It is vanity to follow the lusts of the flesh, and to desire that for which afterwards we shall undergo a heavy punishment.1 It is vanity to hope for a long life, and to be careless about making that life a good one.

It is vanity to look only to the present life, and not to look forward to that which is to come.

It is vanity to love that which passes swiftly away, and not to hasten thither where everlasting joy abideth for ever. 5. Often call to mind that proverb: "the eye is not satisfied with seeing, nor the ear filled with hearing."?

Let thine endeavour be therefore to withdraw thy heart from the love of "things which are seen" to the love of that "which is not seen," for by following carnal desires and worldly wishes, men stain their consciences and lose the grace of God.

CHAPTER II.

ON AN HUMBLE KNOWLEDGE OF ONESELF.

VERY man naturally desires to know; but what imports knowledge or science, without the fear of God?

It is better to be a lowly peasant who serves God than a proud philosopher, who, neglecting self-examination, is wrapt up in the study of the heavens.3

1 Gal. v. 16. "This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh."

2 Eccles. i. 8.

3 Aug. Confess. 5. 4.

He who well knows his own heart is vile in his own eyes, and is not delighted or lifted up with the praises of

man.

If I should know all things in the world, and not possess charity, what would my knowledge benefit me before a God who will judge me from my deeds?1

2. Rest therefore from the desire of too much learning, because therein you will be perplexed with great perturbation and deception.

They who know wish earnestly to seem learned and to be called wise.

Many are the things which to know benefits the mind little or nothing, and he must be indeed silly who troubles himself with these things, rather than with those which subserve his own salvation.

Many words do not satisfy the soul, but a good life refreshes the mind. A pure conscience affords great confidence in God.3

3. In proportion to thy knowledge, how great and perfect it may be, shalt thou be strictly judged, if thou hast not led a holy life.

Therefore be not anxious to be praised for any skill or knowledge, but rather consider the knowledge thou hast a cause for apprehension.

1 1 Cor. xiii. 2. "Though I have the gift of prophecy and understand all mysteries, and all knowledge," &c.

2 S. Matth. xxiii. 6, 7. "And love the uppermost rooms at feasts and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi, Rabbi."

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3 Jerem. vi. 16; 1 Tim. iii. 9. Holding the mystery of the faith in a pure conscience."

Dost thou think thyself learned in many things and thoroughly conversant with them? Remember there are many more things thou dost not know.

Think not thou hast sounded the depths of knowledge, but rather confess thine ignorance.

Why shouldest thou give thyself the preference to another? There are to be found men with more learning and more knowledge than thyself.

Dost thou desire to know and learn profitably? Delight in thine own obscurity and thy little reputation.

This is the highest, this the most useful lesson, a thorough knowledge and contempt of oneself.

To think lightly of oneself, and to think well and highly of others, is great wisdom and perfection.

If thou see another sin openly or commit serious faults, think not thyself better than he.

We are all frail, but thou shouldest think no one more frail than thyself.

H

CHAPTER III.

ON THE KNOWLEDGE OF TRUTH.

APPY the man whom Truth herself teacheth, by herself, not by symbols and fading voices, but as she is in herself.1

Ps. xciv. 12; Numbers xii. 8. "With him will I speak mouth to mouth, even apparently, and not in dark speeches."

Our senses and our judgment often deceive us; they touch but the surface of things.1

1

What avails great disputation about hidden and obscure subjects, subjects for ignorance of which we shall not be brought to account at the day of judgment?

It is great folly to neglect the useful and necessary, and to strive after what is out of the way and hurtful. Having eyes we see not.2

2. And what do the genus and the species matter to us? Those to whom the Eternal Word speaks are freed from a multiplicity of doubts and questions.

From the Word alone proceed all things, and all things announce the Word, and this is the Spirit which speaketh in us.3

Without this, no one comprehends or judges rightly.

The man who refers all things to this one principle, who reduces everything to it, who sees all things in it, he alone is able to stand and to remain at peace with God. *

O God of Truth, make me one with Thee in everlasting love !5

Often am I weary with much reading, often with much hearing; in Thee is all I wish and all I desire. Let the learned hold their peace, let all creatures be silent in Thy sight, speak Thou alone to me!

3. In proportion as a man gives himself to self-examin

1 S. John xii. 35.

"Yet a little while is the light with you."

2 Jerem. v. 21. "Hear now this, oh foolish people, .

have eyes, and see not; which have ears, and hear not."

3 S. John i. 1, &c.

4 S. John xiv. 6.

which

Jer. xxxi. 3. "Yea, I have loved thee with an everlasting love."

ation will he, without labour, understand more and loftier subjects; since to him the light of intelligence comes from above.

A pure, simple, steadfast mind is not distracted by many duties, because it does all things to the glory of God, and, in itself at ease, it strives to be free from all self-glory.

Who impedes and harasses you more than your own unconquered heart?

A devout, good man first lays down rules of action within his own heart; he is not drawn by the power of a vicious inclination, but he himself subjects those lawless desires to the government of a holy will.

Who has a harder battle than the man who strives to conquer himself?1

This self-governance ought to be our care, that we may daily grow stronger and better than ourselves.

4. In this life the greatest perfection has some imperfection which attends it: the clearest vision has some taint of blindness.

Humble self-knowledge is a surer road to God than diving into the depths of science. Science, considered in itself, is not sinful, nor the knowledge of anything that is good; it has been ordained of God: but the preference must be given to a good conscience and a holy life.

Many strive to obtain knowledge rather than to live righteously, so they fall into error and bring forth little or no fruit.

5. If men showed as much diligence in rooting out vices

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1 Wisdom x. 12. In a sore conflict she gave him the victory; that he might know that godliness is stronger than all."