, so that he cannot guide himself by groping his way with a staff. How great would be the fear and distress of mind in such an one! Dost thou think there would be place in his thoughts for cheerfulness, for merriment, for wantonness? I trow not. All pride would be taken from him, all vainglory put to flight, the darkness of death alone would abide in his mind. Imagine moreover a monstrous multitude of savage birds hovering about the bridge and seeking to drag the traveller, as he crosseth it, down into the abyss. Will not his dread be multiplied thereby? And what if each plank be at once withdrawn so soon as he hath passed over it? Will not he be stricken thereby by a yet greater fearfulness?

But now consider the signification of this image and let a godly fear and trembling take hold upon thy mind. By the deep and dark valley is signified hell, which is an abyss immeasurable, and terrible with the shadows of most black darkness. There are assembled together all manner of torments. There all that can soothe is lacking; and everything that can appal and torment and distress, is present. The perilous bridge, from which whosoever maketh not his passage over it aright is hurled downward, is this present life; wherein whosoever liveth ill, descendeth to hell. The planks which are withdrawn when the traveller hath passed over them are the days of our life; which pass away never to return, but by growing fewer press us onwards toward our end, and compel us to hasten to our goal. The birds that hover about the bridge and beset them that pass over, are evil spirits, whose whole study is to cast men down that are set on the right way, and to hurl them into the depths of hell. We ourselves are the travellers that pass over, blindfolded by our ignorance and bound by the chain of the difficulty of doing good works, so that we cannot direct our steps freely toward God in holiness of life.

Consider therefore whether thou oughtest not in so great a strait to cry out earnestly to thy Creator, so that, being defended by His protection, thou mayest sing in faith among the hosts of thine enemies: The Lord is my light and my salvation; whom then shall I fear? [116] He is thy light against thy blindness; thy salvation against thy difficulty. These are the two evils, whereinto our first father caused us to fall, even ignorance whither we go and difficulty in seeing what we ought to do. Meditate upon these things, O my soul, think upon them; let thy mind daily exercise itself therein. Let it being intent thereon, turn away from vain and unprofitable cares and thoughts, let it burn with the fire of holy fear and blessed love to fly from these evils and lay hold upon eternal goods. __________________________________________________________________

[114] Job iii. 23, according to the Vulgate.

[115] Ecclesiastes ix. 1, according to the Vulgate.

[116] Ps. xxvii. 1. __________________________________________________________________

XI
Of the Body, after the Departure of the Soul.

TO Thee I now turn back, O my most sweet Creator, my most gracious Redeemer, Thou fashioner and refashioner of my nature, humbly in prayer beseeching Thy goodness to teach my heart to consider with life-giving fear and wholesome trembling the foul and mournful state of my flesh after my death when bereft of that spirit which doth at present quicken it, it must be delivered over to be consumed by corruption and the worm. If it have any beauty now, wherein it taketh pride, where will it then be? where the abundance of most exquisite delights? where the delicate limbs? Will there not then be fulfilled indeed that saying of the Prophet, All flesh is grass, and all the goodliness thereof is as the flower of the field? [117] Then shall mine eyes be closed and turned backward unto the inner chambers of the brain, in the vain and mischievous imaginations whereof I so often took pleasure. Now they rejoice to drink in vanity as daylight; but then shall they lie covered with horrible darkness. The ears that now with damnable delight entertain the discourse of slanderers and the vain rumours of the world shall then lie open to the worms, soon to be filled by them. The teeth that now are loosened in gluttonous eating shall be miserably clogged and choked. The nostrils shall stink, that now are delighted with variety of sweet odours. The lips shall be hideous with the fulness of corruption, that so many times rejoiced to be opened in foolish laughter. The throat shall be clogged and the belly filled with worms, that have again and again been swollen by all manner of meats.

But why should I speak severally of every member? The whole frame of the body, whose health comfort and pleasure is almost all our care, shall be dissolved into corruption, into worms, at the last into the basest dust of the earth. Where is now thy proud neck, where thy boastful words, thy rich apparel, thy manifold delights? They have passed away like a dream, they have all gone never to return, and him that was in love with them they have left to misery. __________________________________________________________________

[117] Isa. xl. 6. __________________________________________________________________

XII
Of the Soul after her Separation from the Body.

O GOOD God, what is it that I behold? Lo, there cometh fear upon fear, sorrow upon sorrow. After she is separated from the body, the soul shall be beset by a multitude of evil spirits, who shall hasten to meet her and shall magnify their accusations against her. And inquisition shall be made concerning all things whereof they accuse her, even to the least of the negligences that she hath committed. There shall come the prince of this world with his companions, raging with fury, cunning in deceit, skilful in lying, malignant in accusing, bringing forth against the soul all that he can of the evils that she hath done, and devising falsely many beside that she hath not done. O terrible hour, O severe judgment! On the one hand will be a Judge most strict in judgment; on the other adversaries most wanton in accusing. The soul shall stand alone with none to comfort her, except she be defended by the consciousness of good works. But in that great severity of judgment, wherein all things shall be laid open, who shall boast that his heart is clean? [118] If the righteous scarcely be saved, where shall the ungodly and the sinner appear? [119] Then shall idle gladness depart, the pomp of place shall be put to flight, the pursuit of worldly greatness shall be proved deceitful.

Blessed is the soul, which in that judgment a good conscience defendeth, and the remembrance of a holy life protecteth; which, while she was yet in the flesh, was often cleansed by the water of repentance, adorned with earnestness of confession, enlightened by meditation on God's holy law; which humility made gentle, and patience quiet, and obedience free from seeking her own will, and charity fervent in the performance of every virtue. Such a soul shall not fear that dreadful hour, and shall not be ashamed when she speaketh with her enemies in the gate. [120] For she will have fellowship with them, of whom the Scripture saith: When He hath given His beloved sleep, behold the inheritance of the Lord. [121] __________________________________________________________________

[118] Cp. Prov. xx. 9.
[119] 1 Pet. iv. 18.
[120] Ps. cxxvii. 6.

[121] Ps. cxxvii. 3, 4. This in the Vulgate reads thus: When He hath given His beloved sleep, behold the inheritance of the Lord, even children, a reward, the fruit of the womb. This is interpreted by St Jerome of the saints at rest. His beloved are the saints, who after the slumber of this present life, seem to sleep here, that they may be counted worthy in the resurrection to come to life eternal. When the saints have departed out of this world and obtained their rest, then shall they be made the inheritance of the Lord, because they are no longer subject to temptations. __________________________________________________________________

XIII

A Meditation on the Day of Judgment, wherein the Goats shall be set on the Left Hand.

BUT who can say anything of that terrible sentence of the Last Judgment, whereby the sheep shall be set on the right hand and the goats on the left? How great shall be the trembling when the powers of the heavens shall be shaken? [122] How great the confusion, the lamentation, the crying of those that howl, when they that neglect to do good shall be met by that terrible word, Depart from Me, ye cursed, into everlasting fire. [123] Verily that day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm. [124] Verily bitter is the voice of the day of the Lord; the mighty man shall be afflicted therein. [125] For they that in the pride of their hearts despise the will of God, boast themselves now in the following of their own wills; but then shall they be cast into everlasting fire which shall not be quenched for ever, and the worm that dieth not shall feed upon them, [126] and the smoke of their torment shall ascend up for ever and ever. [127] __________________________________________________________________

[122] Matt. xxiv. 29.
[123] Matt. xxv. 41.
[124] Zeph. i. 15, 16.
[125] Zeph. i. 14. acc. to the Vulgate.
[126] See Isa. lxvi. 24; Mark ix. 45.

[127] Rev. xiv. 11. __________________________________________________________________

XIV

A Meditation on the Joy which shall be where the Sheep shall be set on the Right Hand.

BUT while these are in woe, and for distress of spirit are uttering the lamentable groanings of their hearts, what thinkest thou will be the joy and exultation of those blessed ones, who shall be set at the right hand of God and hear that most blissful voice which shall say unto them, Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. [128] Then verily shall the voice of joy and health abide in the dwellings of the righteous. [129] Then shall the Lord lift up the head of the meek, who now refuse not to be counted vile and outcast for His sake. He shall heal the broken hearted, and console with everlasting joy them that weep for longing after Him in this earthly pilgrimage. Then shall be manifested their unspeakable reward, who for love of their Creator rejoice in the renunciation of their own wills. In that day shall a heavenly crown be set upon the heads of them that serve Him, and the glory of those that wait patiently for Him shall shine forth with splendour ineffable. There shall love enrich His faithful soldiers with the fellowship of angels, and purity of heart shall bless them that love Him with the blessed vision of their Creator. [130] Then shall that song be sung by all the elect: Blessed are they that dwell in Thy house; they will be alway praising Thee. [131] In which song of praise may He vouchsafe to make us partakers who with the Father and the Holy Ghost liveth and reigneth God, world without end. Amen. __________________________________________________________________

[128] Matt. xxv. 34.
[129] Ps. cxviii. 15.
[130] See Matt. v. 8.

[131] Ps. lxxxiv. 4. __________________________________________________________________ __________________________________________________________________

MEDITATION II

Concerning the Terrors of the Day of Judgment. An Incentive to Tears.

I AM afraid of my life because, when I diligently examine it, I perceive that it is altogether sin, or if, where most is barren, there be any fruit found, it is either feigned fruit or imperfect or in some manner corrupt, so that what there is that displeaseth not God is yet not pleasing unto Him.

Therefore, thou sinner, almost all thy life--nay not almost all, but of a truth all thy life--is either in sin and deserveth condemnation, or unfruitful and deserveth contempt. But why do I divide what is unfruitful from that which deserveth condemnation? For if it be unfruitful, it must therefore be condemned. For we know that the saying is true which He spake who is the Truth: Every tree that bringeth not forth good fruit is hewn down and cast into the fire. [132]

Nay, if I do anything that profiteth, it is too little to recompense God for the food and drink which I misuse. But who feedeth a flock
[133] which is worth less than the cost of the food which it consumeth? Yet Thou, O God, art more gracious than men, in that Thou dost feed me and lookest for profit from me, Thy vile worm, Thy sinful one that rotteth with the corruption of sin. For more tolerable to a man is the stench of a dog's carcase than to God the soul that sinneth; yea, far more foully doth this stink in the nostrils of God than that in those of man. Alas, I am no man but the scorn of men, [134] viler than a beast, baser than a dead carcase. My soul is weary of life; I am ashamed to live, I am afraid to die. What is left for thee, poor sinner, but all thy life through to lament thy whole life, so that it may weep for itself, no part not mourning, no part not mourned?

But this is a marvellous thing, and marvellously is my soul to be pitied therein [135] ; that her knowledge exceedeth her sorrow so that she resteth in security as though she knew not her condition. O thou barren soul, what art thou about? Why sleepest thou, thou sinful one? The day of judgment cometh; the great day of the Lord is near, it is near and passeth greatly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm. [136]

O bitter voice of the day of the Lord! [137] Why slumberest thou, thou lukewarm soul, meet to be spued out of the mouth of the Lord? [138] He who awaketh not, who trembleth not at these mighty thunderings, is not asleep but dead. Thou unfruitful tree, where is thy fruit? Thou tree worthy of the axe, thou tree worthy to be hewed down and burned, what are thy fruits? Verily they are thorns and bitter sins; would that the thorns would prick thee with repentance so that they might be broken off, and the bitterness of the sins grow bitterer to thee till they perish altogether!

Peradventure thou thinkest some sin of thine but a little thing; would that thy severe Judge thought any sin a little thing! But alas, doth not every sin transgress the commandment of God and dishonour Him? What then? Shall the sinner dare to call his sin a little thing? When is it a little thing to dishonour God? O thou dry and useless branch, worthy of everlasting fires, what wilt thou answer in that day, when God shall require an account of the manner wherein thou hast spent the whole time of life that He hath allotted to thee, even to the least moment that is past in the twinkling of an eye? Then shall be condemned whatsoever is found in thee, in thy work or in thy play, in thy speech or in thy silence, down to the least thought, nay, thy very living, so thy life is not ordered according to God's will. Woe unto thee! How many sins will rush forth upon thee then of a sudden, as from an ambush, whereof now thou takest no note! yea, more sins and more grievous than those of which thou takest note. How many evil things thou dost, which thou thinkest not to be evil! how many, which now thou thinkest good, will then be revealed unto thee as sins most black! There wilt thou receive the things done in thy body, according to that thou hast done [139] ; then, when the time of mercy shall be past; then, when there shall be no room left for repentance, nor any hope of amendment.

Consider now what thou hast done, and what thou oughtest to receive. If thou hast done much good and little evil, rejoice greatly; if much evil and little good, mourn greatly. O thou unprofitable sinner, are not these thoughts enough to move thee to wail mightily? are they not enough to melt thy blood and marrow into tears? Ah marvellous hardness of heart, that hammers so heavy are too light to break! O profound lethargy, which pricks so sharp are too blunt to rouse! O deadly slumber, which thunderings so terrible are too hoarse to disturb! O unprofitable sinner, well may these things suffice to draw forth from thee a river of tears; well may they suffice to make thee weep dry the fountain of thy tears.

But why must I dissemble, why not utter the greatness and the grievousness of the misery that hangeth over me, why hide it from the eyes of my soul? is it that the woes may come upon me unawares? that the intolerable tempest of wrath should suddenly break forth upon me? Nay this were not expedient for a sinner.

But if I speak, whatsoever I can conceive cannot be compared unto the truth thereof. Therefore let thine eyes weep day and night and keep not silence. Make all the woes thou hast endured hitherto heavier; add terror unto terror, wailing unto wailing; for He shall be thy Judge, who hath been set at nought in all my sins of disobedience and transgression, who hath rewarded me good for evil, and I have rewarded Him evil for good; who is now most patient, but in that day will be most severe; now most merciful, but then most just.

Alas, alas! against whom have I sinned? I have dishonoured God, I have provoked the Almighty to anger! What have I done, poor sinner? to whom and how wickedly? Woe is me, woe is me! thou anger of the Almighty, break not out upon me! There is nothing in me that can endure Thine anger, O God. Into what straits am I come! On this side are my sins accusing me; and on that the justice of God making me afraid: above is my angry Judge, below the horrible pit of hell laid open, within my conscience on fire, without the world being burned up. The righteous shall scarcely be saved [140] ; as to the sinner thus taken in his sin, whither shall he turn? I am fast bound, where shall I hide myself; and how shall I appear? To hide myself is impossible, to show myself intolerable. I shall desire to hide myself and hate to show myself, but there will be no hiding-place at all, and everywhere shall I be manifest.

What, ah what will then become of me? Who will deliver me out of the hands of God? where shall I look for counsel? where for salvation? Who is He that is called the Angel of the Great Counsel [141] and the Saviour that I may call upon His name? It is none other than He, Jesus Himself, the Judge in whose hands I tremble.

Breathe again, poor sinner, breathe again; despair not, hope in Him whom thou fearest. Fly to Him, from whom thou didst flee away. Cease not to call upon Him whom thou didst provoke to wrath. O Jesus, Jesus, for Thy name's sake, do unto me according to Thy name! [142] Jesus, Jesus, forget the proud sinner that provoked Thy wrath, and look upon me the unhappy one that calleth upon Thy sweet name, Thy pleasant name, Thy name that comforteth the sinner and openeth to him the hope of blessing. For what signifieth Jesus but Saviour. Therefore, O Jesus, for Thine own sake be a Jesus to me. Thou who didst create, suffer me not to perish; Thou who didst redeem me, condemn me not; Thou who didst make me by Thy goodness, suffer not the work of Thy hands to perish by my own wickedness. I pray Thee, most gracious Saviour, let not mine iniquity destroy what Thine almighty goodness hath wrought. Acknowledge in Thy goodness what is Thine own in me; and what is not Thine own, wipe off from me. For what profit is there in my blood if I go down into everlasting corruption? [143] For the dead praise Thee not, O Lord, neither all they that go down into hell. [144] If Thou wilt receive me into the broad bosom of Thy mercy, Thy bosom will not be straitened because of me, O Lord. Receive me therefore, O Jesus my beloved, receive me into the number of Thine elect, that with them I may praise Thee, enjoy Thee, and have my glory in Thee among all that love Thy name, [145] who with the Father and the Holy Ghost art glorious for ever, world without end. Amen. __________________________________________________________________

[132] Matt. iii. 10.
[133] Cp. 1 Cor. ix. 7.
[134] Ps. xxii. 6.

[135] The play upon words here,--one very characteristic of Anselm, with whom this particular kind of phrase is a trick of style so common as often to become tedious--miserabiliter mirabilis et mirabiliter miserabilis--cannot be exactly reproduced in English.

[136] Zeph. i. 15, 16.
[137] Zeph. i. 14, acc. to the Vulgate.
[138] Rev. iii. 16.
[139] 2 Cor. v. 10.
[140] 1 Pet. iv. 18.

[141] This title of Christ is taken from the LXX. version of Isa. ix. 6, which St Jerome quoted in his commentary on the verse. It was also employed in one of the Christmas introits.

[142] See Matt. i. 21.
[143] Ps. xxx. 9.
[144] Ps. cxv. 17.

[145] Ps. v. 12, acc. to the Vulgate. __________________________________________________________________

MEDITATION III. [146]

To encourage the spirit not to fall into despair, since if we truly repent, we shall without doubt find mercy for all our sins.

WHEN I look back upon the sins which I have done, and consider the pains and torments which I ought to suffer because of them, I have no little fear. And so, full of trouble and full of dread at the thought of my perdition, I go seeking for comfort wheresoever I may find it. But alas, wretch that I am, I find none. For I know well that I have offended not my Creator alone but together with Him all His creation. Therefore my Creator with all His creation doth condemn me, being grievously offended at my sins; and my own conscience, having knowledge of my evil deeds, doth beset me on every side with accusations. And so I find no comfort, nor do I think that I can readily have any. What then shall I do? whither shall I turn myself? For I am left desolate, and the wickedness of my sins compasseth me round about. If I desire to return to Him who created me upright, and call upon His unspeakable goodness to have mercy upon me, then am I greatly afraid lest by so great daring I should move Him to anger against me, and lest He should take a more dreadful vengeance upon my misdeeds, whereby I have not feared to outrage His loving kindness. What then? Shall I remain where I am, desperate and without help or counsel? Hitherto hath my Maker suffered me to live; hitherto He ceaseth not to provide me with all those things which are necessary to the sustenance of this life: and I find it true by experience thereof that my sins have not up to this day so much prevailed against His goodness, that He should put me to confusion, as I have deserved, or should utterly destroy me. Most surely therefore is He gracious toward me, since He bestoweth so great goodness upon me, neither hath sought hitherto to avenge Him of mine iniquities.

I have heard, and according to the witness of those that have had experience thereof, it is a true report that I have heard, that He is the Fountain of Mercy, which began to flow from the beginning of the world, and yet floweth unto this day. He was very merciful, they say, and gracious unto our first father Adam, when he committed that sin of eating the forbidden fruit, in that He condemned him not straightway, as he had deserved, to everlasting perdition, but with patience awaited his amendment, and in His mercy helped him that he might be enabled to return into the favour of Him whom he had offended.

Many times therefore He sent His angel unto him, and unto those who were born of him, warning them that they should return unto Him and repent them of their iniquities, for that He would yet with joy receive them, if with all their heart they would repent them of their sins. But they yet, continuing in their sins and despising His admonitions, added sin to sin, and became as it were beside themselves and abominable in their wickedness, since, being made in honour after the likeness of God, they began contrary to nature to live after the manner of brute beasts. He sent moreover patriarchs, He sent prophets, but not even so would they leave their crooked and perverse ways; but some of them who spoke unto them wholesome warnings, they slew; others they vexed with manifold and strange torments. Yet did He chastise them from time to time, as a merciful Father, not that He, being provoked by their evil deeds, might avenge Himself upon them for their scorn of Him, but that they being corrected might return unto His mercy, who by no means willeth the destruction of those whom in His goodness He hath created.

But when neither for often admonition nor for often correction would they return unto Him, the Fountain of Pity could no longer restrain Himself, but coming down from the bosom of the Father, and taking upon Him very manhood, taking upon Him the form of sinners, He began to admonish them in gentleness even then to repent of their sins unto salvation and to acknowledge Him to be the Son of God. For there is no sin so grievous but it may be put away by repentance, so that the very devil himself can no longer remember it. Therefore did sinners, seeing the sweet gentleness of their Creator, begin themselves to run zealously unto the Fountain of Mercy, the Fountain of Pity, and to wash away their sins therein. The Fountain of Pity also Himself began to eat and drink with sinners, began to open to them the sacramental blessings of holy confession, for in true confession all stain of guilt is washed away.

After this, as the time drew near at which He was to suffer for the redemption of sinners, the Jews, from whose stock He sprang according to the flesh, being moved by envy, crucified Him, because He was good and merciful. But He nevertheless even in the act of death did not forget His goodness, but prayed to His Father for His murderers, that He might forgive them this sin; for they know not, saith He, what they do. [147] The Lord that willeth not the death of a sinner, but rather that he should be converted and live. [148] in His most sweet goodness maketh excuse for them. Whose heart is so hard, whose so strong, that this great kindness of our Creator cannot soften? For when His creature, whom He had created after His own image and likeness, so much dishonoured Him, yet did He not avenge Himself, but though dishonoured and provoked by their many evil deeds, patiently suffered them and gently admonished them to return to Him without delay. Good therefore and gentle is our Lord Jesus Christ; as is said by the prophet, He willeth not the death of a sinner, but that he should forsake his evil ways, [149] and so, repenting of his iniquities, return to the favour of His Creator. Again how merciful He is toward the soul that sinneth, He declareth by another prophet, exhorting it that even after sinning it should return to Him and find mercy; [150] saying, Thou hast played the harlot with many lovers: [151] that is, Thou that in baptism didst promise to be faithful unto Me, hast polluted thy chastity with many lovers; yet repent and return again to Me, and I will receive thee. Therefore let no sinner despair, when she that played the harlot with many lovers is received again; because no sins of ours can dry up, no wickednesses pollute the Fountain of Pity and Mercy, even Jesus Christ, but ever pure and welling forth with the sweetness of His grace He receiveth all the weak and sinful that return to Him, and washeth them clean from all sins whatsoever wherewith they are stained. And that all sinners and unrighteous men may be assured that they do in truth receive the forgiveness of their sins, if they do but take care to lay aside their sins and to repent, He Himself, the Fountain of Pity, for the love which He had toward them, suffered that very flesh which He took for their sakes, as I above set forth, to be nailed to the cross, that they who were dead in sins and could not otherwise return to life, except they were redeemed by the price of His blood, might look upon the price which was paid for their sins and by no means despair.

When therefore I behold this great goodness of my Lord Jesus Christ, and how so many sinners run to the Fountain of Pity, and none are refused, but all are received, must I alone be without hope, and fear that the very Fountain of Pity that cleanseth others should not be able to wash away my sins also? .1 know, I know of a truth, and do surely believe that He who cleanseth others can cleanse me also, and if He will, for He is most mighty, forgive me all my sins. But between sinner and sinner there is a great difference, that is between him that sinneth more and him that sinneth less. Whence I, considering how greatly I have sinned, and by how great unrighteousness my unhappy soul is polluted, perceive that I am not only equal unto other sinners but am a sinner more than any sinner, and above all sinners. For many have sinned, and then left sinning; some, though they sinned often, yet did at some time make an end of doing evil; again others, though they have done much evil, have not failed to do much good also, whereby they have merited either to be wholly forgiven the evil which they did, or have obtained that the pains of hell should be made more tolerable unto them. But I, miserable man that I am, a miserable sinner above all miserable sinners, perceiving and knowing the greatness of the destruction down into which my sin and the pleasure of sin was driving me, have yet not taken care to cease at any time from sins and wickedness, but have ever added sin to sin, and so have lightly and of mine own will plunged myself to my sorrow into the perdition prepared for sin, and, did not the immeasurable goodness of the Lord still bear with me, I ought long since to have been swallowed up by hell. I then, who have lived thus, who have committed so much evil, how shall I dare to run with other sinners who have not done so great evil, unto the Fountain of Mercy? For perhaps, so great is the stench of my sin, that He will not cleanse me, as He cleanseth other sinners whose stench is less intolerable than mine. Help me therefore, O Lord Jesus Christ, help Thy creature, although overwhelmed by the greatness of his sins, yet looking upon the work of Thy hands, help him that he despair not; for, as we believe, no wickedness is so monstrous that it can prevail against Thee, if only the sinner despair not of Thy mercy.

Suffer me therefore, O Lord Jesus Christ, suffer me to look upon Thine unspeakable goodness, and declare how gracious and good Thou art toward miserable sinners. I have said it before, but it delighteth me greatly, so often as fit occasion serveth, to remember how great is the grace of Thy sweet goodness toward sinners. For the love of men then, and for their redemption, not of those only who sin more or less, but even of those who sin beyond measure, if they do but repent, Thou didst descend from the bosom of the Father and enter into the womb of the Virgin, and take of her true flesh; and by Thy conversation in the world didst call all sinners to repentance and so, dying according to the flesh, didst restore to them the life which for their sins they had justly forfeited.

And so, when I look back on the evil deeds which I have wrought, if Thou wouldst have me judge myself after my deserts, I am assured of my perdition; but when I have respect unto Thy death, which Thou didst suffer for the redemption of sinners, I do not despair of Thy mercy. That robber, who for his sins was crucified with Thee, was ever in sin up to the time of his departure out of this life, yet, because in the very hour of his giving up the ghost he confessed his sin and cried out upon his fault, he found mercy and was that day with Thee in Paradise.
[152] Therefore beholding Thee put to death for the redemption of sinners, Thy hands and feet pierced with nails, Thy side opened by the soldier's spear, the stream of blood and water coming out of that side of Thine, [153] ought I to despair? There is but one thing which Thou wilt have, without which no sinner can be saved, to wit, that we repent us of our sins, and, so far as we may, strive to amend our lives. If we do this, we are sure that if but our last day find us so doing (since we have the example of the robber, who even so won salvation in his last hour) we may, trusting in the unspeakable goodness of our Lord Jesus Christ, fear the accusations of our enemy but little or not at all. Having therefore before our eyes the price of our redemption, that is, the death and blood of our Redeemer, which was shed for the remission of our sins; having also the example of the robber, and of many compassed about by many and great sins, whom the Fountain of Pity, Jesus Christ, in His mercy loosed from them, let us not despair, but run to the Fountain of Pity Himself, in sure and certain hope of obtaining the forgiveness of our sins there, where we see and acknowledge so many and so great sinners to have been washed clean, and let us assure ourselves that we in like manner may be washed clean by the same Fountain of Mercy, if we abstain from our sins and wickedness and, so far as we may, strive hereafter to do good. But to abstain from evil and to do good we are not able by our own power without His help. Let us implore therefore His unspeakable mercy, who was pleased to make us when as yet we were not, that He may grant us in this life, before we go hence, to amend our lives and to cleanse them with earnest sorrow, that this life ended we may be enabled to come unto Him by a straight road, none hindering us, to be with Him in everlasting glory with the choirs of angels and all saints, who already enjoy that glory in joy without end. __________________________________________________________________

[146] Meditation vi. in Gerberon's edition.
[147] Luke xxiii. 34.
[148] Ezek. xxxiii. 11.
[149] Ezek. xviii. 23.
[150] Isa. lv. 7.
[151] Jerem. iii. 1.
[152] Luke xxiii. 43.

[153] John xix. 34. __________________________________________________________________

MEDITATION IV [154]
Concerning the Redemption of Mankind.

O CHRISTIAN soul, soul raised up from a grievous death, soul redeemed and delivered from a miserable slavery by the blood of God, arouse thy mind from sleep, bethink thee of thy resurrection, remember thy redemption and deliverance. Consider where and what is the strength of thy salvation, [155] occupy thyself in meditating thereon, delight thyself in the contemplation thereof; put away thy daintiness, force thyself, give thy mind thereto; taste of the goodness of thy Redeemer, kindle within thyself the love of thy Saviour. With thy mind eat of the honeycomb of His words, with thine understanding suck out their sweetness, for they are sweeter than honey; [156] by loving them and rejoicing therein feed thou upon them, for they are savoury and wholesome withal. Rejoice in that eating, be glad in that sucking out of the sweetness, make merry in that feeding upon them. Where then and what is the power and might of thy salvation? Surely it is Christ that hath raised thee up. He, the good Samaritan, hath healed thee; He, thy good Friend, with His own life hath redeemed and delivered thee; even Christ, I say, and none else. Therefore it is Christ that is the strength of thy salvation. Where is this strength that is Christ? He hath horns coming out of His hands; and there was the hiding of His power. [157] Horns He hath in His hands, because His hands are fastened to the arms of the Cross. But what power is there in this great weakness? what loftiness in that great lowliness? what that is honourable in that great humiliation? Verily it is therefore a hiding of His power; it is hidden, because it is in weakness; concealed, because in lowliness; secret, because in humiliation. O hidden power! that a Man, hanging upon the Cross should hang up thereon that eternal death which oppressed mankind, that a Man bound to a tree should unbind the world which was made fast to death everlasting! O concealed loftiness! that a Man condemned with robbers should save men who were condemned with devils, that a Man stretched upon the Cross should draw all things unto Himself! [158] O secret might! that one Soul yielded in torment should draw souls innumerable out of hell, that a Man should endure the death of the body, and destroy thereby the death of souls!

Wherefore, O good Lord, O gracious Redeemer, wherefore didst Thou veil so great power in so great lowliness? Was it that Thou mightest thereby deceive the devil, who by deceiving man did cast him out of paradise? But of a surety the Truth deceiveth none. He who knoweth not, who believeth not the truth, deceiveth himself; and whoso seeth the truth and hateth it or despiseth it, deceiveth himself; the truth deceiveth none. Was it therefore that the devil might deceive himself? But as the Truth deceiveth none, so neither doth it go about to make any deceive himself, though, when it permitteth it, it be said to do it. For Thou didst not take upon Thyself the nature of man, to hide Thyself from those who knew Thee, but to reveal Thyself to those that knew Thee not. Thou didst call Thyself very God and very Man, and didst show Thyself such by Thy works. The thing was secret of its own nature, it was not of said purpose made secret: it was not so done as to be hid, but so as to be accomplished in due course; not to deceive any, but to be done as it ought to be done. And if it be called secret, that signified! no more than that it was not revealed to all. For although the Truth reveal not itself to all, to none doth it deny itself. Therefore, O Lord, Thou didst do thus, neither to deceive any, nor to cause any to deceive himself, but, that Thou mightest do what was to be done as it ought to be done, Thou didst throughout abide in the truth. Let him therefore that deceiveth himself in Thy truth, complain not of Thee, but of his own unfaithfulness to truth.

Shall we say that the devil had any just claim against God or against men, on account whereof God must first thus deal with him on man's behalf, before He may put forth openly His mighty power, so that by unjustly slaying a just man, he might justly lose the power which he had over the unjust? But surely God owed the devil nothing but the punishment of his sins; neither did man owe him anything except to overcome sin in his turn, so that as man once through committing sin suffered himself to be easily overcome by the devil, so man should overcome the devil in the very straits of death, by keeping even therein his righteousness unimpaired. But even this too man owed not to the devil but to God only. For the sin which he committed was not against the devil, but against God; neither did man belong to the devil, but man and the devil alike belonged to God. And in that the devil afflicted men, this he did not out of zeal for righteousness, but out of zeal for wickedness; not by the command of God, but by His permission only; because it was required by the justice, not of the devil, but of God. There was therefore nothing in the devil, by reason whereof God ought to have hidden or deferred the operation of His mighty power for the salvation of man. [159]

Was there then any necessity that constrained the Most High so to humble Himself, and the Almighty to accomplish a work with so great labour? Nay, all necessity and impossibility is dependent upon His will. For whatsoever He willeth, must of necessity be; and what He willeth not, it is impossible should be. Therefore of His free will alone, and because His will is ever good, out of mere goodness did He do this. For God wrought thus, not that He might in this manner, and no other accomplish the salvation of men; but it was the nature of man that required it in this manner to make satisfaction to God. God had no need to suffer things so troublesome, but man had need thus to be reconciled to God. God had no need of this humiliation, but man had need of being thus delivered out of the depths of hell. Now the divine nature neither needed humiliation or toil, nor was capable thereof. But human nature must suffer all this, that it might be restored to that state for which it was created; yet neither human nature nor aught that was less than God could be sufficient to this work. For man is not restored to that state for which he was made, if he be not advanced to be like unto the angels, in whom is no sin; and this cannot be, except he have received remission of all sins, which may not be done, unless full satisfaction have been made for them. Now this satisfaction can only be made, if the sinner, or someone on his behalf, offer of his own to God something which is not due to God, but which surpasseth whatsoever is not God. For if sin consisteth in the dishonouring of God, and if man ought not to dishonour God, even if it were necessary that everything which is not God should perish, then the unchangeable truth and manifest reason of the thing requireth that whatsoever sinneth should render to God, for the honour whereof it hath robbed Him, something greater than that at the cost whereof he was bound not to dishonour Him. But because human nature by itself had nothing so great to offer, and yet without such satisfaction made could not be reconciled, lest the justice of God should leave within His kingdom a sin for which no satisfaction could be made, the goodness of God came to the aid of His justice, and the Son of God took the nature of man upon Him in His own person, so that in that one person there should be a God-man, who should have a sacrifice to offer, exceeding in value not only everything that is not God, but also every debt that sinners ought to pay to God, and so, owing nothing Himself, should give this in payment for others, who had not wherewith to pay that which they owed. For the life of the man who is God is more precious than everything that is not God; and surpasseth every debt which sinners owe for the satisfaction of God. For if the putting to death of this Man exceedeth all sins which can be conceived, howsoever many and great they be, so they touch not the person of God, it is manifest that the goodness of His life is greater than the evil of all sins which touch not the person of God. That life this Man who had not incurred the debt of death, because He had no sin, offered freely of His own to the honour of the Father, since He suffered it to be taken from Him for righteousness sake, to give an example to all that the righteousness of God should not be abandoned by us even unto that death, which they must at some time incur as a debt due from them; since He who had not incurred that death, and might without abandoning righteousness have escaped it, yet when it was brought upon Him suffered it freely for righteousness sake. Thus in that Man human nature offered to God freely and not as of debt what was its own, that it might redeem itself in the persons of others in whom it had not that which was due as a debt to offer. In all this the divine nature was not abased, but the human was exalted; the divine was not minished but the human in mercy sustained.

Neither did human nature in that Man suffer anything through any necessity, but through free will alone. Neither was it overcome by any violence, but of its own accord, out of goodness unconstrained, it endured to God's honour and the profit of other men those things which the evil will of others brought upon it not through the compulsion of any obligation, but through the appointment of a wisdom that had power to accomplish its purposes. For the Father did not by His commandment compel that Man to die, but that which He knew would be pleasing to the Father and profitable to men, that of His own free will He performed: for the Father could not compel Him to do that which He had no right to exact of Him; neither could this great act of honour but be pleasing to the Father, which His Son freely offered to Him. Thus therefore He rendered unto the Father a free obedience, in willing freely to do that which He knew would be pleasing to the Father. But because the Father bestowed upon Him this good will, though it were free, yet is it rightly said that [160] He received it as the commandment of the Father. [161] In this manner therefore He was obedient to the Father even unto death; [162] and as the Father gave Him commandment, even so He did: [163] and He drank the cup which His Father had given unto Him.
[164] This is the perfect and free obedience of human nature, when it freely submitteth its own free will to God's will, and hath then of its own accord carried out in deed that good purpose which God hath not exacted but accepted. Thus this Man redeemeth all others, in that He reckoneth that which He hath freely given to God, as the debt which they owed to God. And by this price man is not only once redeemed from his faults but, so often as he returneth to God in worthy penitence, he is received; yet this worthy penitence is not promised to the sinner. As to that which was done on the Cross, by His Cross hath our Christ redeemed us. They therefore who desire to approach unto this grace with a worthy affection are saved; but they who despise it, because they pay not the debt which they owe, are condemned. [165]

Behold, O Christian soul, this is the power of thy salvation, this the cause of thy liberty, this the price of thy redemption. Thou wast a captive and in this wise wast thou redeemed. Thou wast a slave, and thus wast thou made free; an exile and thus brought home; lost and thus found; dead and thus raised up. Upon this, O man, let thy heart feed, this let it inwardly digest, sucking out the sweetness and relishing the goodness thereof, at such times as thy mouth receiveth the flesh and blood of Him, thy Redeemer. Make this thy daily bread and sustenance in this life, and thy provision for the way, [166] for by this and by this alone shalt thou both abide in Christ and Christ in thee, and in the life to come shall He be thy full joy.

But, O Lord, Thou that didst endure death that I might live, how shall I rejoice in my freedom, seeing it cometh but of the chains that bound Thee? how shall I take pleasure in my salvation, since it is wrought but by Thy sufferings? how shall I be glad of my life, which cometh only by Thy death? Shall I be glad of Thy sufferings and of their cruelty that did these things unto Thee? Or if I grieve for Thee, how shall I be glad of that for the sake whereof these things were done, and which would not be, had these things not been? But indeed their wickedness could have done nothing, except by Thy free sufferance, nor didst Thou suffer them except because in Thy goodness Thou didst will it so. And thus I ought to curse their cruelty, to imitate Thy death and sufferings by fellowship therein, by thanksgiving to show my love toward the kindness of Thy purpose concerning me, and so safely to rejoice in the good things which have been bestowed upon me by those means.

Therefore, thou poor silly man, leave their cruelty to the judgment of God, and consider what thou owest to Thy Saviour. Remember how it was with thee, and what was done for thee, and consider how worthy is He of thy love who did this for thee. Behold thy need and His goodness, and see what thanks thou shouldest render Him and how much thou owest unto His love. Thou wast in darkness, in a slippery place, in the way that goeth down into the pit of hell, whence is no returning; a huge weight as of lead hanging upon thy neck did drag thee downwards, thy back was bowed down by a burden thou wast not able to bear, invisible foes drove thee onward with all their might. Thus wast thou without all help and knewest it not, because in this state was I conceived and born. O how was it then with thee? Whither were they hurrying thee? think thereon and tremble, consider and be afraid. O good Lord Jesus Christ, when I was thus set in the midst of these dangers and knew it not nor sought for deliverance, Thou didst shine forth upon me like the sun, and show me in what state I stood. Thou didst cast away that leaden weight which dragged me downwards; Thou didst remove the heavy burden which bowed me to the earth; Thou didst drive away them that urged me forward and didst set Thy face against them in my behalf. Thou didst call me by a new name which Thou gavest me after Thine own name. I was bowed together, and Thou didst lift me up to look upon Thy face, saying, Trust in Me, I have redeemed thee, I have given My life for thee; if thou cleave to Me, thou shalt escape the evils which were about thee, and shalt not fall into the pit whither thou wast hastening; I will lead thee unto My kingdom, and make thee an heir of God and joint heir with Me. Afterwards didst Thou receive me into Thy care, so that nothing should harm my soul against Thy will; and behold, though I have not stuck fast unto Thee, as Thou didst bid me, yet hast Thou not suffered me to fall into hell, but still lookest that I should cleave unto Thee and Thou do what Thou didst promise. Indeed, O Lord, thus I was, and these things hast Thou done unto me. I was in darkness, and knew nothing, not even myself; in a slippery place, because I was weak and frail, and ready to fall into sin; on the road downwards into the pit of hell, because in my first parents I had fallen from righteousness into unrighteousness, whereby is made the descent into hell, and from blessedness into temporal misery, whence one must fall into misery eternal. The weight of original sin dragged me downwards, and the insupportable burden of God's judgment bowed down my back, and mine enemies the devils pressed hotly upon me, that, so far as in them lay, they might make me to sin yet more and so bring upon myself a greater condemnation. Thus was I destitute of all help when Thou didst shine forth upon me and show me in what state I stood. For even when I could not yet understand it, Thou didst teach all this to others who stood in my place, [167] and afterwards to myself, before I sought for it. Thou didst cast away the leaden weight that dragged me downwards, and the burden that was heavy upon my back, and the enemies that urged me to destruction, because Thou didst take away the sin wherein I was born and conceived, and the condemnation thereof, and didst forbid the wicked spirits to do any violence to my soul. Thou madest me to be called a Christian after Thy name; as Christ I confess Thee, as a Christian Thou knowest me among my redeemed; Thou hast lifted and raised me up to know and to love Thee; Thou hast made me to trust in the salvation of my soul, for the sake whereof Thou gavest Thy life, and Thou hast promised me Thy glory if I will follow Thee. And so, though even as yet I do not follow Thee as Thou didst counsel me, but have done many new sins which Thou hast forbidden, yet still Thou waitest till I shall follow Thee and Thou give me what Thou hast promised.

Consider, O my soul, consider earnestly, all that is within me, how much my whole being oweth unto Him. Truly, O Lord, because Thou madest me, I owe unto Thy love my whole self; because Thou didst redeem me, I owe Thee my whole self; because Thou makest me such great promises, I owe Thee my whole self, nay more, I owe unto Thy love more than myself, insomuch as Thou art greater than I, for whom Thou didst give Thyself, to whom Thou dost promise Thyself. Make me, I beseech Thee, O Lord, to taste by love that which I taste by knowledge; to perceive by affection what I perceive by understanding. I owe more than my whole self to Thee, but I have no more than this, neither can I of myself render even all this to Thee. Draw me, O Lord, into Thy love, even this whole self of mine. All that I am is Thine by creation, make it to be all Thine by love. Behold, O Lord, my heart is before Thee; it striveth, but of itself it cannot do what it would; do Thou do that which of itself it cannot do. Bring me into the secret chamber of Thy love. I ask, I seek, I knock. Thou who makest me to ask, make me also to receive; Thou grantest me to seek, grant me also to find; Thou teachest me to knock, do Thou open to my knocking. To whom dost Thou give, if Thou deniest him that asketh? Who is he that findeth, if he that seeketh is disappointed? What dost Thou give to him that prayeth not, if to him that prayeth Thou deniest Thy love? From Thee have I my desire; from Thee may I have also the accomplishment thereof. Cleave thou unto Him, cleave unto Him right earnestly, O my soul! O good Lord, good Lord, cast her not away! She is sick with hunger for Thy love, do Thou cherish her, and let her be satisfied with Thy loving-kindness, enriched by Thy favour, fulfilled by Thy love; yet let Thy love lay hold upon me and possess me wholly, because Thou art with the Father and the Holy Ghost, the one only God, blessed for ever world without end. Amen. __________________________________________________________________

[154] Meditation xi. in Gerberon's edition.
[155] Ps. cxl. 7.
[156] Ps. xix. 10; cxix. 103.

[157] Habakkuk iii. 4. The word horns here means rays, as it is translated in the Revised Version. The traditional representation of Moses with horns on his head is due to a similar literal understanding of Exod. xxxiv. 29, where it is said that the skin of his face sent forth horns, that is, rays of light, after his converse with God in the Mount.

[158] John xii. 32, acc. to the Vulgate.

[159] On the views of the Atonement by the death of Christ which Anselm here rejects, see the Introduction.

[160] Reading quia for qui.
[161] John x. 18.
[162] Philipp. ii. 8.
[163] John xiv. 31.
[164] John xviii. 11.

[165] In Anselm's view the debt due to God from sinners they can never pay; it can only be paid by Christ, who does not owe the debt, but has a sacrifice to offer to the Father worthy, as ours could never be, of His acceptance. By repentance and amendment however, which are all we can do, we accept the salvation offered to us through Christ's vicarious sacrifice: if we do not repent and amend, then we have no part in the payment of our debt by Christ; we do not acknowledge that it is our debt which He paid. It cannot be denied that there is something artificial in the whole account of the matter here given; and it will seem the more artificial the more we forget that it is to be regarded less as a commentary upon the Gospel history than as an analysis of the relations in which the converted soul finds itself towards God and towards its own sins. Of that experience I believe that Anselm's teaching is in essentials a true representation.

[166] Viaticum: Anselm has doubtless in his mind the use of this word for the Eucharist, when administered to the sick and dying as a provision from the journey from this world to the next.

[167] The allusion is to the sponsors in baptism. __________________________________________________________________

PRAYERS OF ST ANSELM __________________________________________________________________

I
A Prayer of Praise and Thanksgiving to God. [168]

I GIVE Thee thanks and praise, O my God, my Mercy, who hast vouchsafed to lead me unto the conception of Thee, [169] and by the washing of holy baptism to number me among Thy children by adoption. I give Thee thanks and praise, for that Thou hast patience with me in Thine unbounded goodness, waiting for amendment of life in me, who have abounded in sins from my childhood even unto this hour. Thee I praise, Thee I glorify, who by the arm of Thy might hast often delivered me out of many distresses calamities and miseries, and hitherto hast spared me eternal pains and bodily torments. [170] I praise Thee and glorify Thee, for that Thou hast vouchsafed to grant unto me soundness of body, a quiet life, the love, affection and charity of Thy servants toward me, for all these things are the gifts of Thy goodness. Holy of holies, who makest all things holy, I bless Thee, I glorify Thee, I worship Thee, I give thanks to Thee. [171] Let all Thy creatures bless Thee, let all Thine angels and saints bless Thee. Let me bless Thee in all the actions of my life. Let all my frame, without and within, glorify and bless Thee. My salvation, my light, my glory, let mine eyes see Thee, which Thou hast created and prepared to look upon the beauty of Thine excellency. My music, my delight, let mine ears bless Thee, which Thou hast created and prepared to hear the voice of Thy cheerful salvation. My sweetness, my refreshment, let my nostrils bless Thee, which Thou hast made to live and take pleasure in the sweet odour of Thine ointments, [172] My praise, my new song, [173] my rejoicing, let my tongue bless and magnify Thee, which Thou hast created and prepared to tell forth Thy wonderful works. My wisdom, my meditation, my counsel, let my heart adore and bless Thee for ever, which Thou hast pre pared and given unto me to discern Thine unspeakable mercies. My life, my happiness, let my soul, sinful though she be, bless Thee, which Thou hast created and prepared to enjoy Thy goodness.

Father adorable and terrible, worthy of worship and of fear, I bless Thee, whom I have loved, whom I have sought, whom I have ever desired. My God, my lover, I thirst after Thee, I hunger for Thee, I pour out my supplications to Thee, with all the groanings of my heart I crave for Thee. Even as a mother, when her only son is taken from her, sitteth weeping and lamenting continually beside his sepulchre, even so I also, as I can, not as I ought, having in mind Thy passion, Thy buffetings, Thy scourgings, Thy wounds, remembering how Thou wast slain for my sake, how Thou wast embalmed, how and where Thou wast buried, sit with Mary at the sepulchre in my heart, weeping. [174] Where faith hath laid Thee, hope seeketh to find Thee, love to anoint Thee. Most gracious, most excellent, most sweet, who will bring me to find Thee without the sepulchre, to wash Thy wounds with my tears, even the marks of the nails. Ye daughters of Jerusalem, tell my Beloved that I am sick of love. [175] Let Him show Himself to me, let Him make Himself known unto me. Let Him call me by my name; [176] let Him give me rest from my sorrow.

For my sorrow can take no rest while I am an exile from Thy presence, O my God. Come now, O Lord, reveal Thy face to me, show Thy mercy to those that implore it. We know that Thy resurrection is accomplished, manifest to our eyes Thy blessed incorruption. O Thou wonderful one, above all estimation and comparison, I desired Thee, I hoped for Thee, I sought Thee. Lo, Thou Thyself comest, clothed in purple; Thou art red in Thine apparel. [177] Thou hast washed Thy garments in wine and Thy clothes in the blood of grapes. [178] Thou woundedst the head out of the house of the wicked, when Thou wentest forth for the salvation of Thy people. [179]

Abide with us, [180] abide with us until the morning. Let us enjoy Thy presence; let us be glad and rejoice in Thy resurrection. The darkness thickens, the evening cometh fast. [181] May our Sun, the Light eternal, Christ our God show us the light of His countenance! [182]

But what is this? Alas, my Lord, alas, my soul! Thou liftest up Thine hands. [183] Lo, Thou goest upon Thy way. The heavens meet Thee, the skies are bowed under Thee, a cloud is prepared to receive Thee in Thine ascension. [184] Now shall my tears be my meat day and night.
[185] I will feed upon my griefs, I will give my soul to drink of my sorrows. My life shall wax old in heaviness, and my years in mourning.
[186] Whom have I in heaven but Thee; and there is none upon earth that I desire in comparison of Thee? [187] With my soul will I desire Thee in the night: yea with my spirit within me will I seek Thee early.
[188] Yet in the meanwhile wilt Thou come unto us, O Lord, because Thou art gracious, and wilt not tarry, [189] because Thou art good. To Thee be glory, world without end. Amen. __________________________________________________________________

[168] This is the 12th Prayer in Gerberon's edition.

[169] This is a characteristic touch, which seems to stamp the prayer as a genuine work of St Anselm. Before admission into the Christian covenant he places the conception of God, which, as he argues in the Proslogion, is by itself enough to give to every rational being the assurance of His existence.

[170] His thought in placing eternal pains before bodily torments seems to be this: Thou hast not cut short my life in the midst of my sins; nor in the extension of life thus given made me to suffer bodily pain.

[171] A reminiscence of the Gloria in excelsis.
[172] See Cant. i. 3.
[173] See Ps. xl. 3; Rev. xiv. 3, etc.
[174] See John xx. 11.
[175] Cant. v. 8.
[176] See John xx. 16.
[177] Isa. lxiii. 2.
[178] Gen. xlix. 11.
[179] Hab. iii. 13.
[180] Luke xxiv. 29.
[181] See Luke xxiv. 29.
[182] Ps. lxvii. 1.
[183] See Luke xxiv. 50.
[184] See Acts i. 9.
[185] Ps. xlii. 3.
[186] Ps. xxxi. 11.
[187] Ps. lxxiii. 24.
[188] Isa. xxvi. 9.

[189] Heb. x. 37. __________________________________________________________________

II
A Prayer to the Holy Spirit. [190]

NOW, O Thou Love that art the bond of the Godhead, Thou that art the holy Love which is betwixt the Father Almighty and His most blessed Son, Thou Almighty Spirit, the Comforter, the most merciful consoler of them that mourn, do Thou enter by Thy mighty power into the innermost sanctuary of my heart, and of Thy goodness dwell therein, making glad with the brightness of Thy glorious light the neglected corners thereof, and making fruitful by the visitation of Thine abundant dew the fields that are parched and barren with long continued drought. Pierce with the arrows of Thy love the secret chambers of the inner man. Let the entrance of Thy healthful flames set the sluggish heart alight, and the burning fire of Thy sacred inspiration enlighten it and consume all that is within me, both of mind and body. Give me drink of Thy pleasures as out of the river [191] ; so that I may take no pleasure hereafter in the poisonous sweetness of worldly delights. Give sentence with me, God, and defend my cause against the ungodly people.
[192] Teach me to do the thing that pleaseth Thee, for Thou art my God.
[193] I believe that in whomsoever Thou dost dwell, Thou makest there an habitation for the Father and for the Son. Blessed is he who shall be counted worthy to entertain Thee; because by Thee the Father and the Son shall make their abode with him. [194]

Come, O come, most gracious consoler of the soul that sorroweth, Thou refuge in due time of trouble. [195] Come, Thou cleanser from sin, Thou healer of wounds. [196] Come, Thou strength of the weak, Thou lifter up of them that fall. Come, Thou teacher of the lowly and destroyer of the proud. Come, Thou gracious father of the fatherless, Thou gentle defender of the cause of the widows. [197] Come, Thou hope of the poor, and cherisher of the sick. Come, Thou star of the seafarer, Thou haven of the shipwrecked. Come, Thou that art the only glory of them that live, the only salvation of them that die. Come, most holy Spirit, come and have mercy upon me, and fit me to receive Thee: and graciously grant to me that my littleness may be pleasing to Thy greatness, my weakness to Thy strength, according to the multitude of Thy mercies, through Jesus Christ my Saviour, who liveth and reigneth with the Father in the Unity that is of Thee, world without end. Amen. __________________________________________________________________

[190] This is the 14th Prayer in Gerberon's edition.

[191] Ps. xxxvi. 8.
[192] Ps. xliii. 1.
[193] Ps. cxliii. 10.
[194] John xiv. 23.
[195] Ps. ix. 9.

[196] See the Veni Sancte Spiritus (the sequence for Pentecost).

[197] Ps. lxviii. 5. __________________________________________________________________

III
A Prayer to Christ for my friends. [198]

O SWEET and gracious Lord Jesus Christ, who hast shown unto us such charitable love as no man hath greater, nor can any man have so great; Thou who didst not deserve to die, [199] and yet didst lay down Thy life in Thy goodness for Thy servants, and didst pray even for Thy murderers, [200] that Thou mightest make them Thy brethren and sharers in Thy righteousness, and reconcile them to Thy merciful Father and to Thyself; Thou, O Lord, who didst show this great charity to Thine enemies, didst also command Thy friends to show the like. O good Lord, with what affection shall I call to mind Thine inestimable charity? What reward shall I give [201] for Thine unspeakable benefit? For the sweetness of Thy grace exceedeth all affection, and the greatness of Thy benefit surpasseth all reward. What reward then shall I give unto Him who created me, and created me anew? What reward shall I give unto Him that had mercy upon me and redeemed me? O Lord, Thou art my God, my goods are nothing unto Thee. [202] The whole world is Thine and all that is therein. [203] What reward shall I, who am poor and needy,
[204] who am a worm, [205] who am dust and ashes, [206] give unto my God, except to obey His commandment from my heart. And this is Thy commandment. That we love another. [207]

O Thou that art good as man, as God, as Lord, as friend, as whatsoever Thou art, Thy humble, Thy despicable servant desires to obey this Thy commandment. Thou knowest, O Lord, that I am in love with that love which Thou commandest. [208] I seek that love, I follow after it, for the sake thereof I, thy poor and needy [209] servant knock and cry out at the door of Thy mercy. And in so far forth as I have already received the sweet alms of Thy free bounty, and love all men in Thee and for Thy sake, though not as I ought, nor as I would, I entreat Thee to show mercy to all men.

Nevertheless, as there are some the love of whom Thy loving-kindness hast in an especial manner more intimately impressed upon my heart, I do more ardently wish them well and desire more earnestly to pray for them. Very great is Thy servant's longing [210] to pray for them, O good God: yet he is afraid to appear in the company of his loved ones, because he is guilty before Thee. For with what countenance shall I, who am not worthy to ask pardon for myself, presume to entreat Thy favour for others? And I who anxiously seek others to pray for me, with what confidence can I pray for them? What shall I do, Lord God, what shall I do? Thou biddest me pray for them, and my love desires to pray for them, yet while my conscience cries out that I should tremble for my own sins, I am afraid to speak for others. Shall I then disobey Thy bidding, because I have done what Thou hast forbidden? Nay rather, since I have presumed to do what Thou hast forbidden, I will embrace that which Thou hast commanded, if perchance obedience may treat my presumption, if perchance charity may cover the multitude of my sins.
[211]

Therefore I pray to Thee, O good and gracious God, for those who love me for Thy sake, and whom I love in Thee; and for those most earnestly, in whose love toward me and in my love toward whom Thou knowest to be the most sincerity. And I do this, O my Lord, not as a righteous man, without fear for his own sins, but as one who is afraid out of his poor charity for the sins of others. Do Thou therefore be loving unto them, O Fountain of love, who commandest me to love them, and givest me love toward them. And if my prayer be unworthy to profit them, because it is offered unto Thee by a sinner, let it yet prevail on their behalf, because it is made at the instance of Thy commandment. Therefore for Thine own sake, O author and giver of love, for Thine own sake, not for mine, do Thou show love towards them; and make them love Thee with all their heart, with all their mind, with all their soul; so that they may will, speak and do only those things that please Thee and are expedient for themselves. Too lukewarm, O my Lord, too lukewarm is my prayer, because my love is too little fervent. Yet bestow not Thy benefits upon them, O Thou that art rich in mercies, according to the measure of my slothful devotion; but, as Thy goodness exceedeth all the love of man, so may Thine answer exceed the affection of my supplication. Do unto them and concerning them, O Lord, that which is expedient for them according to Thy will, that they may so be guided and protected by Thee at all times and in all places as to come at last to a glorious and everlasting security. Who livest and reignest, with the Father and the Holy Ghost, world without end. Amen. __________________________________________________________________

[198] This is the 23rd Prayer in Gerberon's edition.

[199] In the famous treatise on the Atonement called Cur Deus Homo, or Why God became Man, St Anselm makes much of the thought that the man Christ, being free alike from original and from actual sin, discharged in dying no debt of nature, but did something over and above what was required of Him (namely, a righteous life) and offered to God something which indeed belonged to God already, as does everything which He created, but which God did not exact, and could thus be reckoned as a satisfaction for the sins of others. To this thought he here refers, saying that Christ owed no debt which was paid by Him in dying.

[200] Luke xxiii. 34.
[201] Ps. cxvi. 11.
[202] Ps. xvi. 2.
[203] Ps. l. 12.
[204] Ps. xl. 20.
[205] Ps. xxii. 6.
[206] Gen. xviii. 27.
[207] John xv. 12.

[208] The elaborate phrase of Anselm here, quia dilectionem quam jubes amo, amorem diligo, caritatem concupisco, using a number of synonyms for love which we can scarcely parallel in English, I have not attempted to translate closely.

[209] Ps. xl. 20.

[210] Here too I have not kept closely to the original which repeats the word Vult, wishes, three times.

[211] 1 Peter iv. 8. __________________________________________________________________

IV
A Prayer to Christ for my Enemies. [212]

LORD Jesus Christ, Lord of all power and goodness, whom I pray to be gracious to my friends. Thou knowest what my heart desireth for mine enemies. For Thou, O God, who triest the very hearts and reins, [213] Thou knowest the secrets of my heart within me. For it is not hidden from Thee. If Thou hast sown in the soul of Thy servant what he may offer to Thee, and if that enemy [214] and I have sown there likewise what is to be burned with fire, [215] that also is before Thine eyes. Despise not, most gracious God, that which Thou hast sown, but cherish it and give it increase and bring it to perfection and preserve it for ever. For as I could begin no good thing without Thee, so can I neither finish it nor keep it in safety except by Thy help. Judge me not, O merciful God, according to that which displeaseth Thee in me, but take away what Thou hast not planted, and save my soul which Thou hast created. For I cannot amend myself without Thee, because if we be good it is Thou that dost make us and not we ourselves. [216] Neither can my soul endure Thy judgment, if Thou wilt judge her according to her wickedness. Thou therefore, O Lord, who alone art mighty, whatsoever Thou makest me to desire for mine enemies, be that Thy gift unto them, and Thine answer to my prayer. And if I at any time ask for them anything which transgresseth the rule of love, whether through ignorance or through infirmity or through wickedness, neither do that to them, nor fulfil my petition therein. Thou who art the true Light,
[217] enlighten their blindness. Thou who art supreme Truth, amend their error. Thou art the true Life, quicken their souls. For Thou hast said by Thy beloved Disciple, He that loveth not his brother, abideth in death. [218] I pray therefore, O Lord, that Thou grant to them so much love of Thee and of their neighbour as Thou commandest us to have, lest they should have sin before Thee concerning their brother.

Forbid it, O good Lord, forbid it that I should be to my brethren an occasion of death, that I should be to them a stone of stumbling and rock of offence. [219] For it is enough and more than enough that I should be an offence unto myself; mine own sin is sufficient for me. Thy servant entreateth Thee for his fellow-servants that they should not on my account offend so great and good a Master, but be reconciled to Thee, and agree with me according to Thy will for Thy sake. This is the vengeance which my inmost heart desireth to ask of Thee upon my fellow-servants, mine enemies and fellow-sinners. This is the punishment which my soul asketh upon my fellow-servants and enemies, that they should love Thee and one another, according to Thy will and as is expedient for us, so that we may satisfy our common Master both as concerning ourselves and as concerning one another and serve our common Lord in unity by the teaching of charity to the common good. This vengeance I, Thy sinful servant, pray may be prepared against all those that wish me evil and do me evil. Do Thou prepare this also, most merciful Lord, against Thy sinful servant like wise.

Come then, O my good Creator and merciful Judge, and by Thy mercy which passeth all reckoning, forgive me all my debts as I in Thy presence forgive all my debtors. [220] And if not yet, because hitherto my spirit doth not so forgive perfectly according to Thy measure but willeth so to do and accomplisheth by Thy help what it can, doing violence to itself, this imperfect forgiveness I offer to Thee as it is, that Thou mayest be pleased perfectly to forgive me my sins and according to Thy power, be gracious unto my soul.

Hearken unto me, hearken unto me, O great and good Lord, with desire for the love of whom my soul is fain to feed herself, but cannot satisfy her hunger for Thee, to call upon whom my mouth findeth no name that sufficeth my heart. For there is no word that expresseth unto me that which by Thy grace my heart conceiveth concerning Thee. I have prayed, O Lord, as I could, but my will was greater than my power. Hearken unto me, hearken unto me, according to Thy power, who canst do whatsoever Thou dost will. I have prayed as one weak and sinful, hear me, O hear me, as one mighty and merciful; and grant unto my friends and unto mine enemies not only what I have prayed, but what Thou knowest to be expedient for each one, and agreeable to Thy will. Grant to all, both living and dead, the help of Thy mercy; and ever hear me not according to the desires of my heart or the requests of my lips, but as Thou knowest and wiliest that I ought to will and to ask, O Saviour of the world, who with the Father and the Holy Ghost livest and reignest God, world without end. Amen. __________________________________________________________________

[212] This is the 24th Prayer in Gerberon's edition.

[213] Ps. vii. 10.
[214] Matt. xiii. 28.
[215] Matt. xiii. 30.
[216] Ps. c. 2.
[217] John i. 9.
[218] 1 John iii. 14.
[219] 1 Pet. ii. 8.

[220] Matt. vi. 12. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________

INTRODUCTORY NOTE

THOUGH Anselm had a great reputation in his time as a spiritual guide, his correspondence does not afford many examples of spiritual advice which can be well selected for the purpose of the present volume; although not a few letters of warm affection to those who as young men had attached themselves to him as their master in religion witness abundantly to the depth and strength of the friendships thus begun. I have translated here five letters: two to brother monks, one to his only sister, one to a king, and one to a company of devout women who seem to have formed themselves into a little community under the guidance of a certain Robert, perhaps their parish priest, for pursuing a life of regulated piety, though, as it would seem, not under a monastic rule; and who may perhaps remind us of the household of Nicholas Ferrar at Little Gidding in the seventeenth century.

LETTERS OF SPIRITUAL COUNSEL __________________________________________________________________

I
To Ralph. [221]

BROTHER Anselm to his dear brother Ralph. Although you have forbidden me in your letters to address you at the beginning as Dom Ralph, yet my sentiments towards you constrain me to show myself in the rest of my letters your obedient servant. For I am ready to be the obedient servant of Dom Ralph in the same spirit of love in which I love him as the brother, not of my flesh, but of my soul. And so if you bid me not call you what notwithstanding, in virtue of your superiority of character you really are (if I speak my mind candidly) to me, let me at any rate follow my original wish of calling myself what I really am to you. I will then no longer address you as Dom Ralph and sign myself Brother Anselm, but will address you as Brother Ralph and sign myself your obedient Servant, Anselm. [222]

As to your charitable desire that you should be with me wherever I am, that comes to the same thing as my own hearty wish to be with you wherever you are. And as you ask me for advice how this may be, I pray God to help us so that it may be impossible for it to be other wise. For, if God shall vouchsafe to hear us, may our life together be by His assistance such that so long as life shall last it may be all one act of thanksgiving to Him. But since neither you nor I are our own; for whether we live or die we are the Lord's; [223] if He, who knows better than we what is pleasing to Himself or expedient for us, shall dispose of us otherwise than we wish, let us endure in patience whatever we perceive to be His pleasure concerning us, if we have resolved not to displease Him. For our life is short, and therefore the time is near when we shall rejoice together in an everlasting union with Him and with one another, if by His grace we take care to pass this brief life in submission to His will in all things. Nevertheless, in the meantime, in whatever places we may be, however near to one another or far from one another, may love ever make our spirits one. As to that, however, which you so anxiously entreat me to beg of Archbishop Lanfranc when he comes from England, that you should be with me, I answer that as I wish you that which I understand to be most pleasing to God and most profitable to you, I will, if I find I can, try to bring it about. Meanwhile do cheerfully the business which you are about: for God loveth a cheerful giver. [224]

As to your complaint of being hindered by your business from close attention to reading or prayer, let it be a great consolation to you that charity covereth the multitude of sins. [225] For by your being drawn back another is drawn on; by your carrying of the burden another is relieved; by your being heavy laden another is carried on his way. And remember that the servant who returns with his hands empty, runs quicker; but it is the servant who comes home laden that the whole household meets with greater joy.

Nor is he blamed by any because he came more slowly than the other; but because he is tired by useful work, he is bidden sit down and rest. But if you say that your zeal or diligence are not sufficient for the duty laid upon you, I answer that (taking you at your own estimation, not at mine) one weak eye cannot see as well as two, yet it does not refuse to do what it can, since no other part of the body can do it.

But because my letter is already too long, and your other matters will be better discussed by word of mouth than in writing; for written advice you will find in abundance in Holy Scripture; we will for the while commit them in trust to God and pray earnestly concerning them, looking forward both of us to meeting and agreeing to end our correspondence here. __________________________________________________________________

[221] This is Letter XI. of Book I. in Gerberon's edition. The person to whom it was addressed was, as it would seem, a monk of the abbey of Bec (of which Anselm was at the time of writing Prior, but not as yet Abbot) who was detained by Archbishop Lanfranc in England on some ecclesiastical business.

[222] This passage has been difficult of translation, owing to the absence of any term in modern English exactly corresponding to the dominus, the use of which as addressed to himself Ralph had desired Anselm to discontinue. It was the ordinary term of respect, used to persons of a certain position, and still commonly prefixed, in the shortened form Dom, to the names of Benedictine monks. But preserving its proper meaning of lord or master it immediately suggested the antithesis of servant which Anselm here insists on using of himself, even though he consents to call his correspondent brother.

[223] Rom. xiv. 8.
[224] 2 Cor. ix. 7.

[225] 1 Pet iv. 8. __________________________________________________________________

II [226]

To Herlivin, [227] Gondulf [228] , and Maurice, [229] Monks of Bec sojourning in Christ Church, Canterbury. [230]

TO his brethren and dearest friends, Dom Herlwin, Dom Gondulf and Dom Maurice, Brother Anselm, with the hope that going from strength to strength [231] they may attain unto Christ who is the supreme strength of God.

Since you have all one purpose and I have one desire for you all, I join you together and address you all at once in the same letter. If your kindness remembers what manner of men I always wish to see you when you are with me, you know well enough what manner of men I constantly desire to hear you are when you are away from me. For since, as my conscience bears witness, I have from my heart--I do not say, expended--but wished to expend on all of you the love of a brother and on one of you [232] the care of a father, no interval of land or sea has been able to break off this affectionate regard of mine for you. And so, although you have incentives enough to duly progress in the good course on which you have entered; for you have the counsel and advice of our reverend Lord and Father the Archbishop [233] close at hand, you have that constant custom of private meditation which your monastic profession imposes on each one of you, you have the frequent excitement of zeal by mutual religious conversation; yet my unceasing love for you makes me unwilling you should miss my poor exhortations also, though you are absent from me and need them not. And so I admonish and entreat you, my dearest friends, that nothing may distract the mind from watchfulness over self. Let it anxiously consider what gain and progress it makes every day,--lest which God forbid!--it lose and go backward. For in the practice of virtue, as it is harder to attain something new by effort than to lose something old by sloth, so it is more difficult to recover what is lost by negligence than to acquire what one has not yet been observed to possess. Therefore, my beloved friends, always count what is past as nothing, yet without being ashamed to hold that fast to which you have once attained; and though from infirmity you fail to add anything new thereto, yet always strive to do so, without giving in. For that among many called few only are chosen, [234] we are assured by the word of the Truth Himself; but we are all ignorant how few are chosen, for concerning this that same Truth was silent. And so whoever does not yet live as those few live who are chosen, must either amend his life, so as to set himself among the few; or else have a sure and certain fear of reprobation: but if a man think he is already one of the few, he ought not straightway to be confident that he is chosen. For since none of us knows how few the elect may be, no man can know that he is already one of the few elect, although he be already like the few among the many called. And so no one should look behind him, and think how many are not so far advanced as he in the way to the heavenly country; but one should look steadily forward and anxiously ask himself, whether he is walking as well as those of whose election no one doubts. See then, my dearest friends, that nothing cool the fear of God which you have conceived; but grow more and more fervent from day to day, as though the fire in you was fanned by your unwearying zeal, until it be changed for you into the steadfast light of eternal security.

Farewell, my most loving friends; and I beg you, by the brotherly love you owe me, pray with special earnestness that 1, who exhort you to improvement, may not myself finish that miserable course of failure which I began long since, and now have almost done. [235] __________________________________________________________________

[226] This is Letter XLIII. of Book I. in Gerberon's edition.

[227] Herlwin is often mentioned in St Anselm's correspondence. From the roll of monks of Bec he seems to have been considerably the senior of Anselm in the monastery. He was a namesake, perhaps a kinsman, of the founder.

[228] Gondulf was one of St Anselm's dearest friends. He became a monk of Bec very shortly before Anselm himself, was brought to England by Lanfranc, and raised to the see of Rochester in 1077. He died at the age of eighty-four in 1108 and was buried by Anselm's side at Canterbury. He was the architect of the White Tower of London.

[229] Maurice was an intimate friend and frequent correspondent. He was one of those who urged Anselm to write the Monologium.

[230] The cathedral clergy of Canterbury were at this time Benedictine monks, and therefore under the same rule as the monks of Bee, of which Anselm was Prior at this time, and to which his correspondents belonged. During the primacy of Lanfranc and Anselm there was much intercourse between Bee, of which both arch bishops had been prior and Anselm also abbot, and Christ Church, Canterbury, of which convent the Archbishops were considered to be ex officio Abbots, the actual governor bearing only the inferior title of Prior.

[231] Ps. lxxxiv. 7.
[232] Maurice.
[233] Lanfranc.
[234] Matt. xx. 16.

[235] Anselm cannot have been more than forty-five at this time, but his health was probably already injured by his austerities. He lived however to be seventy-six. __________________________________________________________________

III [236]

To Burgundus and his Wife Richera, [237] on Burgundius' departure as a Pilgrim to Jerusalem.

ANSELM by the grace of God Archbishop of Canterbury to his dear brother and friend Burgundius and his wife Richera, his own sister, health and the blessing of God, and to the best of his power, his own also.

You have sent me word, my dearest Sir and friend Burgundius, that you purpose to go to Jerusalem for God's service and the health of your soul, and that you wish to have my consent to this, and that of your son, my nephew, Anselm.

I am glad to hear of your good intention and advise and entreat you, if you make this journey, neither to carry with you the sins you have committed nor to leave them behind at home, and to make a resolve of living well for the future, as befits a Christian of your degree. Make then a confession by name of all your sins from childhood upwards, so far as you can remember them. See that you have no sin to charge yourself with in respect of your wife, whose goodness you know better than I; but leave her so that she may have the means of counsel and support, whatever God may do with you, and that she be not driven from your house and estate against her will so long as she lives, but may be able to serve God for the safety of your body and soul, and for her own soul and that of your children. Dispose therefore of all your property as you would do if you knew you were just about to die and to give account of all your life to God.

You ask my consent; I pray God you may always and everywhere have God's consent and counsel and aid and protection in all things.

I charge you, my dearest sister, turn your whole heart and mind to God's service and, as God hath taken from you all pleasure in this life, consider that He has done this so that you may have pleasure in none but Him; love Him, desire Him, think upon Him, serve Him at all times and in all places.

God Almighty ever bless you both. __________________________________________________________________

[236] This is Letter LXVI. of Book III. in Gerberon's edition.

[237] Richera was St Anselm's only sister, and Burgundius was her husband. Their only son was a younger Anselm, at this time a professed monk and in attendance upon his uncle, now Archbishop of Canterbury and, as appears from a letter written soon after this to his sister, in the midst of his dispute with Henry I. about the homage claimed from him by the king. __________________________________________________________________

IV [238]
To Alexander, King of Scots. [239]

TO Alexander by the grace of God King of Scots, Anselm servant of the Church of Canterbury wishes health and promises his faithful prayers and sends him the blessing of God and, for what it is worth, his own also.

Both I and the whole society of Christ Church, Canterbury, thank God and rejoice that God has advanced you by right of inheritance to your father's [240] kingdom after your brother's [241] decease, and has adorned you with a character worthy of your royal dignity. As to your brother who by his holy living deserved to make a good end at his departure by God's mercy out of this life, we pray and will pray for him, as you request us, as for one who loved us and whom we loved, that God may grant to his soul eternal joy in His glory among His elect, and everlasting happiness.

I know that your Highness loves and desires my counsel. And so first praying God that He Himself may so guide you by the grace of His Holy Spirit and give you His counsel in all your acts, that He may bring you after this life to His heavenly kingdom, I advise you earnestly to preserve by His help, from whom you received them, that fear of God and those good and pious habits, which you began to have in youth and even in childhood. For kings reign well when they live according to God's will and serve Him in fear; and when they reign over themselves and do not become the servants of their own vices, but master the impetuosity of these by courageous constancy. For there is no inconsistency between constancy in virtue and royal courage in a king. For some kings, like David, at once lived a holy life and also governed the people committed to their charge with vigorous justice and gentle kindness, according as the matter in hand required. Do you show your self such that the wicked may fear you and the good love you; and, that your life may ever be pleasing to God, let your mind ever remember the punishment of the wicked and reward of the good which shall be after this life. May Almighty God entrust you and all your actions to none other than to His own gracious government.

As to our brethren, [242] whom we have sent into Scotland at the desire of your brother, who has departed, as we trust, from the labours of this life into his rest, we have not thought it necessary to request your kindness for them, because we know well your good will toward them. __________________________________________________________________

[238] This is Letter CXXXII. of Book III. in Gerberon's edition.

[239] Son of Malcolm Canmore (the Malcolm of Macbeth) and St Margaret of Scotland: brother of Matilda, the wife of the English King Henry I. He reigned from 1107 to 1124, and was succeeded by his brother St David.

[240] Malcolm Canmore. He succeeded to the kingdom of Scotland in 1057, married the English princess St Margaret as his second wife in 1068 and died in 1093.

[241] Edgar, son and successor of Malcolm Canmore. He was named after his uncle, the English prince Edgar Atheling, St Margaret's brother. He reigned from 1094 to 1107.

[242] Probably Benedictine monks from Canterbury. Both Edgar and Alexander were interested in the introduction into Scotland of the religious institutions prevalent in England. Edgar had refounded Coldingham for Durham monks; Alexander at a later date brought Canterbury monks to Dunfermline. __________________________________________________________________

V [243]

To Robert [244] and the Devout Women under his Care.

ANSELM Archbishop to his very dear friend and son Robert and to his beloved sisters and daughters, Saegyth, Eadgyth, Theodgyth, Lufrun, Deorgyth, Godgyth, [245] wishes health and God's blessing, and his own for what it is worth.

I rejoice and thank God for the holy resolution and holy course of life which you have agreed to pursue together in the love of God and in holiness of life, as I have been informed by my brother and son William. [246]

In your kind love towards me, you request of me, my very dear daughters, that I should send you a letter of admonition to instruct you and incite you to goodness of life; although you have with you my dear son Robert, into whose heart God hath put it to care for you in the things of God, and who instructs you daily by word and example how you ought to live. Yet since I ought, if I can, to do what you ask me, I will try to write to you a few words such as you desire. My very dear daughters, every action, whether it deserve praise or blame, deserves it according to the intention of the doer. For the will is the root and principle of all actions that are in our own power, and though we cannot do what we will, yet every one of us is judged before God according to his will. Do not therefore consider what you do, but what you will; take more heed what your will is than what your works are. For every action which is right is right because of the righteousness of the will from which it proceeded; from the righteousness of his will is a man called righteous, and from the unrighteousness of his will unrighteous. If then you wish to live a good life, keep watch over your will continually in great and small things alike; both in those things which are in your own control, and in things which are not; lest it swerve in any degree from the right way. But if you wish to know when your will is right, it is certainly right when it is subject to the will of God. And so when you decide to do or think of doing anything of importance say in your hearts, Does God will me to will this or no? If your conscience answers, Yes, God does will me to will this, and my will herein is pleasing to Him; then, whether you can carry out your will or no, cleave to it. But if your conscience witnesses to you that God does not will you to have this will, then turn away your heart from it with all your might; and if you wish to drive it quite away, put it out of your head and forget it so far as you can. But as to the way in which you may rid yourselves of an evil thought or will, consider and observe this advice which I give you. Do not wrangle with wicked thoughts or wicked wishes, but when they beset you, do your utmost to occupy your mind with some useful thought or wish, until the others disappear. For no thought or wish is ever driven away, except by some other thought or wish which is inconsistent with it. Conduct yourselves then thus towards unprofitable thoughts and wishes, so that by attending with all your might to profitable ones, your mind may come to refuse any recollection or notice to the unprofitable. When you wish to pray, or to engage in any other good meditation, if these thoughts which you ought not to entertain are importunate with you, never consent to give up on their account the good design upon which you have entered, lest the devil who suggests them should rejoice in having made you desist from a good work once begun, but overcome them by despising them in the manner I have described. Do not grieve or vex yourselves because they beset you, so long as by despising them in the way I have shown you, you yield no assent to them; otherwise they may take occasion from your vexation with them to come back into your mind and renew their old importunity. For it is habitual with the human mind for whatever either pleases or vexes it to come back into one's head more frequently than that which it feels or thinks should be neglected.

In like manner should a person who is earnest in a holy resolution behave in the case of any unbecoming emotion whether in the body or in the soul, such as the feeling of lust or of anger or of envy or of vainglory. For these are most easily quenched when we treat them with contempt and refuse to indulge in them, or to think about them or to do anything at their suggestion. Do not fear that such emotions or imaginations will be imputed to you as sins, if your will in no degree associates itself with them; for there is no condemnation to them which are in Christ Jesus, who walk not after the flesh. [247] For to walk after the flesh is to agree to the will of the flesh; and the Apostle gives the name of the flesh to every vicious feeling in soul or body, when he says, The flesh lusteth against the spirit and the spirit against the flesh. [248] We shall indeed easily extinguish this sort of suggestions, if we crush their first beginnings, according to the advice given above; but it will be difficult to do it, if once we admit them at all into our minds.

I thank you, my friend and dear son Robert, as well as I can, for your loving care which you take for God's sake of these handmaidens of God; and pray you to persevere heartily in this holy and pious purpose. For you may be assured that a great reward awaits you at God's hands for this holy zeal of yours. Almighty God be ever the keeper of your whole life. Amen. May the Almighty and merciful Lord grant you remission of all your sins and make you ever to advance to better things with humility, and never to fall back. Amen.

PRINTED BY
TURNBULL AND SPEARS,
EDINBURGH
__________________________________________________________________

[243] This is Letter CXXXIII. of Book III. in Gerberon's edition.

[244] I know nothing further of this Robert than appears from this letter.

[245] The printed text has Seit, Edit et Hydit, Luverim, Virgit, Godit. Through the kindness of Mr Moule of C.C.C., Cambridge, I learn that the manuscript of Anselm's Letters belonging to the Parker collection has Thydit for et Hydit, and Dirgit for Virgit. The Anglo-Saxon names thus disguised have been kindly identified for me as above by Mr W. H. Stevenson of Exeter College, Oxford. Except Eadgyth, which survives as Edith, all have gone out of use.

[246] This may be (but it is quite possible it is not) William of Chester, a pupil of Anselm. a monk first (probably) of Bec, then of the daughter house at Chester, who addressed a poem to St Anselm on his elevation to the see of Canterbury.

[247] Rom. viii. 1.

[248] Gal. v. 17. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________

Indexes __________________________________________________________________

Index of Scripture References
Genesis
[1]1:26 [2]18:27 [3]25:26 [4]49:11
Exodus
[5]3:14 [6]34:29
Job
[7]3:23
Psalms

[8]1:11 [9]5:12 [10]7:10 [11]9:9 [12]13:1 [13]14:1
[14]15:17 [15]16:2 [16]16:11 [17]17:16 [18]18:15 [19]19:10
[20]22:6 [21]22:6 [22]25:9 [23]27:1 [24]27:3-4 [25]27:6
[26]27:9 [27]27:9-10 [28]30:9 [29]31:11 [30]36:8 [31]36:8
[32]36:8 [33]37:40 [34]38:4 [35]38:8 [36]40 [37]40
[38]40:2 [39]40:2 [40]40:3 [41]40:3 [42]40:3 [43]40:7
[44]40:20 [45]40:20 [46]42:3 [47]43:1 [48]43:10 [49]45:17
[50]50:12 [51]51 [52]51:5 [53]51:8 [54]53:1 [55]67:1
[56]68:5 [57]69:15 [58]73:24 [59]78:26 [60]84:4 [61]84:7
[62]100:2

Proverbs
[63]3:32 [64]14:33 [65]20:9
Ecclesiastes
[66]9:1
Song of Solomon
[67]1:1 [68]1:3 [69]1:3 [70]5:8
Isaiah

[71]7:9 [72]9:6 [73]9:6 [74]26:9 [75]40:6 [76]55:7 [77]57:1 [78]61:10 [79]61:10 [80]63:2 [81]66:24

Jeremiah
[82]3:1 [83]8:6 [84]14:19 [85]14:19
Ezekiel
[86]18:23 [87]33:11
Habakkuk
[88]3:4 [89]3:13
Zephaniah
[90]1:14 [91]1:14 [92]1:15-16 [93]1:15-16
Matthew

[94]1:21 [95]3:10 [96]5:8 [97]6:12 [98]12:32 [99]13:28
[100]13:30 [101]13:40 [102]13:43 [103]20:16 [104]22:30
[105]22:37 [106]22:37-40 [107]24:29 [108]25:21 [109]25:23
[110]25:23 [111]25:34 [112]25:41

Mark
[113]9:45 [114]10:30
Luke

[115]2:37 [116]10:41 [117]17:21 [118]18:30 [119]23:34 [120]23:34 [121]23:43 [122]24:29 [123]24:29 [124]24:50

John

[125]1:9 [126]8:58 [127]10:18 [128]10:34-35 [129]12:32
[130]12:32 [131]14:3 [132]14:21 [133]14:23 [134]14:31
[135]15:4 [136]15:12 [137]16:24 [138]17:21 [139]18:11
[140]19:34 [141]20:11 [142]20:16

Acts
[143]1:9 [144]17:18 [145]17:28
Romans

[146]5:12 [147]6:4 [148]8:1 [149]8:17 [150]8:30 [151]8:39 [152]14:8

1 Corinthians

[153]1:30 [154]1:30 [155]2:9 [156]2:9 [157]2:9 [158]3:17 [159]9:7 [160]11:7 [161]12:12 [162]12:27 [163]15:44

2 Corinthians
[164]5:10 [165]6:16 [166]9:7
Galatians
[167]3:27 [168]5:17
Ephesians
[169]5:31-32
Philippians
[170]2:8 [171]4:7
1 Timothy
[172]6:16
Hebrews
[173]10:37
1 Peter

[174]2:8 [175]4:8 [176]4:8 [177]4:18 [178]4:18

1 John
[179]1:5 [180]3:1-2 [181]3:2 [182]3:14
Revelation
[183]3:16 [184]10:6 [185]14:3 [186]14:11
Wisdom of Solomon
[187]5:15
Sirach

[188]17:8 __________________________________________________________________

Index of Latin Words and Phrases

* Credo ut intelligam: [189]1
* Dom: [190]1
* Gloria in excelsis: [191]1
* Nisi credideritis, non intelligetis: [192]1
* Porro unum est necessarium: [193]1
* Releva: [194]1
* Saeculum saeculi, saecula saeculorum: [195]1
* Saeculum temporum: [196]1
* Si non credideritis, non permanebitis: [197]1
* Viaticum: [198]1
* Vult: [199]1
* canticum: [200]1
* carmen: [201]1 [202]2
* consummatio saeculi: [203]1
* cum tempere: [204]1
* dominus: [205]1
* ex officio: [206]1
* ibi: [207]1
* in tempore: [208]1
* inter nocturnas vigilias: [209]1
* miserabiliter mirabilis et mirabiliter miserabilis: [210]1
* qui: [211]1
* quia: [212]1
* quia dilectionem quam jubes amo, amorem diligo, caritatem
concupisco: [213]1
* saeculum: [214]1 [215]2
* salus: [216]1
* ubi: [217]1
* vanitas: [218]1
* veritas: [219]1
__________________________________________________________________

Index of Pages of the Print Edition

[220]iii [221]iv [222]v [223]vi [224]vii [225]viii [226]ix
[227]x [228]xi [229]xii [230]xiii [231]xiv [232]xv [233]xvi
[234]xvii [235]xviii [236]xix [237]xx [238]xxi [239]xxii
[240]xxiii [241]xxiv [242]xxv [243]xxvi [244]xxvii [245]xxviii
[246]xxix [247]xxx [248]xxxi [249]xxxii [250]xxxiii [251]1
[252]2 [253]3 [254]4 [255]5 [256]6 [257]7 [258]8 [259]9
[260]10 [261]11 [262]12 [263]13 [264]14 [265]15 [266]16 [267]17
[268]18 [269]19 [270]20 [271]21 [272]22 [273]23 [274]24 [275]25
[276]26 [277]27 [278]28 [279]29 [280]30 [281]31 [282]32 [283]33
[284]34 [285]35 [286]36 [287]37 [288]38 [289]39 [290]40 [291]41
[292]42 [293]43 [294]44 [295]45 [296]46 [297]47 [298]48 [299]49
[300]50 [301]51 [302]52 [303]53 [304]54 [305]55 [306]56 [307]57
[308]58 [309]59 [310]60 [311]61 [312]62 [313]63 [314]64 [315]65
[316]66 [317]67 [318]68 [319]69 [320]70 [321]71 [322]72 [323]73
[324]74 [325]75 [326]76 [327]77 [328]78 [329]79 [330]80 [331]81
[332]82 [333]83 [334]84 [335]85 [336]86 [337]87 [338]88 [339]89
[340]90 [341]91 [342]92 [343]93 [344]94 [345]95 [346]96 [347]97
[348]98 [349]99 [350]100 [351]101 [352]102 [353]103 [354]104
[355]105 [356]106 [357]107 [358]108 [359]109 [360]110 [361]111
[362]112 [363]113 [364]114 [365]115 [366]116 [367]117 [368]118
[369]119 [370]120 [371]121 [372]122 [373]123 [374]124 [375]125
[376]126 [377]127 [378]128 [379]129 [380]130 [381]131 [382]132
[383]133 [384]134 [385]135 [386]136 [387]137 [388]138 [389]139
[390]140 [391]141 [392]142 [393]143 [394]144 [395]145 [396]146
[397]147 [398]148 [399]149 [400]150 [401]151 [402]152 __________________________________________________________________

This document is from the Christian Classics Ethereal Library at Calvin College, http://www.ccel.org, generated on demand from ThML source.

References

1. file:///ccel/a/anselm/devotions/cache/devotions.html3?scrBook=Gen&scrCh=1&scrV=26#iii.iii.i-p3.1
2. file:///ccel/a/anselm/devotions/cache/devotions.html3?scrBook=Gen&scrCh=18&scrV=27#iii.vii.iii-p11.1
3. file:///ccel/a/anselm/devotions/cache/devotions.html3?scrBook=Gen&scrCh=25&scrV=26#iii.iii.viii-p11.1
4. file:///ccel/a/anselm/devotions/cache/devotions.html3?scrBook=Gen&scrCh=49&scrV=11#iii.vii.i-p15.1
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