As therefore our interior affection is much

corrupted, it must needs be that the action

which follows should be corrupted also; a

testimony of the want of inward vigour.

From a pure heart proceeds the fruit of a

good life.

5. We are apt to enquire how much a man has

done; but with how much virtue he has done

it, is not so diligently considered.

We ask whether he be strong, rich, beautiful,

ingenious, a good writer, a good singer, or a

good workman; but how poor he is in spirit,

how patient and meek, how devout and

internal, is what few speak of.

Nature looks upon the outward thing of a man,

but grace turns herself to the interior.

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Nature is often deceived, but grace hath her

trust in God, that she may not be deceived.

Chap. XXXII.--_Of the denying ourselves,

and renouncing all cupidity_.

1. Son, thou canst not possess perfect

liberty, unless thou wholly deny thyself.

All self-seekers and self-lovers are bound in

fetters, full of desires, full of cares,

unsettled, and seeking always their own ease,

and not the things of Jesus Christ, but

oftentimes devising and framing that which

shall not stand;

For all shall come to nothing that proceeds

not from God.

Take this short and perfect word, _Forsake

all and thou shall find all, leave thy

desires and thou shall find rest._

Consider this well, and when thou shalt put

it in practice thou shalt understand all

things.

2. Lord, this is not the work of one day, nor

children's sport; yea, in this short sentence

is included the whole perfection of the

religious.

{225}

Son, thou must not be turned back, nor

presently cast down, when thou hearest what

the way of the perfect is, but rather be

incited thereby to undertake great things, or

at least to sigh after them with an earnest

desire.

I would it were so with thee, and that thou

wert come so far that thou wert no longer a

lover of thyself, but didst stand wholly at

my beck, and at his whom I have appointed

father over thee; then wouldst thou

exceedingly please me, and all thy life would

pass in joy and peace.

Thou hast yet many things to forsake, which

unless thou give up to me without reserve,

thou shalt not attain to that which thou

demandest.

_I counsel thee to buy of me gold tried in

the fire, that thou mayest become rich_.

Apoc. iii.

That is heavenly wisdom, which treads under

foot all things below.

Set aside the wisdom of the earth,

_i.e._ seeking to please the world and

thyself.

{226}

3. I have said that thou shouldst give the

things that are high and of great esteem with

men, to purchase those which are esteemed

contemptible;

For true heavenly wisdom seems very mean and

contemptible, and is scarce thought of by

men; that wisdom which teaches to think

meanly of one's self, and not to seek to

become great upon earth, which many praise;

in words, but in their life they are far from

it; yet this same is that _precious,

pearl_, which is hidden from many.

_Matthew_ xiii.

Chap. XXXIII.--_Of the inconstancy of our

heart, and of directing our final intention

to God_.

1. Son, trust not to thy present affection,

it will quickly be changed into another.

{227}

As long as thou livest thou art subject to

change, even against thy will; so as to be

sometimes joyful, other times sad; now easy,

anon troubled; at one time devout, at another

dry; sometimes fervent, other times sluggish;

one day heavy, another lighter.

But he that is wise and well instructed in

_spirit_ stands above all these changes;

not minding what he feels in himself, nor on

what side the wind of mutability blows; but

that the whole bent of his soul may advance

towards its due and wished-for end;

For so he may continue one and the self-same

without being shaken, by directing without

ceasing, through all this variety of events,

the single eye of his intention towards me.

2. And by how much the purer the eye of the

intention is, by so much the more constantly

may one pass these diverse storms.

But in many the eye of pure intention is

dark, for we quickly look towards something

delightful which comes in our way;

And it is rare to find one wholly free from

all blemish of self-seeking.

So the Jews heretofore came into Bethania to

Martha and Mary, not for Jesus only, but that

they might see Lazarus also. _John_ xi.

{228}

The eye of the intention therefore must be

purified, that it may be single and right;

and must be directed unto me, beyond all the

various objects that interpose themselves.

Chap. XXXIV.--_That he that loves God

relishes him above all things, and in all

things_.

1. Behold _my_ God, _and my All_,

What would I have more, and what can I desire

more happy?

O savoury and sweet word! but to him that

loves _the Word_, not the world, nor the

things that are in the world.

My God, _and All!_ Enough is said to him

that understands; and it is delightful to him

that loves to repeat it often.

For when thou art present all things yield

delight; but when thou art absent, all things

are loathsome.

Thou givest tranquillity to the heart, and

great peace, and pleasant joy.

{229}

Thou makest to think well of all, and praise

thee in all things; nor can any thing without

thee afford any lasting pleasure: but to make

it agreeable and relishing, thy grace must be

present; and it must be seasoned with the

seasoning of thy wisdom.

2. He that has a relish of thee will find all

things savoury.

And to him that relishes thee not, what can

ever yield any true delight?

But the wise of this world, and the admirers

of the flesh, are far from the relish of thy

wisdom; because in the world is much vanity,

and the following of the flesh leads to

death.

But they that follow thee, by despising the

things of this world, and mortifying the

flesh, are found to be wise indeed: for they

are translated from vanity to truth, from the

flesh to the spirit.

Such as these have a relish of God; and what

good soever is found in creatures, they refer

it all to the praise of their Maker.

{230}

But great, yea very great, is the difference

between the relish of the Creator and the

creature; of eternity and of time; of light

increated, and of light enlightened.

3. O Light eternal, transcending all created

lights, dart forth thy lightning from above,

which may penetrate all the most inward parts

of my heart.

Cleanse, cherish, enlighten, and enliven my

spirit with its powers, that it may be

absorpt in thee with ecstasies of joy.

Oh! when will this blessed and desirable hour

come, that thou shalt fill me with thy

presence, and become to me _All in All?_

As long as this is not granted me, my joy

will not be full.

Alas! the old man is still living in me; he

is not wholly crucified; he is not perfectly

dead:

He still lusts strongly against the spirit;

he wages war within me, and suffers not the

kingdom of my soul to be quiet.

{231}

4. But, O Lord, who _rulest over the power

of the sea, and assuagest the motion of its

waves_, (Psalms lxxxviii.) arise and help

me.

[USCCB: Psalms lxxxix. 10.]

_Dissipate the people that desire war_.

Psalms lxvii. Crush them by thy power.

Shew forth, I beseech thee, thy wonderful

works; and let thy right-hand be glorified:

for there is no other help nor refuge for me,

but in thee, O Lord, my God.

Chap. XXXV.--_That there is no being

secure from temptation in this life_.

1. Son, thou art never secure in this life;

but as long as thou livest thou hast always

need of spiritual arms.

Thou art in the midst of enemies, and art

assaulted on all sides.

If then thou dost not make use of the buckler

of patience, thou wilt not be long without

wounds.

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Moreover, if thou dost not fix thy heart on

me, with a sincere will of suffering all

things for my sake, thou canst not support

the heat of this warfare, nor attain to the

victory of the saints. It behoveth thee

therefore to go through all manfully, and to

use a strong hand against all things that

oppose thee.

For _to him that overcomes is given

manna_, (Apoc. ii.) and to the sluggard is

left much misery.

2. If thou seekest rest in this life, how

then wilt thou come to rest everlasting?

Set not thy self to seek for much rest, but

for much patience.

Seek true peace, not upon earth, but in

heaven; not in men, nor in other things

created, but in God alone.

Thou must be willing, for the love of God, to

suffer all things, _viz._ labours and

sorrows, temptations and vexations,

anxieties, necessities, sicknesses, injuries,

detractions, reprehensions, humiliations,

confusions, corrections, and contempts.

These things help to obtain virtue: these try

a novice of Christ: these procure a heavenly

crown.

{233}

I will give an everlasting reward for this

short labour, and glory without end for

transitory confusion.

3. Dost thou think to have always spiritual

consolations when thou pleasest?

My saints had not so; but met with many

troubles, and various temptations and great

desolations.

But they bore all with patience, and confided

more in God than in themselves; knowing that

the sufferings of this life are not of equal

proportion to the merit of the glory to come.

Wouldst thou have that immediately, which

others after many tears and great labours

have hardly obtained?

Expect the Lord, do manfully, and be of good

heart. Do not despond, do not fall off; but

constantly offer both soul and body for the

glory of God.

I will reward thee most abundantly, and will

be with thee in all thy tribulations.

{234}

Chap. XXXVI.--_Against the vain judgments

of men_.

1. Son, cast thy heart firmly on the Lord,

and fear not the judgement of man, when thy

conscience gives testimony of thy piety and

innocence.

It is good and happy to suffer in this

manner, neither will this be grievous to an

humble heart, nor to him that trusts in God

more than in himself.

Many say many things, and therefore little

credit is to be given to them.

Neither is it possible to satisfy all;

Though Paul endeavoured to please all in the

Lord, and made himself all unto all: yet at

the same time he made little account of his

being judged by man's day. 1

_Corinthians_ iv. _and_ ix.

2. He labours for the edification and

salvation of others, as much as he could, and

as lay in him; but he could not prevent his

being sometimes judged or despised by others.

{235}

Therefore he committed all to God, who knows

all; and defended himself by patience and

humility against the tongues of those that

spoke evil, or thought and gave out at

pleasure vain and faulty things of him.

However, he answered them sometimes, lest his

silence might give occasion of scandal to the

weak.

3. Who art thou, that thou shouldst be afraid

of a mortal man? To-day he is, and to-morrow

he appears no more.

Fear God, and thou shalt have no need of

being afraid of man.

What can any one do against thee, by his

words or injuries? He rather hurts himself

than thee; nor can he escape the judgment of

God whoever he be.

See thou have God before thine eyes; and do

not contend with complaining words.

And if at present thou seem to be overcome,

and to suffer a confusion which thou hast not

deserved; do not repine at this, and do not

lessen thy crown by impatience.

{236}

But rather look up to me in heaven, who am

able to deliver thee from all confusion and

wrong, and to repay every one according to

his works.

Chap. XXXVII.--_Of a pure and full

resignation of ourselves, for the obtaining

freedom of heart_.

1. Son, leave thyself, and thou shalt find me.

Stand without choice, or any self-seeking;

and thou shalt always gain.

For the greater grace shall always be added

to thee, when thou hast perfectly given up

thyself, without resuming thyself again.

2. Lord, how often shall I resign myself; and

in what things shall I leave myself?

3. Always, and at all times; as in little, so

also in great: I make no exception, but will

have thee to be found in all things stript of

thyself.

{237}

Otherwise how canst thou be mine, and I

thine; unless thou be both within and without

freed from all self-will?

The sooner thou effectest this, the better

will it be for thee; and the more fully and

sincerely thou dost it, the more shalt thou

please me, and the more shalt thou gain.

4. Some there are that resign themselves, but

it is with some exception; for they do not

trust wholly to God, and therefore are busy

to provide for themselves. Some also at the

first offer all; but afterwards, being

assaulted by temptation, return again to what

they left; and therefore they make no

progress in virtue.

These shall not attain to the true liberty of

a pure heart, nor to the grace of a

delightful familiarity with me; unless they

first entirely resign themselves up, and

offer themselves a daily sacrifice to me; for

without this, divine union neither is nor

will be obtained.

5. I have often said to thee, and I repeat it

now again, forsake thyself, resign thyself,

and thou shalt enjoy a great inward peace.

{238}

Give all for all, seek nothing, call for

nothing back, stand purely, and with a full

confidence in me, and thou shalt have me.

Thou shalt be at liberty within thy own

heart, and darkness shall not overwhelm thee.

Aim only at this, pray for this, desire this,

that thou mayest be stript of self-seeking,

and thus naked follow thy naked Jesus; that

thou mayest die to thyself, and live

eternally to me.

Then all vain imaginations shall vanish, all

evil disturbances, and superfluous cares.

Then also immoderate fear shall leave thee,

and inordinate love shall die.

Chap. XXXVIII.--_Of the good government

of ourselves in outward things, and of

having recourse to God in dangers_.

1. Son, thou must diligently make it thy aim,

that in every place, and in every action or

outward employment, thou be inwardly free,

and master of thyself; and that all things be

under thee, and not thou under them.

{239}

That thou mayest be lord and ruler of thy

actions, and not a slave or bondsman:

But rather a freeman, and a true Hebrew

transferred to the lot and to the liberty of

the children of God;

Who stand above the things present, and

contemplate those that are eternal; who look

upon transitory things with the left eye, and

with the right the things of heaven.

Who suffer not themselves to be drawn away by

temporal things to cleave to them; but they

rather draw these things to themselves, to

make them serviceable to that end, for which

they were ordained by God, and appointed by

that Sovereign Artist, who has left nothing

in all his works but regular and orderly.

2. If likewise, in all events, thou rulest

not thyself by the outward appearance; nor

lookest on the things which thou seest or

hearest, with a carnal eye; but presently, on

every occasion, doth enter like Moses into

the tabernacle to consult the Lord; thou

shalt sometimes hear the divine answer, and

come out instructed in many things present

and to come.

{240}

For Moses always had recourse to the

tabernacle, for the deciding all doubts and

questions; and fled to the help of prayer,

against the dangers and wickedness of men:

So must thou in like manner fly to the closet

of thy heart, and there most earnestly

implore the divine assistance: for Joshua and

the children of Israel, as we read,

(_Joshua_ ix.) were therefore deceived

by the Gabaonites; because they did not first

consult the Lord, but too easily giving

credit to fair words, were deluded with

counterfeit piety.

Chap. XXXIX.--_That a man must not be

over eager in his affairs._

1. Son, always commit thy cause to me; I will

dispose well of it in due season. Wait for my

disposal, and thou shalt find it will be for

thy advantage.

{241}

2. Lord, I willingly commit all things to

thee; for my care can profit little.

I wish I was not too much set upon future

events; but offered myself with all readiness

to thy divine pleasure.

3. My Son, oftentimes a man eagerly sets

about a thing which he desires; but when he

has obtained it, he begins to be of another

mind: for our inclinations are not wont to

continue long upon the same thing, but rather

pass from one thing to another.

It is therefore a thing not of the least

importance, to forsake one's self even in the

least things.

4. A man's true progress consists in denying

himself; and the man that has renounced

himself is very much at liberty, and very

safe.

But the old enemy, who opposes all that is

good, fails not to tempt; but day and night

lays his dangerous plots to withdraw the

unwary into his deceitful snare. _Watch and

pray_, saith the Lord, _that ye enter

not into temptation_. Matthew xxvi.

{242}

Chap. XL.--_That man hath no good of

himself, and that he cannot glory in any

thing_.

3. _Lord, what is man that thou art mindful

of him; or the Son of Man that thou

vouchsafest to visit him?_ Psalms vi.

What hath man deserved, that thou shouldst

give him thy grace?

Lord what cause have I to complain if thou

forsake me? Or what can I justly alledge, if

thou refuse to grant my petition?

This, indeed, I may truly think and say:

Lord, _I am nothing, I can do nothing, I

have nothing of myself that is good;_ but

I fail and am defective in all things, and

ever tend to _nothing;_

And unless I am supported and interiorly

instructed by thee, I become quite tepid and

dissolute.

2. But thou, O Lord, art always the same, and

endureth for ever; always good, just and

holy; doing all things well, justly, and

holily; and disposing them in wisdom.

{243}

But I, who am more inclined to go back than

to go forward, continue not always in one

state; for seven different seasons are

changed over me.

Yet it quickly becomes better when it

pleaseth thee, and thou stretchest out thy

helping hand: for thou alone, without man's

aid, canst assist me, and so strengthen me,

that my countenance shall be no more changed,

but my heart shall be converted, and take its

rest in thee alone.

3. Wherefore if I did but well know how to

cast away from me all human comfort, either

for the sake of devotion, or through the

necessity of seeking thee, because there is

no man that can comfort me.

Then might I justly depend on thy grace, and

rejoice in the gift of new consolation.

4. Thanks be to thee, from whom all proceeds

as often as it goes well with me.

But, for my part, I am but mere vanity, and

nothing in thy sight; an unconstant and weak

man.

What have I then to glory in? or why do I

desire to be esteemed?

{244}

Is it not for nothing? And this is most vain.

Truly, vain-glory is an evil plague, a very

great vanity; because it draws us away from

true glory, and robs us of heavenly grace.

For whilst a man takes a complacence in

himself, he displeaseth thee; whilst he gapes

after the praises of men, he is deprived of

true virtues.

5. But true glory and holy joy is to glory in

thee, and not in one's self; to rejoice in

thy name, and not to be delighted in one's

own virtue, nor in any creature, save only

for thy sake.

Let thy name be praised, not mine: let thy

work be extolled, not mine: let thy holy name

be blessed, but to me let nothing be

attributed of the praises of men.

Thou art my glory, thou art the joy of my

heart:

In thee will I glory and rejoice all the day;

but _for myself I will glory in nothing but

in my infirmities_.

6. Let the Jews seek the glory which one man

receives from another: I will seek that which

is from God alone.

{245}

All human glory, all temporal honour, all

worldly grandeur, compared to thy eternal

glory, is but vanity and foolishness.

O my truth, and my mercy, my God, O blessed

Trinity, to thee alone be all praise, honour,

power, and glory, for endless ages of ages.

Chap. XLI.--_Of the contempt of all

temporal honour._

1. My Son, take it not to heart, if thou

seest others honoured and advanced, and

thyself despised and debased.

Lift up thy heart to me in heaven, and thou

wilt not be concerned at thy being contemned

by men upon earth.

2. Lord, we are in blindness, and are quickly

seduced by vanity. If I look well into

myself, never was any injury done me by any

creature; and therefore I cannot justly

complain of thee.

For, because I have often and grievously

sinned against thee, all creatures have

reason to take up arms against me.

{246}

To me therefore confusion and contempt is

justly due, but to thee praise, honour, and

glory.

And unless I put myself in this disposition,

to be willing to be despised and forsaken of

all creatures, and to be esteemed nothing at

all, I cannot arrive at inward peace and

strength, nor be spiritually enlightened, nor

fully united to thee.

Chap. XLII.--_That our peace is not to be

placed in men._

1. Son, if thou placest thy peace with any

person, for the sake of thy contentment in

his company, thou shall be unsettled and

entangled:

But if thou hast recourse to the everliving

and subsisting Truth, thou shalt not be

grieved when a friend departs or dies.

In _me_ the love of thy friend must

stand; and for _me_ is he to be loved,

whoever he be, who appears to thee good, and

is very dear to thee in this life.

{247}

Without _me_ no friendship is of any

strength, nor will be durable; nor is that

love true and pure of which I am not the

author.

Thou oughtest to be so far mortified to such

affections of persons beloved, as to wish

(for as much as appertains to thee) to be

without any company of man.

By so much the more does a man draw nigh to

God, by how much the farther he withdraws

himself from all earthly comfort.

So much the higher he ascends into God, by

how much the lower he descends into himself,

and by how much the meaner he esteems

himself.

2. But he that attributes any thing of good

to himself, stops the grace of God from

coming into him; for the grace of the Holy

Ghost ever seeks an humble heart.

If thou couldst perfectly annihilate thyself,

and cast out from thyself all created love,

then should I flow into thee with abundance

of grace.

When thou lookest towards creatures, the

sight of the Creator is withdrawn from thee.

{248}

Learn for the Creator's sake, to overcome

thyself in all things; and then thou shalt be

able to attain to the knowledge of God.

How little soever it be, if a thing be

inordinately loved and regarded, it keeps us

back from the Sovereign Good, and corrupts

the soul.

Chap. XLIII.--_Against vain and worldly

learning_.

1. Son, be not moved with the fine and quaint

sayings of men: _For the kingdom of God

consists not in talk, but in virtue_.

Attend to my words, which inflame the heart,

and enlighten the mind: which excite to

compunction, and afford manifold

consolations.

Never read any thing that thou may appear

more learned or more wise.

Study therefore to mortify thy vices, for

this will avail thee more than the knowledge

of many hard questions.

2. When thou shalt have read, and shalt know

many things, thou must always return to one

beginning.

{249}

I am he that teacheth man knowledge, and I

give a more clear understanding to little

ones than can be taught by man.

He to whom I speak will quickly be wise, and

will make great progress in spirit.

Wo to them that enquire of men after many

curious things, and are little curious of the

way to serve me.

The time will come, when Christ, the Master

of masters, the Lord of angels, shall appeal,

to hear the lessons of all men; that is, to

examine the consciences of every one.

And then he will search Jerusalem with

candles, and the hidden things of darkness

shall be brought to light, and the arguments

of tongues shall be silent.

3. I am he that in an instant elevates an

humble mind, to comprehend more reasons of

the _eternal truth_ than could be got by

ten years study in the schools.

{250}

I teach without noise of words, without

confusion of opinions, without ambition of

honour, without contention of arguments.

I teach to despise all earthly things, to

loathe things present, to seek things

eternal, to relish things eternal, to fly

honours, to endure scandals, to repose all

hope in me, to desire nothing out of me, and

above all things ardently to love me.

4. For a certain person, by loving me,

entirely learned divine things, and spoke

wonders.

He profited more by forsaking all things,

than by studying subtleties.

But to some I speak things common, to others

things more particular; to some I sweetly

appear in signs and figures; to others in

great light I reveal mysteries.

The voice of the books is the same, but it

teacheth not all men alike; because I within

am the teacher of truth, the searcher of

hearts, the understander of thoughts, the

promoter of actions; distributing to every

one as I judge fitting.

{251}

Chap. XLIV.--_Of not drawing to ourselves

exterior things_.

1. Son, in many things it behoveth thee to be

ignorant and to esteem thyself as one dead

upon earth, and as one to whom the whole

world is crucified.

Many things also must you pass by with a deaf

ear, and think rather of those things that

appertain to thy peace.

It is more profitable to turn away thy eyes

from such things as displease thee, and to

leave to every one his own way of thinking,

than to give way to contentious discourses.

If thou standeth well with God, and lookest

at his judgment, thou wilt more easily bear

to see thyself overcome.

2. O Lord, to what are we come? Behold a

temporal loss is greatly bewailed, for a

small gain men labour and toil; but the loss

of the soul is little thought on, and hardly

ever returns to mind.

{252}

That which is of little or no profit takes up

our thoughts; and that which is above all

things necessary is negligently passed over:

for the whole man sinks down into outward

things; and unless he quickly recovers

himself, he willingly continues immersed in

them.

Chap. XLV.--_That credit is not to be

given to all men; and that men are prone to

offend in words_.

1. _Grant me help, O Lord, in my

tribulation, for vain is the aid of man_.

Psalms lix.

[USCCB: Psalms lx. 13.]

How often have I not found faith there, where

I thought I might depend upon it?

And how often have I found it where I did not

expect it?

Vain therefore is all hope in men; but the

safety of the Just is in thee, O Lord.

Blessed be thou, O Lord my God, in all things

that befal us.

We are weak and unsettled, we are quickly

deceived and changed.

{253}

2. Who is the man that is able to keep

himself so warily, and with so much

circumspection in all things, as not to fall

sometimes into some deceit or perplexity?

But he that trusts in thee, O Lord, and seeks

thee with a simple heart, does not so easily

fall;

And if he lights into some tribulation, in

what manner soever he may be entangled

therewith, he will quickly be rescued or

comforted by thee; for thou wilt not forsake

forever him that trusts in thee.

A trusty friend is rarely to be found, that

continues faithful in all the distresses of

his friend.

Thou, O Lord, thou alone art most faithful in

all things, and besides thee there is no

other such.

3. Oh! how wise was that holy soul that said,

_My mind is strongly settled and grounded

upon Christ_. St. Agatha.

If it were so with me, the fear of man would

not so easily give me trouble, nor flying

words move me.

Who can foresee all things, or who is able to

provide against all future evils?

{254}

If things foreseen do yet often hurt us, how

can things unlooked for fail of wounding us

grievously?

But why did I not provide better for myself,

miserable wretch as I am? Why also have I so

easily given credit to others?

But we are men, and are but frail men, though

by many we are reputed and called angels.

To whom shall I give credit, O Lord? to whom

but thee? Thou art the truth, which neither

canst deceive nor be deceived.

And on the other side, _Every man is a

liar_, (Psalms cxi.) infirm, unstable, and

subject to fail, especially in words; so that

we ought not readily to believe even that

which in appearance seems to sound well.

4. How wisely didst thou forewarn us to take

heed of men, (_Matthew_. x. 17.) and

that man's enemies are those of his own

household. (_Matthew_. x. 36.) And that

we are not to believe, if any one should say,

_Behold here, or behold there_. Matthew

xxiv.

{255}

I have been taught to my cost, and I wish it

may serve to make me more cautious, and not

to increase my folly.

Be wary, saith one, be wary, keep in thyself

what I tell thee: and whilst I hold my peace,

and believe the matter to be secret, he

himself cannot keep the secret which he

desired me to keep, but presently discovers

both me and himself, and goes his way.

From such tales and such unwary people defend

me, O Lord, that I may not fall into their

hands, nor ever commit the like.

Give to my mouth truth and constancy in my

words, and remove far from me a crafty

tongue.

What I am not willing to suffer, I ought by

all means to shun.

5. O how good a thing and how peaceable it is

to be silent of others, nor to believe all

that is said, nor easily to report what one

has heard; to lay one's self open to few;

always to seek thee the Beholder of the

Heart; and not to be carried about with every

wind of words; but to wish that all things

both within and without us may go according

to the pleasure of thy will!

{256}

How secure it is for the keeping of heavenly

grace, to fly the sight of men, and not to

seek those things that seem to cause

admiration abroad; but with all diligence to

follow that which brings amendment of life

and fervour!

To how many hath it been hurtful to have

their virtue known, and over-hastily praised?

How profitable indeed hath grace been kept

with silence in this frail life, which is all

but a temptation and a warfare?

Chap. XLVI.--_Of having confidence in

God, when words arise against us_.

1. Son, stand firm, and trust in me; for what

are words but words? they fly through the

air, but hurt not a stone.

If thou art guilty, think that thou wilt

willingly amend thyself.

If thy conscience accuse thee not, think that

thou wilt willingly suffer this for God's

sake.

{257}

It is a small matter that thou shouldst

sometimes bear with words, if thou hast not

as yet the courage to endure hard stripes.

And why do such small things go to thy heart;

but because thou art yet carnal, and

regardest man more than thou oughtest?

For because thou art afraid of being

despised, thou art not willing to be

reprehended for thy faults, and seekest to

shelter thyself in excuses.

2. But look better into thyself, and thou

shalt find that the world is still living in

thee, and a vain desire of pleasing men:

For when thou art unwilling to be humbled and

confounded for thy defects, it is plain

indeed that thou art not truly humble, nor

truly dead to the world, nor the world

crucified to thee.

But give ear to my word, and thou shalt not

value ten thousand words of men.

Behold, if all should be said against thee,

which the malice of men can invent, what hurt

could it do thee, if thou wouldst let it

pass, and make no reckoning of it? Could it

even so much as pluck one hair away from

thee?

{258}

3. But he who has not his heart

_within_, nor God before his eyes, is

easily moved with a word of dispraise:

Whereas he that trusts in me, and desires not

to stand by his own judgment, will be free

from the fear of men.

For I am the judge and discerner of all

secrets; I know how the matter passed; I know

both him that offers the injury, and him that

suffers it.

From me this word went forth; by my

permission it happened, _that out of many

hearts thoughts may be revealed_. Luke ii.

I shall judge the guilty and the innocent;

but by a secret judgment I would beforehand

try them both.

4. The testimony of men oftentimes deceives:

my judgment is true, it shall stand and not

be overthrown.

It is hidden for the most part, and to few

laid open in every thing; yet it never errs,

nor can it err, though to the eyes of fools

it seems not right.

{259}

To me therefore must thou run in every

judgment, and not depend upon thy own will.

_For the just man will not be troubled

whatever happens to him from God_.

Proverbs xii.

And if any thing be wrongfully pronounced

against him, he will not much care; neither

will he vainly rejoice, if by others he be

reasonably excused; for he considers that

_I am he that searcheth the heart and the

reins_, (Apoc. ii.) who judge not

according to the face, nor according to human

appearance;

[USCCB: Revelation 3:23, "...I am the

searcher of hearts and _minds_...".]

For oftentimes that is found blameworthy in

my eyes, which in the judgment of men is

esteemed commendable.

5. O Lord God, the best judge, strong and

patient, who knowest the frailty and

perverseness of men, be thou my strength, and

all my confidence, for my own conscience

sufficeth me not.

Thou knowest that which I know not; and

therefore in every reprehension I ought to

humble myself, and bear it with meekness.

{260}

Pardon me, I beseech thee in thy mercy, as

often as I have not done thus, and give me

again the grace to suffer still more.

For better to me is thy great mercy, for the

obtaining of pardon, than the justice which I

imagine in myself for the defence of my

hidden conscience.

Although my conscience accuse me not, yet I

cannot hereby justify myself; for setting thy

mercy aside, _no man living shall be

justified in thy sight_. Psalms cxlii.

[USCCB: Psalms cxliii.]

Chap. XLVII.--_That all grievious things

are to be endured for life everlasting._

1. Son, be not dismayed with the labours

which thou hast undertaken for me; neither

let the tribulations which befal thee quite

cast thee down; but let my promise strengthen

thee, and comfort thee in all events.

I am sufficient to reward thee beyond all

measure.

{261}

Thou shalt not labour here long, nor shalt

thou be always oppressed with sorrows.

Wait a little while, and thou shalt see a

speedy end of all thy evils.

The hour will come when labour and trouble

shall be no more.

All is little and short which passeth away

with time.

2. Mind what thou art about; labour

faithfully in my vineyard; I will be thy

reward.

Write, read, sing, sigh, keep silence, pray,

bear thy crosses manfully: eternal life is

worthy of all these, and greater combats.

_Peace_ shall come in one day, which is

known to the Lord: and it shall not be day,

nor night, _viz_. such as is at present,

but everlasting light, infinite brightness,

steadfast peace, and secure rest.

Thou shalt not then say, _Who shall deliver

me from the body of this death_, (Romans

vii.) nor shalt thou cry out, _Wo to me for

that my sojourning is prolonged_. (Psalms

cxix.) For death shall be no more; but never

failing health, no anxiety, but blessed

delight, and a society sweet and lovely.

[USCCB: Psalms cxx. 6. "Too long did I live

among those who hated peace."]

{262}

3. Oh! if thou hadst seen the everlasting

crowns of the saints in heaven, and in how

great glory they now triumph, who appeared

contemptible heretofore to this world, and in

a manner unworthy even of life, doubtless

thou wouldst immediately cast thyself down to

the very earth, and wouldst rather seek to be

under the feet of all, than to have command

so much as over one.

Neither wouldst thou covet the pleasant days

of this life, but wouldst rather be glad to

suffer tribulation for God's sake, and esteem

it thy greatest gain to be reputed as nothing

amongst men.

4. Ah! if thou didst but relish these things,

and didst suffer them to penetrate deeply thy

heart, how wouldst thou dare so much as once

to complain!

Are not all painful labours to be endured for

everlasting life?

It is no small matter to lose or to gain the

kingdom of God.

{263}

Lift up therefore thy face to heaven. Behold

I, and all my saints with me, who in this

world have had a great conflict, do now

rejoice, are comforted now, are now secure,

are now at rest, and for all eternity shall

abide with me in the kingdom of my Father.

Chap. XLVIII.--_Of the day of eternity,

and of the miseries of this life_.

1. O Most happy mansion of the city above! O

most bright day of eternity, which knows no

night, but is always enlightened by the

Sovereign Truth; a day always joyful, always

secure, and never changing its state for the

contrary!

Oh! that this day would shine upon us, and

all these temporal things would come to an

end!

It shines indeed upon the saints, resplendant

with everlasting brightness; but to us

pilgrims upon earth it is seen only as afar

off, and through a glass.

{264}

2. The citizens of heaven know how joyful

that day is; but the banished children of Eve

lament that this our day is bitter and

tedious.

The days of this life are short and evil,

full of sorrows and miseries: where man is

defiled with many sins, is ensnared with many

passions, attacked with many fears,

disquieted with many cares, distracted with

many curiosities, entangled with many

vanities, encompassed with many errors,

broken with many labours, troubled with

temptations, weakened with delights,

tormented with want.

3. Oh! when will there be an end of these

evils? When shall I be set at liberty from

the wretched slavery of sin?

When, O Lord, shall I be so happy as to think

of thee alone? When shall I to the full

rejoice in thee?

When shall I be without any impediment in

true liberty, without any trouble of mind or

body?

When shall I enjoy a solid peace, a peace

never to be disturbed and always secure, a

peace both within and without, a peace every

where firm?

{265}

O good Jesu, when shall I stand to behold

thee?

When shall I contemplate the glory of thy

kingdom? When wilt thou be _all in all_

to me? O when shall I be with thee in thy

kingdom, which thou hast prepared for thy

Beloved from all eternity?

I am left a poor and banished man, in an

enemy's country, where there are wars every

day, and very great misfortunes.

4. Comfort me in my banishment, assuage my

sorrows; for all my desire is after thee: and

all that this world offers for my comfort is

burthensome to me.

I long to enjoy thee intimately, but cannot

attain to it.

I desire to cleave to heavenly things, but

the things of this life and my unmortified

passions bear me down. I am willing in

_mind_ to be above all things, but by

the flesh am obliged against my will to be

subject to them.

Thus, unhappy man that I am, I fight with

myself, and am become burthensome to myself,

whilst the spirit seeks to tend upwards, and

the flesh downwards.

{266}

5. Oh! what do I suffer interiorly, whilst in

my mind I consider heavenly things, and

presently a crowd of carnal thoughts offers

to interrupt my prayer? _O my God, remove

not thyself far from me, and depart not in

thy wrath from thy servant_.

_Dart forth thy lightning, and disperse

them: shoot thy arrows_, and let all the

phantoms of the enemy be put to flight.

Gather my senses together to thee; make me

forget all worldly things; give me the grace

speedily to cast away and to despise all

wicked imaginations.

Come to my aid, O eternal _truth_, that

no vanity may move me.

Come, heavenly sweetness, and let all

impurity fly before thy face.

Pardon me also, and mercifully forgive me the

times that I have thought of any thing else

in prayer besides thee.

For I confess truly, that I am accustomed to

be very much distracted:

{267}

For oftentimes I am not there, where I am

bodily standing or sitting, but am rather

there where my thoughts carry me.

There I am, where my thought is: and there

oftentimes is my thought, where that is which

I love.

That thing most readily comes to my mind,

which naturally delights me, or which through

custom is pleasing to me.

6. For this reason thou, who art the

_truth_, hast plainly said, _Where thy

treasure is, there also is thy heart_.

Matthew vi.

If I love heaven, I willingly think of

heavenly things.

If I love the world, I rejoice in the

prosperity of the world, and am troubled at

its adversity.

If I love the flesh, my imagination is often

taken up with the things of the flesh.

If I love the spirit, I delight to think of

spiritual things.

For whatsoever things I love, of the same I

willingly speak and hear, and carry home with

me the images of them.

{268}

But blessed is the man, who for thee, O Lord,

lets go all things created: who offers

violence to his nature; and through fervour

of spirit crucifies the lusts of the flesh:

that so his conscience being cleared up, he

may offer to thee _pure_ prayer, and may

be worthy to be admitted, among the choirs of

angels, having shut out all things of the

earth both from without and within.

Chap. XLIX.--_Of the desire of eternal

life: and how great things are promised to

them that fight_.

1. Son, when thou perceivest a longing after

eternal bliss to be infused into thee from

above, and that thou desirest to go out of

the dwelling of this body, that thou mayest

contemplate my brightness, without any shadow

of change; dilate thy heart, and with all thy

affection embrace this holy inspiration.

{269}

Return very great thanks to the divine

bounty, which deals so favourably with thee,

which mercifully delivers thee, ardently

excites thee, and powerfully raises thee up,

lest by thy own weight thou fall down to the

things of the earth.

For it is not by thy own thought or

endeavours that thou attainest to this; but

only by the favour of heavenly grace and the

divine visit: that so thou mayest advance in

virtues, and greater humility, and prepare

thyself for future conflicts, and labour with

the whole affection of thy heart to stick

close to me, and serve me with a fervent

will.

2. Son, the fire often burns, but the flame

ascends not without smoke:

So also some people's desires are on fire

after heavenly things, and yet they are not

free from temptation of fleshly affection:

And therefore it is not altogether purely for

God's honour that they do what they so

earnestly request of him.

{270}

Such also is oftentimes thy desire, which

thou hast signified to be so strong.

For that is not pure and perfect, which is

infected with self-interest.

4. Ask not what is delightful and commodious

for thee, but what is pleasing and honourable

to me: for if thou judgest rightly, thou

oughtest to follow my appointment rather than

thy own desire, and to prefer it before all

that thou desirest.

I know thy desire, and I have often heard thy

sighs.

Thou wouldst be glad to be at present in the

liberty of the glory of the children of God:

Thou wouldst be pleased to be now at thy

eternal home, and in thy heavenly country

abounding with joy: but that hour is not yet

come; for there is yet another time,

_viz_. a time of war, a time of labour

and trial.

Thou wishest to be replenished with the

Sovereign Good, but thou canst not at present

attain to it.

I am [that Sovereign Good] wait for me, saith

the Lord, till the kingdom of God comes.

{271}

4. Thou must yet be tried upon earth, and

exercised in many things.

Consolation shall sometimes be given thee;

but to be fully satisfied shall not be

granted thee.

Take courage therefore, and be valiant as

well in doing as in suffering things

repugnant to nature.

Thou must put on the new man, and be changed

into another man.

Thou must oftentimes do that which is against

thy inclination, and let alone that which

thou art inclined to:

That which is pleasing to others shall go

forward, that which thou wouldst have shall

not succeed:

That which others say, shall be hearkened to;

what thou sayest shall not be regarded:

Others shall ask, and shall receive; thou

shalt ask, and not obtain.

5. Others shall be great in the esteem of

men; but of thee no notice shall be taken.

To others this or that shall be committed;

but thou shalt be accounted fit for nothing.

At this nature will sometimes repine, and it

will be no small matter if thou bear it with

silence.

{272}

In these and many such like things, the

faithful servant of the Lord is used to be

tried, how far he can renounce himself, and

break himself in all things.

There is scarce any one thing in which thou

standest so much in need of mortifying

thyself, as in seeing and suffering the

things that are repugnant to thy will; and

especially when that is commanded which seems

to thee incongruous and to little purpose.

And because being under authority thou darest

not resist the higher power, therefore thou

art apt to think it hard to walk at the beck

of another, and wholly to give up thy own

sentiment.

6. But consider, Son, the fruit of these

labours, how quickly they will end, and their

exceeding great reward; and thou wilt not be

troubled at them, but strongly comforted in

thy sufferings.

{273}

For in regard of the little of thy will,

which thou now willingly forsakest, thou

shalt for ever have thy will in heaven.

For there thou shalt find all that thou

willest, all that thou canst desire.

There thou shalt enjoy all good without fear

of ever losing it.

There thy will being always one with mine,

shall desire nothing foreign or private.

There no one shall resist thee, no man shall

complain of thee, no man shall hinder thee,

nothing shall stand in thy way: but all that

thou desirest shall be there together

present, and shall replenish thy whole

affection, and shall satiate it to the full.

There I will give thee glory for the affronts

which thou hast suffered; a garment of praise

for thy sorrow; and for thy having been

seated here in the lowest place, a royal

throne for all eternity.

There will the fruit of obedience appear,

there will the labour of penance rejoice, and

humble subjection shall be gloriously

crowned.

{274}

7. Bow down thyself then humbly at present

under the hands of all; and heed not who it

was that has said or commanded this;

But let it be thy great care, that whether

thy superior or inferior, or equal, desire

any thing of thee, or hint at any thing, thou

take all in good part, and labour with a

sincere will to perform it.

Let one man seek this, another that; let this

man glory in this thing, another in that, and

be praised a thousand thousand times: but

thou, for thy part, rejoice neither in this

nor in that, but in the contempt of thyself,

and in my good pleasure and honour alone.

This is what thou oughtest to wish, that

whether in life, or in death, God may be

always glorified in thee.

Chap. L.--_How a desolate person ought to

offer himself into the hands of God_.

1. O Lord God, O Holy Father, be thou now and

for ever blessed, for as thou wilt, so it has

happened; and what thou dost is always good.

{275}

Let thy servant rejoice in thee, not in

himself, nor in any other; for thou alone art

true joy, thou my hope, and my crown; thou my

gladness, and my honour, O Lord.

What hath thy servant but what he hath

received from thee, and this without any

merit on his side? All things are thine which

thou hast given, and which thou hast made.

_I am poor, and in my labours from my

youth;_ and my soul is grieved even unto

tears sometimes; and sometimes is disturbed

within herself by reason of the passions

which encompass her.

2. I long for the joy of peace, I beg for the

peace of thy children, who are fed by thee in

the light of thy consolation.

If thou givest peace, if thou infusest holy

joy, the soul of thy servant shall be full of

melody, and devout in thy praise.

{276}

But if thou withdraw thyself, as thou art

very often accustomed to do, he will not be

able to run in the way of thy commandments;

but rather must bow down his knees, and knock

his breast, because it is not with him, as it

was yesterday and the day before, when thy

lamp shined over his head, and he was covered

under the shadow of thy wings from temptation

rushing in upon him.

3. O just Father, holy, and always to be

praised, the hour is come for thy servant to

be tried.

O Father, worthy of all love, it is fitting

that thy servant should at this hour suffer

something for thee.

O Father, always to be honoured, the hour is

come, when thou didst foresee from all

eternity, that thy servant for the short time

should be oppressed _without_, but

always live _within_ to thee; that he

should be a little slighted, and humbled, and

should fall in the sight of men; that he

should be severely afflicted with sufferings

and diseases; that so he may rise again with

thee in the dawning of a new light, and be

glorified in heaven.

{277}

O holy Father, thou hast so appointed, and

such is thy will; and that has come to pass

which thou hast ordered.

4. For this is a favour to thy friend, that

he should suffer and be afflicted in this

world for the love of thee; how often soever,

and by whomsoever thou permittest it to fall

upon him.

Without thy counsel and providence, and

without cause nothing is done upon earth.

_It is good for me, O Lord, that thou hast

humbled me, that I may learn thy

justifications_, (Psalms cxviii.) and cast

away from me all pride of heart and

presumption.

[USCCB: Psalms cxix. 71. "It was good for me

to be afflicted, in order to learn your

laws."]

It is advantageous for me that shame has

covered my face, that I may rather seek my

comfort from thee, than from men.

I have also learned hereby to fear thy

impenetrable judgment, who afflicting the

just together with the wicked, but not

without equity and justice.

{278}

5. Thanks be to thee, that thou hast not

spared me in my evils, but hast bruised me

with bitter stripes, inflicting pains, and

sending distress both within and without.

And of all things under heaven, there is none

can comfort me but thou, O Lord my God, the

heavenly physician of souls, _who woundest

and healest, bringest down to hell, and

leadest back again_.

Thy discipline is on me, and thy rod shall

instruct me.

6. Behold, dear Father, I am in thy hands, I

bow myself down under the rod of thy

correction.

Strike thou my back and my neck, that I may

bend my crookedness to thy will:

Make me a pious and humble disciple of thine,

as thou art wont well to do, that I may walk

at thy beck at all times.

To thee I commit myself and all that is mine,

to be corrected by thee: it is better to be

chastised here than hereafter.

Thou knowest all and every thing, and there

is nothing in man's conscience hidden from

thee.

{279}

Thou knowest things to come, before they are

done; and thou hast no need to be taught or

admonished by any one of these things that

pass upon earth.

Thou knowest what is expedient for my

progress, and how serviceable tribulation is

to rub away the rust of sin.

Do with me according to thy good pleasure, it

is what I desire, and despise not my sinful

life, to no one better or more clearly known

than to thyself alone.

7. Grant, O Lord, that I may know what I

ought to know; that I may love what I ought

to love; that I may praise that which is most

pleasing to thee; that I may esteem that

which is valuable in thy sight; that I may

despise that which is despicable in thy eyes.

Suffer me not to judge according to the sight

of the outward eye, nor to give sentence

according to the hearing of the ears of men

that know not what they are about: but to

determine both of visible and spiritual

matters with _true_ judgment, and above

all things ever to seek thy good-will and

pleasure.

{280}

8. The sentiments of men are often wrong in

their judgments; and the lovers of this world

are deceived in loving visible things alone;

What is a man the better for being reputed

greater by man?

One deceitful man deceives another; the vain

deceives the vain, the blind deceives the

blind, the weak the weak, whilst he extols

him;

And in truth doth rather confound him whilst

he vainly praiseth him: for how much each one

is in thy eyes, so much is he, and no more,

saith the humble St. Francis.

Chap. LI.--_That we must practise

ourselves in humble works, when we cannot

attain to high things_.

1. Son, thou must not always continue in the

most fervent desire of virtues, nor stand in

the highest degree of contemplation; but it

must needs be that thou sometimes descend to

lower things, by reason of original

corruption; and that thou bear the burden of

this corruptible life, even against thy will,

and with irksomeness.

{281}

As long as thou carriest about with thee thy

mortal body, thou shalt feel trouble and

heaviness of heart.

Thou oughtest therefore, as long as thou art

in the flesh, oftentimes to bewail the burden

of the flesh; for that thou canst not without

intermission be employed in spiritual

exercises and divine contemplation.

2. At these times it is expedient for thee to

fly to humble and exterior works, and to

recreate thyself in good actions; to look for

my coming and heavenly visitation with an

assured hope; to bear with patience thy

banishment, and the aridity of thy mind, till

thou be visited again by me, and delivered

from all anguish.

For I will make thee forget thy pains, and

enjoy eternal rest.

I will lay open before thee the pleasant

fields of the scriptures, that thy heart

being dilated, thou mayest begin to run the

way of my commandments.

{282}

And that thou shalt say, _the sufferings of

this time have no proportion with the future

glory, which shall be revealed in us_.

Romans viii.

Chap. LII.--_That a man ought not to

esteem himself worthy of consolation; but

rather guilty of stripes._

1. Lord, I am not worthy of thy consolation,

or any spiritual visitation; and therefore

thou dealest justly with me, when thou

leavest me poor and desolate.

For if I could shed tears like a sea, yet

should I not be worthy of thy comfort;

Since I have deserved nothing but stripes and

punishments, because I have grievously and

often offended thee, and in very many things

sinned against thee.

Therefore according to all just reason I have

not deserved the least of thy comforts.

{283}

But thou, who art a good and merciful God,

who wilt not have thy works perish, to shew

the riches of thy goodness towards the

vessels of mercy, vouchsafest beyond all his

deserts to comfort thy servant above human

measure; for thy consolations are not like

the consolations of men.

2. What have I done, O Lord, that thou

shouldst impart any heavenly comfort to me?

I can remember nothing of good that ever I

have done; but that I was always prone to

vice, and sluggish to amendment.

It is the truth, and I cannot deny it. If I

should say otherwise, thou wouldst stand

against me, and there would be none to defend

me.

What have I deserved for my sins but hell and

everlasting fire?

In truth, I confess I am worthy of all scorn

and contempt; neither is it fitting that I

should be named among thy devout servants.

And though it goes against me to hear this,

yet for truth's sake I will condemn my sins

against myself, that so I may the easier

obtain thy mercy.

{284}

3. What shall I say, who am guilty, and full

of all confusion?

I have not the face to say any thing but this

one word, I have sinned, O Lord, I have

sinned; have mercy on me, and pardon me.

_Suffer me a little, that I may mourn out

my grief, before I go to the darksome land

that is covered with the dismal shade of

death_. Job x.

What dost thou chiefly require of a guilty

and wretched sinner, but that he should

heartily repent, and humble himself for his

sins.

In true contrition and humility of heart is

brought forth hope of forgiveness; a troubled

conscience is reconciled; grace that was lost

is recovered; a man is secured from the wrath

to come, and God meets the penitent soul in

the holy kiss of peace.

4. Humble contrition for sins is an

acceptable sacrifice to thee, O Lord; of far

sweeter odour in thy sight than the burning

of frankincense.

{285}

This is also that pleasing ointment which

thou wouldst have to be poured upon thy

sacred feet: _for thou never yet hast

despised a contrite and humble heart_.

Psalms l.

[USCCB: Psalms li. 19. "...God, do not

spurn a broken, humbled heart." ]

Here is a sure place of refuge from the face

of the wrath of the enemy: here whatever has

been elsewhere contracted of uncleanness is

amended and washed away.

Chap. LIII.--_That the grace of God is

not communicated to the earthly minded_.

1. Son, my grace is precious; it suffers not

itself to be mingled with external things, or

earthly consolations.

Thou must therefore cast away all impediments

of grace, if thou desire to have it infused

into thee.

Choose a secret place to thyself; love to

dwell with thyself alone; seek not to be

talking with any one; but rather pour forth

devout prayers to God, that thou mayest keep

thy mind in compunction, and thy conscience

clean.

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Esteem the whole world as nothing: prefer the

attendance on God before all external things:

For thou canst not both attend to me, and at

the same time delight thyself in transitory

things.

Thou must be sequestered from thy

acquaintance, and from those that are dear to

thee, and keep thy mind disengaged from all

temporal comfort.

So the blessed apostle Peter beseeches the

faithful of Christ to keep themselves _as

strangers and pilgrims in this world_. 1

Peter ii.

2. Oh! how great confidence shall he have at

the hour of his death, who is not detained by

an affection to any thing in the world?

But an infirm soul is not yet capable of

having a heart thus perfectly disengaged from

all things; neither doth the sensual man

understand the liberty of an internal man.

But if he will be _spiritual_ indeed, he

must renounce as well those that are near

him, as those that are afar off; and beware

of none more than of himself.

{287}

If thou perfectly overcome thyself, thou

shalt with more ease subdue all things else.

The perfect victory is to triumph over one's

self.

For he that keeps himself in subjection, so

that his sensuality is ever subject to

reason, and reason in all things obedient to

me, he is indeed a conqueror of himself, and

Lord of all the world.

3. If thou desire to mount thus high, thou

must begin manfully, and set the axe to the

root, that thou mayest root out and destroy

thy secret inordinate inclination to thyself,

and to all selfish and earthly goods.

This vice, by which a man inordinately loves

himself, is at the bottom of all that which

is to be rooted out and overcome in us; which

evil being once conquered and brought under,

a great peace and tranquillity will presently

ensue.

But because there are few that labour to die

perfectly to themselves, and that fully tend

beyond themselves; therefore do they remain

entangled in themselves, nor can they be

elevated in spirit above themselves.

{288}

But he that desires to walk freely with me,

must mortify all his wicked and irregular

affections, and must not cleave to any thing

created with any concupiscence or private

love.

Chap. LIV.--_Of the different motions of

nature and grace_.

1. Son, observe diligently the motions of

_nature_ and _grace_; for they move

very opposite ways, and very subtilly; and

can hardly be distinguished but by a

spiritual man, and one that is internally

illuminated.

All men indeed aim at _good_, and

pretend to something of good in what they do

and say; therefore, under the appearance of

good many are deceived.

2. _Nature_ is crafty, and draws away

many, ensnares them and deceives them, and

always intends herself for her end:

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But _grace_ walks with simplicity,

declines from all shew of evil, offers no

deceits, and does all things purely for God,

in whom also she rests, as in her last end.

3. _Nature_ is not willing to be

mortified, or to be restrained, or to be

overcome, or to be subject; neither will she

of her own accord be brought under:

But _grace_ studies the mortification of

her own self, resists sensuality, seeks to be

subject, covets to be overcome, aims not at

following her own liberty, loves to be kept

under discipline, and desires not to have the

command over any one; but under God ever to

live, stand, and be; and for God's sake is

ever ready humbly to bow down herself under

all human creatures.

4. _Nature_ labours for her own

interest, and considers what gain she may

reap from another:

But _grace_ considers not what may be

advantageous and profitable to herself; but

rather what may be profitable to many.

5. _Nature_ willingly receives honour

and respect:

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But _grace_ faithfully attributes all

honour and glory to God.

6. _Nature_ is afraid of being put to

shame and despised:

But _grace_ is glad to suffer reproach

for the name of Jesus.

7. _Nature_ loves idleness and bodily

rest:

But _grace_ cannot be idle, and

willingly embraces labour.

8. _Nature_ seeks to have things that

are curious and fine, and does not care for

things that are cheap and coarse:

But _grace_ is pleased with that which

is plain and humble, rejects not coarse

things, nor refuses to be clad in old

clothes.

9. _Nature_ has regard to temporal

things, rejoices at earthly gain, is troubled

at losses, and is provoked at every slight

injurious word:

But _grace_ attends to things eternal,

and cleaves not to those which pass with

time; neither is she disturbed at the loss of

things, nor exasperated with hard words; for

she places her treasure and her joy in

heaven, where nothing is lost.

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10. _Nature_ is covetous, and is more

willing to take than to give; and loves to

have things to herself:

But _grace_ is bountiful and

open-hearted, avoids selfishness, is

contented with little, and judges it _more

happy to give than to receive_. Acts xx.

11. _Nature_ inclines to creatures, to

her own flesh, to vanities, and to gadding

abroad:

But _grace_ draws to God, and virtues;

renounces creatures, flies the world, hates

the desires of the flesh, restrains wandering

about, and is ashamed to appear in public.

12. _Nature_ willingly receives exterior

comfort: in which she may be sensibly

delighted:

But _grace_ seeks to be comforted in God

alone, and beyond all things visible to be

delighted in the Sovereign Good.

13. _Nature_ doth all for her own lucre

and interest; she can do nothing

_gratis_, but hopes to gain sometime

equal, or better, or praise or favour for her

good deeds; and covets to have her actions

and gifts much valued:

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But _grace_ seeks nothing temporal; nor

requires any other recompence but God alone

for her reward; nor desires any more of the

necessaries of this life than may be

serviceable for the obtaining of a happy

eternity.

14. _Nature_ rejoices in a multitude of

friends and kindred; she glories in the

nobility of her stock and descent; she fawns

on them that are in power, flatters the rich,

and applauds such as are like herself:

But _grace_ loves even her enemies, and

is not puffed up with having a great many

friends, nor has any value for family or

birth, unless when joined with greater

virtue; she rather favours the poor than the

rich; she has more compassion for the

innocent than the powerful; she rejoices with

him that loves the truth, and not with the

deceitful; she ever exhorts the good to be

zealous for better gifts, and to become like

to the Son of God by the exercise of virtues.

{293}

15. _Nature_ easily complains of want,

and of trouble:

But _grace_ bears poverty with

constancy.

16. _Nature_ turns all things to

herself, and for herself she labours and

disputes:

But _grace_ refers all things to God,

from whom all originally proceed; she

attributes no good to herself, nor does she

arrogantly presume of herself; she does not

contend, nor prefer her own opinion to

others; but in every sense and understanding

she submits herself to the Eternal Wisdom,

and to the divine examination.

17. _Nature_ covets to know secrets, and

to hear news; is willing to appear abroad,

and to have the experience of many things by

the senses; desires to be taken notice of,

and to do such things as may procure praise

and admiration:

But _grace_ cares not for the hearing of

news or curious things, because all this

springs from the old corruption, since

nothing is new or lasting upon earth:

{294}

She teaches therefore to restrain the senses,

to avoid vain complacence and ostentation,

humbly to hide those things which are worthy

of praise and admiration; and from every

thing, and in every knowledge, to seek the

fruit of spiritual profit, and the praise and

honour of God:

She desires not to have herself, or what

belongs to her, extolled; but wishes that God

may be blessed in his gifts, who bestows all

out of mere love.

18. This _grace_ is a supernatural

light, and a certain special gift of God, and

the proper mark of the elect, and pledge of

eternal salvation, which elevates a man from

the things of the earth to the love of

heavenly things, and of carnal makes him

spiritual:

By how much therefore the more _nature_

is kept down and subdued, with so much the

greater abundance _grace_ is infused;

and the inward man, by new visitations, is

daily more reformed according to the image of

God.

{295}

Chap. LV.--_Of the corruption of nature,

and of the efficacy of divine grace._

1. O Lord, my God, who hast created me to thy

own image and likeness, grant me this

_grace_, which thou hast declared to be

so great, and so necessary to salvation; that

I may overcome my wicked _nature_, which

draws to sin and perdition:

For I perceive in my flesh the law of sin

contradicting the law of my mind, and leading

me captive to obey sensuality in many things;

neither can I resist the passions thereof,

unless thy most holy _grace_ assist me,

infused ardently into my heart.

2. I stand in need of thy _grace_, and

of a great _grace_ to overcome

_nature_, which is always prone to evil

from her youth;

{296}

For she having fallen in Adam, the first man,

and having been corrupted by sin, the penalty

of this stain has descended upon all mankind:

so that _nature_ itself, which by thee

was created good and right, is now put for

the vice and infirmity of corrupt nature;

because the motion thereof, left to itself,

draws to evil, and to things below;

For the little strength which remains, is but

like a spark hidden in the ashes.

This is our _natural reason_, which is

surrounded with a great mist, having yet the

judgment of good and evil, and of the

distance of truth and falsehood; though it be

unable to fulfil all that it approves;

neither does it now enjoy the full light of

truth, nor the former integrity of its

affections.

3. Hence it is, O my God, that according to

the inward man I am delighted with thy law,

knowing thy command to be good, just, and

holy, and reproving all evil and sin, as what

ought to be shunned:

{297}

And yet in the flesh I serve the law of sin,

whilst I rather obey sensuality than reason.

Hence it is, that _to will good is present

with me, but how to accomplish it I do not

find_. Romans vii.

Hence I often make many good purposes; but

because I want grace to help my weakness,

through a slight resistance, I recoil and

fall off.

Hence it comes to pass, that I know the way

to perfection, and see clearly enough what it

is I ought to do;

But being pressed down with the weight of my

own corruption, I rise not to those things

which are more perfect.

4. O how exceedingly necessary is thy

_grace_ for me, O Lord, to begin that

which is good, to go forward with it, and to

accomplish it? For without it I can do

nothing: but I can do all things in thee,

when thy grace strengthens me.

O truly heavenly grace, without which we have

no merits of our own, neither are any of the

gifts of nature to be valued!

{298}

No arts, no riches, no beauty or strength, no

wit or eloquence, are of any worth with thee,

O Lord, without grace;

For the gifts of nature are common to the

good and bad: but grace or divine love is the

proper gift of the elect, which they that are

adorned with are esteemed worthy of eternal

life.

This grace is so excellent, that neither the

gift of prophecy, nor the working of

miracles, nor any speculation, how sublime

soever, is of any value without it.

Nor even faith, nor hope, nor any other

virtues, are acceptable to thee, without

charity and grace.

5. O most blessed grace, which makest the

poor in spirit rich in virtues, and renderest

him that is rich in many good things humble

of heart;

Come, descend upon me, replenish me betimes

with consolation, lest my soul faint through

weariness and dryness of mind.

I beg of thee, O Lord, that I may find

_grace_ in thy sight; for thy

_grace_ is enough for me, though I

obtain none of those things which nature

desires.

{299}

If I be tempted and afflicted with many

tribulations, I will fear no evil, whilst thy

_grace_ is with me;

She is my strength; she gives counsel and

help;

She is more mighty than all my enemies, and

wiser than all the wise.

6. She is the mistress of truth, the teacher

of discipline, the light of the heart, the

comfort in affliction, the banisher of

sorrow, the expeller of fear, the nurse of

devotion, the producer of tears.

What am I without her but a piece of dry

wood, and an unprofitable stock, fit for

nothing but to be cast away!

Let thy grace therefore, O Lord, always both

go before me and follow me, and make me ever

intent upon good works, through Jesus Christ,

thy Son. _Amen_.

{300}

Chap. LVI.--_That we ought to deny

ourselves, and to imitate Christ by the

cross_.

1. Son, as much as thou canst go out of

thyself, so much wilt thou be able to enter

into me.

As the desiring of nothing abroad brings

peace at home, so the relinquishing ourselves

interiorly joins us to God.

I will have thee learn the perfect renouncing

of thyself in my will, without contradiction

or complaint.

Follow me, _I am the way, the truth and the

life_. John xiv. Without the _way_

there is no going; without the _truth_

there is no knowing; without the _life_

there is no living.

I am _the way_ which thou must follow;

_the truth_, which thou must believe;

_the life_, which thou must hope for.

I am _the way_ inviolable, _the

truth_ infallible, and _the life_

that has no end.

{301}

I am the straitest _way_, the sovereign

_truth_, the true _life_, a blessed

_life_, an uncreated _life_.

If thou abide in my _way_, thou shalt

know the _truth_, and the _truth_

shall deliver thee, and thou shalt attain to

_life_ everlasting.

2. _If thou wilt enter into life, keep the

commandments_. Luke ix.

[USCCB: Matthew xix. 17. "If you wish to

enter into life, keep the commandments."]

If thou wilt know the _truth_, believe

me: _If thou wilt be perfect, sell all:_

It thou wilt be my disciple, deny thyself:

If thou wilt possess a blessed life, despise

this present life:

If thou wilt be exalted in heaven, humble

thyself in this world:

If thou wilt reign with me, bear the cross

with me:

For none but the servants of the cross find

the way of bliss and of true light.

3. Lord Jesus, forasmuch as thy way is

narrow, and despised by the world; grant that

I may follow thee, and be despised by the

world:

{302}

For the servant is not greater than his Lord,

neither is the disciple above his master.

_Matthew_ vi.

[USCCB: Matthew x. 24. "No disciple is

above his teacher, no slave above his

master." ]

Let thy servant meditate on thy life, for

there is my salvation and true holiness:

Whatever I read, or hear besides, does not

recreate nor fully delight me.

4. Son, thou knowest these things, and hast

read them all, happy shalt thou be if thou

fulfil them.

_He that hath my commandments and keepeth

them, he it is that loveth me; and I will

love him, and I will manifest myself unto

him,_ (John xiv.); _and I will make him

to sit with me in the kingdom of my

Father_. Apoc. iii.

5. Lord Jesus, as thou hast said and hast

promised, so may it be indeed; and may it be

my lot to merit it:

I have received the cross, I have received it

from thy hand; and I will bear it, and bear

it till death, as thou hast laid it upon me.

Indeed the life of a good religious man is a

cross, but it is a cross that conducts him to

Paradise:

{303}

We have now begun, it is not lawful to go

back, nor may we leave off.

6. Take courage, my brethren, let us go

forward together, Jesus will be with us:

For Jesus's sake we took up this cross; for

Jesus's sake let us persevere in it.

He will be our helper, who is our captain and

our leader.

Behold our king marches before us, who will

fight for us.

Let us follow him like men of courage; let no

one shrink through fear; let us be ready

valiantly to die in battle, and not to suffer

our glory to be blemished by flying from the

standard of the cross.

Chap. LVII.--_That a man should not be

too much dejected when he falls into some

defects_.

1. Son, patience and humility in adversity

are more pleasing to me, than much

consolation and devotion in prosperity.

{304}

Why art thou disturbed at a little thing said

against thee?

If it had been more, thou oughtest not to be

moved.

But now let it pass, it is not the first, or

any thing new, nor will it be the last, if

thou live long.

Thou art valiant enough, as long as no

adversary or opposition comes in thy way:

Thou canst also give good advice, and

encourage others with thy words: but when any

unexpected trouble comes to knock at thy

door, then thy counsel and thy courage fails

thee.

Consider thy great frailty, which thou often

experiencest in small difficulties. Yet it is

done for thy good, as often as these or such

like things befal thee.

2. Put it out of thy heart the best thou

canst; and if it had touched thee, yet let it

not cast thee down, nor keep thee a long time

entangled.

At least bear it patiently, if thou canst not

receive it with joy.

{305}

And though thou be not willing to hear it,

and perceivest an indignation arising within

thyself, yet repress thyself, and suffer no

inordinate word to come out of thy mouth

which may scandalize the weak.

The commotion which is stirred up in thee

will quickly be allayed, and thy inward pain

will be sweetened by the return of grace.

I am still living, saith the Lord, ready to

help thee, and comfort thee more than before,

if thou put thy trust in me, and devoutly

call upon me.

3. Keep thy mind calm and even, and prepare

thyself for bearing still more.

All is not lost, if thou feel thyself often

afflicted or grievously tempted:

Thou art man and not God, thou art flesh and

not an angel.

How canst thou look to continue ever in the

same state of virtue, when this was not found

in the angels in heaven, nor in the first man

in Paradise?

I am he that raises up, and saves them that

mourn; and them that know their own infirmity

I advance to my divinity.

{306}

4. O Lord, blessed be this thy word, it is

more sweet to my mouth than honey, and the

honey-comb.

What shall I do in my so great tribulations

and anguishes, didst thou not encourage me

with thy holy words?

What matter is it how much or what I suffer,

so I come but at length to the haven of

salvation.

Grant me a good end, grant me a happy passage

out of this world:

Be ever mindful of me, O my God, and direct

me by this strait road to thy kingdom.

_Amen_.

Chap. LVIII.--_Of not searching into

high matters, nor into the secret

judgments of God_.

1. Son, see thou dispute not of high matters,

nor of the hidden judgments of God; why this

man is left thus, and this other is raised to

so great grace; or why this person is so much

afflicted, and that other so highly exalted.

{307}

These things are above the reach of man,

neither can any reason or discourse be able

to penetrate into the judgments of God.

When therefore the enemy suggests to thee

such things as these, or thou hearest curious

men inquiring into them, answer that of the

prophet, _Thou art just, O Lord, and thy

judgment is right_. Psalms cxviii.

[USCCB: Psalms cxix. 137. "You are

righteous, LORD, and just are your

edicts."]

And again: _The judgments of the Lord are

true, justified in themselves._ Psalms

xviii.

[USCCB: Psalms xix. 8, 9. "The law of the

LORD is perfect, refreshing the soul. The

decree of the LORD is trustworthy, giving

wisdom to the simple. The precepts of the

LORD are right, rejoicing the heart. The

command of the LORD is clear, enlightening

the eye."]

My judgments are to be feared, not to be

searched into, for they are incomprehensible

to human understanding.

2. In like manner do not inquire nor dispute

of the merits of the saints, which of them is

more holy than the other, or which greater in

the kingdom of heaven.

These things oftentimes breed strife and

unprofitable contentions, and nourish pride

and vain-glory; from whence arise envy and

dissensions, whilst this man proudly seeks to

prefer this saint, and another man is for

preferring another.

{308}

Now to desire to know and to search into such

things as these, is of no profit, but rather

displeaseth the saints; for _I am not the

God of dissensions, but of peace_ (1

Corinthians xiv.), which peace consists more

in true humility than in exalting one's self.

3. Some are carried by a zeal of love towards

these, or those, with greater affection; but

this affection is rather human than divine.

I am he who made all the saints; I gave them

grace, I have brought them to glory.

I know the merits of every one of them, I

prevented them by the blessings of my

sweetness.

I foreknew my beloved ones before the

creation: I chose them out of the world, they

were not before-hand with me to chuse me;

I called them by my grace, and drew them to

me by my mercy. I led them safe through many

temptations, I imparted to them extraordinary

comforts, I gave them perseverance, I have

crowned their patience.

{309}

4. I know the first and the last, I embrace

them all with an inestimable love.

I am to be praised in all my saints, I am to

be blessed above all things, and to be

honoured in every one of them whom I have

thus gloriously magnified, and eternally

chosen without any foregoing merits of their

own.

He therefore that despises one of the least

of my saints, honours not the greatest, for

both little and great I have made:

And he that derogates from any one of the

saints, derogates also from me, and from all

the rest of them in the kingdom of heaven.

They are all one through the band of love;

they have the same sentiment, the same will,

and all mutually love one another.

5. And yet (which is much higher) they all

love me more than themselves and their own

merit.

For being elevated above themselves, and

drawn out of the love of themselves, they are

wholly absorpt in the love of me, in whom

also they rest by an eternal enjoyment.

{310}

Nor is there any thing which can divert them

from me, or depress them; for being full of

the eternal truth, they burn with the fire of

a charity that cannot be extinguished.

Therefore let carnal and sensual men (who

know not how to affect any thing but their

private satisfactions) forbear to dispute of

the state of the saints: they add and take

away according to their own inclination, and

not according to what is pleasing to the

everlasting truth.

6. In many there is ignorance, especially in

such as being but little enlightened seldom

know how to love any one with a perfect

spiritual love.

They are as yet much inclined to such or such

by a natural affection and human friendship;

and as they are affected with regard to

things below, they conceive the like

imaginations of the things of heaven.

{311}

But there is an incomparable distance between

what the imperfect imagine, and what

enlightened men contemplate by revelation

from above.

7. Take heed, therefore, my Son, that thou

treat not curiously of those things which

exceed thy knowledge, but rather make it thy

business and thy aim, that thou mayest be

found, though it were the least, in the

kingdom of God.

And if any one should know who were more holy

or greater in the kingdom of heaven, what

would the knowledge profit him, unless he

would take occasion from knowing this to

humble himself in my sight, and to praise my

name with greater fervour?

It is much more acceptable to God for a man

to think of the greatness of his own sins,

and how little he is in virtues, and at how

great a distance he is from the perfection of

the saints, than to dispute which of them is

greater or less.

It is better to invocate the saints with

devout prayers and tears, and to implore

their glorious suffrages with an humble mind,

than by a vain inquiry to search into their

secrets.

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8. They are well and perfectly contented, if

men would be but contented, and refrain from

their vain discourses.

They glory not of their own merits, for they

ascribe nothing of goodness to themselves,

but all to me; because I bestowed all upon

them out of my infinite charity.

They are filled with so great a love of the

Deity, and such overflowing joy, that there

is nothing wanting to their glory, nor can

any happiness be wanting to them.

All the saints by how much they are the

higher in glory, by so much are they the more

humble in themselves, and nearer to me, and

better beloved by me.

And therefore thou hast it written, that

_they cast down their crowns before God,

and fell upon their faces before the lamb,

and adored him that lives for ever and

ever._ Apoc. iv.

9. Many examine who is greatest in the

kingdom of God, who know not whether they

shall be worthy to be numbered amongst the

least.

{313}

It is a great matter to be even the least in

heaven, where all are great; because all

shall be called the children of God:

The least shall be as a thousand, and a

sinner of an hundred years shall die.

For when the disciples asked, _Who was the

greatest in the kingdom of heaven?_

(Matthew xviii.) they received this answer:

_Unless you be converted and become as

little children, you shall not enter into the

kingdom of heaven. Whosoever therefore shall

humble himself as this little one, he is the

greatest in the kingdom of heaven._

10. Woe to them who disdain to humble

themselves willingly with little children;

for the low gate of the heavenly kingdom will

not suffer them to enter thither.

Woe also to the rich who have their comforts

here, for when the poor shall go into the

kingdom of God, they stand lamenting without.

{314}

Rejoice you humble, and be glad you that are

poor, for yours is the kingdom of God; yet

so, if you walk in the truth.

Chap. LIX.--_That all hope and confidence

is to be fixed in God alone_.

1. Lord, what is my confidence which I have

in this life? or what is my greatest comfort

amongst all things that appear under heaven?

Is it not thou, my Lord God, whose mercies

are without number?

Where was it ever well with me without thee?

or when could it be ill with me when thou

wast present?

I had rather be poor for thee, than rich

without thee.

I chuse rather to sojourn on earth with thee,

than to possess heaven without thee. Where

thou art, there is heaven: and there is death

and hell, where thou art not.

After thee I have a longing desire, and

therefore I must needs sigh after thee, and

cry and pray.

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In fine, I cannot fully trust in any one to

bring me seasonable help in my necessities,

save only in thee, my God.

Thou art my hope, thou art my confidence,

thou art my comforter, and most faithful

above all.

2. All seek their own interest; thou aimest

only at my salvation and profit, and turnest

all things to my good.

And although thou expose me to various

temptations and adversities, yet all this

thou ordainest for my good, who art wont to

prove thy beloved servants a thousand ways:

Under which proofs, thou oughtest no less to

be loved and praised, than if thou wert to

fill me with heavenly comforts.

3. In thee, therefore, O Lord God, I put all

my hope and refuge; in thee I place all my

tribulation and anguish; for I find all to be

infirm and unstable whatever I behold out of

thee.

For neither will a multitude of friends be of

any service to me, nor can strong auxiliaries

bring me any succours, nor wise counsellors

give me a profitable answer, nor the books of

the learned comfort me, nor any wealth

deliver me, nor any secret and pleasant place

secure me, if thou thyself do not assist;

help, strengthen, comfort, instruct and

defend me.

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4. For all things which seem to be for our

peace and for our happiness, when thou art

absent, are nothing, and in truth contribute

nothing to our felicity.

Thou therefore art the fountain of all good,

and the height of life, and the depth of

wisdom; and to trust in thee above all things

is the strongest comfort of thy servants.

To thee I lift up mine eyes; in thee, O my

God; the Father of mercies, I put my trust:

Bless and sanctify my soul with thy heavenly

blessing, that it may be made thy holy

habitation, and the seat of thy eternal

glory; and let nothing be found in the temple

of thy dignity that may offend the eyes of

thy Majesty.

According to the greatness of thy goodness,

and the multitude of thy tender mercies, look

down upon me, and give ear to the prayer of

thy poor servant, who is in banishment afar

off from thee in the region of the shade of

death.

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Protect and defend the soul of thy servant

amidst so many of this corruptible life; and

direct him in the company of thy grace,

through the way of peace to the country of

everlasting light. _Amen_.

End Of Book III.

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The

_Following Of Christ._