Chap. I.--_Of the internal speech of
Christ to a faithful soul_.
1. _I will hear what the Lord God speaketh
in me_. Psalms lxxxiv.
[USCCB: Psalms lxxxv. 9.]
Happy is that soul, which heareth the Lord
speaking within her: and from his mouth
receiveth the word of comfort.
Happy ears, which receive the veins of the
divine whisper, and take no notice of the
whisperings of the world.
Happy ears indeed, which hearken to truth
itself teaching within, and not to the voice
which soundeth without.
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Happy eyes, which are shut to outward things,
and attentive to the interior.
Happy they who penetrate into internal
things, and endeavour to prepare themselves
more and more by daily exercises to the
attaining to heavenly secrets.
Happy they who seek to be wholly intent on
God, and who rid themselves of every worldly
impediment.
Mind these things, O my soul, and shut the
doors of thy sensuality, that thou mayest
hear what the Lord thy God speaks within
thee.
2. Thus saith thy Beloved: _I am thy
salvation_, thy peace, and thy life: keep
thyself with me, and thou shalt find peace.
Let alone all transitory things, and seek
things eternal.
What are all temporal things, but deceit? and
what will all things created avail thee, if
thou be forsaken by the Creator?
Cast off then all earthly things, and make
thyself agreeable to thy Creator, and
faithful to him, that so thou mayest attain
to true happiness.
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Chap. II--_That truth speaks within us
without noise of words_.
1. _Speak, Lord, for thy servant
heareth_. 1 Samuel iii.--_I am thy
servant, give me understanding that I may
know thy testimonies_. Psalms cxviii.
[USCCB: Psalms cxix. 27.]
Incline my heart to the words of thy mouth:
let thy speech distil as the dew.
Heretofore the Children of _Israel_ said
to _Moses, Speak thou to us, and we will
hear: let not the Lord speak to us, lest we
die_. Exodus xx.
It is not thus, O Lord, it is not thus I
pray; but rather with the prophet
_Samuel_, I humbly and earnestly entreat
thee, _Speak, Lord, for thy servant
heareth_.
Let not _Moses_, nor any of the prophets
speak to me; but speak thou rather, O Lord
God, the inspirer and enlightener of all the
prophets; for thou alone without them canst
perfectly instruct me; but they without thee
will avail me nothing.
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2. They may indeed sound forth words, but
they give not the spirit.
They speak well; but if thou be silent, they
do not set the heart on fire.
They deliver the letter, but thou disclosest
the sense.
They publish mysteries, but thou unlockest
the meaning of the things signified.
They declare the commandments, but thou
enablest to keep them.
They shew the way, but thou givest strength
to walk in it.
They work only outwardly, but thou
instructest and enlightenest the heart.
They water exteriorly, but thou givest the
increase.
They cry out with words, but thou givest
understanding to the hearing.
5. Let not then _Moses_ speak to me, but
thou O Lord my God, the eternal Truth, lest I
die and prove fruitless, if I be only
outwardly admonished, and not enkindled
within.
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Lest the word which I have heard and not
fulfilled, which I have known and not loved,
which I have believed and not observed, rise
up in judgment against me.
_Speak_, then, _O Lord, for thy
servant heareth; for thou hast the words of
eternal life_. John vi.
Speak to me, that it may be for some comfort
to my soul, and for the amendment of my whole
life; and to thy praise and glory, and
everlasting honour.
Chap. III.--_That the words of God are to
be heard with humility, and that many weigh
them not_.
1. My Son, hear my words, words most sweet,
exceeding all the learning of philosophers,
and of the wise men of this world.
My words are _spirit_ and _life_,
and not to be estimated by the sense of man.
They are not to be drawn to a vain
complacence, but are to be heard in silence,
and to be received with all humility and
great affection.
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2. And I said, _Blessed is the man, whom
thou, O Lord, shalt instruct, and shalt teach
him thy law; that thou mayest give him ease
from the evil days_, (Psalms xciii.); and
that he may not be desolate upon earth.
[USCCB: Psalms xciv. 12-13.]
I (saith the Lord) have taught the prophets
from the beginning, and even till now I cease
not to speak to all; but many are deaf to my
voice, and hard.
The greater number listen more willingly to
the world, than to God; and follow sooner the
desires of the flesh, than the good-will of
God.
The world promises things temporal and of
small value, and is served with great
eagerness: I promise things most excellent
and everlasting, and men's hearts are not
moved!
Who is there that serves and obeys me in all
things, with that great care, with which the
world and its lords are served? _Be
ashamed, O Sidon_, saith the sea.
And if thou ask why? hear the reason.
For a small living, men run a great way; for
eternal life many will scarce once move a
foot from the ground.
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An inconsiderable gain is sought after; for
one penny sometimes men shamefully quarrel;
they are not afraid to toil day and night for
a trifle, or some slight promise.
4. But, alas! for an unchangeable good, for
an inestimable reward, for the highest honour
and never-ending glory, they are unwilling to
take the least pains.
Be ashamed then, thou slothful servant, that
art so apt to complain, seeing that they are
more ready to labour for death than thou for
life.
They rejoice more in running after
_vanity_, than thou in the pursuit of
_truth_.
And indeed they are sometimes frustrated of
their hopes; but my promise deceives no man,
nor sends away empty him that trusts in me.
What I have promised, I will give; what I
have said, I will make good; provided a man
continue to the end faithful in my love.
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I am the rewarder of all the good, and the
strong trier of all the devout.
5. Write my words in thy heart, and think
diligently on them; for they will be very
necessary in the time of temptation.
What thou understandest not when thou
readest, thou shalt know in the day of
visitation.
I am accustomed to visit my elect [in] two
manner of ways, _viz._ by trial and by
comfort.
And I read them daily two lessons; one to
rebuke their vices, the other to exhort them
to the increase of virtues.
He that has my words, and slights them, has
that which shall condemn him at the last day.
_A Prayer_,
To implore the Grace of Devotion.
6. _O Lord my God, thou art all my good;
and who am I that I should dare to speak to
thee_.
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_I am thy most poor servant, and a wretched
little worm, much more poor and contemptible
than I conceive or dare express_.
_Yet remember, O Lord, that I am nothing, I
have nothing and can do nothing:_
_Thou alone art good, just and holy; thou
canst do all things; thou givest all things;
thou fillest all things, leaving only the
sinner empty_.
_Remember thy tender mercies, and fill my
heart with thy grace, thou who wilt not have
thy works to be empty_.
_How can I support myself in this wretched
life, unless thy mercy and grace strengthen
me?_
_Turn not away thy face from me; delay not
thy visitation; withdraw not thy comfort;
lest my soul become as earth without water to
thee_.
_O Lord, teach me to do thy will, teach we
to converse worthily and humbly in thy sight;
for thou art my wisdom, who knowest me in
truth, and didst know me before the world was
made, and before I was born in the world_.
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Chap. IV.--_That we ought to walk in
truth and humility in God's presence_.
1. Son, walk before me in _truth_, and
always seek me in the simplicity of thy
heart.
He that walks before me in _truth_ shall
be secured from evil occurrences, and
_truth_ shall deliver him from
deceivers, and from the detractions of the
wicked.
If _truth_ shall deliver thee, thou
shalt be _truly_ free, and shalt make no
account of the _vain_ words of men.
Lord, this is true: as thou sayest, so I
beseech thee, let it be done with me. Let thy
_truth_ teach me, let thy _truth_
guard me, and keep me till I come to a happy
end.
Let the same deliver me from all evil
affections, and all inordinate love, and I
shall walk with thee in great liberty of
heart.
2. I will teach thee (saith _Truth_)
those things that are right and pleasing in
my sight.
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Think on thy sins with great compunction and
sorrow; and never esteem thyself to be any
thing for thy good works.
Thou art indeed a sinner, subject to and
intangled with many passions.
Of thyself thou always tendest to nothing,
thou quickly fallest, thou art quickly
overcome, easily disturbed and dissolved.
Thou hast not any thing in which thou canst
glory, but many things for which thou
oughtest to vilify thyself; for thou art much
weaker than thou art able to comprehend.
3. Let nothing then seem much to thee of all
thou doest:
Let nothing appear great, nothing valuable or
admirable, nothing worthy of esteem: nothing
high, nothing truly praise-worthy or
desirable, but what is eternal.
Let the _eternal truth_ please thee
above all things, and thy own exceeding great
vileness ever displease thee.
Fear nothing so much, blame and abhor nothing
so much as thy vices and sins, which ought to
displease thee more than any losses
whatsoever.
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Some persons walk not sincerely before me;
but being led with a certain curiosity and
pride, desire to know my secrets, and to
understand the high things of God, neglecting
themselves and their own salvation.
These often fall into great temptations and
sins through their pride and curiosity,
because I stand against them.
4. Fear the judgments of God, dread the anger
of the Almighty; but pretend not to examine
the works of the Most High, but search into
thy own iniquities, how many ways thou hast
offended, and how much good thou hast
neglected.
Some only carry their devotion in their
books, some in pictures, and some in outward
signs and figures.
Some have me in their mouth, but little in
their heart.
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There are others, who being enlightened in
their understanding, and purified in their
affections, always breathe after things
eternal, are unwilling to hear of earthly
things, and grieve to be subject to the
necessities of nature; and such as these
perceive what the spirit of _truth_
speaks in them.
For it teaches them to despise the things of
the earth, and to love heavenly things; to
neglect the world, and all the day and night
to aspire after heaven.
Chap. V.--_Of the wonderful effect of
divine love_.
1. I Bless thee, O Heavenly Father,
Father of my Lord Jesus Christ; because thou
hast vouchsafed to be mindful of so poor a
wretch as I am.
O Father of mercies, and God of all comfort,
I give thanks to thee, who sometimes art
pleased to cherish with thy consolations, me
that am unworthy of any comfort.
I bless thee and glorify thee evermore,
together with thy only begotten Son, and the
Holy Ghost the Comforter, to all eternity.
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O Lord God, my holy lover, when thou shalt
come into my heart, all that is within me
will be filled with Joy.
Thou art my glory, and the joy of my heart:
Thou art my hope and my refuge in the day of
my tribulation.
2. But because I am as yet weak in love, and
imperfect in virtue; therefore do I stand in
need to be strengthened and comforted by
thee. For this reason visit me often, and
instruct me in thy holy discipline.
Free me from evil passions, and heal my heart
of all disorderly affections; that being
healed and well purged in my interior, I may
become fit to love, courageous to suffer, and
constant to persevere.
3. Love is an excellent thing, a great good
indeed: which alone maketh light all that is
burthensome, and equally bears all that is
unequal:
For it carries a burthen without being
burthened, and makes all that which is bitter
sweet and savoury.
The love of Jesus is noble and generous, it
spurs us on to do great things, and excites
to desire all that which is more perfect.
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Love will tend upwards, and not be detained
by things beneath.
Love will be at liberty, and free from all
worldly affection, lest its interior sight be
hindered, lest it suffer itself to be
entangled with any temporal interest, or cast
down by losses.
Nothing is sweeter than love, nothing
stronger, nothing higher, nothing wider,
nothing more pleasant, nothing fuller or
better in heaven or earth: for love proceeds
from God, and cannot rest but in God, above
all things created.
4. The lover flies, runs, and rejoices; he is
free, and is not held.
He gives all for all, and has all in all;
because he rests in one sovereign _good_
above all, from whom all good flows and
proceeds.
He looks not at the gifts, but turns himself
to the giver, above all goods.
Love often knows no measure, but is fervent
above all measure.
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Love feels no burthen, values no labours,
would willingly do more than it can;
complains not of impossibility, because it
conceives that it may and can do all things.
It is able therefore to do any thing, and it
performs and effects many things, where he
that loves not faints and lies down.
5. Love watches, and sleeping slumbers not.
When weary, is not tired; when straitened, is
not constrained; when frighted, is not
disturbed; but like a lively flame, and a
torch all on fire, mounts upwards, and
securely passes through all opposition.
Whosoever loves knows the cry of this voice.
A loud cry in the ears of God is the ardent
affection of the soul, which saith; O my God,
my love: thou art all mine, and I am all
thine.
6. Give increase to my love, that I may learn
to taste with the interior mouth of the heart
how sweet it is to love, and to swim, and to
be melted in love.
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Let me be possessed by love, going above
myself through excess of fervour and
amazement.
Let me sing the canticle of love, let me
follow thee my Beloved on High, let my soul
lose herself in thy praises, rejoicing
exceedingly in thy love.
Let me love thee more than myself, and myself
only for thee: and all others in thee, who
truly love thee, as the law of love commands,
which shines forth from thee.
7. Love is swift, sincere, pious, pleasant,
and delightful; strong, patient, faithful,
prudent, long-suffering, courageous, and
never seeking itself; for where a man seeks
himself, there he falls from love.
Love is circumspect, humble, upright, not
soft, not light, nor intent upon vain things;
is sober, chaste, stable, quiet, and keeps a
guard over all the senses.
Love is submissive and obedient to superiors,
in its own eyes mean and contemptible, devout
and thankful to God, always trusting and
hoping in him, even then when it tastes not
the relish of God's sweetness; for there is
no living in love without some pain or
sorrow.
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8. Whosoever is not ready to suffer all
things, and to stand resigned to the will of
his Beloved, is not worthy to be called a
lover.
He that loves must willingly embrace all that
is hard and bitter for the sake of his
Beloved, and never suffer himself to be
turned away from him by any contrary
occurrences whatsoever.
Chap. VI.--_Of the proof of a true
lover_.
1. My son, thou art not as yet a valiant and
prudent lover.
Why, O Lord?
Because thou fallest off from what thou hast
begun upon meeting a little adversity, and
too greedily seekest after consolation.
A valiant lover stands his ground in
temptations, and gives no credit to the
crafty persuasions of the enemy.
As he is pleased with me in prosperity, so I
displease him not when I send adversity.
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2. A prudent lover considers not so much the
gift of the lover, as the love of the giver.
He looks more at the good-will than the
value, and sets his Beloved above all his
gifts.
A generous lover rests not in the gift, but
in me above every gift.
All is not lost, if sometimes thou hast not
that feeling [of devotion] towards me or my
saints, which thou wouldst have.
That good and delightful affection, which
thou sometimes perceivest, is the effect of
present grace, and a certain foretaste of thy
heavenly country.
But thou must not rely too much upon it,
because it goes and comes.
But to fight against the evil motions of the
mind which arise, and to despise the
suggestions of the devil, is a sign of virtue
and of great merit.
3. Let not therefore strange fancies trouble
thee of what subject soever they be that are
suggested to thee.
Keep thy resolution firm, and thy intentions
upright towards God.
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Neither is it an illusion, that sometimes
thou art rapt into an extasy, and presently
returnest to the accustomed fooleries of thy
heart.
For these thou rather sufferest against thy
will, than procurest: and as long as thou art
displeased with them, and resistest them, it
is merit and not loss.
4. Know, that the old enemy strives by all
means to hinder thy desire after good, and to
divert thee from every devout exercise;
namely, from the veneration of the saints,
from the pious meditation of my passion: from
the profitable remembrance of thy sins, from
keeping a guard upon thy own heart, and from
a firm purpose of advancing in virtue.
He suggests to thee many evil thoughts, that
he may tire thee out, and fright thee; that
he may withdraw thee from prayer, and the
reading of devout books.
He is displeased with humble
_confession:_ and, if he could, he would
cause thee to let _communion_ alone.
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Give no credit to him, value him not,
although he often lay his deceitful snares in
thy way.
Charge him with it, when he suggests wicked
and unclean things: and say to him:
Be gone, unclean spirit; be ashamed miserable
wretch; thou art very filthy indeed to
suggest such things as these to me.
Depart from me, thou most wicked impostor;
thou shalt have no share in me; but my Jesus
will be with me as a valiant warrior, and
thou shalt stand confounded.
I had rather die, and undergo any torment
whatsoever, than consent to thee.
Be silent, I will hear no more of thee,
although thou often strive to be troublesome
to me.
_The Lord is my light, and my salvation:
whom shall I fear?_
_If whole armies should stand together
against me, my heart shall not fear. The Lord
is my helper, and my Redeemer_. Psalms
cvi.
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5. Fight like a good soldier; and if
sometimes thou fall through frailty, rise up
again with greater strength than before,
confiding in my more abundant grace. But take
great care thou yield not to any vain
complacence and pride.
Through this many are led into error, and
sometimes fall into almost incurable
blindness.
Let this fall of the proud, who foolishly
presume of themselves, serve thee for a
warning, and keep thee always humble.
Chap. VII.--_That grace is to be hid
under the guardianship of humility_.
My Son, it is more and more safe for thee to
hide the grace of devotion and not to be
elevated with it, not to speak much of it,
not to consider it much; but rather to
despise thyself the more, and to be afraid of
it as given to one unworthy.
Thou must not depend too much on this
affection, which may be quickly changed into
the contrary.
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When thou hast grace, think with thyself how
miserable and poor thou art wont to be, when
thou art without it.
Nor does the progress of a spiritual life
consist so much in having the grace of
consolation, as in bearing the want of it
with humility, resignation, and patience; so
as not to grow remiss in thy exercise of
prayer at that time, nor to suffer thyself to
omit any of thy accustomed good works.
But that thou willingly do what lies in thee,
according to the best of thy ability and
understanding; and take care not wholly to
neglect thyself through the dryness or
anxiety of mind which thou feelest.
2. For there are many, who, when it succeeds
not well with them, presently grow impatient
or slothful.
Now _the way of man is not always in his
own power;_ but it belongs to God to give,
and to comfort when he will, and as much as
he will, and whom he will, as it shall please
him, and no more.
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Some wanting discretion, have ruined
themselves upon occasion of the grace of
devotion; because they were for doing more
than they could, not weighing well the
measure of their own weakness, but following
rather the inclination of the heart than the
judgment of reason.
And because they presumptuously undertook
greater things than were pleasing to God,
therefore they quickly lost his grace.
They became needy, and were left in a
wretched condition, who had built themselves
a nest in heaven; to the end, that being thus
humbled and impoverished, they may learn not
to trust to their own wings, but to hide
themselves under mine.
Those who are as yet but novices and
unexperienced in the way of the Lord, if they
will not govern themselves by the counsel of
the discreet, will easily be deceived and
overthrown.
3. And if they will rather follow their own
judgment than believe others that have more
experience, they will be in danger of coming
off ill if they continue to refuse to lay
down their own conceits.
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They that are wise in their own eyes seldom
humbly suffer themselves to be ruled by
others.
It is better to have little knowledge with
humility, and a weak understanding, than
greater treasures of learning with a vain
self-complacence.
It is better for thee to have less than much,
which may puff thee up with pride.
He is not so discreet as he ought, who gives
himself up wholly to joy, forgetting his
former poverty, and the chaste fear of God,
which apprehends the losing of that grace
which is offered.
Neither is he so virtuously wise, who in the
time of adversity, or any tribulation
whatsoever, carries himself in a desponding
way, and conceives and feels less confidence
in me than he ought.
4. He, who is too secure in the time of
peace, will often be found too much dejected
and fearful in the time of war.
If thou couldst always continue humble and
little in thy own eyes, and keep thy spirit
in due order and subjection, thou wouldst not
fall so easily into danger and offence.
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It is a good counsel, that when thou hast
conceived the spirit of fervour, thou
shouldst meditate how it will be with thee
when that light shall leave thee.
Which when it shall happen remember that the
light may return again, which for a caution
to thee, and for my glory, I have withdrawn
from thee for a time.
5. Such a trial is oftentimes more profitable
than if thou wert always to have prosperity
according to thy will.
For a man's merits are not to be estimated by
his having many visions of consolations; or
by his knowledge of scriptures, or by his
being placed in a more elevated station:
But by his being grounded in true humility,
and replenished with divine charity: by his
seeking always purely and entirety the honour
of God; by his esteeming himself to be
nothing, and sincerely despising himself; and
being better pleased to be despised and
humbled by others, than to be honoured by
them.
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Chap. VIII.--_Of the mean esteem of one's
self in the sight of God_.
1. _I will speak to my Lord, I that am but
dust and ashes_. Genesis xviii.
If I think any thing better of myself, behold
thou standest against me; and my sins bear
witness to the truth, and I cannot contradict
it.
But if I vilify myself, and acknowledge my
own nothing, and cast away all manner of
esteem of myself; and, as I really am,
account myself to be mere dust, thy grace
will be favourable to me, and thy light will
draw nigh to my heart, and all self esteem,
how small soever, will be sunk in the depth
of my own nothingness, and there lose itself
for ever.
It is there thou shewest me to myself, what I
am, what I have been, and what I am come to:
for I am nothing, and I knew it not.
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If I am left to myself, behold I am nothing,
and all weakness; but if thou suddenly look
upon me, I presently become strong, and am
filled with a new joy.
And it is very wonderful that I am so quickly
raised up, and so graciously embraced by
thee; I, who by my own weight am always
sinking to the bottom.
2. It is thy love that effects this, freely
preventing me, and assisting me in so many
necessities; preserving me also from grievous
dangers; and, as I may truly say, delivering
me from innumerable evils.
For by an evil loving of myself, I lost
myself; and by seeking thee alone and purely
loving thee, I found both myself and thee,
and by this love have more profoundly
annihilated myself.
Because thou, O most sweet Lord, dost deal
with me above all desert, and above all that
I dare hope or ask for.
8. Blessed be thou, O my God; for though I am
unworthy of all good, yet thy generosity and
infinite goodness never ceaseth to do good
even to those that are ungrateful, and that
are turned away from thee.
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O convert us to thee, that we may be
thankful, humble, and devout; for thou art
our salvation, our power and our strength.
Chap. IX.--_That all things are to be
referred to God, as to our last end_.
1. My Son, I must be thy chief and last end,
if thou desirest to be truly happy.
By this intention shall thy affections be
purified, which too often are irregularly
bent upon thyself, and things created.
For if in any thing thou seek thyself, thou
presently faintest away within thyself, and
growest dry.
Refer therefore all things principally to me,
for it is I that have given thee all.
Consider every thing as flowing from the
sovereign good: and therefore they must all
be returned to me as to their origin.
2. Out of me both little and great, poor and
rich, as out of a living fountain, draw
living water; and they that freely and
willingly serve me shall receive _grace for
grace_.
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But he that would glory in any thing else
besides me, or delight in any good as his own
[not referred to me] shall not be established
in true joy, nor enlarged in his heart, but
in many kinds shall meet with hindrances and
anguish:
Therefore thou must not ascribe any thing of
good to thyself, nor attribute virtue to any
man; but give all to God, without whom man
has nothing.
I have given all, I will have all returned to
me again, and I very strictly require thanks
for all that I give.
3. This is that _truth_, by which all
_vain glory_ is put to flight:
And if heavenly grace and true charity come
in, there shall be no envy nor narrowness of
heart, nor shall self-love keep its hold.
For divine charity overcomes all, and dilates
all the forces of the soul.
If thou art truly wise, thou wilt rejoice in
me alone, thou wilt hope in me alone: for
_none is good but God alone_, (Luke
xviii.) who is to be praised above all, and
to be blessed in all.
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Chap. X.--_That it is meet to serve God,
despising this world_.
1. Now will I speak, O Lord, and will not be
silent; I will say in the hearing of my God,
my Lord, and my king that is on high.
_O how great is the multitude of thy
sweetness, O Lord, which thou hast hidden for
those that fear thee!_ Psalms xxx. [USCCB:
Psalms xxxi. 20.]
But what art thou to those that love thee?
What to those that serve thee with their
whole heart?
Unspeakable indeed is the sweetness of thy
contemplation, which thou bestowest on those
that love thee.
In this, most of all hast thou shewed me the
sweetness of thy love, that when I had no
being, thou hast made me; and when I strayed
far from thee, thou hast brought me back
again, that I might serve thee; and thou hast
commanded me to _love_ thee.
2. O fountain of everlasting _love_,
what shall I say of thee?
{160}
How can I ever forget thee, who hast
vouchsafed to remember me, even after that I
was laid waste, and perished?
Thou hast beyond all hope shewed mercy to thy
servant; and beyond all my desert bestowed
thy grace and friendship on me.
What return shall I make to thee for this
grace? for it is a favour not granted to all,
to forsake all things and renounce the world,
and chuse a monastic life.
Can it be much to serve thee, whom the whole
creation is bound to serve?
It ought not to seem much to me to serve
thee; but this seems great and wonderful to
me, that thou vouchsafest to receive one so
wretched and unworthy into thy service, and
to associate him to thy beloved servants.
3. Behold all things are thine, which I have,
and with which I serve thee;
Though rather thou servest me, than I thee.
Lo! heaven and earth, which thou hast created
for the service of man, are ready at thy
beck, and daily do whatever thou hast
commanded them.
{161}
And this is yet but little, for thou hast
also appointed the angels for the service of
man.
But, what is above all this is, that thou
thyself hast vouchsafed to serve man, and
hast promised that thou wilt give him
thyself.
4. What shall I give thee for all these
thousands of favours? Oh that I could serve
thee all the days of my life!
Oh that I were able, if it were but for one
day, to serve thee worthily!
Indeed thou art worthy of all service, of all
honour, and of eternal praise.
Thou art truly my Lord, and I am thy poor
servant, who am bound with all my strength to
serve thee, and ought never to grow weary of
praising thee.
This is my will, this is my desire; and
whatever is wanting to me, do thou vouchsafe
to supply.
5. It is a great honour, a great glory to
serve thee, and to despise all things for
thee;
{162}
For they who willingly subject themselves to
thy most holy service shall have a great
grace;
They shall find the most sweet consolation of
the Holy Ghost, who for the love of thee have
cast away all carnal delight:
They shall gain great freedom of mind, who
for thy name enter upon the narrow way, and
neglect all worldly care.
6. Oh pleasant and delightful _service_
of God, which makes a man truly free and
holy!
O sacred state of religious bondage, which
makes man equal to angels, pleasing to God,
terrible to the devils, and commendable to
all the faithful!
Oh service worthy to be embraced and always
wished for, which leads to the supreme good,
and procures a joy that will never end.
{163}
Chap. XI.--__That the desires of our
heart are to be examined and
moderated_._.
1. Son, thou hast many things still to learn,
which thou hast not yet well learned.
What are these things, O Lord?
That thou conform in all things thy desire to
my good pleasure, and that thou be not a
lover of thyself, but earnestly zealous that
my will may be done.
Desires often inflame thee, and violently
hurry thee on; but consider whether it be for
my honour, or thy own interest that thou art
more moved.
If thou hast no other view but me, thou wilt
be well contented with whatever I shall
ordain; but if there lurk in thee any thing
of self-seeking, behold this is it that
hinders thee, and troubles thee.
{164}
2. Take care then not to rely too much upon
any desire which thou hast conceived before
thou hast consulted me, lest afterwards thou
repent, or be displeased with that which
before pleased thee, and which thou zealously
desiredst as the best.
For every affection [or inclination] which
appears good, is not presently to be
followed, nor every contrary affection at the
first to be rejected.
Even in good desires and inclinations, it is
expedient sometimes to use some restraint,
lest by too much eagerness, thou incur
distraction of mind; lest thou create scandal
to others, by not keeping within discipline;
or by the opposition which thou mayest meet
with from others, thou be suddenly disturbed
and fall.
3. Yet in some cases we must use violence,
and manfully resist the sensual appetite, and
not regard what the flesh has a mind for, or
what it would fly from; but rather labour
that, whether it will or no, it may become
subject to the spirit.
And so long must it be chastised, and kept
under servitude, till it readily obey in all
things, and learn to be content with a
little, and to be pleased with what is plain
and ordinary, and not to murmur at any
inconvenience.
{165}
Chap. XII.--_Of learning patience, and of
fighting against concupiscence_.
1. O Lord God, patience, as I perceive, is
very necessary for me; this life is exposed
to many adversities:
For howsoever I propose for my peace, my life
cannot be without war and sorrow.
2. So It is, Son; but I would not have thee
seek for such a peace as to be without
temptations, or to meet with no adversities.
But even then to think thou hast found peace,
when thou shalt be exercised with divers
tribulations, and tried in many adversities.
If thou shalt say, thou art not able to
suffer so much, how then wilt thou endure the
fire of purgatory?
Of two evils one ought always to choose the
least.
That thou mayest therefore escape the
everlasting punishments to come, labour to
endure present evils with patience for God's
sake.
{166}
Dost thou think the men of the world suffer
little or nothing? Thou shalt not find it so,
though thou seek out for the most delicate.
5. But, thou wilt say they have many
delights, and follow their own wills; and
therefore make small account of their
tribulations.
4. Suppose it to be so, that they have all
they desire: how long dost thou think this
will last?
Behold, they shall vanish away like smoke
that abound in this world, and there shall be
no remembrance of their past joys.
Nay, even whilst they are living, they rest
not in them, without bitterness, irksomeness,
and fear.
For the very same thing, in which they
conceive a delight, doth often bring upon
them the punishment of sorrow.
It is just it should be so with them, that
since they inordinately seek and follow their
pleasures, they should not satisfy them
without confusion and uneasiness.
{167}
Oh! how short, how deceitful, how inordinate
and filthy, are all these pleasures!
Yet through sottishness and blindness men
understand this not; but like brute beasts,
for a small pleasure in this mortal life,
they incur the eternal death of their souls.
But thou, my son, _Go not after thy
concupiscences, but turn away from thy own
will_. Ecclesiastes xviii.
[USCCB: Sirach xviii. 30.]
_Delight in the Lord, and he will give thee
the requests of thy heart_. Psalms xxxvi.
[USCCB: Psalms xxxvii. 4.]
5. For if thou wilt be delighted in truth,
and receive more abundant consolation from
me, behold it is in the contempt of all
worldly things: and the renouncing all those
mean pleasures shall be thy blessing, and an
exceeding great comfort to thy soul.
And the more thou withdrawest thyself from
all comfort from things created, the more
sweet and the more powerful consolation shalt
thou find in me.
{168}
But thou shalt not at first attain to these
without some sorrow and labor in the
conflict.
The old custom will stand in thy way, but by
a better custom it shall be overcome.
The flesh will complain, but by the fervour
of the spirit it shall be kept under.
The old serpent will tempt thee and give thee
trouble; but by prayer he shall be put to
flight: moreover, by keeping thyself always
employed in some useful labour, his access to
thee shall be in a great measure stopt up.
Chap. XIII.--_Of the obedience of an
humble subject after the example of Jesus
Christ_.
1. Son, he who strives to withdraw himself
from obedience, withdraws himself from grace;
and he that seeks to have things for his own
particular, loses such as are common.
If a man doth not freely and willingly submit
himself to his superiors, it is a sign that
his flesh is not as yet perfectly obedient to
him; but oftentimes rebels and murmurs.
{169}
Learn then to submit thyself readily to thy
superior, if thou desire to subdue thy own
flesh;
For the enemy without is sooner overcome, if
the inward man be not laid waste.
There is no more troublesome or worse enemy
to the soul than thou art to thyself, not
agreeing well with the spirit.
Thou must in good earnest conceive a true
contempt of thyself, if thou wilt prevail
over flesh and blood.
Because thou yet hast too inordinate a love
for thyself, therefore art thou afraid to
resign thyself wholly to the will of others.
2. But what great matter is it, if thou, who
art but dust and a mere nothing, submittest
thyself for God's sake to man; when I the
_Almighty_, and the _Most High_,
who created all things out of nothing, have
for thy sake humbly subjected myself to man.
I became the most humble and most abject of
all men, that thou mightest overcome thy
pride by my humility.
{170}
Learn, O dust, to obey, learn to humble
thyself thou that art but dirt and mire, and
to cast thyself down under the feet of all
men.
Learn to break thy own will, and to yield
thyself up to all subjection.
3. Conceive an indignation against thyself,
suffer not the swelling of pride to live in
thee: but make thyself so submissive and
little, that all may trample on thee, and
tread thee under their feet, as the dirt of
the streets.
What hast thou, vain man, to complain of?
What answer canst thou make, O filthy sinner,
to those that reproach thee, thou that hast
so often offended God, and many times
deserved hell?
But mine eye hath spared thee, because thy
soul was precious in my sight, that thou
mightest know my love, and mightest be always
thankful for my favours, and that thou
mightest give thyself continually to true
subjection and humility; and bear with
patience to be despised by all.
{171}
Chap. XIV.--_Of considering the secret
judgments of God, lest we be puffed up by
our good works_.
1. Thou thunderest forth over my head thy
judgments, O Lord, and thou shakest all my
bones with fear and trembling, and my soul is
terrified exceedingly.
I stand astonished, and consider that the
_heavens are not pure in thy sight_.
If in the angels thou hast found sin, and
hast not spared them, what will become of me?
Stars have fallen from heaven, and I that am
but dust, how can I presume?
They, whose works seemed praiseworthy, have
fallen to the very lowest; and such as before
fed upon the bread of angels, I have seen
delighted with the husks of swine.
2. There is then no sanctity, if thou O Lord,
withdraw thy hand:
No wisdom avails, if thou cease to govern us:
{172}
No strength is of any help, if thou support
us not:
No chastity is secure without thy protection:
No guard that we can keep upon ourselves
profits us, if thy holy watchfulness be not
with us:
For it we are left to ourselves, we sink and
we perish; but if thou visit us, we are
raised up and we live.
For we are unsettled, but by thee we are
strengthened: we are tepid, but by thee we
are inflamed.
3. O how humbly and lowly ought I to think of
myself! how little ought I to esteem whatever
good I may seem to have?
Oh! how low ought I to cast myself down under
the bottomless depth of thy judgments, O
Lord, where I find myself to be
_nothing_ else but _nothing_ and
_nothing?_
Oh! immense weight! Oh! sea, that cannot be
passed over, where I find nothing of myself
but just nothing at all.
Where then can there be any lurking hole for
glorying in myself? where any confidence in
any conceit of my own virtue?
{173}
All vain-glory is swallowed up in the depth
of thy judgments over me.
4. What is all flesh in thy sight? shall the
clay glory against him that formed it?
How can he be puffed up with the vain talk of
man, whose heart in _truth_ is subjected
to God.
All the world will not lift him up, whom
_truth_ hath subjected to itself:
Neither will he be moved with the tongues of
all that praise him, who hath settled his
whole hope in God.
For behold, they also that speak are all
_nothing_, for they shall pass away with
the sound of their words; but _the truth of
the Lord remaineth for ever_. Psalms cxiv.
Chap. XV.--_How we are to be disposed,
and what we are to say when we desire any
thing_.
1. My Son, say thus in every occasion; Lord,
if it be pleasing to thee, let this be done
in this manner.
{174}
Lord, if it be to thy honour, let this be
done in thy name.
Lord, if thou seest that this is expedient,
and approvest it as profitable for me, then
grant that I may use it to thy honour;
But if thou knowest that it will be hurtful
to me, and not expedient for the salvation of
my soul, take away from me such a desire.
For every desire is not from the Holy Ghost,
though it seem to a man right and good.
And it is hard to judge truly, whether it be
a good or bad spirit that pushes thee on to
desire this, or that, or whether thou art not
moved to it by thy own spirit.
Many in the end have been deceived, who at
first seemed to be led by a good spirit.
2. Whatsoever therefore presents itself to
thy mind as worthy to be desired; see that it
is always with the fear of God, and the
humility of heart that thou desire or ask for
it;
{175}
And above all, thou oughtest with a
resignation of thyself to commit all to me,
and to say,
O Lord, thou knowest what is best; let this
or that be done as thou wilt.
Give what thou wilt, how much thou wilt, and
at what time thou wilt.
Do with me as thou knowest, and as best
pleaseth thee, and is most for thy honour.
Put me where thou wilt, and do with me in all
things according to thy will.
I am in thy hand, turn me round which way
thou wilt.
Lo, I am thy servant, ready to obey thee in
all things; for I dont desire to live for
myself, but for thee: I wish it may be
perfectly and worthily.
_A Prayer
For the fulfilling of the Will of God_.
3. Grant me thy grace, most merciful Jesus,
that it may be with me, and may labour with
me, and continue with me to the end.
{176}
Grant me always to will and desire that which
is most acceptable to thee, and which
pleaseth thee best.
Let thy will be mine, and let my will always
follow thine, and agree perfectly with it.
Let me always will or not will the same with
thee; and let me not be able to will or not
will any otherwise than as thou willest or
willest not.
4. Grant that I may die to all things that
are in the world; and for thy sake love to be
despised, and not to be known in this world.
Grant that I may rest, in thee above all
things desired, and that my heart may be at
peace in thee.
Thou art the true peace of the heart, thou
art its only rest; out of thee all things are
hard and uneasy.
_In_ this _peace, in the self same_
(that is, in Thee, the one sovereign eternal
Good) _I will sleep and take my rest_.
(Psalms iv.) _Amen_.
{177}
Chap. XVI.--_That true comfort is to be
sought in God alone_.
1. Whatsoever I can desire or imagine for my
comfort, I look not for it in this life, but
hereafter.
For if I alone should have all the comforts
of this world, and might enjoy all its
delights, it is certain they could not last
long.
Wherefore thou canst not, O my soul, be fully
comforted, nor perfectly delighted, but in
God, the comforter of the poor, and the
support of the humble.
Expect a little while, my soul, wait for the
divine promise, and thou shalt have plenty of
all that is good in heaven.
If thou desirest too inordinately these
present things, thou wilt lose those that are
heavenly and everlasting.
Let temporal things serve thy use, but the
eternal be the object of thy desire.
{178}
Thou canst not be fully satisfied with any
temporal good, because thou wast not created
for the enjoyment of such things.
2. Although thou shouldst have all created
goods, yet this could not make thee happy and
blessed: but in God, who created all things,
all thy beatitude and happiness consists.
Not such a happiness as is seen or cried up
by the foolish admirers of this world, but
such as good Christians look for, and of
which they that are spiritual and clean of
heart, whose conversation is in heaven, have
sometimes a foretaste.
All human comfort is vain and short.
Blessed and true is that comfort which is
inwardly received from _truth_.
A devout man always carrieth about with him
Jesus his Comforter, and saith to him, be
with me, O Lord Jesus, in all places, and at
all times.
Let this be my consolation, to be willing to
want all human comfort.
And if thy comfort also be withdrawn, let thy
will, and just appointment for my trial be to
me as the greatest of comforts.
{179}
For _thou wilt not always be angry, nor
wilt thou threaten for ever_. Psalms cii.
Chap. XVII.--_That we ought to cast all
our care upon God_.
1. Son, suffer me to do with thee what I
will: I know what is best for thee:
Thou thinkest as man: thou judgest in many
things as human affection suggests.
Lord, what thou sayest is true, thy care over
me is greater than all the care I can take of
myself.
For he stands at too great a hazard that does
not cast his whole care on thee.
Lord, provided that my will remain but firm
towards thee, do with me whatsoever it shall
please thee:
For it cannot but be good whatever thou shalt
do by me.
2. If thou wilt have me to be in darkness, be
thou blessed; and if thou wilt have me to be
in light, be thou again blessed. If thou
vouchsafe to comfort me, be thou blessed: and
if it be thy will that I should be afflicted,
be thou always equally blessed.
{180}
3. Son, it is in this manner thou must stand
affected, if thou desire to walk with me.
Thou must be as ready to suffer as to
rejoice; thou must be as willing to be poor
and needy, as to be full and rich.
4. Lord, I will suffer willingly for thee
whatsoever thou art pleased should befal me.
I will receive with indifference from thy
hand good and evil, sweet and bitter, joyful
and sorrowful; and will give thee thanks for
all that happens to me.
Keep me only from all sin, and I will fear
neither death nor hell.
Cast me not off for ever, nor blot me out of
the book of life; and what tribulation soever
befalleth me shall not hurt me.
{181}
Chap. XVIII.--_That temporal miseries are
to be borne with patience after the example
of Jesus Christ_.
1. Son, I came down from heaven for thy
salvation, I took upon me thy miseries, not
of necessity, but moved thereto by charity,
that thou mightest learn patience, and
mightest bear without repining the miseries
of this life:
For from the hour of my birth, till my
expiring on the cross, I was never without
suffering.
I underwent a great want of temporal things;
I frequently heard many complaints against
me; I meekly bore with confusions and
reproaches.
For my benefits I received ingratitude; for
my miracles, blasphemies; and for my heavenly
doctrine, reproaches.
2. Lord, because thou wast patient in thy
life-time, in this chiefly fulfilling the
commandment of thy Father, it is fitting that
I a wretched sinner should, according to thy
will, take all with patience; and as long as
thou pleasest, support the burden of this
corruptible life, in order to my salvation.
{182}
For though this present life he burthensome,
yet it is become through thy grace,
meritorious; and by the help of thy example,
and the footsteps of thy saints, more
supportable to the weak, and more lightsome.
It is also much more comfortable, than it was
formerly under the old law, when the gate of
heaven remained shut; and the way to heaven
seemed more obscure, when so few concerned
themselves to seek the kingdom of heaven.
Neither could they who were then just, and to
be saved, enter into thy heavenly kingdom,
before thy passion, and the payment of our
debt by thy sacred death.
3. Oh! how great thanks am I obliged to
return thee, for having vouchsafed to shew me
and all the faithful, a right and good way to
an everlasting kingdom!
{183}
For thy life is our way; and by holy patience
we walk on to thee, who art our crown.
If thou hadst not gone before and instructed
us, who would have cared to have followed?
Alas! how many would have staid afar off, and
a great way behind, if they had not before
their eyes thy excellent example?
Behold we are still tepid, notwithstanding
all thy miracles and instructions which we
have heard: what then would it have been, if
we had not this great light to follow thee?
Chap. XIX.--_Of supporting injuries; and
who is proved to be truly patient_.
1. What is it thou sayest, my Son? Cease to
complain, considering my passion, and that of
other saints:
Thou hast not yet resisted unto blood:
What thou sufferedst is but little, in
comparison of them who have suffered so much;
who have been so strongly tempted, so
grievously afflicted, so many ways tried and
exercised.
{184}
Thou must then call to mind the heavy
sufferings of others, that thou mayest the
easier bear the little things thou sufferest.
And if to thee they seemed not little, take
heed lest this also proceed from thy
impatience.
But whether they be little or great, strive
to bear them all with patience.
2. The better thou disposest thyself to
sufferings, the more wisely dost thou act,
and the more dost thou merit; and thou wilt
bear it more easily, thy mind being well
prepared for it, and accustomed to it.
Do not say, I cannot take these things from
such a man, and things of this kind are not
to be suffered by me, for he has done me a
great injury, and he upbraids me with things
I never thought on; but I will suffer
willingly from another, and as far as I shall
judge fitting for me to suffer.
{185}
Such a thought is foolish, which considers
not the virtue of patience, nor by whom it
shall be crowned; but rather weighs the
persons, and the offences committed.
3. He is not a true patient man, who will
suffer no more than he thinks good, and from
whom he pleaseth.
The true patient man minds not by whom it is
he is exercised, whether by his superior, or
by one of his equals, or by an inferior;
whether by a good and holy man, or one that
is perverse and unworthy.
But how much soever, and how often soever any
adversity happens to him from any thing
created, he takes it all with equality of
mind as from the hand of God, with
thanksgiving, and esteems it a great gain.
For nothing, how little soever, that is
suffered for God's sake, can pass without
merit in the sight of God.
4. Be thou therefore ready prepared to fight,
if thou desirest to gain the victory.
Without fighting thou cannot obtain the crown
of patience.
If thou wilt not suffer, thou refusest to be
crowned; but if thou desirest to be crowned,
fight manfully and endure patiently.
{186}
Without labour there is no coming to rest,
nor without fighting can the victory be
obtained.
May thy grace, O Lord, make that possible to
me, which seems impossible to me by nature.
Thou knowest that I can bear but little, and
that I am quickly cast down by a small
adversity.
Let all exercises of tribulation become
amiable and agreeable to me for thy name's
sake; for to suffer and to be afflicted for
thee is very healthful for my soul.
Chap. XX.--_Of the confession of our
infirmity, and of the miseries of this
life._
1. _I will confess against myself my
injustice_. Psalms xxxi. I will confess to
thee, O Lord, my infirmity.
It is oftentimes a small thing which casts me
down and troubles me.
{187}
I make a resolution to behave myself
valiantly; but when a small temptation comes,
I am brought into great straits.
It is sometimes a very trifling thing, from
whence a grievous temptation proceeds.
And when I think myself somewhat safe, I find
myself sometimes, when I least apprehend it,
almost overcome with a small blast.
2. Behold, then, O Lord, my abjection and
frailty every way known to thee.
Have pity on me, and draw me out of the mire,
that I stick not fast therein, that I may not
be utterly cast down for ever.
This it is which often drives me back, and
confounds me in thy sight, to find that I am
so subject to fall, and have so little
strength to resist my passions.
And although I do not altogether consent, yet
their assaults are troublesome and grievous
to me; and it is exceedingly irksome to live
thus always in a conflict.
{188}
From hence my infirmity is made known to me;
because wicked thoughts do always much more
easily rush in upon me, than they can be cast
out again.
3. Oh! that thou the most mighty God of
_Israel_, the zealous lover of faithful
souls, wouldst behold the labour and sorrow
of thy servant, and stand by me in all my
undertakings.
Strengthen me with heavenly fortitude, lest
the old man, the miserable flesh not yet
fully subject to the spirit, prevail and get
the upper hand; against which we must fight
as long as we breathe in this most wretched
life.
Alas! what kind of life is this, where
afflictions and miseries are never wanting,
where all things are full of snares and
enemies.
For when one tribulation or temptation is
gone, another cometh; yea, and whilst the
first conflict still lasts, many others come
on, and those unexpected.
4. And how can a life be loved that hath so
great bitterness, that is subject to so many
calamities and miseries.
{189}
And how can it be called life, since it
begets so many deaths and plagues?
And yet it is loved, and many seek their
delight in it.
Many blame the world that it is deceitful and
vain, and yet they are not willing to quit
it, because the concupiscences of the flesh
too much prevail.
But there are some things that draw them to
love the world, others to despise it.
The lust of the flesh, the lust of the eyes,
and pride of life draw to the love of the
world; but the pains and miseries which
justly follow these things breed a hatred and
loathing of the world.
5. But alas! the pleasure of sin prevails
over the worldly soul, and under these thorns
she imagines there are delights; because she
has neither seen nor tasted the sweetness of
God, nor the internal pleasure of virtue.
But they that perfectly despise the world,
and study to live to God under holy
discipline, experience the divine sweetness,
that is promised to those who forsake all;
and such clearly see how grievously the world
is mistaken, and how many ways it is imposed
upon.
{190}
Chap. XXI.--_That we are to rest in God
above all goods and gifts_.
1. Above all things, and in all things, do
thou my soul rest always in the Lord, for he
is the eternal rest of the saints.
Give me, O most sweet and loving Jesus, to
repose in thee above all things created,
above all health and beauty, above all glory
and honour, above all power and dignity,
above all knowledge and subtlety, above all
riches and arts, above all joy and gladness,
above all fame and praise, above all
sweetness and consolation, above all hope and
promise, above all merit and desire.
Above all gifts and presents that thou canst
give and infuse, above all joy and jubilation
that the mind can contain or feel; in line,
above angels and archangels, and all the host
of heaven; above all things visible and
invisible, and above all that which thou, my
God, art not.
{191}
2. For thou, O Lord my God, art the best
above all things: thou alone most high, thou
alone most powerful; thou alone most
sufficient, and most full; thou alone most
sweet, and most comfortable:
Thou alone most beautiful, and most loving;
thou alone most noble, and most glorious
above all things; in whom all good things are
found together in all their perfection, and
always have been, and always will be.
And therefore whatever thou bestowest upon
me, that is not thyself, or whatever thou
revealest to me concerning thyself, or
promised, as long as I see thee not, nor
fully enjoy thee, is too little and
insufficient.
Because indeed my heart cannot truly rest,
nor be entirely contented, till it rest in
thee, and rise above all things created.
{192}
3. O my most beloved spouse, Christ Jesus,
most pure lover, Lord of the whole creation;
who will give me the wings of true liberty,
to fly and repose in thee? Oh! when shall it
be fully granted me to attend at leisure and
see how sweet thou art, O Lord my God.
When shall I fully recollect myself in thee,
that through the love of thee I may not feel
myself, but thee alone, above all feeling and
measure, in a manner not known to all?
But now I often sigh, and bear my misfortune
with grief;
Because I meet with many evils in this vale
of miseries, which frequently disturb me,
afflict me, and cast a cloud over me: often
hinder me and distract me, allure and
entangle me, that I cannot have free access
to thee, nor enjoy thy sweet embraces, which
are ever enjoyed by blessed spirits.
Let my sighs move thee, and this manifold
desolation under which I labour upon earth.
4. O Jesus, the brightness of eternal glory,
the comfort of a soul in its pilgrimage; with
thee is my mouth without voice, and my
silence speaks to thee.
{193}
How long doth my Lord delay to come. Let him
come to me, his poor servant, and make me
joyful: let him stretch forth his hand, and
deliver me a wretch from all anguish.
O come, O come; for without thee I can never
have one joyful day nor hour, for thou art my
joy; and without thee my table is empty.
I am miserable, and in a manner imprisoned,
and loaded with fetters, till thou comfort me
with the light of thy presence, and restore
me to liberty, and shew me a favourable
countenance.
5. Let others seek instead of thee whatever
else they please; nothing else doth please
me, or shall please me, but thou my God, my
hope, my eternal salvation.
I will not hold my peace, nor cease to pray
till thy grace returns, and thou speak to me
interiorly.
{194}
6. Behold here I am; behold I come to thee,
because thou hast called upon me.
Thy tears, and the desire of thy soul, thy
humiliation and contrition of heart have
inclined and brought me to thee.
7. And I said, O Lord, I have called upon
thee, and have desired to enjoy thee, and am
ready to renounce all other things for thee.
For thou didst first stir me up that I might
seek thee.
Be thou therefore blessed, O Lord, who hath
shewed this goodness to thy servant,
according to the multitude of thy mercies.
What hath thy servant more to say in thy
presence, but to humble himself exceedingly
before thee; always remembering his own
iniquity and vileness.
For there is none like to thee, amongst all
things that are wonderful in heaven or earth.
Thy works are exceedingly good, thy judgments
are true, and by thy providence all things
are ruled.
{195}
Praise therefore and glory be to thee, O
Wisdom of the Father: let my tongue, my soul,
and all things created join in praising thee,
and blessing thee.
Chap. XXII.--_Of the rememberance of the
manifold benefits of God._
1. Open, O Lord, my heart in thy law, and
teach me to walk in thy commandments.
Give me grace to understand thy will, and to
commemorate with great reverence and diligent
consideration all thy benefits, as well in
general as in particular, that so I may be
able worthily to give thee thanks for them.
But I know and confess that I am not able to
return thee thanks, not even for the least
point.
I am less than any of thy benefits bestowed
upon me; and when I consider thy excellency,
my spirit loses itself in the greatness of
thy Majesty.
2. All that we have in soul and body, all
that we possess outwardly or inwardly, by
nature or grace, are thy benefits, and
commend thy bounty, mercy and goodness, from
whom we have received all good.
{196}
And though one has received more, another
less, yet all is thine, and without thee even
the least cannot be had.
He that has received greater things cannot
glory of his own merit, nor extol himself
above others, nor insult over the lesser;
because he is indeed greater and better, who
attributes less to himself, and is more
humble and devout in returning thanks.
And he who esteems himself the vilest of all
men, and judges himself the most unworthy, is
fittest to receive the greatest blessings.
3. But he that has received fewer must not be
troubled, nor take it ill, nor envy him that
is more enriched; but attend rather to thee,
and very much praise thy goodness, for that
thou bestowest thy gifts so plentifully, so
freely and willingly without respect of
persons.
All things are from thee, and therefore thou
art to be praised in all.
{197}
Thou knowest what is fit to be given to every
one; and why this person hath less, and the
other more, is not our business to decide,
but thine, who keepest an exact account of
the merits of each one.
4. Wherefore, O Lord God, I take it for a
great benefit, not to have much which
outwardly and according to men might appear
praise-worthy and glorious. So that a person,
considering his own poverty and meanness,
ought not upon that account to be weighed
down, or to be grieved and dejected, but
rather to receive comfort and great pleasure.
Because thou, O God, hast chosen the poor and
the humble, and those that are despised by
this world, for thy familiar friends and
domestics.
Witness thy apostles themselves, whom thou
hast appointed rulers over all the earth.
And yet they conversed in this world without
complaint, so humble and simple, without any
malice or guile, that they were even glad
when they suffered affronts and reproaches
for thy name; and what the world flies from,
they embraced with great affection.
{198}
5. Nothing therefore ought to give so great
joy to him that loves thee, and knows thy
benefits, and the accomplishment of thy will
in himself, and the pleasure of thy eternal
appointment.
With which he ought to be so far contented
and comforted, as to be willing to be the
least, as any one would wish to be the
greatest, and to enjoy as much peace and
content in the lowest place, as in the
highest; and to be as willing to be
despicable and mean, and of no name and
repute in the world, as to be preferred in
honour, and greater than others:
For thy will, and the love of thy honour,
ought to be regarded above all, and to
comfort and please him more than any benefits
whatsoever which he hath received, or can
receive.
Chap. XXIII.--_Of four things which bring
much peace_.
1. Son, I will teach thee now the way of
peace and true liberty.
2. Do, Lord; I beseech thee, as thou sayest,
for I shall be very glad to hear it.
{199}
3. Endeavour, my Son, rather to do the will
of another, than thy own.
Ever choose rather to have less, than more.
Always seek the lowest place, and to be
inferior to every one.
Always wish and pray that the will of God may
be entirely fulfilled in thee.
Behold, such a man as this enters upon the
coast of peace and rest.
4. Lord, this thy short speech contains much
perfection.
It is short in words, but full in sense, and
plentiful in its fruit;
For if it could be faithfully observed by me,
I should not be so easily troubled.
For as often as I find myself disquieted and
disturbed, I am sensible it is because I have
strayed from this doctrine.
But thou, O Lord, who canst do all things,
and always lovest the progress of the soul,
increase in me thy grace, that I may
accomplish this thy word, and perfect my
salvation.
{200}
_A Prayer
Against evil thoughts_.
5. O Lord, my God, depart not far from me: O
my God, have regard to help me, for divers
evil thoughts have risen up against me, and
great fears afflicting my soul.
How shall I pass without hurt? How shall I
break through them?
6. _I_ (saith he) _will go before
thee, end will humble the great ones of the
earth_. Isaiah xxv.
I will open the gates of the prison, and
reveal to thee the hidden secrets.
7. Do, Lord, as thou sayest, and let all
these wicked thoughts flee from before thy
face.
This is my hope and my only comfort, to fly
to thee in all tribulations, to confide in
thee, to call on thee from my heart, and
patiently to look for thy consolation.
{201}
_Prayer
For the enlightening the Mind_.
8. Enlighten me, O good Jesus, with the
brightness of the internal light; and cast
out all darkness from the dwelling of my
heart.
Restrain my many wandering thoughts, and
suppress the temptations that violently
assault me.
Fight strongly for me, and overcome those
wicked beasts, I mean, these alluring
concupiscences; that peace may be made in thy
power, and the abundance of thy praise may
resound in thy holy court, which is a clean
conscience.
Command the winds and storms: say to the sea
be thou still, and to the north wind, blow
thou not; and a great calm shall ensue.
9. Send forth thy light and thy truth, that
they may shine upon the earth; for I am an
earth that is empty and void, till thou
enlightenest me. _Genesis_ i.
Pour forth thy grace from above; water my
heart with the dew of heaven; send down the
waters of devotion, to wash the face of the
earth, to bring forth good and perfect fruit.
{202}
Lift up my mind, oppressed with the load of
sins, and raise my whole desire towards
heavenly things; that having tasted the
sweetness of the happiness above, I may have
no pleasure in thinking of the things of the
earth.
10. Draw me away, and deliver me from all
unstable comfort of creatures, for no created
thing can fully quiet and satisfy my desire.
Join me to thyself with an inseparable bond
of love; for thou alone canst satisfy the
lover; and without thee all other things are
frivolous.
Chap. XXIV.--_That we are not to be
curious in enquiring into the life of
others_.
1. Son, be not curious, and give not way to
useless cares.
What is this or that to thee? do thou follow
me.
{203}
For what is it to thee whether this man be
such, or such; or that man do or say this, or
the other?
Thou art not to answer for others, but must
give an account for thyself; why therefore
dost thou meddle with them?
Behold, I know every one, and see all things
that are done under the sun; and I know how
it is with every one, what he thinks, what he
would have, and at what his intention aims.
All things therefore are to be committed to
me; but as for thy part, keep thyself in good
peace, and let the busybody be as busy as he
will.
Whatsoever he shall do or say, will come upon
himself, because he cannot deceive me.
2. Be not solicitous for the shadow of a
great name, neither seek to be familiarly
acquainted with many, nor to be particularly
loved by men.
For these things beget distractions and great
darkness in the heart.
I would willingly speak my word to thee, and
reveal my secrets to thee; if thou wouldst
diligently observe my coming, and open to me
the door of thy heart.
{204}
Be careful and watch in prayers, and humble
thyself in all things.
Chap. XXV.--_In what things the firm
peace of the heart and true progress doth
consist._
1. Son, I have said, _Peace I leave to you,
my peace I give to you: not as the world
giveth, do I give to you_. John xiv.
_Peace_ is what all desire; but all care
not for those things which appertain to true
_peace_.
My _peace_ is with the humble and meek
of heart: thy peace shall be in much
patience.
If thou wilt hear me, and follow my voice,
thou mayest enjoy much _peace_.
2. What then shall I do. Lord?
3. In every thing attend to thyself, what
thou art doing, and what thou art saying; and
direct thy whole intention to this, that thou
mayest please me alone, and neither desire
nor seek any thing out of me.
{205}
And as for the sayings or doings of others,
judge of nothing rashly; neither busy thyself
with things not committed to thy care; and
thus may it be brought about that thou shalt
be little or seldom disturbed.
But never to feel any trouble at all, nor to
suffer a grief of heart or body, is not the
state of this present life, but of
everlasting rest.
Think not therefore that thou hast found true
peace, if thou feelest no burden; nor that
then all is well, if thou have no adversary;
nor that thou hast attained to perfection, if
all things be done according to thy
inclination.
Neither do thou then conceive a great notion
of thyself, or imagine thyself especially
beloved, if thou be in great devotion and
sweetness: for it is not in such things as
these that a true lover of virtue is known;
nor doth the progress and perfection of a man
consist in these things.
4. In what then, O Lord?
5. In offering thyself with thy whole heart
to the will of God; not seeking the things
that are thine either in little or great,
either in time or eternity.
{206}
So that with the same equal countenance thou
continue giving thanks both in prosperity and
adversity, weighing all things in an equal
balance.
If thou come to be so valiant, and long
suffering in hope, that when interior comfort
is withdrawn, thou canst prepare thy heart to
suffer still more; and dost not justify
thyself, as if thou oughtest not to suffer
such great things; but acknowledgest my
justice in all my appointments, and praisest
my holy name; then it is that thou walkest in
the true and right way of peace, and mayest
hope without any question to see my face
again with great joy.
And if thou arrive at an entire contempt of
thyself, know that then thou shalt enjoy an
abundance of peace, as much as is possible in
this state of banishment.
{207}
Chap. XXVI.--_Of the eminence of a free
mind, which humble prayer better procures
than reading_.
1. Lord, this is the work of a perfect man,
never to let one's mind slacken from
attending to heavenly things, and to pass
through many cares, as it were without care;
not after the manner of an indolent person,
but by a certain prerogative of a free mind,
which doth not cleave by an inordinate
affection to any thing created.
2. Preserve me, I beseech thee, O my most
merciful God, from the cares of this life,
that I be not too much entangled by them;
from the many necessities of the body, that I
may not be ensnared by pleasure; and from all
hinderances of the soul, lest being overcome
by troubles I be cast down.
I do not say from those things which worldly
vanity covets with so much eagerness; but
from these miseries, which by the general
curse of our mortality, as punishments, weigh
down and keep back the soul of thy servant
from being able, when it will, to enter into
liberty of spirit.
{208}
3. O my God, who art unspeakable sweetness,
turn into bitterness to me all carnal
comfort, which withdraws me from the love of
things eternal, and wickedly allures me to
itself, by setting before me a certain
present delightful good.
O my God, let not flesh and blood prevail
over me, let it not overcome me: let not the
world and its transitory glory deceive me:
let not the devil supplant me by his craft.
Give me fortitude, that I may stand my
ground, patience that I may endure, and
constancy that I may persevere.
Give me, in lieu of all the comforts of this
world, the most delightful unction of thy
spirit; and instead of carnal love, infuse
into me the love of thy name.
4. Behold! eating, drinking, cloathing, and
other necessaries appertaining to the support
of the body are burthensome to a fervent
spirit.
{209}
Grant that I may use such things with
moderation, and not be entangled with an
inordinate affection to them.
It is not lawful to cast them all away, for
nature must be supported; but to require
superfluities, and such things as are more
delightful, thy holy law forbids; for
otherwise the flesh would grow insolent
against the spirit.
In all this, I beseech thee, let thy hand
govern and direct me, that I may no way
exceed.
Chap. XXVII.--_That self-love chiefly
keeps a person back from the Sovereign
Good._
1. My Son, thou must give all for all, and be
nothing of thy own.
Know that the love of thyself is more hurtful
to thee than any thing in the world.
Every thing, according to the love and
inclination which thou hast to it, cleaveth
to thee more or less.
If thy love be pure, simple, and well
ordered, thou shalt not be a captive to any
thing.
{210}
Covet not that which thou mayest not have.
Seek not to have that which may hinder thee
and rob thee of inward liberty.
It is wonderful that thou wilt not from the
very bottom of thy heart commit thyself
wholly to me, with all things that thou canst
desire to have.
2. Why dost thou pine away with vain grief?
why tirest thou thyself with useless cares?
Stand resigned to my good pleasure, and thou
shalt suffer no loss.
If thou seekest this, or that, or wouldst be
here or there, for the sake of thy own
interest, or the pleasing thy own will, thou
shall never be at rest, nor free from
solicitude; for in every thing thou shalt
find some defect, and in every place there
will be some one that will cross thee.
8. It is not therefore the obtaining or
multiplying things exteriorly that avails
thee, but rather the despising of them, and
cutting them up by the root out of thy heart;
which I would not have thee to understand
only with regard to money and riches, and
also with regard to ambition and honour, and
the desire of empty praise: all which things
pass away with the world.
{211}
The place avails little, if the spirit of
fervour be wanting; neither shall that peace
stand long which is sought from abroad, if
the state of thy heart want the true
foundation, that is, if thou stand not in me:
thou mayest change, but not better thyself.
For when occasion happens, thou shalt find
that which thou didst fly from, and more.
_A Prayer_
_For the cleansing of the Heart, and the
obtaining heavenly wisdom._
4. Confirm me, O God, by the grace of thy
holy spirit. Give me power to be strengthened
in the inward man, and to cast out of my
heart all unprofitable care and trouble; let
me not be drawn away with various desires of
any thing whatsoever, whether it be of little
or great value; but may I look upon all
things as passing away, and upon my self as
passing along with them.
{212}
For nothing is lasting under the sun, where
all is vanity and affliction of spirit. O how
wise is he who considers things in this
manner!
5. Give me, O Lord, heavenly wisdom, that I
may learn above all things to seek thee, and
to find thee; above all things to relish
thee, and to love thee, and to understand all
other things, as they are, according to the
order of thy wisdom.
Grant that I may prudently decline him that
flatters me, and patiently bear with him that
contradicts me.
For this is great wisdom, not to be moved
with every wind of words, nor to give ear to
the wicked flattering Siren; for thus shall
we go on securely in the way we have begun.
Chap. XXVIII.--_Against the tongues of
detractors_.
1. Son, take it not to heart if some people
think ill of thee, and say of thee what thou
art not willing to hear.
{213}
Thou oughtest to think worse of thyself, and
to believe that no one is weaker than
thyself.
If thou walkest _interiorly_, thou wilt
make small account of flying words.
It is no small prudence to be silent in the
evil time, and to turn within to me, and not
to be disturbed with the judgment of man.
2. Let not thy peace be in the tongues of
men; for whether they put a good or bad
construction on what thou doest, thou art
still what thou art.
Where is true peace, and true glory? Is it
not in me?
And he who covets not to please men, nor
fears their displeasure, shall enjoy much
peace.
All disquiet of heart, and distraction of our
senses, arises from inordinate love, and vain
fear.
Chap. XXIX.--_How in the time of
tribulation God is to be invoked and
blessed_.
1. Blessed, O Lord, be thy name for ever, who
has been pleased that this trial and
tribulation should come upon me.
{214}
I cannot fly from it, but must of necessity
fly to thee; that thou mayest help me, and
turn it to my good.
Lord I am now in tribulation, and my heart is
not at ease; but I am much afflicted with my
present suffering.
And now, dear father, what shall I say? I am
taken, Lord, in these straits: O save me from
this hour.
But for this reason I came into this hour,
that thou mightest be glorified, when I shall
be exceedingly humbled, and delivered by
thee.
May it please thee, O Lord, to deliver me;
for, poor wretch that I am! what can I do,
and whither shall I go without thee?
Give me patience, O Lord, this time also.
Help me, O my God, and I will not fear how
much soever I may be oppressed.
2. And now in the midst of these things, what
shall I say? Lord, thy will be done: I have
well deserved to be afflicted and troubled.
{215}
I must needs bear it; and would to God, it
may be with patience, till the storm pass
over, and it be better.
But thy Almighty hand is able to take away
from me this temptation also, and to moderate
its violence, lest I quite sink under it; as
thou hast often done heretofore for me; _O
my God, my mercy!_
And how much more difficult this is to me, so
much easier to thee is _this change of the
right hand of the Most High._ Psalms
lxxvi.
Chap. XXX.--_Of asking the divine
assistance, and of confidence of recovering
grace._
1. Son, I am the Lord, who give strength in
the day of tribulation.
Come to me when it is not well with thee.
This is that which most of all hinders
heavenly comfort, that thou art slow in
turning thyself to prayer.
For before thou earnestly prayest to me, thou
seekest in the mean time many comforts, and
delightest thyself in outward things.
{216}
And hence it comes to pass, that all things
avail thee little, till thou take notice that
I am he who deliver those that trust in me:
nor is there out of me any powerful help, nor
profitable counsel, nor lasting remedy.
But now having recovered spirit after the
storm, grow thou strong again in the light of
my tender mercies; for I am at hand, saith
the Lord, to repair all, not only to the
full, but even with abundance, and above
measure.
2. Is any thing difficult to me? Or shall I
be like one that promises and does not
perform?
Where is thy faith? Stand firmly, and with
perseverance. Have patience, and be of good
courage; comfort will come to thee in its
proper season.
Wait for me, wait, I will come and cure thee.
It is a temptation that troubles thee, and a
vain fear that frights thee.
What does the solicitude about future
accidents bring thee but only sorrow upon
sorrow? _Sufficient for the day is the evil
thereof._ Matthew vi.
{217}
It is a vain and unprofitable thing, to
conceive either grief or joy for future
things, which perhaps will never happen.
3. But it is incident to man to be deluded
with such vain imaginations; and a sign of a
soul that is yet weak to be so easily drawn
away by the suggestion of the enemy.
For he cares not whether it be with things
true or false, that he abuses and deceives
thee; whether he overthrows thee with the
love of things present, or the fear of things
to come.
Let not therefore thy heart be troubled, and
let it not fear.
Believe in me, and trust in my mercy.
When thou thinkest I am far from thee, I am
often nearest to thee.
When thou judgest that almost all is lost,
then oftentimes it is that thou art in the
way of the greatest gain of merit.
All is not lost, when any thing falls out
otherwise than thou wouldst have it.
{218}
Thou must not judge according to the present
feeling, nor give thyself up in such manner
to any trouble from whencesoever it comes,
nor take it so, as if all hope was gone of
being delivered out of it.
4. Think not thyself wholly forsaken,
although for a time I have sent thee some
tribulation, or withdrawn from thee the
comfort which thou desirest; for this is the
way to the kingdom of heaven.
And without all doubt it is more expedient
for thee, and for the rest of my servants,
that you be exercised by adversities, than
that you should have all things according to
your inclination.
I know thy secret thoughts, I know that it is
very expedient for thy soul that thou
shouldest sometimes be left without gust,
lest thou shouldst be puffed up with good
success, and shouldst take a complaisance in
thyself, imagining thyself to be what thou
art not.
{219}
What I have given I can justly take away, and
restore it again when I please.
5. When I give it, it is still mine; when I
take it away again, I take not any thing that
is thine; for _every good gift and every
perfect gift is mine,_ James i.
If I send thee affliction, or any adversity,
repine not, neither let thy heart be cast
down.
I can quickly raise thee up again, and turn
all thy burden into joy.
Nevertheless, I am just, and greatly to be
praised, when I deal thus with thee.
6. If thou thinkest rightly, and considerest
things in truth, thou oughtest never to be so
much dejected and troubled for any adversity;
But rather to rejoice and give thanks: yea,
to account this a special subject of joy,
that I do not spare thee, afflicting thee
with sorrows.
_As my Father hath loved me, I also have
loved you_, said I to my beloved
disciples, (John xv.) whom certainly I did
not send to temporal joys, but to great
conflicts; not to honours, but to contempt;
not to idleness, but to labours; not to rest,
but to bring forth much fruit in patience.
Remember these words, O my Son.
{220}
Chap. XXXI.--_Of disregarding all things
created, that so we may find the
Creator_.
1. Lord, I stand much in need of a grace yet
greater, if I must arrive so far, that it may
not be in the power of any man, nor any thing
created, to hinder me;
For as long as any thing holds me, I cannot
freely fly to thee.
He was desirous to fly freely to thee, who
said, _Who will give me wings like a dove,
and I will fly and be at rest_. Psalms
liv.
[USCCB: Psalms lv. 7.]
What can be more at rest than a simple eye
[that aims at nothing but God]?
And what can be more free, than he that
desires nothing upon earth?
A man ought therefore to pass and ascend
above every thing created, and perfectly to
forsake himself, and in ecstasy of mind to
stand and see that thou, the Maker of all
things, hast no similitude with thy
creatures.
{221}
And unless a man be at liberty from all
things created, he cannot attend to things
divine.
And this is the reason why there are found so
few _contemplative_ persons, because
there are few that wholly sequester
themselves from transitory and created
things.
2. For this a great grace is required, which
may elevate the soul, and carry her up above
herself.
And unless a man be elevated in spirit, and
set at liberty from all creatures, and wholly
united to God; whatever he knows, and
whatever he has, is of no great weight.
Long shall he be little, and lie grovelling
beneath, who esteems any thing great but only
the _one, immense, eternal Good._
And whatsoever is not God is _nothing_,
and ought to be accounted as _nothing_.
{222}
There is a great difference between the
wisdom of an illuminated devout man, and the
knowledge of a learned studious scholar.
Far more noble is that learning which flows
from above, from the divine influence, than
that which with labour is acquired by the wit
of man.
3. Many are found to desire contemplation;
but care not to practise those things which
are required thereunto.
It is a great impediment that we stand in
signs and sensible things, and have but
little of perfect mortification.
I know not what it is, by what spirit we are
led, or what we pretend to, who seem to be
called _spiritual_ persons; that we take
so much pains, and have a greater solicitude
for transitory and mean things; and scarce
ever have our senses fully recollected to
think of our own interior.
4. Alas! after a slight recollection, we
presently get out of ourselves again; neither
do we weigh well our works by a strict
examination.
{223}
We take no notice where our affections lie;
nor do we lament the great want of purity in
all we do.
_For all flesh had corrupted its way_,
and therefore the great flood ensued.
_Genesis_ vi. _and_ vii.