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Thomas a Kempis
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Title: The Following Of Christ, In Four Books
Translated from the Original Latin of Thomas a Kempis
Author: Thomas a Kempis
Translator: Richard Challoner
Release Date: September 29, 2019 [EBook #60377]
Language: English
*** START OF THIS PROJECT GUTENBERG EBOOK THE FOLLOWING OF CHRIST ***
Produced by Don Kostuch
[Transcriber's note:
This production is based on
https://archive.org/details/followingofchris00thom.
This work has almost every sentence and
sentence fragment in a separate paragraph.
The original work is about forty characters
wide, which has been maintained in the text
format to imitate "pocket book" layout.
"USCCB" refers to bible citations from the
United States Conference of Catholic Bishops,
http://usccb.org/bible/books-of-the-bible/
These notes are inserted where the text has
been relocated, e.g.: from Ecclesiastes to
Sirach; and Psalms, where chapter numbers are
modified.
The abbreviated names of Biblical books have
been replaced with their full names.
Some archaic, uncommon words.
burthen: burden
compunction: deep regret, scruples, guilt.
concupiscence: sexual desire
contemn: look down on with disdain.
fain: having made preparations.
increated: not created.
longanimity: good-natured tolerance of
delay or incompetence.
procurator: person authorized to act for another.
refection: light meal.
vouchsafe: grant in a condescending manner.
wo: woe.
The Table of Contents is on page 390.]
---------------------------------------
{1}
The
_Following Of Christ,_
In Four Books,
Translated from the Original Latin of
_Thomas a Kempis_,
By The Rt. Rev. And Ven.
Richard Challoner, D.D. V.A,
Fifteenth Edition,
London:
Printed By Keating, Brown And Co.
38, Duke-Street, Grosvenor-square.
1819.
{2}
{3}
The
_Following Of Christ_.
-------------------
Book I.
Chap. I.--_Of following Christ, and
despising all the vanities of the world._
1. _He that followeth me, walketh not in
darkness,_ saith our Lord, _John
viii._ 12. These are the words of Christ,
by which we are admonished that we must
imitate his life and manners, if we would be
truly enlightened, and delivered from all
blindness of heart.
Let it then be our chief study to meditate on
the life of Jesus Christ.
2. The doctrine of Christ surpasseth all the
doctrines of the saints: and whosoever hath
the Spirit, will find therein a hidden manna.
{4}
But it happeneth that many, by frequent
hearing the gospel, are very little affected:
because they have not the Spirit of Christ.
But he who would fully and feelingly
understand the words of Christ: must study to
make his whole life conformable to that of
Christ.
3. What doth it avail thee, to discourse
profoundly of the Trinity: if thou be void of
humility, and consequently displeasing to the
Trinity?
In truth, sublime words make not a man holy
and just: but a virtuous life maketh him dear
to God.
I had rather feel compunction, than know its
definition.
If thou didst know the whole bible by heart,
and the sayings of all the philosophers: what
would it all profit thee, without the love of
God and his grace?
_Vanity of vanities, and all is vanity_,
besides loving God, and serving him alone.
This is the highest wisdom: by despising the
world, to tend to heavenly kingdoms.
{5}
4. It is vanity therefore to seek after
riches which must perish, and to trust in
them.
It is vanity also to be ambitious of honours,
and to raise one's self to a high station.
It is vanity to follow the lusts of the
flesh: and to desire that for which thou must
afterwards be grievously punished.
It is vanity to wish for a long life: and to
take little care of leading a good life.
It is vanity to mind only this present life,
and not to look forward into those things
which are to come.
It is vanity to love that which passeth with
all speed: and not to hasten thither where
everlasting joy remains.
5. Often remember that proverb: _The eye in
not satisfied with seeing, nor is the ear
filled with hearing._ Ecclesiastes i. 8.
Study therefore to withdraw thy heart from
the love of visible things, and to turn
thyself to things invisible; For they that
follow their sensuality, defile their
conscience, and lose the grace of God.
{6}
Chap. II.--_Of having an humble sentiment
of one's self._
1. All men naturally desire to know; but what
doth knowledge avail without the fear of God?
Indeed an humble husbandman, that serveth
God; is better than a proud philosopher, who,
neglecting himself, considers the course of
the heavens.
He, who knows himself well, is mean in his
own eyes, and is not delighted with being
praised by men.
If I should know all things that are in the
world, and should not be in charity: what
help would it be to me in the sight of God,
who will judge me by my deeds?
2. Leave off that excessive desire of
knowing: because there is found therein much
distraction and deceit.
They who are learned, are desirous to appear
and to be called wise.
There are many things, the knowledge of which
is of little or no profit to the soul.
{7}
And he is very unwise who attends to other
things than what may serve to his salvation.
Many words do not satisfy the soul; but a
good life gives ease to the mind; and a pure
conscience affords a great confidence in God.
3. The more and better thou knowest, the more
heavy will be thy judgment, unless thy life
be also more holy.
Be not therefore puffed up with any art or
science; but rather fear upon account of the
knowledge which is given thee.
If it seems to thee that thou knowest many
things, and understandest them well enough:
know at the same time that there are many
more things of which thou art ignorant.
_Be not high minded_, but rather
acknowledge thy ignorance.
Why wouldst thou prefer thyself to any one,
since there are many more learned and skilful
in the law than thyself?
If thou wouldst know and learn any thing to
the purpose: love to be unknown, and esteemed
as nothing.
{8}
4. This is the highest and most profitable
lesson, truly to know, and to despise
ourselves.
To have no opinion of ourselves, and to think
always well and commendably of others, is
great wisdom and high perfection.
If thou shouldst see another openly sin, or
commit some heinous crime, yet thou oughtest
not to esteem thyself better: because thou
knowest not how long thou mayest remain in a
good state.
We are all frail: but see thou think no one
more frail than thyself.
Chap. III.--_Of the doctrine of truth_.
1. Happy is he whom _truth_ teacheth by
itself, not by figures and words that pass,
but as it is in itself.
Our opinion, and our sense, often deceive us,
and discover but little.
What signifies making a great dispute about
abstruse and obscure matters, for not knowing
of which we shall not be questioned at the
day of judgment.
{9}
It is a great folly for us to neglect things
profitable and necessary, and willingly to
busy ourselves about those which are curious
and hurtful.--We have eyes and see not.
2. And what need we concern ourselves about
questions of philosophy?
He to whom the _Eternal Word_ speaketh,
is set at liberty from a multitude of
opinions.
From _one Word_ are all things, and this
one all things speak: and this is _the
beginning which also speaks to us_, John
viii. 23.
Without this _Word_ no one understands
or judges rightly.
He to whom all things are _one_
[Footnote], and who draws all things to
_one_,--and who sees all things in
_one_,--may be steady in heart, and
peaceably repose in God.
[Footnote: The Author seems here to
allude to that passage of St. Paul,
1 Corinthians ii. 2. where he says, "That
he desired to know nothing but Jesus Christ,
and him crucified."]
O _Truth_, my God, make me one with thee
in everlasting love.
{10}
I am weary with often reading and hearing
many things: in thee is _all_ that I
will or desire.
Let all teachers hold their peace; let all
creatures be silent in thy sight: speak thou
alone to me.
3. The more a man is united within himself,
and interiorly simple, the more and higher
things doth he understand without labour:
because he receives the light of
understanding from above.
A pure, simple, and steady spirit, is not
dissipated by a multitude of affairs; because
he performs them all to the honour of God,
and endeavours to be at rest within himself,
and free from all seeking of himself.
Who is a greater hinderance and trouble to
thee, than thine own unmortified affection of
heart?
A good and devout man first disposes his
works inwardly, which he is to do outwardly.
Neither do they draw him to the desires of an
inordinate inclination: but he bends them to
the rule of right reason.
{11}
Who has a stronger conflict than he who
strives to overcome himself?
And this must be our business, to strive to
overcome ourselves, and daily to gain
strength against ourselves, and to grow
better and better.
4. All perfections in this life are attended
with some imperfections: and all our
speculations with a certain obscurity.
The humble knowledge of thyself is a surer
way to God, than the deepest search after
science.
Learning is not to be blamed, nor the mere
knowledge of any thing, which is good in
itself, and ordained by God: but a good
conscience and a virtuous life is always to
be preferred before it.
But because many make it more their study to
know, than to live well: therefore are they
often deceived, and bring forth none, or very
little fruit.
5. Oh! if men would use as much diligence in
rooting out vices and planting virtues, as
they do in proposing questions: there would
not be so great evils committed, nor scandals
among the people, nor so much relaxation in
monasteries.
{12}
Verily, when the day of judgment comes, we
shall not be examined what we have read, but
what we have done; nor how learnedly we have
spoken, but how religiously we have lived.
Tell me now where are all those great
doctors, with whom thou wast well acquainted,
whilst they were living, and flourished in
learning?
Now others possess their livings, and I know
not whether they ever think of them.
In their life-time they seemed to be
something: and now they are not spoken of.
6. Oh! how quickly doth the glory of the
world pass away! Would to God their lives had
been answerable to their learning! then would
they have studied and read well.
How many perish in the world thro' vain
learning, who take little care of the service
of God.
{13}
And because they chuse rather to be great
than to be humble, therefore they are lost in
their own imaginations.
He is truly great, who is great in charity.
He is truly great, who is little in his own
eyes: and makes no account of the height of
honour.
He is truly prudent, who looks upon all
earthly things as dung, that he may gain
Christ.
And he is very learned indeed, who does the
will of God, and renounces his own will.
Chap. IV.--_Of prudence in our doings_.
1. We must not be easy in giving credit to
every word or suggestion; but carefully and
leisurely weigh the matter according to God.
Alas! such is our weakness, that we often
more readily believe and speak of another
that which is evil: than that which is good.
But perfect men do not easily give credit to
every report; because they know man's
weakness, which is very prone to evil, and
very subject to fail in words.
{14}
2. It is great wisdom not to be rash in our
doings: nor to maintain too obstinately our
own opinion.
As also not to believe every man's word; nor
presently to tell others the things which we
have heard or believed.
Consult with the wise and conscientious man:
and seek rather to be instructed by one that
is better, than to follow thine own
inventions.
A good life make's a man wise according to
God, and expert in many things. The more
humble a man is in himself, and more subject
to God: the more wise will he be in all
things, and the more at peace.
Chap. V.--_Of reading the holy
Scriptures._
1. Truth is to be sought for in holy
scripture, not eloquence. All holy scripture
ought to be read with that spirit with which
it was made.
{15}
We must rather seek for profit in the
scriptures, than for subtlety of speech.
We ought as willingly to read devout and
simple books: as those that are high and
profound.
Let not the authority of the writer offend
thee, whether he was of little or great
learning: but let the love of pure truth lead
thee to read.
Enquire not who said this: but attend to what
is said.
2. Men pass away: but _the truth of the
Lord remains for ever_.
God speaks many ways to us: without respect
of persons.
Our curiosity often hinders us in reading the
scriptures, when we attempt to understand and
discuss that which should be simply passed
over.
If thou wilt receive profit, read with
humility, simplicity, and faith: and seek not
at any time the fame of being learned.
Willingly enquire after and hear with silence
the words of the saints: and be pleased with
the parables of the ancients: for they are
not spoken without cause.
{16}
Chap. VI.--_Of inordinate affection_.
1. Whensoever a man desires any thing
inordinately, he is presently disquieted
within himself.
The proud and covetous are never easy.
The poor and humble of spirit, live in much
peace.
The man that is not yet perfectly dead to
himself, is soon tempted and overcome with
small and trifling things.
He that is weak in spirit, and in a manner
yet carnal and inclined to sensible things,
can hardly withdraw himself wholly from
earthly desires.
And therefore he is often sad, when he
withdraws himself from them: and is easily
moved to anger if any one thwarts him.
2. And if he has pursued his inclinations, he
is presently tormented with the guilt of his
conscience: because he has followed his
passion, which helps him not at all towards
the peace he sought for.
{17}
It is then by resisting our passions, that we
are to find true peace of heart, and not by
being slaves to them.
There is no peace therefore in the heart of a
_carnal_ man, nor in a man that is
addicted to outward things: but only in a
fervent spiritual man.
Chap. VII.--_Of flying vain hope and
pride_.
1. He is vain who puts his trust in men, or
in creatures.
Be not ashamed to serve others, and to appear
poor in the world, for the love of Jesus
Christ.
Confide not in thyself: but place thy hope in
God.
Do what is in thy power, and God will be with
thy good will.
Trust not in thy own knowledge, nor in the
cunning of any man living: but rather in the
grace of God, who helps the humble, and
humbles those who presume of themselves.
2. Glory not in riches, if thou hast them;
nor in friends, because they are powerful;
but in God, who gives all things, and desires
to give himself above all things.
{18}
Boast not of thy stature, nor beauty of the
body, which is spoiled and disfigured by a
little sickness.
Do not take a pride in thy talents or thy
wit, lest thou displease God, to whom
appertaineth every natural good quality and
talent which thou hast.
3. Esteem not thyself better than others,
lest perhaps thou be accounted worse in the
sight of God, who knows what is in man.
Be not proud of thy own works: for the
judgments of God are different from the
judgments of men; and oftentimes, that
displeaseth him, which pleaseth men.
If thou hast any thing of good, believe
better things of others, that thou mayest
preserve humility.
It will do thee no harm to esteem thyself the
worst of all: but it will hurt thee very much
to prefer thyself before any one.
Continual peace is with the humble: but in
the heart of the proud, is frequent envy and
indignation.
{19}
Chap. VIII.--_Of shunning too much
familiarity._
1. _Discover not thy heart to every one_
(Ecclesiastes viii.): but treat of thy
affairs with a man that is wise and feareth
God.
Keep not much company with young people and
strangers.
He not a flatterer with the rich: nor
willingly appear before the great.
Associate thyself with the humble and simple,
with the devout and virtuous: and treat of
those things which may be to edification.
Be not familiar with any woman: but recommend
all good women in general to God.
Desire to be familiar only with God and his
angels: and fly the acquaintance of men.
We must have charity for all, but familiarity
is not expedient.
It sometimes happens that a person, when not
known, shines by a good reputation; who, when
he is present, is disagreeable to them that
see him.
{20}
We think sometimes to please others by being
with them: and we begin rather to disgust
them by the evil behaviour which they
discover in us.
Chap. IX.--_Of obedience and
subjection._
1. It is a very great thing to stand in
obedience, to live under a superior, and not
to be at our own disposal.
It is much more secure to be in the state of
subjection; than in authority.
Many are under obedience more out of
necessity, than for the love of God: and such
as these are in pain, and easily repine.
Nor will they gain freedom of mind, unless
they submit themselves with their whole heart
for God's sake.
Run here or there, thou will find no rest,
but in an humble subjection under the
government of a superior.
The imagination and changing of places has
deceived many.
2. It is true, every one is desirous of
acting according to his own liking; and is
more inclined to such as are of his own mind.
{21}
But if God be amongst us, we must sometimes
give up our own opinion for the sake of
peace.
Who is so wise as to be able fully to know
all things?
Therefore trust not too much to thine own
thoughts: but be willing also to hear the
sentiments of others.
Although thy opinion be good, yet if for
God's sake thou leavest it, to follow that of
another, it will be more profitable to thee.
3. For I have often heard, that it is more
safe to hear and take counsel, than to give
it.
It may also happen, that each one's thought
may be good; but to refuse to yield to
others, when reason or a just cause requires
it, is a sign of pride and wilfulness.
Chap. X.--_Of avoiding superfluity of
words._
1. Fly the tumult of men as much as thou
canst: for treating of worldly affairs
hinders very much, although they be
discoursed of with a simple intention.
{22}
For we are quickly denied and ensnared with
vanity.
I could wish I had often been silent, and
that I had not been in company.
But why are we so willing to talk and
discourse with one another: since we seldom
return to silence without prejudice to our
conscience?
The reason why we are so willing to talk, is,
because by discoursing together we seek
comfort from one another; and would gladly
ease the heart, wearied by various thoughts.
And we very willingly talk and think of such
things as we most love and desire, or which
we imagine contrary to us.
2. But, alas! it is often in vain and to no
purpose: for this outward consolation is no
small hinderance of interior and divine
comfort.
Therefore we must watch and pray, that our
time may not pass away without fruit.
{23}
If it be lawful and expedient to speak, speak
those things which may edify.
A bad custom and the neglect of our spiritual
advancement, is a great cause of our keeping
so little guard upon our mouth.
But devout conferences concerning spiritual
things, help very much to spiritual progress:
especially where persons of the same mind and
spirit are associated together in God.
Chap. XI.--_Of acquiring peace and zeal
of spiritual progress_.
1. We might have much peace, if we would not
busy ourselves with the sayings and doings of
others, and with things which belong not to
us.
How can he remain long in peace, who
entangles himself with other people's cares;
who seeks occasions abroad, and who is little
or seldom inwardly recollected?
Blessed are the single hearted, for they
shall enjoy much peace.
{24}
2. What was the reason why some of the saints
were so perfect and contemplative?
Because they made it their study wholly to
mortify in themselves all earthly desires;
and thus they were enabled, with the whole
interior of their hearts, to cleave to God,
and freely to attend to themselves.
We are too much taken up with our own
passions; and too solicitous about transitory
things.
And seldom do we perfectly overcome so much
as one vice, nor are we earnestly bent upon
our daily progress; and therefore we remain
cold and tepid.
3. If we were perfectly dead to ourselves and
no ways entangled in our interior: then might
we be able to relish things divine, and
experience something of heavenly
contemplation.
The whole and greatest hinderance is, because
we are not free from passions and lusts; nor
do we strive to walk in the perfect way of
the saints.
And when we meet with any small adversity, we
are too quickly dejected, and turn away to
seek after human consolation.
{25}
4. If we strove like valiant men to stand in
the battle; doubtless we should see that our
Lord would help us from heaven.
For he is ready to help them that fight and
trust in his grace: who furnishes us with
occasions of fighting that we may overcome.
If we place our progress in religion in these
outward observances only, our devotion will
quickly be at an end.
But let us lay the axe to the root, that
being purged from passions, we may possess a
quiet mind.
5. If every year we rooted out one vice, we
should soon become perfect men.
But now we often find it quite otherwise:
that we were better and more pure in the
beginning of our conversion, than after many
years of our profession.
Our fervour and progress ought to be every
day greater: but now it is esteemed a great
matter if a man can retain some part of his
first fervour.
{26}
If we could use but a little violence upon
ourselves in the beginning, we might
afterwards do all things with ease and joy.
It is hard to leave off our old customs: and
harder to go against our own will.
But if thou dost not overcome things that are
small and light: when wilt thou overcome
greater difficulties?
Resist thy inclination in the beginning, and
break off the evil habit; lest perhaps by
little and little the difficulty increase
upon thee.
O! if thou wert sensible how much peace thou
shouldst procure to thyself, and joy to
others, by behaving thyself well; thou
wouldst be more solicitous for thy spiritual
progress.
Chap. XII.--_Of the advantage of
adversity_.
1. It is good for us to have sometimes
troubles and adversities; for they make a man
enter into himself, that he may know that he
is in a state of banishment, and may not
place his hopes in any thing of this world.
{27}
It is good that we sometimes suffer
contradictions, and that men have an evil or
imperfect opinion of us; even when we do and
intend well.
These things are often helps to humility, and
defend us from vain glory.
For then we better run to God our inward
witness, when outwardly we are despised by
men, and little credit is given to us.
2. Therefore should a man establish himself
in such a manner in God, as to have no need
of seeking many comforts from men.
When a _man of good will_ is troubled or
tempted, or afflicted with evil thoughts;
then he better understands what need he hath
of God, without whom he finds he can do no
good.
Then also he laments; he sighs, and prays by
reason of the miseries which he suffers.
Then he is weary of living longer: and wishes
death to come that he may be _dissolved and
be with Christ_.
{28}
Then also he well perceives that perfect
security and full peace cannot be found in
this world.
Chap. XIII.--_Of resisting
temptation._
1. As long as we live in this world, we
cannot be without tribulation and temptation.
Hence it is written in Job: _Man's life
upon earth is a temptation_.
Therefore ought every one to be solicitous
about his temptations, and to watch in
prayer; lest the devil, (who never sleeps,
but _goes about seeking whom he may
devour_,) find room to deceive him.
No man is so perfect and holy as not to have
sometimes temptations: and we cannot be
wholly without them.
2. Temptations are often very profitable to a
man, although they be troublesome and
grievous: for in them a man is humbled,
purified, and instructed.
{29}
All the saints have passed through many
tribulations and temptations, and have
profited by them: and they who could not
support temptations, have become reprobates,
and fell off.
There is not any order so holy, nor place so
retired, where there are not temptations and
adversities.
3. A man is never entirely secure from
temptations as long as he lives: because we
have within us the source of temptations,
having been born in concupiscence.
When one temptation or tribulation is over,
another comes on: and we shall have always
something to suffer, because we have lost the
good of our original happiness.
Many seek to fly temptations, and fall more
grievously into them.
By flight alone we cannot overcome: but by
patience and true humility we are made
stronger than all our enemies.
4. He that only declines them outwardly, and
does not pluck out the root, will profit
little; nay, temptations will sooner return
to him, and he will find himself in a worse
condition.
{30}
By degrees, and by patience, with
longanimity, thou shalt, by God's grace,
better overcome them, than by harshness and
thine own importunity.
In temptation, often take counsel, and deal
not roughly with one that is tempted: but
comfort him, as thou wouldst wish to be done
to thyself.
5. Inconstancy of mind, and small confidence
in God, is the beginning of all temptations.
For as a ship without a rudder is tossed to
and fro by the waves: so the man who is
remiss, and who quits his resolution, is many
ways tempted.
Fire tries iron, and temptation tries a just
man.
We often know not what we can do: but
temptation discovers what we are.
6. However, we must be watchful, especially
in the beginning of temptation: because then
the enemy is easier overcome, when he is not
suffered to come in at the door of the soul,
but is kept out and resisted at his first
knock.
{31}
Whence a certain man said: _Withstand the
beginning, after-remedies come too late_.
For first a bare thought comes to the mind,
then a strong imagination; afterwards
delight, and evil motion and consent.
And thus, by little and little, the wicked
enemy gets full entrance, when he is not
resisted in the beginning.
And how much the longer a man is negligent in
resisting: so much the weaker does he daily
become in himself, and the enemy becomes
stronger against him.
7. Some suffer great temptations in the
beginning of their conversion, and some in
the end.
And some there are who are much troubled in a
manner all their life time.
Some are but lightly tempted, according to
the Wisdom and equity of the ordinance of
God, who weighs the state and merits of men,
and pre-ordains all for the salvation of his
elect.
8. We must not therefore despair when we are
tempted, but pray to God with so much the
more fervour, that he may vouchsafe to help
us in all tribulations: who, no doubt,
according to the saying of St. Paul, will
_make such issue with the temptation, that
we may be able to sustain it._ 1
Corinthians x.
{32}
Let us therefore humble our souls, under the
hand of God in all temptations and
tribulations: for the humble in spirit he
will save and exalt.
9. In temptations and tribulations, a man is
proved what progress he has made: and in them
there is greater merit, and his virtue
appears more conspicuous.
Nor is it much if a man be devout and fervent
when he feels no trouble: but if in the time
of adversity he bears up with patience, there
will be hope of a great advancement.
Some are preserved from great temptations,
and are often overcome in daily little ones:
that being humbled, they may never presume of
themselves in great things, who are weak in
such small occurrences.
{33}
Chap. XIV.--_Of avoiding rash
judgment_.
1. Turn thy eyes back upon thyself, and see
thou judge not the doings of others.
In judging others a man labours in vain,
often errs, and easily sins; but in judging
and looking into himself, he always labours
with fruit.
We frequently judge of a thing according as
we have it at heart: for we easily love true
judgment through private affection.
If God were always the only object of our
desire, we should not so easily be disturbed
at the resistance of our opinions.
2. But there is often something lies hid
within, or occurs from without, which draws
us along with it.
Many secretly seek themselves in what they
do, and are not sensible of it.
They seem also to continue in good peace,
when things are done according to their will
and judgment: but if it fall out contrary to
their desires, they are soon moved and become
sad.
{34}
Difference of thoughts and opinions is too
frequently the source of dissensions amongst
friends and neighbours, amongst religious and
devout persons.
3. An old custom is with difficulty
relinquished: and no man is led willingly
farther than himself sees or likes.
If thou reliest more upon thine own reason or
industry than upon the virtue that subjects
to Jesus Christ, thou wilt seldom and hardly
be an _enlightened_ man: for God will
have us perfectly subject to himself, and to
transcend all reason by inflamed love.
Chap. XV.--_Of works done out of
charity_.
1. Evil ought not to be done, either for any
thing in the world, or for the love of any
man: but for the profit of one that stands in
need, a good work is sometimes freely to be
omitted, or rather to be changed for a
better.
{35}
For, by doing thus, a good work is not lost,
but is changed into a better.
Without charity, the outward work profiteth
nothing: but whatever is done out of charity,
be it ever so little and contemptible, all
becomes fruitful.
For God regards more with how much affection
and love a person performs a work, than how
much he does.
2. He does much who loves much.
He does much that does well what he does.
He does well who regards rather the common
good than his own will.
That seems often to be charity which is
rather natural affection: because our own
natural inclination, self-will, hope of
retribution, desire of our own interest, will
seldom be wanting.
3. He that has true and perfect charity,
seeks himself in no one thing: but desires
only the glory of God in all things.
{36}
He envies no man, because he loves no private
joy; nor does he desire to rejoice in
himself: but above all good things, he wishes
to be made happy in God.
He attributes nothing of good in any man, but
refers it totally to God, from whom all
things proceed as from their fountain, in the
enjoyment of whom all the saints repose as in
their last end.
Ah! if a man had but one spark of perfect
charity, he would doubtless perceive that all
earthly things are full of vanity.
Chap. XVI.--_Of bearing the defects of
others_.
1. What a man cannot amend in himself or
others, he must bear with patience, till God
ordains otherwise.
Think, that it perhaps is better so for thy
trial and patience: without which, our merits
are little worth.
Thou must, nevertheless, under such
impressions, earnestly pray that God may
vouchsafe to help thee, and that thou mayest
bear them well.
{37}
2. If any one being once or twice admonished,
does not comply, contend not with him: but
commit all to God, that his will may be done,
and he may be honoured in all his servants,
who knows how to convert evil into good.
Endeavour to be patient in supporting others
defects and infirmities of what kind so ever:
because thou also hast many things which
others must bear withal.
If thou canst not make thyself such a one as
thou wouldst: how canst thou expect to have
another according to thy liking?
We would willingly have others perfect: and
yet we mend not, our own defects.
3. We would have others strictly corrected:
but are not willing to be corrected
ourselves.
The large liberty of others displeases us:
and yet we would not be denied any thing we
ask for.
{38}
We are willing that others should be bound up
by laws: and we suffer not ourselves by any
means to be restrained.
Thus it is evident how seldom we weigh our
neighbour in the same balance with ourselves.
If all were perfect: what then should we have
to suffer from others for God's sake?
4. But now God has so disposed things, that
we may learn to bear one another's burdens:
for there is no man without defect; no man
without his burden: no man sufficient for
himself; no man wise enough for himself: but
we must support one another, comfort one
another, assist, instruct, and admonish one
another.
But how great each one's virtue is, best
appears by occasion of adversity: for
occasions do not make a man frail, but shew
what he is.
Chap. XVII.--_Of a monastic life._
1. Thou must learn to renounce thy own will
in many things, if thou wilt keep peace and
concord with others.
{39}
It is no small matter to live in a monastery,
or in a congregation, and to converse therein
without reproof, and to persevere faithful
till death.
Blessed is he who has there lived well, and
made a happy end.
If thou wilt stand as thou oughtest, and make
a due progress, look upon thyself as a
banished man, and a stranger upon earth.
Thou must be content to be made a fool for
Christ, if thou wilt lead a religious life.
2. The habit and the tonsure contribute
little; but a change of manners, and an
entire mortification of the passions, make a
true religious man.
He that seeks here any other thing than
purely God and the salvation of his soul,
will find nothing but trouble and sorrow.
Neither can he long remain in peace, who does
not strive to be the least, and subject to
all.
{40}
3. Thou camest hither to serve, not to
govern: know that thou art called to suffer
and to labour, not to be idle and talkative.
Here then men are tried as gold in the
furnace.
Here no man can stand, unless he be willing
with all his heart to humble himself for the
love of God.
Chap. XVIII.--_Of the example of the holy
fathers_.
1. Look upon the lively examples of the holy
fathers, in whom true perfection and religion
was most shining, and thou wilt see how
little, and almost nothing, that is which we
do.
Alas! what is our life if compared to theirs?
The saints and friends of Christ served the
Lord in hunger and thirst; in cold and
nakedness; in labour and weariness; in
watchings and fastings; in prayers and holy
meditations; in persecutions and many
reproaches.
{41}
2. Ah! how many and how grievous tribulations
have the apostles, martyrs, confessors,
virgins, and all the rest, gone through, who
have been willing to follow Christ's
footsteps: for they hated their lives in this
world, that they might possess them for
eternity.
O! how strict and mortified a life did the
holy fathers lead in the desert! How long and
grievous temptations did they endure! how
often were they molested by the enemy! What
frequent and fervent prayers did they offer
to God! What rigorous abstinence did they go
through! What great zeal and fervour had they
for their spiritual progress! How strong a
war did they wage for overcoming vice! How
pure and upright was their intention to God!
They laboured all the day, and in the nights,
they gave themselves to long prayers: though
even whilst they were at work, they ceased
not from mental prayer.
3. They spent all their time profitably:
every hour seemed short which they spent with
God: and through the great sweetness of
divine contemplation, they forgot even the
necessity of their bodily refreshment.
{42}
They renounced all riches, dignities,
honours, friends, and kindred; they desired
to have nothing of this world; they scarce
allowed themselves the necessaries of life:
the serving the body even in necessity, was
irksome to them.
They were poor, therefore, as to earthly
things: but very rich in grace and virtues.
Outwardly they wanted, but inwardly they were
refreshed with divine graces and
consolations.
4. They were strangers to the world: but near
and familiar friends to God.
They seemed to themselves as nothing, and
were despised by this world: but in the eyes
of God they were very valuable and beloved.
They stood in true humility, they lived in
simple obedience, they walked in charity and
patience: and therefore they daily advanced
in spirit, and obtained great favour with
God.
They were given as an example for all
religious: and ought more to excite us to
make good progress, than the number of the
lukewarm to grow slack.
{43}
5. O! how great was the fervour of all
religious in the beginning of their holy
institution!
O! how great was their devotion in prayer!
how great their zeal for virtue!
How great discipline was in force amongst
them! How great reverence and obedience in
all, flourished under the rule of a superior!
The footsteps remaining still bear witness
that they were truly perfect and holy men:
who waging war so stoutly, trod the world
under their feet.
Now he is thought great who is not a
transgressor: and who can with patience
endure what he hath undertaken.
6. Ah! the lukewarmness and negligence of our
state, that we so quickly fall away from our
former fervour, and are now even weary of
living through sloth and tepidity!
Would to God that advancement in virtues were
not wholly asleep in thee, who hast often
seen many examples of the devout!
{44}
Chap. XIX.--_Of the exercises of a good
religious man_.
1. The life of a good religious man ought to
be eminent in all virtue: that he may be such
interiorly, as he appears to men in his
exterior.
And with good reason ought he to be much more
in his interior, than he exteriorly appears;
because he who beholds us is God, of whom we
ought exceedingly to stand in awe, wherever
we are, and like angels walk pure in his
sight.
We ought every day to renew our resolution,
and excite ourselves to fervour, as if it
were the first day of our conversion, and to
say:
Help me, O Lord God, in my good resolution,
and in thy holy service, and give me grace
now this day perfectly to begin; for what I
have hitherto done, is nothing.
{45}
2. According as our resolution is, will the
progress of our advancement be; and he had
need of much diligence who would advance
much.
Now if he that makes a strong resolution
often fails: what will he do who seldom or
but weakly resolves?
The falling off from our resolution happens
divers ways: and a small omission in our
exercises seldom passeth without some loss.
The resolutions of the just depend on the
grace of God, rather than on their own
wisdom: and in whom they always put their
trust, whatever they take in hand.
For man proposes, but God disposes: nor is
the way of man in his own hands.
3. If for piety's sake, or with a design to
the profit of our brother, we sometimes omit
our accustomed exercises, it may afterwards
be easily recovered.
But if through a loathing of mind, or
negligence, it be lightly let alone, it is no
small fault, and will prove hurtful.
Let us endeavour what we can, we shall still
be apt to fail in many things.
{46}
But yet we must always resolve on something
certain, and in particular against those
things which hinder us most.
We must examine and order well both our
exterior and interior! because both conduce
to our advancement.
4. If thou canst not continually recollect
thyself, do it sometimes, and at least once a
day, that is, at morning or evening.
In the morning resolve, in the evening
examine thy performances: how thou hast
behaved this day in word, work, or thought:
because in these perhaps thou hast often
offended God and thy neighbour.
Prepare thyself like a man to resist the
wicked attacks of the devil; bridle gluttony,
and thou shalt the easier restrain all carnal
inclinations.
Be never altogether idle: but either reading,
or writing, or praying, or meditating, or
labouring in something that may be for the
common good.
{47}
Yet in bodily exercises, a discretion is to
be used: nor are they equally to be
undertaken by all.
5. Those things which are not _common_
are not to be done in public: for
_particular_ things are more safely done
in private.
But take care then be not slack in common
exercises, and more forward in things of thy
own particular devotion: but having fully,
and faithfully performed what thou art bound
to, and what is enjoined thee, if thou hast
any time remaining, give thyself to thyself
according as thy devotion shall incline thee.
All cannot have the self same exercise: but
this is more proper for one, and that for
another.
Moreover, according to the diversity of
times, divers exercises are more pleasing:
for some relish better on festival days,
others on common days.
We stand in need of one kind in time of
temptation, and of another in time of peace
and rest.
Some we willingly think on when we are sad,
others when we are joyful in the Lord.
{48}
6. About the time of the principal festivals,
we must renew our good exercises: and more
fervently implore the prayers of the saints.
We ought to make our resolution from festival
to festival: as if we were then to depart out
of this world, and to come to the everlasting
festival.
Therefore we ought carefully to prepare
ourselves at times of devotion; and to
converse more devoutly, and keep all
observances more strictly, as being shortly
to receive the reward of our labour from God.
7. And if it be deferred, let us believe that
we are not well prepared, and that we are as
yet unworthy of the great glory which shall
be revealed in us at the appointed time: and
let us endeavour to prepare ourselves better
for our departure.
_Blessed is that servant_, says the
evangelist St. Luke, _whom when his Lord
shall come he shall find watching. Amen, I
say to you, he shall set him over all his
possessions_. Luke xiii.
{49}
Chap. XX.--_Of the love of solitude and
silence_.
1. Seek a proper time to retire into thyself,
and often think of the benefits of God.
Let curiosities alone.
Read such matters as may rather move thee to
compunction, than give thee occupation.
If thou wilt withdraw thyself from
superfluous talk and idle visits, as also
from giving ear to news and reports, thou
wilt find time sufficient and proper to
employ thyself in good meditations.
The greatest saints avoided the company of
men as much as they could, and chose to live
to God in secret.
2. _As often as I have been amongst
men_, said one, _I have returned less a
man_: this we often experience when we
talk long.
It is easier to be altogether silent, than
not to exceed in words.
{50}
It is easier to keep retired at home, than to
be able to be sufficiently upon one's guard
abroad.
Whosoever, therefore, aims at arriving at
_internal_ and _spiritual_ things,
must, with Jesus, go aside from the crowd.
No man is secure in appearing abroad, but he
who would willingly lie hid at home.
No man securely speaks, but he who loves to
hold his peace.
No man securely governs, but he who would
willingly live in subjection.
No man securely commands, but he who has
learned well to obey.
3. No man securely rejoiceth, unless he has
within him the testimony of a good
conscience.
Yet the security of the saints was always
full of the fear of God.
Neither were they less careful or humble in
themselves because they were shining with
great virtues and grace.
But the security of the wicked arises from
pride and presumption; and will end in
deceiving themselves.
{51}
Never promise thyself security in this life,
though thou seemest to be a good religious
man, or a devout hermit.
4. Oftentimes they that were better in the
judgments of men, have been in greater danger
by reason of their too great confidence.
So that it is better for many not to be
altogether free from temptations, but to be
often assaulted; that they may not be too
secure: lest, perhaps, they be lifted up with
pride, or take more liberty to go aside after
exterior comforts.
O! how good a conscience would that man
preserve, who would never seek after
transitory joy, nor ever busy himself with
the world.
O! how great peace and tranquillity would he
possess, who would cut off all vain
solicitude, and only think of the things of
God and his salvation, and place his whole
hope in God.
5. No man is worthy of heavenly comfort who
has not diligently exercised himself in holy
compunction.
{52}
If thou wouldst find compunction in thy
heart, retire into thy chamber, and shut out
the tumults of the world, as it is written:
_Have compunction in your chambers_.
Psalms iv.
Thou shalt find in thy cell what thou shalt
often lose abroad.
Thy cell, if thou continue in it, grows
sweet: but if thou keep not to it, it becomes
tedious and distasteful.
If in the beginning of thy conversion thou
accustom thyself to remain in thy cell, and
keep it well; it will be to thee afterwards a
dear friend, and a most agreeable delight.
6. In silence and quiet the devout soul goes
forward, and learns the secrets of the
scriptures.
There she finds floods of tears, with which
she may wash and cleanse herself every night:
that she may become so much the more familiar
with her Maker, by how much the farther she
lives from all worldly tumult.
For God with his holy angels will draw nigh
to him, who withdraws himself from his
acquaintance and friends.
{53}
It is better to lie hid, and take care of
one's self, than neglecting one's self to
work even miracles.
It is commendable for a religious man, to go
seldom abroad, to fly being seen, and not to
desire to see men.
7. Why wilt thou see what thou must not have?
_The world passeth and its
concupiscences_. 1 John ii.
The desires of sensuality draw thee abroad:
but when the hour is past, what dost thou
bring home, but a weight upon thy conscience,
and a dissipation of heart.
A joyful going abroad often brings forth a
sorrowful coming home, and a merry evening
makes a sad morning.
So all carnal joy enters pleasantly; but in
the end brings remorse and death.
What canst thou see elsewhere which thou
seest not here? Behold the heaven and the
earth, and all the elements; for of these are
all things made.
8. What canst thou see any where which can
continue long under the sun?
{54}
Thou thinkest perhaps to be satisfied, but
thou canst not attain to it.
If thou couldst see any thing at once before
thee, what would it be but a vain sight?
Lift up thine eyes to God on high, and pray
for thy sins and negligences.
Leave vain things to vain people: but mind
thou the things which God has commanded thee.
Shut thy doors upon thee, and call to thee
Jesus thy beloved.
Stay with him in thy cell, for thou shalt not
find so great peace any where else.
If thou hadst not gone abroad, and hearkened
to rumours, thou hadst kept thyself better in
good peace: but since thou art delighted
sometimes to hear news, thou must from thence
suffer a disturbance of heart.
Chap. XXI.--_Of compunction of heart_.
1. If thou wilt make any progress keep
thyself in the fear of God, and be not too
free, but restrain all thy senses under
discipline, and give not thyself up to
foolish mirth.
{55}
Give thyself to compunction of heart, and
thou shalt find devotion.
Compunction opens the way to much good, which
dissolution is wont quickly to lose.
It is wonderful that any man can heartily
rejoice in this life, who weighs and
considers his banishment, and the many
dangers of his soul.
2. Through levity of heart, and the little
thought we have of our defects, we feel not
the sorrows of our soul: but often vainly
laugh, when in all reason we ought to weep.
There is no true liberty, nor good joy, but
in the fear of God with a good conscience.
Happy is he who can cast away all impediments
of distractions, and recollect himself to the
union of holy communion.
Happy is he who separates himself from all
that may burthen or defile his conscience.
Strive manfully: custom is overcome by
custom.
{56}
If thou canst let men alone, they will let
thee do what thou hast to do.
3. Busy not thyself with other men's affairs,
nor entangle thyself with the causes of great
ones.
Have always an eye upon thyself in the first
place: and take special care to admonish
thyself preferably to all thy dearest
friends.
If thou hast not the favour of men, be not
grieved thereat: but let thy concern be, that
thou dost not carry thyself so well and so
circumspectly as it becomes a servant of God,
and a devout religious man to demean himself.
It is oftentimes more profitable and more
secure for a man not to have many comforts in
this life; especially according to the flesh.
Yet, that we have not divine comforts, or
seldom experience them, is our own faults:
because we do not seek compunction of heart,
nor cast off altogether vain and outward
satisfactions.
{57}
4. Acknowledge thyself unworthy of divine
consolation, and rather worthy of much
tribulation.
When a man has perfect compunction, then the
whole world is to him burdensome and
distasteful.
A good man always finds subject enough for
mourning and weeping.
For whether he considers himself, or thinks
of his neighbour, he knows that no man lives
here without tribulations; and the more
thoroughly he considers himself, the more he
grieves.
The subjects for just grief and interior
compunction are our vices and sins, in which
we lie entangled in such manner, as seldom to
be able to contemplate heavenly things.
5. If thou wouldst oftener think of thy
death, than of a long life, no doubt but thou
wouldst more fervently amend thyself.
And if thou didst seriously consider in thy
heart the future punishments of hell and
purgatory, I believe thou wouldst willingly
endure labour and pain, and fear no kind of
austerity.
But because these things reach not the heart,
and we still love the things which flatter
us, therefore we remain cold and very
sluggish.
{58}
6. It is oftentimes a want of _spirit_,
which makes the wretched body so easily
complain.
Pray therefore humbly to our Lord, that he
may give thee the spirit of compunction: and
say with the prophet: _Feed me, Lord, with
the food of tears, and give me drink of tears
in measure_.
Chap. XXII.--_Of the consideration of the
misery of man_.
1. Thou art miserable wherever thou art, and
which way soever thou turnest thyself, unless
thou turn thyself to God.
Why art thou troubled because things do not
succeed with thee according to thy will and
desire?
Who is there that has all things according to
his will?
Neither I, nor thou, nor any man upon earth.
{59}
There is no man in the world without some
trouble or affliction, though he be a king or
a pope.
Who is there that is most at ease? doubtless
he who is willing to suffer something for
God's sake.
2. Many unstable and weak men are apt to say:
behold how well such a one lives, how rich,
how great, how mighty and powerful!
But attend to heavenly goods, and thou wilt
see that all these temporal things are
nothing, but very uncertain, and rather
burdensome: because they are never possessed
without care and fear.
The happiness of a man consisteth not in
having temporal things in abundance, but a
moderate competency sufficeth.
It is truly a misery to live upon earth.
The more a man desireth to be spiritual, the
more this present life becomes distasteful to
him: because he the better understands, and
more clearly sees the defects of human
corruption.
{60}
For to eat, drink, watch, sleep, rest,
labour, and to be subject to other
necessities of nature, is truly a great
misery and affliction to a devout man, who
desires to be released, and free from all
sin.
3. For the _inward_ man is very much
burdened with the necessities of the body in
this world.
And therefore the prophet devoutly prays to
be freed from them, saying: _From my
necessities deliver me, O Lord_. Psalms
xxiv.
But wo to them that know not their own
misery, and more wo to them that love this
miserable and corruptible life.
For some there are who love it to that
degree, although they can scarce get
necessaries by labouring or begging, that if
they could live always here, they would not
care at all for the kingdom of God.
4. O senseless people, and infidels in heart,
who lie buried so deep in earthly things, as
to relish nothing but the things of the
flesh!
Miserable wretches! they will in the end find
to their cost, how vile a nothing that was
which they so much loved.
{61}
But the saints of God, and all the devout
friends of Christ, made no account of what
pleased the flesh, or flourished in this
life; but their whole hope and intentions
aspired to eternal goods.
Their whole desire tended upwards to things
everlasting and invisible; for fear lest the
love of visible things should draw them down
to things below.
Lose not, brother, thy confidence of going
forward to spiritual things; there is yet
time, the hour is not yet past.
5. Why wilt thou put off thy resolution from
day to day? Arise, and begin this very
moment, and say: Now is the time for doing,
and now is the time to fight; now is the
proper time to amend my life.
When thou art troubled and afflicted, then is
the time to merit.
Thou must pass through fire and water, before
thou comest to refreshment.
Unless thou do violence to thyself, thou wilt
not overcome vice.
{62}
As long as we carry about us this frail body,
we cannot be without sin, nor live without
uneasiness and sorrow.
We would fain be at rest from all misery: but
because we have lost innocence by sin, we
have also lost true happiness.
We must therefore have patience, and wait for
the mercy of God, till iniquity pass away,
and this mortality be swallowed up by
immortal life.
6. O! how great is human frailty, which is
always prone to vice!
To-day thou confessest thy sins, and
to-morrow thou again committest what thou
hast confessed!
Now thou resolvest to take care, and an hour
after thou dost as if thou hadst never
resolved.
We have reason therefore to humble ourselves,
and never to think much of ourselves, since
we are so frail and inconstant.
That may also quickly be lost through
negligence, which with much labour and time
was hardly gotten by grace.
{63}
7. What will become of us yet in the end: who
grow lukewarm so very soon?
Wo be to us if we are for giving ourselves to
rest, as if we had already met with peace and
security, when there does not appear any mark
of true sanctity in our conversation.
It would be very needful that we should yet
again, like good novices, be instructed in
all good behaviour: if so, perhaps there
would be hopes of some future amendment, and
greater spiritual progress.
Chap. XXIII.--_Of the thoughts of
death_.
1. Very quickly must thou be gone from hence:
see then how matters stand with thee: a man
is here to-day, and to-morrow he is vanished.
And when he is taken away from the sight, he
is quickly also out of mind.
O! the dulness and hardness of man's heart,
which only thinks on what is present, and
looks not forward to things to come!
{64}
Thou oughtest in every action and thought so
to order thyself, as if thou wert immediately
to die.
If thou hast a good conscience, thou wouldst
not much fear death.
It were better for thee to fly sin, than to
be afraid of death.
If thou art not prepared to-day, how wilt
thou be to-morrow?
To-morrow is an uncertain day; and how dost
thou know that thou shalt be alive to-morrow?
2. What benefit is it to live long, when we
advance so little?
Ah! long life does not always make us better,
but often adds to our guilt!
Would to God we had behaved ourselves well in
this world, even for one day!
Many count the years of their conversion; but
oftentimes the fruit of amendment is but
small.
If it be frightful to die, perhaps it will be
more dangerous to live longer.
{65}
Blessed is he that has always the hour of his
death before his eyes, and every day disposes
himself to die.
If thou hast at any time seen a man die,
think that thou must also pass the same way.
3. In the morning, imagine thou shalt not
live till night: and when evening comes,
presume not to promise thyself the next
morning.
Be therefore always prepared, and live in
such a manner, that death may never find thee
unprovided.
Many die suddenly, and when they little think
of it: _For the Son of Man will come at the
hour when he is not looked for_. Matthew
xxiv. When that last hour shall come, thou
wilt begin to have quite other thoughts of
thy whole past life: and thou wilt be
exceedingly grieved that thou hast been so
negligent and remiss.
4. How happy and prudent is he who strives to
be such now in this life, as he desires to be
found at his death.
For it will give a man a great confidence of
dying happily, if he has a perfect contempt
of the world, a fervent desire of advancing
in virtue, a love for discipline, the spirit
of penance, a ready obedience, self-denial,
and patience in bearing all adversities for
the love of Christ.
{66}
Thou mayest do many good things whilst thou
art well: but when thou art sick, I know not
what thou wilt be able to do.
Few are improved by sickness; they also that
travel much abroad seldom become holy.
5. Trust not in thy friends and kinsfolks,
nor put off the welfare of thy soul to
hereafter: for men will sooner forget thee
than thou imaginest.
It is better now to provide in time and send
some good before thee, than to trust to
others helping thee after thy death.
If thou art not now careful for thyself, who
will be careful for thee hereafter?
The present time is very precious: _Now are
the days of salvation_: now is an
acceptable time.
{67}
But it is greatly to be lamented, that thou
dost not spend this time more profitably:
wherein thou mayest acquire a stock on which
thou mayest live for ever! The time will
come, when thou wilt wish for one day or hour
to amend: and I know not whether thou wilt
obtain it.
6. O my dearly beloved, from how great a
danger mayest thou deliver thyself: from how
great a fear mayest thou be freed, if thou
wilt but now be always fearful, and looking
for death! Strive now so to live, that in the
hour of thy death thou mayest rather rejoice
than fear.
Learn now to die to the world, that then thou
mayest begin to live with Christ.
Learn now to despise all things, that then
thou mayest freely go to Christ.
Chastise thy body now by penance, that thou
mayest then have an assured confidence.
7. Ah! fool! why dost thou think to live
long, when thou art not sure of one day?
How many thinking to live long, have been
deceived, and unexpectedly have been snatched
away.
{68}
How often hast thou heard related, that such
a one was slain by the sword; another
drowned; another falling from on high, broke
his neck: this man died at the table; that
other came to his end when he was at play.
Some have perished by fire; some by the
sword; some by pestilence; and some by
robbers.
Thus death is the end of all, and man's life
passeth suddenly like a shadow.
8. Who will remember thee when thou art dead;
and who will pray for thee?
Do now, beloved, do now all thou canst,
because thou knowest not when thou shalt die:
nor dust thou know what shall befal thee
after death.
Whilst thou hast time, heap up to thyself
riches that will never die; think of nothing
but thy salvation; care for nothing but the
things of God.
Make now to thyself friends, by honouring the
saints of God, and imitating their actions;
that when thou shalt fail in this life, they
may receive thee into everlasting dwellings.
{69}
9. Keep thyself as a pilgrim, and a stranger
upon earth, to whom the affairs of this world
do not in the least belong.
Keep thy heart free, and raised upwards to
God; because thou hast not here a lasting
city.
Send thither thy daily prayer, with sighs and
tears; that after death thy spirit may be
worthy to pass happily to our Lord.
_Amen_.
Chap. XXIV.--_Of judgment and the
punishment of sins_.
1. In all things look to thy end, and how
thou shalt be able to stand before a severe
Judge, to whom nothing is hidden: who takes
no bribes, nor receives excuses, but will
judge that which is just.
O most wretched and foolish sinner, what
answer wilt thou make to God, who knows all
thy evils? thou who sometimes art afraid of
the looks of an angry man.
Why dost thou not provide for thy self
against the day of judgment, when no man can
be excused or defended by another; but every
one shall have enough to do to answer for
himself?
{70}
At present thy labour is profitable; thy
tears are acceptable; thy sighs will be
heard, and thy sorrow is satisfactory, and
may purge away thy sins.
2. A patient man hath a great and wholesome
purgatory, who receiving injuries is more
concerned at another person's sin than his
own wrong; who willingly prays for his
adversaries, and from his heart forgives
offences; who delays not to ask forgiveness
of others; who is easier moved to compassion
than to anger; who frequently useth violence
to himself, and labours to bring the flesh
wholly under subjection to the spirit.
It is better now to purge away our sins, and
cut up our vices, than to reserve them to be
purged hereafter.
Truly, we deceive ourselves through the
inordinate love we bear to our flesh.
3. What other things shall that fire feed on
but thy sins?
The more thou sparest thyself now, and
followest the flesh, the more grievously
shalt thou suffer hereafter, and the more
fuel dost thou lay up for that fire.
{71}
In what things a man has more sinned, in
those shall he be more heavily punished.
There the slothful shall be pricked forward
with burning goads, and the glutton will be
tormented with extreme hunger and thirst.
There the luxurious and the lovers of
pleasure will be covered all over with
burning pitch and stinking brimstone, and the
envious, like mad dogs, will howl for grief.
4. There is no vice which will not have its
proper torments.
There the proud will be filled with all
confusion; and the covetous be straitened
with most miserable want.
There one hour of suffering will be more
sharp, than a hundred years here spent in the
most rigid penance.
There is no rest, no comfort for the damned:
but here there is sometimes intermission of
labour, and we receive comfort from our
friends.
{72}
Be careful at present, and sorrowful for thy
sins: that in the day of judgment thou mayest
be secure with the blessed.
_For then the just shall stand with great
constancy against those that afflicted and
oppressed them_. Wisdom v.
Then will he stand to judge: who now humbly
submits himself to the judgment of men.
Then the poor and humble will have great
confidence: and the proud will fear on every
side.
5. Then it will appear that he was wise in
this world, who learned for Christ's sake to
be a fool, and despised.
Then all tribulation suffered with patience
will be pleasing, _and all iniquity shall
stop her mouth_. Psalms cvi.
Then every devout person will rejoice, and
the irreligious will be sad.
Then the flesh that has been mortified shall
triumph more than if it had always been
pampered in delights.
Then shall the mean habit shine, and fine
clothing appear contemptible.
Then shall the poor cottage be more commended
than the gilded palace.
{73}
Then constant patience shall more avail, than
all the power of the world.
Then simple obedience shall be more prized,
than all worldly craftiness.
6. Then a pure and good conscience shall be a
greater subject of joy, than learned
philosophy.
Then the contempt of riches shall weigh more
than all the treasures of worldlings.
Then wilt thou be more comforted that thou
hast prayed devoutly, than that thou hast
fared daintily.
Then wilt thou rejoice more that thou hast
kept silence, than that thou hast made long
discourses, or talked much.
Then will holy works be of greater value than
many fair words.
Then will a strict life and hard penance be
more pleasing than all the delights of the
earth.
Learn at present to suffer in little things,
that then thou mayest be delivered from more
grievous sufferings.
Try first here what thou canst suffer
hereafter.
{74}
If thou canst now endure so little how wilt
thou be able to bear everlasting torments?
If a little suffering now makes thee so
impatient, what will hell fire do hereafter?
Surely thou canst not have thy pleasure in
this world, and afterwards reign with Christ.
7. If to this day thou hadst always lived in
honours and pleasures: what would it avail
thee, if thou wert now in a moment to die?
All then is vanity, but to love God, and to
serve him alone!
For he that loves God with his whole heart,
neither fears death, nor punishment, nor
judgment, nor hell: because perfect love
gives secure access to God.
But he that is yet delighted with sin, no
wonder if he be afraid of death and judgment.
It is good, however, that if love, as yet,
reclaim thee not from evil, at least the fear
of hell restrain thee.
But he that lays aside the fear of God, will
not be able to continue long in good, but
will quickly fall into the snares of the
devil.
{75}
Chap. XXV.--_Of the fervent amendment of
our whole life_.
1. Be vigilant, and delight in God's service,
and often think with thyself, to what end
thou camest hither, and why thou didst leave
the world: was it not that thou mightest live
to God, and become a spiritual man?
Be fervent therefore in thy spiritual
progress, for thou shalt shortly receive the
reward of thy labours: and then grief and
fear shall no more come near thee.
Thou shalt labour now a little, and thou
shalt find great rest: yea, everlasting joy.
If thou continue faithful and fervent in
working, God will doubtless be faithful and
liberal in rewarding.
Thou must preserve a good and firm hope of
coming to the crown: but must not think
thyself secure, lest thou grow negligent or
proud.
{76}
2. When a certain person in anxiety of mind
was often wavering between hope and fear; and
on a time being overwhelmed with grief, had
prostrated himself in prayer in the church
before a certain altar, he revolved these
things within himself, saying: _If I did
but know that I should still persevere_:
and presently he heard within himself an
answer from God: _And if thou didst know
this, what wouldst thou do? Do now what thou
wouldst then do, and thou shalt be very
secure_.
And immediately being comforted and
strengthened, he committed himself to the
divine will, and his anxious wavering ceased.
Neither had he a mind any more to search
curiously, to know what should befal him
hereafter; but rather studied to enquire what
was the will of God, _well pleasing and
perfect_, for the beginning and
accomplishing every good work.
_Hope in the Lord, and do good_, saith
the prophet, _and inhabit the land, and
thou shalt be fed with the riches
thereof_. Psalms xxxi.
{77}
There is one thing which keeps many back from
spiritual progress and fervent amendment of
life, and that is, the apprehension of
difficulty, or the labour which must be gone
through in the conflict.
And they indeed advance most of all others in
virtue, who strive manfully to overcome those
things which they find more troublesome or
contrary to them.
For there a man makes greater progress, and
merits greater grace, where he overcomes
himself more, and mortifies himself in
spirit.
4. But all men have not alike to overcome and
mortify.
Yet he that is diligent and zealous, although
he have more passions to fight against, will
be able to make a greater progress than
another who has fewer passions, but is withal
less fervent in the pursuit of virtues.
Two things particularly conduce to a great
amendment: these are forcibly to withdraw
one's self from that to which nature is
viciously inclined, and earnestly to labour
for that good which one wants the most.
{78}
Study likewise to fly more carefully, and to
overcome those faults which most frequently
displease thee in others.
5. Turn all occasions to thy spiritual
profit: so that if thou seest or hearest any
good examples, thou mayest be spurred on to
imitate them.
But if thou observe any thing that is
blame-worthy, take heed thou commit not the
same: or if thou at any time hast done it,
labour to amend it out of hand.
As thine eye observeth others: so art thou
also observed by others.
O how sweet and comfortable it is to see
brethren fervent and devout, regular and well
disciplined!
How sad a thing, and how afflicting, to see
such walk disorderly, and who practise
nothing of what they are called to.
How hurtful it is to neglect the intent of
our vocation, and to turn our minds to things
that are not our business.
{79}
6. Be mindful of the resolution thou hast
taken, and set before thee the image of the
_crucifix_.
Well mayest thou be ashamed, if thou looked
upon the life of Jesus Christ, that thou hast
not yet studied to conform thyself more to
his pattern, although thou hast been long in
the way of God.
A religious man, who exercises himself
seriously and devoutly in the most holy life
and passion of our Lord, shall find there
abundantly all things profitable and
necessary for him: nor need he seek for any
thing better out of Jesus.
O if our crucified Jesus did but come into
our heart, how quickly and sufficiently
learned should we be!
7. A fervent religious man bears and takes
all things well that are commanded him.
A negligent and lukewarm religious man has
trouble upon trouble, and on every side
suffers anguish: because he has no comfort
within, and is hindered from seeking any
without.
{80}
A religious man that lives not in discipline,
lies open to dreadful ruin.
He that seeks to be more loose and remiss
will always be uneasy: for one thing or other
will always displease him.
8. How do so many other religious do, who
live under strict monastic discipline?
They seldom go abroad; they live very
retired; their diet is very poor; their habit
coarse; they labour much; they speak little;
they watch long; they rise early; they spend
much time in prayer; they read often; and
keep themselves in all kind of discipline.
Consider the _Carthusians_, the
_Cistercians_, and the monks and nuns of
divers orders: how every night they rise to
sing psalms to the Lord.
It would therefore be a shame for thee to be
sluggish at so holy a time, when such
multitudes of religious begin with joy to
give praises to God.
9. O that we had nothing else to do but to
praise the Lord our God with our whole heart
and mouth!
{81}
O that thou didst never want to eat, nor
drink, nor sleep, but couldst always praise
God, and be employed solely in spiritual
exercises!
Thou wouldst then be much more happy than
now, whilst thou art under the necessity of
serving the flesh.
Would to God there were no such necessities,
but only the spiritual refreshments of the
soul, which, alas, we taste too seldom!
10. When a man is come to this, that he seeks
his comfort from nothing created, then he
begins perfectly to relish God; then likewise
will he be well content, however matters
happen to him.
Then will he neither rejoice for much, nor be
sorrowful for little: but will commit himself
wholly and confidently to God, who is to him
all in all; to whom nothing perishes or dies,
but all things live to him, and serve him at
a beck without delay.
11. Always remember thy end, and that time
once lost never returns.
Without care and diligence thou shalt never
acquire virtues.
{82}
If thou beginnest to grow lukewarm, thou wilt
begin to be uneasy.
But if thou givest thyself to fervour, thou
shalt find great peace: and the grace of God,
and love of virtue will make thee feel less
labour.
A fervent and diligent man is ready for all
things.
It is a greater labour to resist vices and
passions, than to toil at bodily labours.
He that does not shun small defects, by
little and little falls into greater.
Thou wilt always rejoice in the evening, if
thou spend the day profitably.
Watch over thyself, stir up thyself, admonish
thyself; and whatever becometh of others,
neglect not thyself.
The greater violence thou offerest to
thyself, the greater progress thou wilt make.
_Amen_.
End Of Book I.
{83}
The
_Following Of Christ._
Book II.
Chap I.--_Of interior conversation_.
1. _The kingdom of God is within you_,
saith the Lord. _Luke_ vii.
Convert thyself with thy whole heart to the
Lord: and quit this miserable world, and thy
soul shall find rest.
Learn to despise exterior things, and give
thyself to the interior, and thou shalt see
the kingdom of God will come into thee.
For the kingdom of God is peace and joy in
the Holy Ghost, which is not given to the
wicked.
{84}
Christ will come to thee, discovering to thee
his consolation, if thou wilt prepare him a
fit dwelling within thee.
All his glory and beauty is in the interior,
and there he pleaseth himself.
Many a visit doth he make to the _internal
man_, sweet is his communication with him,
delightful his consolation, much peace, and a
familiarity exceedingly to be admired.
2. O faithful soul, prepare thy heart for
this thy Spouse, that he may vouchsafe to
come to thee, and dwell in thee.
For so he saith: _If any man love me, he
will keep my word, and we will come to him,
and we will make our abode with him_. John
xiv.
Make room then for Christ within thee, and
deny entrance to all others.
When thou hast Christ, thou art rich, and he
is sufficient for thee: he will provide for
thee, and will be thy faithful
_Procurator_ in all things, so that thou
needest not trust to men.
For men quickly change, and presently fail:
but Christ remainis forever, and stands by us
firmly to the end.
{85}
3. There is no great confidence to be put in
a frail mortal man, though he be profitable
and beloved: nor much grief to be taken, if
sometimes he be against thee and cross thee.
They that are with thee to-day, maybe against
thee to-morrow: and on the other hand often
change like the wind.
Place thy whole confidence in God, and let
him be thy fear and thy love; he will answer
for thee, and do for thee what is for the
best.
Thou hast not here a lasting city: and
wherever thou art, thou art a stranger and a
pilgrim: nor wilt thou ever have rest, unless
thou be interiorly united to Christ.
4. Why dost thou stand looking about thee
here, since this is not thy resting place?
Thy dwelling must be in heaven: and all
things of the earth are only to be looked
upon as passing by.
All things pass away, and thou along with
them.
{86}
See that thou cleave not to them, lest thou
be ensnared and lost.
Let thy thought be with the Most High, and
thy prayer directed to Christ without
intermission.
If thou knowest not how to meditate on high
and heavenly things, rest on the passion of
Christ, and willingly dwell in his secret
wounds.
For if thou fly devoutly to the wounds and
precious stigmas of Jesus, thou shalt feel
great comfort in tribulation; neither wilt
thou much regard the being despised by men,
but wilt easily bear up against detracting
tongues.
5. Christ was also in this world despised by
men: and in his greatest necessity forsaken
by his acquaintance and friends in the midst
of reproaches.
Christ would suffer and be despised, and dost
thou dare to complain of any one?
Christ had adversaries and backbiters, and
wouldst thou have all to be thy friends and
benefactors?
{87}
Whence shall thy patience be crowned, if thou
meet with no adversity?
If thou wilt suffer no opposition, how wilt
thou be a friend of Christ?
Suffer with Christ and for Christ, if thou
desirest to reign with Christ.
6. If thou hadst once perfectly entered into
the interior of Jesus, and experienced a
little of his burning love, then wouldst thou
not care at all for thy own convenience or
inconvenience, but wouldst rather rejoice at
reproach, because the love of Jesus makes a
man despise himself.
A love of Jesus and of _truth_, and a
true internal man, that is free from
inordinate affections, can freely turn
himself to God, and in spirit elevate himself
above himself, and rest in enjoyment.
7. He to whom all things relish as they are,
_viz_. in God, who is the very truth,
not as they are said or esteemed to be, he is
wise indeed, and taught rather by God than
men.
He who knows how to walk internally, and to
make little account of external things, is
not at a loss for proper places or times for
performing devout exercises.
{88}
An internal man quickly recollects himself,
because he never pours forth his whole self
upon outward things.
Exterior labour is no prejudice to him, nor
any employment which for a time is necessary;
but as things fall out, he so accommodates
himself to them.
He that is well disposed and orderly in his
interior, heeds not the strange and perverse
carriages of men.
As much as a man draws things to himself, so
much is he hindered and distracted by them.
8. If thou hadst a right spirit within thee,
and wert purified from earthly affections,
all things would turn to thy good and to thy
profit.
For this reason do many things displease
thee, and often trouble thee; because thou
art not as yet perfectly dead to thyself, nor
separated from all earthly things.
Nothing so defiles and entangles the heart of
man, as impure love to created things.
{89}
If thou reject exterior comfort, thou wilt be
able to contemplate heavenly things, and
frequently to feel excessive joy interiorly.
Chap. II.--_Of humble submission_.
1. Make no great account who is for thee, or
against thee; but let it be thy business and
thy care, that God may be with thee in every
thing thou dost.
Have a good conscience, and God will
sufficiently defend thee.
For he whom God will help, no man's malice
can hurt.
If thou canst but hold thy peace and suffer,
thou shalt see without doubt that the Lord
will help thee.
He knows the time and manner of delivering
thee, and therefore thou must resign thyself
to him.
It belongs to God to help and to deliver us
from all confusion.
Oftentimes it is very profitable for the
keeping us in greater humility, that others
know and reprehend our faults.
{90}
2. When a man humbles himself for his
defects, he then easily appeases others, and
quickly satisfies those that are angry with
him.
The humble man, God protects and delivers:
the humble he loves and comforts: to the
humble he inclines himself: to the humble he
gives grace: and after he has been depressed,
raises him to glory.
To the humble he reveals his secrets, and
sweetly draws and invites him to himself.
The humble man having received reproach,
maintains himself well enough in peace:
because he is fixed in God, and not in the
world.
Never think thou hast made any progress, till
thou look upon thyself inferior to all.
Chap. III.--_Of a good peaceable man_.
1. Keep thyself first in peace, and then thou
wilt be able to bring others to peace.
A peaceable man does more good, than one that
is very learned.
{91}
A passionate man turns every good into evil,
and easily believes evil.
A good peaceable man turns all things to
good.
He that is in perfect peace, suspects no man:
but he that is discontented and disturbed, is
tossed about with various suspicions: he is
neither easy himself, nor does he suffer
others to be easy.
He often says that which he should not say:
and omit that which would be better for him
to do.
He considers what others are obliged to do:
and neglects that to which he himself is
obliged.
Have therefore a zeal in the first place over
thyself, and then thou mayest justly exercise
thy zeal towards thy neighbour.
2. Thou knowest well enough how to excuse and
colour thy own doings, and thou wilt not take
the excuses of others.
It were more just that thou shouldst accuse
thyself, and excuse thy brother.
If thou wilt be borne withal, bear also with
another.
{92}
See how far thou art yet from true charity
and humility, which knows not how to be angry
with any one, or to have indignation against
any one but one's self.
It is no great thing to be able to converse
with them that are good and meek: for this is
naturally pleasing to all.
And every one would willingly have peace, and
love those best that agree with them.
But to live peaceably with those that are
harsh and perverse, or disorderly, or such as
oppose us, is a great grace, and a highly
commendable and manly exploit.
3. Some there are that keep themselves in
peace, and have peace also with others.
And there are some that are neither at peace
within themselves, nor suffer others to be in
peace: they are troublesome to others, but
always more troublesome to themselves.
And some there are who keep themselves in
peace, and study to restore peace to others.
{93}
Yet all our peace in this miserable life is
rather to be placed in humble suffering, than
in not feeling adversities.
He who knows how to suffer, will enjoy much
peace.
Such a one is conqueror of himself, and Lord
of the world, a friend of Christ and heir of
heaven.
Chap. IV.--_Of a pure mind and simple
intention_.
1. With two wings a man is lifted up above
earthly things; that is, with
_simplicity_ and _purity_.
_Simplicity_ must be in the intention,
_purity_ in the affection.
_Simplicity_ aims at God, _purity_
takes hold of him, and tastes him.
No good action will hinder thee, if thou be
free from inordinate affection.
If thou intendest and seekest nothing else
but the will of God, and the profit of thy
neighbour, thou shalt enjoy internal liberty.
{94}
If thy heart were right, then every creature
would be to thee a looking-glass of life, and
a book of holy doctrine.
There is no creature so little and
contemptible as not to manifest the goodness
of God.
2. If thou wert good and pure within, then
wouldst thou discern all things without
impediment, and understand them right.
A pure heart penetrates heaven and hell.
According as every one is interiorly, so he
judgeth exteriorly.
If there be joy in the world, certainly the
man whose heart is pure enjoys it.
And if there be any where tribulation and
anguish, an evil conscience feels the most of
it.
As iron put into the fire loses the rust, and
becomes all fire; so a man that turns himself
wholly to God puts off his sluggishness, and
is changed into a new man.
4. When a man begins to grow lukewarm, he is
afraid of a little labour, and willingly
takes external comfort.
{95}
But when he begins perfectly to overcome
himself, and to walk manfully in the way of
God, then he makes less account of those
things, which before he considered
burthensome to him.
Chap. V.--_Of the consideration of one's
self_.
1. We cannot trust much to ourselves, because
we often want grace and understanding.
There is but little light in us, and this we
quickly lose through negligence.
Many times also we perceive not that we are
so blind interiorly.
We often do ill, and do worse in excusing it.
We are sometimes moved with passion, and we
mistake it for zeal.
We blame little things in others, and pass
over great things in ourselves.
We are quick enough at perceiving and
weighing what we suffer from others: but we
mind not what others suffer from us.
{96}
He that would well and duly weigh his own
deeds, would have no room to judge hard of
others.
2. An internal man prefers the care of
himself before all other cares: and he that
diligently attends to himself is easily
silent with regard to others.
Thou wilt never be internal and devout,
unless thou pass over in silence other men's
concerns, and particularly look to thyself.
If thou attend wholly to thyself, and to God,
thou wilt be little moved with what thou
perceivest without thee.
Where art thou, when thou art not present to
thyself?
And when thou hast run over all things, what
profit will it be to thee, if thou hast
neglected thyself?
If thou desirest to have peace and true
union, thou must set all the rest aside, and
turn thy eyes upon thyself alone.
3. Thou wilt then make great progress, if
thou keep thyself free from all temporal
care.
{97}
But if thou set a value upon any thing
temporal, thou wilt fail exceedingly.
Let nothing be great in thy eyes, nothing
high, nothing pleasant, nothing agreeable to
thee, except it be purely God, or of God.
Look upon as vain, all the comfort which thou
meetest with from any creature.
A soul that loveth God despiseth all things
that are less than God.
None but God eternal and incomprehensible,
who fills all things, is the comfort of the
soul, and the true joy of the heart.
Chap. VI.--Of the joy of a good conscience.
1. The glory of a good man, is the testimony
of a good conscience. Keep a good conscience,
and thou shall always have joy.
A good conscience can bear very much, and is
very joyful in the midst of adversity.
{98}
A bad conscience is always fearful and
uneasy.
Sweetly wilt thou take thy rest, if thy heart
reprehend thee not.
Never rejoice but when thou hast done well.
The wicked never have true joy, neither do
they feel internal peace; because, _There
is no peace to the wicked_, saith the
Lord. _Isaiah_ xlviii.
And if they shall say, we are in peace, evils
will not come upon us, and who shall dare to
hurt us, believe them not; for the wrath of
God shall rise on a sudden, and their deeds
will be brought to nothing, and their
projects shall perish.
2. To glory in tribulation is not hard to him
that loves: for so to glory is to glory in
the cross of our Lord.
That glory is short lived, which is given and
taken by men.
The glory of this world is always accompanied
with sorrow.
The glory of good men is in their own
consciences, not in the mouths of others.
The joy of the just is from God, and in God:
and they rejoice in the _truth_.
{99}
He that desires true and everlasting glory,
values not that which is temporal.
And he that seeks after temporal glory, or
does not heartily despise it, shews himself
to have little love for that which is
heavenly.
That man has great tranquillity of heart, who
neither cares for praises nor dispraises.
3. He will easily be content, and in peace,
whose conscience is clean.
Thou art not more holy, if thou art praised:
nor any thing the worse, if thou art
dispraised.
What thou art, that thou art: nor canst thou
be said to be greater than God sees thee to
be.
If thou considerest well what thou art within
thyself, thou wilt not care what men say of
thee.
Man beholds the face; but God looks upon the
heart.
Man considers the actions; but God weighs the
intentions.
To do always well, and to hold one's self in
small account, is a mark of an humble soul.
{100}
To refuse a comfort from any created thing,
is a sign of great purity and interior
confidence.
4. He that seeks no outward testimony for
himself, shews plainly, that he has committed
himself wholly to God.
_For not he that commendeth himself_,
saith St. Paul, _is approved, but he whom
God commendeth_. 2 Corinthians x.
To walk with God _within_, and not to be
held by any affection _without_, is the
state of an _internal_ man.
Chap. VII.--_Of the love of Jesus above
all things_.
1. Blessed is he who knows what it is to love
Jesus, and to despise himself for the sake of
Jesus.
We must quit what we love for _this_
Beloved, because Jesus will be loved alone
above all things.
The love of things created is deceitful and
inconstant: the love of Jesus is faithful and
perseverant.
He that cleaveth to creatures shall fall with
them.
He that embraceth Jesus shall stand firm for
ever.
{101}
Love him, and keep him for thy friend; who,
when all go away, will not leave thee, nor
suffer thee to perish in the end.
Thou must at last be separated from all
things else, whether thou wilt or not.
2. Keep thyself with Jesus both in life and
death, and commit thyself to his trust who
alone can help thee, when all others fail.
Thy beloved is of such a nature, that he will
admit of no other: but will have thy heart to
himself, and sit there like a king on his own
throne.
If thou couldst but purge thyself well from
affection to creatures, Jesus would willingly
dwell with thee.
Thou wilt find all that in a manner loss,
which thou hast placed in men out of Jesus.
Do not trust nor rely upon a windy reed:
_For all flesh is grass, and all the glory
thereof shall fade like the flower of the
grass_. Isaiah xl.
3. Thou wilt soon be deceived, if thou only
regard the outward shew of men.
For if thou seek thy comfort and thy gain in
others, thou wilt often meet with loss.
{102}
If in all thou seek Jesus, doubtless thou
wilt find Jesus.
But if thou seek thyself, thou wilt indeed
find thyself, but to thy own ruin.
For a man does himself more harm if he seek
not Jesus, than the whole world and all his
enemies could do him.
Chap. VIII.--_Of familiar friendship with
Jesus._
1. When Jesus is present, all goes well, and
nothing seems difficult: but when Jesus is
absent every thing is hard.
When Jesus speaks not within, our comfort is
worth nothing: but if Jesus speak but one
word, we feel a great consolation.
Did not Mary Magdalen arise presently from
the place where she wept, when Martha said to
her: _The Master is here and calls for
thee_. John xiii.
Happy hour, when Jesus calls from tears, to
joy of spirit!
{103}
How dry and hard art thou without Jesus! How
foolish and vain if thou desire any thing out
of Jesus! Is not this a greater damage than
if thou wert to lose the whole world?
2. What can the world profit thee without
Jesus?
To be without Jesus is a grievous hell, and
to be with Jesus a sweet paradise.
If Jesus be with thee, no enemy can hurt
thee.
Whoever finds Jesus, finds a good treasure,
yea good above all goods.
And he that loseth Jesus, loseth exceeding
much, and more than if he lost the whole
world.
He is wretchedly poor, who lives without
Jesus: and he is exceedingly rich, who is
well with Jesus.
3. It is a great art to know how to converse
with Jesus: and to know how to keep Jesus is
great wisdom.
Be humble and peaceable, and Jesus will be
with thee.
Be devout and quiet, and Jesus will stay with
thee.
{104}
Thou mayest quickly drive away Jesus and lose
his grace, if thou decline after outward
things.
And if thou drive him from thee, and lose
him, to whom wilt thou fly, and whom then
wilt thou seek for thy friend?
Without a friend thou canst not well live;
and if Jesus be not thy friend above all,
thou wilt be exceeding sad and desolate.
Thou actest then foolishly, if thou puttest
thy trust or rejoiceth in any other.
We ought rather to chuse to have the whole
world against us, than to offend Jesus.
Of all therefore that are dear to thee, let
Jesus always be thy special beloved.
4. Let all be loved for Jesus's sake, but
Jesus for himself.
Jesus Christ alone is singularly to be loved,
who alone is found good and faithful above
all friends.
For him, and in him, let both friends and
enemies be dear to thee: and for all these
must thou pray to him, that all may know and
love him.
{105}
Neither desire to be singularly praised or
beloved: for this belongs to God alone, who
hath none like to himself.
Neither desire that any one's heart should be
set on thee: nor do thou let thyself be taken
up with the love of any one: but let Jesus be
in thee, and in every good man.
5. Be pure and free interiorly, without being
entangled by any creature.
Thou must be naked and carry a pure heart to
God, if thou wilt attend at leisure, and see
how sweet is the Lord.
And indeed thou wilt never attain to this,
unless thou be prevented and drawn in by his
grace: that so thou mayest all _alone_
be united to him _alone_, having cast
out and dismissed all others.
For when the grace of God comes to a man,
then he is strong and powerful for all
things: and when it departs, then he is poor
and weak, left as it were only to stripes.
{106}
In these he must not be dejected nor despair;
but stand with an even mind, resigned to the
will of God, and bear, for the glory of Jesus
Christ, whatever shall befal him: because
after winter, comes summer; after night the
day returns; after a storm there follows a
great calm.
Chap. IX.--_Of the want of all
comfort_.
1. It is not hard to despise all human
comfort, when we have divine.
But it is much, and very much, to be able to
want all comfort, both human and divine: and
to be willing to bear this interior
banishment for God's honour, and to seek
one's self in nothing, nor to think of one's
own merit.
What great thing is it, if thou be cheerful
and devout when grace comes? This hour is
desirable to all.
He rides at ease, that is carried by the
grace of God.
And what wonder, if he feels no weight, who
is carried by the Almighty, and led on by the
sovereign guide?
2. We willingly would have something to
comfort us: and it is with difficulty that a
man can put off himself.
{107}
The holy martyr, Lawrence, overcame the
world, with his prelate; because he despised
whatever seemed delightful in this world; and
for the love of Christ he also suffered the
High Priest of God, _Sixtus_, whom he
exceedingly loved, to be taken away from him.
He overcame therefore the love of man by the
love of the Creator: and instead of the
comfort he had in man, he made choice rather
of God's pleasure.
So do thou also learn to part with a
necessary and beloved friend for the love of
God.
And take it not to heart when thou art
forsaken by a friend: knowing that one time
or other we must all part.
3. A man must go through a long and great
conflict in himself, before he can learn
fully to overcome himself, and to draw his
whole affection towards God.
When a man stands upon himself, he easily
declines after human comforts.
{108}
But a true lover of Christ, and a diligent
pursuer of virtues, does not hunt after
comforts, nor seek such sensible sweetnesses:
but is rather willing to bear strong trials
and hard labours for Christ.
4. Therefore when God gives spiritual
comfort, receive it with thanksgiving; but
know that it is the bounty of God, not thy
merit.
Be not puffed up, be not overjoyed, nor
vainly presume: but rather be the more humble
for this gift, and the more cautious and
fearful in all thy actions: for this hour
will pass away, and temptation will follow.
When comfort shall be taken away from thee,
do not presently despair; but wait with
humility and patience for the heavenly visit:
for God is able to restore thee a greater
consolation.
This is no new thing, nor strange to those
who have experienced the ways of God: for in
the great saints and ancient prophets there
has often been this kind of variety.
5. Hence one said: at the time when grace was
with him: _I said in my abundance, I shall
not be moved for ever_. Psalms xxix.
{109}
But when grace was retired, he immediately
tells us what he experienced in himself:
_Thou hast turned away thy face from me,
and I became troubled_.
Yet, in the mean time he despairs not, but
more earnestly prays to our Lord, and says:
_To thee, O Lord, will I cry, and I will
pray to my God_.
Lastly, he receives the fruit of his prayer:
and witnesses that he was heard, saying:
_The Lord hath heard me, and hath had mercy
on me: The Lord is become my helper_.
But in what manner? _Thou hast turned, says
he, my mourning into joy to me, and thou hast
encompassed me with gladness_.
If it has been thus with great saints, we
that are weak and poor must not be
discouraged, if we are sometimes in fervour,
sometimes cold: because the Spirit comes and
goes according to his own good pleasure.
Wherefore holy Job says: _Thou dost visit
him early in the morning, and on a sudden
thou triest him_. Job vii.
6. Wherein then can I hope, or in what must I
put my trust, but in God's great mercy alone,
and in the hope of heavenly grace!
{110}
For whether I have with me good men, or
devout brethren, or faithful friends, or holy
books, or fine treatises, or sweet singing
and hymns: all these help little, and give me
but little relish, when I am forsaken by
grace, and left in my own poverty.
At such a time there is no better remedy than
patience, and leaving myself to God's will.
7. I never found any one so religious and
devout, as not to have sometimes a
subtraction of grace, or feel a diminution of
fervour.
No saint was ever so highly wrapt and
illuminated, as not to be tempted at first or
at last.
For he is not worthy of the high
contemplation of God, who has not, for God's
sake, been exercised with some tribulation.
For temptation going before, is usually a
sign of ensuing consolation.
For heavenly comfort is promised to such has
have been proved by temptations.
{111}
_To him that shall overcome_, saith our
Lord, _I will give to eat of the tree of
life_. Apoc. ii. [USCCB: Revelation ii. 7]
8. Now divine consolation is given that a man
may be better able to support adversities.
And temptation follows, that he may not be
proud of good.
The devil never sleeps, neither is the flesh
yet dead: therefore thou must not cease to
prepare thyself for battle, for on the right
hand, and on the left, are enemies that never
rest.
Chap. X.--_Of gratitude for the grace of
God_.
1. Why seekest thou rest, since thou art born
to labour?
Dispose thyself to patience, rather than
consolation: and to bear the cross, rather
than to rejoice.
For who is there amongst worldly people, that
would not willingly receive comfort and
spiritual joy, if he could always have it?
{112}
For spiritual consolations exceed all the
delight of the world, and pleasures of the
flesh.
For all worldly delights are either vain or
filthy: but spiritual delights alone are
pleasant and honest, springing from virtue,
and infused by God into pure minds.
But these divine consolations no man can
always enjoy when he will: because the time
of temptation is not long away.
2. But what very much opposes these heavenly
visits, is a false liberty of mind, and a
great confidence in one's self.
God does well in giving the grace of
consolation: but man does ill in not
returning it all to God with thanksgiving.
And this is the reason why the gifts of grace
cannot flow in us: because we are ungrateful
to the Giver: nor do we return all to the
fountain's head.
For grace is ever due to him that duly
returns thanks: and what is wont to be given
to the humble, will be taken away from the
proud.
{113}
3. I would not have any such consolation as
should rob me of compunction: nor do I wish
to have such contemplation as leads to pride.
For all that is high, is not holy; nor all
that is pleasant, good: nor every desire,
pure; nor is every thing that is dear to us,
pleasing to God.
I willingly accept of that grace, which makes
me always more humble and fearful, and more
ready to forsake myself.
He that has been taught by the gift of grace,
and instructed by the scourge of the
withdrawing of it, will not dare to attribute
any thing of good to himself; but will rather
confess himself to be poor and naked.
Give to God what is his, and take to thyself
what is thine: that is, give thanks to God
for his grace; but as to thyself be sensible
that nothing is to be attributed to thee, but
sin, and the punishment due to sin.
4. Put thyself always in the lowest place,
and the highest shall be given thee: for the
highest stands not without the lowest.
{114}
The saints that are highest in the sight of
God, are the least in their own eyes: and the
more glorious they are, the more humble they
are in themselves.
Being full of the truth and heavenly glory,
they are not desirous of vain glory.
They that are grounded and established in
God, can by no means be proud.
And they that attribute to God all whatsoever
good they have received, seek not glory from
one another, but that glory which is from God
alone: and desire above all things that God
may be praised in themselves, and in all the
saints, and to this same they always tend.
5. Be grateful then for the least, and thou
shalt be worthy to receive greater things.
Let the least be to thee as something very
great, and the most contemptible as a special
favour.
{115}
If thou considerest the dignity of the Giver,
no gift will seem to thee little which is
given by so great a God.
Yea, though he gives punishment and stripes,
it ought to be acceptable: for whatever he
suffers to befal us, he always does it for
our salvation.
He that desires to retain the grace of God,
let him be thankful for grace when it is
given, and patient when it is withdrawn.
Let him pray, that it may return: let him be
cautious and humble, lest he lose it.
Chap. XI.--_Of the small number of the
lovers of the Cross of Jesus_.
1. Jesus has now many lovers of his heavenly
kingdom: but few that are willing to bear the
cross.
He has many that are desirous of comfort, but
few of tribulation.
He finds many companions of his table, but
few of his abstinence.
All desire to rejoice with him: few are
willing to suffer for him.
Many follow Jesus to the breaking of bread;
but few to the drinking the chalice of his
passion.
{116}
Many reverence his miracles; but few follow
the ignominy of his cross.
Many love Jesus as long as they meet with no
adversity; many praise him and bless him as
long as they receive consolations from him.
But if Jesus hide himself and leave them for
a little while; they either fall into
complaints, or excessive dejection.
2. But they that love Jesus for Jesus's sake,
and not for any comfort of their own, bless
him no less in tribulation and anguish of
heart, than in the greatest consolation.
And if he should never give them his comfort,
yet would they always praise him, and always
give him thanks.
3. O! how much is the pure love of Jesus able
to do, when it is not mixed with any
self-interest or self-love!
Are not all those to be called hirelings, who
are always seeking consolations!
{117}
Are they not convinced to be rather lovers of
themselves than of Christ, who are always
thinking of their own profit and gain?
Where shall we find a man that is willing to
serve God _gratis?_
4. Seldom do we find any one so spiritual, as
to be stripped of all things.
For who shall be able to find the man that is
truly poor in spirit, and naked of all things
created? His value is (as of things that is
brought) _from afar and from the remotest
coasts_, Proverbs xxxi.
If a man gives his whole substance, it is yet
nothing.
And if he do great penance, it is yet little.
And if he attain to all knowledge, he is far
off still.
And if he have great virtue, and exceeding
fervent devotion, there is still much wanting
to him; to wit, one thing, which is chiefly
necessary for him.
{118}
And what is that? That having left all things
else, he leave also himself and wholly get
out of himself, and retain nothing of
self-love.
And when he shall have done all things which
he knows should be done, let him think that
he has done nothing.
5. Let him not make great account of that
which may appear much to be esteemed: but let
him in _truth_ acknowledge himself to be
an unprofitable servant: as truth itself has
said, _When ye shall have done all that is
commanded you, say, We are unprofitable
servants_. Luke xvii.
Then may he be truly poor and naked in
spirit, and may say with the prophet, _I am
all alone, and poor_. Psalms xxiv.
[USCCB: Psalms xxv, 16.]
Yet no one is indeed richer than such a man,
none more powerful, none more free; who knows
how to leave himself and all things, and
place himself in the very lowest place.
{119}
Chap. XII.--_Of the king's highway of the
holy cross_.
1. To many this seems a hard saying: _Deny
thyself, take up thy cross and follow
Jesus_. Matthew xvi.
But it will be much harder to hear that last
word: _Depart from me you cursed into
everlasting fire_. Matthew xxv.
For they that at present willingly hear and
follow the word of the cross, shall not then
be afraid of eternal condemnation.
The sign of the cross will be in heaven, when
the Lord shall come to judge.
Then all the servants of the cross, who in
their life time have conformed themselves to
him that was crucified, shall come to Christ
their judge with great confidence.
2. Why then art thou afraid to take up thy
cross, which leads to a kingdom?
In the cross is salvation: in the cross is
life: in the cross is protection from thy
enemies.
{120}
In the cross is infusion of heavenly
sweetness: in the cross is strength of mind:
in the cross is joy of spirit.
In the cross is the height of virtue: in the
cross is the perfection of sanctity.
There is no health of the soul, nor hope of
eternal life, but in the cross.
Take up therefore thy cross and follow Jesus,
and thou shalt go into life everlasting.
He is gone before thee, carrying his cross:
and he died for thee upon the cross: that
thou mayest also bear thy cross, and love to
die on the cross.
Because, if thou die with him, thou shalt
also live with him; and if thou art his
companion in buffering, thou shalt also
partake in his glory.
3. Behold the cross is all, and in dying [to
thyself] all consists: and there is no other
way to life, and to true internal peace, but
the way of the holy cross, and of daily
mortification.
Go where thou wilt, seek what thou wilt, and
thou shalt not find a higher way above, nor a
safer way below, than the way of the holy
cross.
{121}
Dispose and order all things according as
thou wilt; and as seems best to thee; and
thou shalt still find something to suffer,
either willingly or unwillingly, and so thou
shalt still find the cross.
For either thou shalt feel pain in the body,
or sustain in thy soul tribulation of spirit.
4. Sometimes thou shalt be left by God, other
times thou shalt be afflicted by thy
neighbour: and what is more, thou shalt often
be a trouble to thyself.
Neither canst thou be delivered or eased by
any remedy or comfort, but as long as it
shall please God, thou must bear it.
For God would have thee learn to suffer
tribulation without comfort, and wholly to
submit thyself to him, and to become more
humble by tribulation.
No man hath so lively a feeling of the
passion of Christ, as he who hath happened to
suffer such like things.
The cross therefore is always ready, and
every where waits for thee.
{122}
Thou canst not escape it, whithersoever thou
runnest: for whithersoever thou goest, thou
carriest thyself with thee, and shall always
find thyself.
Turn thyself upwards, or turn thyself
downwards: turn thyself without, or turn
thyself within thee: and every where thou
shalt find the cross.
And every where thou must of necessity have
patience if thou desirest inward peace, and
wouldst merit an eternal crown.
5. If thou carry the cross willingly, it will
carry thee, and bring thee to thy desired
end; to wit, to that place where there will
be an end of suffering, tho' here there will
be none.
If thou carry it unwillingly, thou makest it
a burden to thee, and loadest thyself the
more: and nevertheless thou must bear it.
If thou fling away one cross, without doubt
thou wilt find another, and perhaps a
heavier.
6. Dost thou think to escape that which no
mortal could ever avoid? What saint was there
ever in the world without his cross and
affliction?
{123}
Our Lord Jesus Christ himself was not one
hour of his life without suffering: _It
behoved_, saith he, _that Christ should
suffer, and rise from the dead, and so enter
into his glory_. Luke xxiv.
And how dost thou pretend to seek another way
than the royal way, which is the way of the
holy cross.
7. The whole life of Christ was a cross, and
a martyrdom: and dost thou seek rest and joy?
Thou errest, thou errest, if thou seekest any
other thing than to suffer tribulations: for
this whole mortal life is full of miseries,
and beset on all sides with crosses.
And the higher a person is advanced in
spirit, the heavier crosses shall he often
meet with: because the pain of his banishment
increases in proportion to his love.
8. Yet this man, thus many ways afflicted, is
not without some allay of comfort for his
ease: because he is sensible of the great
profit which he reaps by bearing the cross.
For whilst he willingly resigns himself to
it, all the burden of tribulation is
converted into an assured hope of comfort
from God.
{124}
And the more the flesh is brought down by
affliction, the more the spirit is
strengthened by inward grace.
And sometimes gains such force through
affection to tribulation and adversity, by
reason of loving to be conformable to the
cross of Christ, as not to be willing to be
without suffering and affliction: because
such a one believes himself by so much the
more acceptable to God, as he shall be able
to bear more and greater things for him.
This is not man's power, but the grace of
Christ, which can and does effect such great
things in frail flesh, that what it naturally
abhors and flies, even this through fervour
of spirit it now embraces and loves.
9. It is not according to man's natural
inclination to bear the cross, to love the
cross, to chastise the body, and bring it
under subjection; to fly honours, to be
willing to suffer reproaches, to despise
one's self, and wish to be despised; to bear
all adversities and losses, and to desire no
prosperity in this world.
{125}
If thou lookest upon thyself, thou canst do
nothing of this of thyself.
But if thou confidest in the Lord, strength
will be given thee from heaven, and the world
and flesh shall be made subject to thee.
Neither shalt thou fear thine enemy the
devil, if thou art armed with faith and
signed with the cross of Christ.
10. Set thyself then like a good and faithful
servant of Christ to bear manfully the cross
of thy Lord, crucified for the love of thee.
Prepare thyself to suffer many adversities,
and divers evils in this miserable life; for
so it will be with thee, wherever thou art:
and so indeed wilt thou find it, wheresoever
thou hide thyself.
It must be so, and there is no remedy against
tribulation and sorrow, but to bear them
patiently.
Drink of the Chalice of the Lord lovingly, if
thou desirest to be his friend, and to have
part with him.
Leave consolations to God, to do with them as
best pleaseth him.
{126}
But set thou thyself to bear tribulations,
and account them the greatest consolations:
for the sufferings of this life bear no
proportion with the glory to come, although
thou alone couldst suffer them all.
11. When thou shalt arrive thus far, that
tribulation becomes sweet and savory to thee
for the love of Christ: then think that it is
well with thee, for thou hast found a
paradise upon earth.
As long as suffering seems grievous to thee,
and thou seekest to fly from if, so long will
it be ill with thee, and the tribulation from
which thou fliest will every where follow
thee.
12. If thou set thyself to what thou
oughtest; that is, to suffer and to die [to
thyself], it will quickly be better with
thee, and thou shalt find peace.
Although thou shouldst have been wrapped up
to the third heaven with St. Paul, thou art
not thereby secured that thou shalt suffer no
adversity. _I_ (said Jesus) _will shew
him how great things he must suffer for my
name_. Acts ix.
To suffer, therefore, is what waits for thee,
if thou wilt love Jesus, and constantly serve
him.
{127}
13. Would to God thou wert worthy to suffer
something for the name of Jesus! how great a
glory would be laid up for thee, how great
joy would it be to all the saints of God, and
how great edification to thy neighbour!
All recommend patience; but, alas! how few
are there that desire to suffer!
With good reason oughtest thou willingly to
suffer a little for Christ, since many suffer
greater things for the world.
14. Know for certain that thou must lead a
dying life; and the more a man dies to
himself, the more he begins to live to God.
No man is fit to comprehend heavenly things,
who has not resigned himself to suffer
adversities for Christ.
Nothing is more acceptable to God, nothing
more wholesome for thee in this world, than
to suffer willingly for Christ.
And if thou wert to chuse, thou oughtest to
wish rather to suffer adversities for Christ,
than to be delighted with many comforts:
because thus wouldst thou be more like to
Christ, and more conformable to all the
saints.
{128}
For our merit and the advancement of our
state, consists not in having many gusts and
consolations: but rather in bearing great
afflictions and tribulations.
15. If, indeed, there had been any thing
better, and more beneficial to man's
salvation, than suffering, Christ certainly
would have shewed it by word and example.
For he manifestly exhorts both his disciples
that followed him, and all that desire to
follow him, to bear the cross, saying: _If
any one will come after me, let him deny
himself, and take up his cross, and follow
me_. Luke ix. So that when we have read
and searched all, let this be the final
conclusion, that _through many tribulations
we must enter into the kingdom of God_.
Acts xix.
[USCCB: Acts xiv. 22.]
{129}
_The Following Of Christ_
Book III.
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.
{130}
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.
{131}
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.
{132}
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.
{133}
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.
{134}
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.
{135}
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.
{136}
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_.
{137}
_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_.
{138}
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.
{139}
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.
{140}
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.
{141}
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.
{142}
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.
{143}
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.
{144}
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.
{145}
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.
{146}
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.
{147}
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.
{148}
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.
{149}
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.
{150}
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.
{151}
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.
{152}
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.
{153}
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.
{154}
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.
{155}
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.
{156}
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.
{157}
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_.
{158}
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.
{159}
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.
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.
{224}
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.
{232}
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.
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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.
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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.
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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.
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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.
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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:
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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.
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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.
{315}
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.
{316}
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.
{317}
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.
{318}
The
_Following Of Christ._
Book IV.
Of The Sacrament.
The Voice Of Christ.
_Come to me all you that labour, and are
heavy burthened, and I will refresh you,_
saith the Lord. Matthew xi.
_The bread which I will give, is my flesh,
for the life of the world._ John vi.
_Take and eat, This is my body, which shall
be delivered for you: do this in remembrance
of me._ 1 Corinthians xi.
_He that eateth my flesh, and drinketh my
blood, abideth in me, and I in him._ John
vi.
_The words which I have spoken to you are
spirit and life._ John vi.
{319}
Chap. I.--_With how great reverence
Christ is to be received_.
The Voice of the Disciple.
1. These are thy words, O Christ, the Eternal
Truth, though not all delivered at one time,
nor written in one place.
Since therefore they are thy words, and they
are true, they are all to be received by me
with thanks, and with faith.
They are thine, and thou hast spoken them;
and they are also mine, because thou hast
delivered them for my salvation.
I willingly receive them from thy mouth, that
they may be more inseparably ingrafted in my
heart.
These words of so great tenderness, full of
sweetness and love, encourage me; but my own
sins terrify me, and my unclean conscience
keeps me back from approaching to so great
mysteries.
{320}
The sweetness of thy words invites me, but
the multitude of my offence weighs me down.
2. Thou commandest me to approach to thee
with confidence, if I would have part with
thee, and to receive the food of immortality,
if I desire to obtain life, and glory
everlasting.
_Come_, sayest thou, _to me all you
that labour, and are heavy burthened, and I
will refresh you_. Matthew xi.
O sweet and amiable word in the ear of a
sinner, that thou, O Lord my God, shouldst
invite the poor and needy to the communion of
thy most sacred body!
But who am I, O Lord, that I should presume
to come to thee?
Behold, the heavens of heavens cannot contain
thee; and thou sayest, _Come you all unto
me_.
3. What means this most loving condescension,
and so friendly an invitation?
How shall I dare to approach, who am
conscious to myself of no good, on which I
can presume?
{321}
How shall I introduce thee into my house, who
have oftentimes offended thy most gracious
countenance?
The angels and archangels stand with a
reverential awe, the saints and the just are
afraid; and thou sayest, _Come you all unto
me_.
Unless thou, O Lord, didst say it, who could
believe it to be true?
And unless thou didst command it, who would
dare attempt to approach?
4. Behold Noah, a just man, laboured a
hundred years in building of the ark, that he
with a few might be preserved; and how shall
I be able in the space of one hour to prepare
myself to receive with reverence the Maker of
the world?
Moses, thy servant, thy great and special
friend, made an ark of incorruptible wood,
which he also covered with most pure gold,
that he might reposite therein the tables of
the law; and shall I, a rotten creature,
presume so easily to receive thee the Maker
of the law, and Giver of life?
{322}
Solomon, the wisest of the kings of Israel,
employed seven years in building a
magnificent temple for the praise of thy
name;
And for eight days together he celebrated the
feast of the dedication thereof: he offered a
thousand pacific victims, and brought in the
ark of the covenant in a solemn manner, into
the place prepared for it, with the sound of
trumpet and jubilee:
And I, a wretch, and the vilest of men, how
shall I bring thee into my house, who can
hardly spend one half hour devoutly? and
would to God I had ever once spent one half
hour as I ought!
5. O, my God, how much did they endeavour to
do to please thee?
Alas! how little it is that I do! How short a
time do I spend when I prepare myself to
communicate?
Seldom am I wholly recollected, very seldom
free from all distraction;
And yet surely, in the life-giving presence
of thy Deity, no unbecoming thought should
occur, nor any thing created take up my mind;
for it is not an angel, but the Lord of
angels, that I am to entertain.
{323}
6. And yet there is a very great difference
between the ark of the covenant with its
relics, and thy most pure body with its
unspeakable virtues; between those sacrifices
of the law, which were figures of things to
come, and the true sacrifice of thy body,
which is the accomplishing of all those
ancient sacrifices.
7. Why then am I not more inflamed,
considering thy venerable presence?
Why do I not prepare myself with greater care
to receive thy sacred gifts, seeing that
these ancient holy patriarchs and prophets,
yea kings also and princes, with the whole
people, have shewn so great affection of
devotion towards the divine worship?
{324}
8. The most devout King David danced before
the ark of God with all his force,
commemorating the benefits bestowed in times
past on the Fathers. He made musical
instruments of sundry kinds; he published
psalms, and appointed them to be sung with
joy; he himself likewise often sung them
playing upon his harp, inspired with the
grace of the Holy Ghost: he taught the people
of Israel to praise God with their whole
heart, and to join their voices in blessing
and magnifying him every day.
If so great devotion was then used, and such
remembrance of the praise of God before the
ark of the covenant; how great ought to be
the reverence and devotion which I, and all
Christian people, should have in the presence
of this sacrament, in the receiving the most
excellent body of Christ?
9. Many run to sundry places to visit the
relics of the saints, and are astonished to
hear their wonderful works; they behold the
noble buildings of their churches, and kiss
their sacred bones wrapt up in silk and gold;
And, behold, I have thee here present on the
altar, my God, the Saint of saints, the
Creator of men, and the Lord of angels.
{325}
Oftentimes in seeing those things men are
moved with curiosity, and the novelty of the
sight, and but little fruit of amendment is
reaped thereby; especially when persons
lightly run hither and thither, without true
contrition for their sins:
But here, in the sacrament of the altar, thou
art wholly present, my God and man, Christ
Jesus; where also the fruit of eternal
salvation is plentifully reaped, as often as
thou art worthily and devoutly received.
And to this we are not drawn by any levity,
curiosity, or sensuality; but by a firm
faith, a devout hope, and sincere charity.
10. O God, the invisible Maker of the world,
how wonderfully dost thou deal with us? How
sweetly and graciously dost thou order all
things in favour of thy elect, to whom thou
offerest thyself to be received in the
sacrament?
For this exceeds all understanding of man;
this, in a particular manner, engages the
hearts of the devout, and enkindles their
love.
{326}
For thy true faithful, who dispose their
whole life to amendment, by this most worthy
sacrament, frequently receive a great grace
of devotion and love of virtue.
11. Oh! the wonderful and hidden grace of
this sacrament, which the faithful of Christ
only know; but unbelievers, and such as are
slaves to sin, cannot experience.
In this sacrament is conferred spiritual
grace, and virtue lost is repaired in the
soul; and beauty disfigured by sin returns
again.
And so great sometimes is this grace, that
from the abundance of the devotion that is
bestowed, not only the mind but the frail
body also feels a great increase of strength.
12. Yet it is much to be lamented and pitied,
that we should be so lukewarm and negligent,
as not to be drawn with greater affection to
the receiving of Christ, in whom consists all
the hope and merit of those that shall be
saved:
{327}
For he is our sanctification, and our
redemption; he is our comfort in our
pilgrimage, and the saints' eternal
enjoyment.
It is therefore much to be lamented that many
take so little notice of this saving mystery,
which rejoices heaven, and conserves the
whole world.
Oh! the blindness and hardness of the heart
of man, that doth not more consider so
unspeakable a gift, and from the daily use of
it falls into a disregard for it.
13. For if this most holy sacrament were only
celebrated in one place, and consecrated by
one only priest in the world, with how great
desire dost thou think would men be affected
to that place, and to such a priest of God,
that they might see the divine mysteries
celebrated?
But now there are made many priests, and
Christ is offered up in many places, that the
grace and love of God to man may appear by so
much the greater, by how much this sacred
communion is more spread throughout the
world.
{328}
Thanks be to thee, O good Jesus, our eternal
Shepherd, who hast vouchsafed to feed us poor
exiles with thy precious body and blood, and
to invite us to the receiving of these
mysteries with the words of thy own mouth,
saying; _Come to me all you that labour,
and are burthened, and I will refresh
you._ Matthew xi.
Chap. II.--_That the great goodness and
charity of God is shewed to man in this
sacrament._
The Voice of the Disciple.
1. O Lord, trusting in thy goodness and in
thy great mercy, I come sick to my Saviour,
hungry and thirsty to the Fountain of Life,
needy to the King of Heaven, a servant to his
Lord, a creature to his Creator, and one in
desolation to his loving Comforter.
But whence is this to me, that thou shouldst
come to me? Who am I, that thou shouldst give
me thyself?
How dare such a sinner appear before thee?
and how dost thou vouchsafe to come to a
sinner?
Thou knowest thy servant, and thou knowest
that he has nothing of good in him which can
entitle him to this favour.
{329}
I confess therefore my unworthiness, I
acknowledge thy bounty, I praise thy
goodness, and I give thee thanks for thy
excessive charity:
For it is for thy own sake thou doest this,
not for my merits, that thy goodness may be
better known to me; that greater charity may
be imparted, and humility more perfectly
recommended.
Since therefore this is what pleaseth thee,
and thou hast commanded it should be so, thy
merciful condescension pleaseth me also; and
I wish that my iniquity may be no obstacle.
2. Oh! most sweet and most bountiful Jesus,
how great reverence and thanks, with
perpetual praise, are due to thee for the
receiving of thy sacred body, whose dignity
no man can sufficiently express?
But what shall I think of in this communion,
when I am approaching to my Lord, whom I can
never reverence so much as I ought, and yet
would gladly receive with devotion?
{330}
What can I think of better or more wholesome
to my soul, than to humble myself entirely in
thy presence, and extol thy infinite goodness
above me?
I praise thee, O my God, and I extol thee for
ever: I despise myself, and subject myself to
thee, casting myself down to the depth of my
unworthiness.
3. Behold, thou art the saint of saints, and
I am the scum of sinners:
Behold, thou bowest thyself down to me, who
am not worthy to look up to thee.
Behold, thou comest to me; thou art willing
to be with me.
Thou invitest me to thy banquet, where thou
wilt give me thy heavenly food, and the bread
of angels to eat; no other, verily, than
thyself, the living bread, who didst come
down from heaven, and who givest life to the
world.
4. Behold, whence love proceeds, what a
bounty shines forth! how great thanks and
praises are due to thee for these things!
{331}
Oh! how wholesome and profitable was thy
device in this institution! how sweet and
delightful this banquet in which thou givest
thyself to be our food!
Oh! how admirable is thy work, O Lord! how
powerful thy virtue! how infallible thy
truth!
For thou hast spoken the word, and all things
were made; and that has been done which thou
hast commanded.
5. A wonderful thing it is, and worthy of
faith, and exceeding all human understanding;
that thou, O Lord, my God, true God, and true
man, art contained whole and entire, under a
small form of bread and wine, and without
being consumed art eaten by the receiver.
Thou, the Lord of all things, who standest in
need of no one, hast been pleased by this
sacrament to dwell in us;
Preserve my heart and body without stain,
that with a joyful and clean conscience I may
be able often to celebrate thy sacred
mysteries, and to receive for my eternal
salvation what thou hast principally ordained
and instituted for thy honour and perpetual
remembrance.
{332}
6. Rejoice, O my soul, and give thanks to thy
God for so noble a gift, and so singular a
comfort, left to thee in this vale of tears.
For as often as thou repeatest this mystery,
and receivest the body of Christ, so often
dost thou celebrate the work of thy
redemption, and art made partaker of all the
merits of Christ;
For the charity of Christ is never
diminished, and the greatness of his
propitiation is never exhausted.
Therefore oughtest thou to dispose thyself
for this, by perpetually renewing the vigour
of thy mind, and to weigh with attentive
consideration this great mystery of thy
salvation.
And as often as thou sayest or hearest mass,
it ought to seem to thee as great, new, and
delightful, as if Christ that same day, first
descending into the Virgin's womb, had been
made man; or hanging on the cross was
suffering and dying for the salvation of
mankind.
{333}
Chap. III.--_That it is profitable to
communicate often._
The Voice of the Disciple.
1. Behold, I come to thee, O Lord, that it
may be well with me by thy gift, and that I
may be delighted in thy holy banquet, which
thou, O God, in thy sweetness, hast prepared
for the poor.
Behold, in thee is all whatsoever I can or
ought to desire: thou art my salvation and
redemption, my hope and my strength, my
honour and my glory.
Make therefore the soul of thy servant joyful
this day, because, O Lord Jesus, I have
lifted up my soul to thee.
I desire at this time to receive thee
devoutly and reverently; I would gladly bring
thee into my house, that, like Zaccheus, I
may receive thy blessing, and be numbered
among the children of Abraham. _Luke_
xix.
My soul longs after thy body; my heart
aspires to be united with thee.
{334}
2. Give thyself to me, and it is enough; for
besides thee no comfort is available.
Without thee I cannot subsist; and without
thy visitation I cannot live;
And therefore I must come often to thee, and
receive for the remedy of my soul's health;
lest perhaps I faint in the way, if I be
deprived of this heavenly food.
For so, O most merciful Jesus, thou wert
pleased once to say, when thou hadst been
preaching to the people, and curing sundry
diseases, _I will not send them home
fasting, lest they faint by the way_.
Matthew xv.
Deal now in like manner with me, who hast
left thyself in the sacrament for the comfort
of thy faithful.
For thou art the most sweet refection of the
soul, and he that shall eat thee worthily,
shall be partaker and heir of everlasting
glory.
It is indeed necessary for me (who am so
often falling and committing sin, and so
quickly grow slack and faint) by frequent
prayers and confessions, and by the holy
communion of thy body, to repair my strength,
to cleanse and inflame myself, lest perhaps
by abstaining for a longer time I fall away
from my holy purpose.
{335}
3. For the senses of man are prone to evil
from his youth; and unless thy divine
medicine succour him, man quickly falls to
worse.
The holy communion therefore withdraws him
from evil, and strengthens him in good.
For if I am so often negligent and lukewarm
now, when I communicate or celebrate, what
would it be if I did not take this remedy,
and should not seek so great a help?
And although I am not every day fit, nor well
disposed to celebrate, yet I will endeavour
at proper times to receive the divine
mysteries, and to make myself partaker of so
great a grace.
For this is the one principal comfort of a
faithful soul, as long as she sojourns afar
off from thee in this mortal body; being
mindful often of her God, to receive her
Beloved with a devout mind.
{336}
4. O wonderful condescension of thy tender
love towards us, that thou, O Lord God, the
Creator and Enlivener of all spirits,
shouldst vouchsafe to come to a poor soul,
and with thy whole divinity and humanity
satisfy her hunger;
O happy mind, and blessed soul, which
deserves to receive thee her Lord God
devoutly; and in receiving thee to be filled
with spiritual joy!
Oh! how great a Lord does she entertain! how
beloved a guest does she bring into her
house! how sweet a companion does she
receive! how faithful a friend does she
accept of! how beautiful and how noble a
spouse does she embrace, who deserves to be
beloved above all her beloved, and beyond all
that she can desire!
Let heaven and earth, with all their attire,
be silent in thy presence, O my dearest
beloved; for whatever praise or beauty they
have, is all the gift of thy bounty; nor can
they come up to the beauty of thy name, of
whose wisdom there is no number.
{337}
Chap. IV.--_That many benefits are
bestowed on them who communicate
devoutly_.
The Voice of the Disciple.
1. O Lord, my God, prevent thy servant in the
blessings of thy sweetness, that I may
approach worthily and devoutly to thy
magnificent sacrament.
Raise up my heart towards thee, and deliver
me from this heavy sluggishness;
Visit me with thy grace, that I may taste in
spirit thy sweetness, which plentifully lies
hid in this sacrament as in its fountain;
Illuminate also my eyes to behold so great a
mystery, and strengthen me to believe it with
an undoubting faith:
For it is thy work, not the power of man; thy
sacred institution, not man's invention:
{338}
For no man can be found able of himself to
comprehend and understand these things, which
surpass eventh subtlety of angels.
What shall I therefore, an unworthy sinner,
who am but dust and ashes, be able to search
into, or conceive of so high and sacred a
mystery?
2. O Lord, in the simplicity of my heart,
with a good and firm faith, and in obedience
to thy command, I come to thee with hope and
reverence; and I do verily believe, that thou
art here present in the sacrament, God and
man.
It is then thy will that I should receive
thee, and through love unite myself to thee.
Wherefore I implore thy mercy; and I beg of
thee to give me for this a special grace,
that I may be wholly melted away in thee, and
overflow with thy love, and seek no more any
comfort from any thing else:
For this most high and most excellent
sacrament is the health of soul and body, the
remedy of all spiritual diseases, by which my
vices are cured, my passions are restrained,
temptations are overcome or lessened, a
greater grace is infused, virtue receives an
increase, _Faith_ is confirmed,
_Hope_ strengthened, _Charity_
enflamed and enlarged.
{339}
3. For thou hast bestowed, and still
oftentimes dost bestow, many good things in
this sacrament to thy beloved who communicate
devoutly, O my God, the support of my soul,
who art the repairer of human infirmity, and
the giver of all interior comfort:
For thou impartest unto them much
consolation, to support them in their many
troubles; and thou liftest them up from the
depth of their own dejection to the hope of
thy protection; and thou dost recreate and
enlighten them interiorly with a certain new
grace; in such sort, that they who before
communion were anxious and felt no affection
in them, afterwards being fed with this
heavenly meat and drink, find themselves
changed for the better.
{340}
And thou art better pleased to deal thus with
thy elect, to the end that they may truly
acknowledge, and plainly experience, how
great is their infirmity, when left to
themselves, and how much they receive from
thy bounty and grace:
For of themselves they are cold, dry, and
indevout; but by thee they are made fervent,
cheerful, and devout.
For who is he that approaching humbly to the
Fountain of Sweetness, does not carry away
with him some little sweetness?
Or who, standing by a great fire, does not
receive from it some little heat?
Now, thou art a fountain always full, and
overflowing; thou art a fire always burning,
and never decaying.
4. Wherefore, if I cannot draw out of the
fulness of the fountain, nor drink my fill, I
will at least set my mouth to the orifice of
this heavenly pipe; that so I may draw from
thence some small drops to refresh my thirst,
to the end that I may not be wholly dried up:
{341}
And if I cannot as yet be all heavenly, and
all on fire like the cherubim and seraphim, I
will, however, endeavour to apply myself to
devotion, and to prepare my heart for the
acquiring some small flame of divine fire, by
the humble receiving of this life-giving
sacrament.
And whatever is wanting to me, O good Jesus,
most blessed Saviour, do thou in thy bounty
and goodness supply for me, who hast
vouchsafed to call all unto thee, saying,
_Come to me all you that labour, and are
burthened, and I will refresh you_.
Matthew xi.
5. I _labour_ indeed in the sweat of my
brow, I am tormented with grief of heart, I
am _burthened_ with sins, I am troubled
with temptations, and am entangled and
oppressed with many evil passions; and there
is no one to help me, no one to deliver and
save me, but thou, O Lord God, my Saviour, to
whom I commit myself, and all that is mine,
that thou mayest keep me and bring me to
everlasting life.
Receive me for the praise and glory of thy
name, who hast prepared thy body and blood
for my meat and drink.
Grant, O Lord God, my Saviour, that with the
frequenting this thy mystery the affection of
my devotion may increase.
{342}
Chap. V.--_Of the dignity of the
sacrament, and of the priestly state_.
The Voice of the Beloved.
1. If thou hast the purity of an angel, and
the sanctity of St. John the Baptist, thou
wouldst not be worthy to receive or handle
this sacrament:
For this is not due to any merits of men,
that a man should consecrate and handle the
Sacrament of Christ, and receive for his food
the bread of angels.
Great is this mystery, and great the dignity
of priests, to whom that is given which is
not granted to angels:
For priests alone, rightly ordained in the
Church, have power to celebrate and
consecrate the body of Christ.
The priest indeed is the minister of God,
using the word of God, and by the command and
institution of God: but God himself is there
the principal author and invisible worker, to
whom is subject all that he wills, and to
whom obeys all that he commands.
{343}
2. Thou must therefore give more credit to an
omnipotent God, in this most excellent
sacrament, than to thy own sense, or any
visible sign:
And therefore thou art to approach to this
work with fear and reverence.
Take heed to thyself, and see what kind of
ministry has been delivered to thee by the
imposition of the bishop's hands.
Lo! thou art made a priest, and art
consecrated to say Mass: see now that in due
time thou faithfully and devoutly offer up
sacrifice to God, and that thou behave
thyself in such manner as to be without
reproof:
Thou hast not lightened thy burthen, but art
now bound with a stricter band of discipline,
and art obliged to a greater perfection of
sanctity.
A priest ought to be adorned with all
virtues, and to give example of a good life
to others;
{344}
His conversation should not be with the
vulgar and common ways of men, but with the
angels in heaven, or with perfect men upon
earth.
3. A priest, clad in his sacred vestments, is
Christ's vicegerent, to pray to God for
himself, and for all the people, in a
suppliant and humble manner:
He has before and behind him the sign of the
cross of the Lord, that he may always
remember the passion of Christ:
He bears the cross before him in his
vestment, that he may diligently behold the
footsteps of Christ, and fervently endeavour
to follow them:
He is marked with the cross behind, that he
may mildly suffer, for God's sake, whatsoever
adversities shall befal him from others:
He wears the cross before him, that he may
bewail his own sins; and behind him, that,
through compassion, he may lament the sins of
others, and know that he is placed, as it
were, a mediator betwixt God and the sinner:
{345}
Neither ought he to cease from prayer and
oblation, till he be favoured with the grace
and mercy which he implores.
When a priest celebrates, he honours God, he
rejoices the angels, he edifies the Church,
he helps the living, he obtains rest for the
dead, and makes himself partaker of all that
is good.
Chap. VI.--_A Petition concerning the
exercise proper before Communion_.
The Voice of the Disciple.
1. When I consider thy greatness, O Lord, and
my own vileness, I tremble very much, and am
confounded in myself:
For if I come not to thee, I fly from life;
and if I intrude myself unworthily, I incur
thy displeasure.
What then shall I do, O my God, my helper, my
counsellor in necessities?
2. Do thou teach me the right way: appoint me
some short exercise proper for the holy
communion:
{346}
For it is necessary to know in what manner I
should reverently and devoutly prepare my
heart to thee, for the profitable receiving
of thy sacrament, or for celebrating also so
great and divine a sacrifice.
Chap. VII.--_Of the discussion of one's
own conscience, and of a resolution of
amendment_.
The Voice of the Beloved.
1. Above all things it behoves the priest of
God to come to the celebrating, handling, and
receiving this sacrament, with great humility
of heart, and lowly reverence; with an entire
faith, and with a pious intention of the
honour of God.
Diligently examine thy conscience, and to the
best of thy power cleanse and purify it by
true contrition and humble confession; so
that there be nothing weighty to give thee
remorse, and hinder thy free access.
Repent thee of all thy sins in general, and
in particular lament and grieve all thy daily
offences;
{347}
And if thou hast time, confess to God, in the
secret of thy heart, all the miseries of thy
passions.
2. Sigh and grieve that thou art yet so
carnal and worldly; so unmortified in thy
passions.
So full of the motions of concupiscence; so
unguarded in thy outward senses; so often
entangled with many vain imaginations;
So much inclined to exterior things, so
negligent as to the interior;
So easy to laughter and dissolution; so hard
to tears and compunction.
So prone to relaxation, and to the pleasures
of the flesh; so sluggish to austerity and
fervour;
So curious to hear news, and to see fine
sights; so remiss to embrace things humble
and abject;
So covetous to possess much; so sparing in
giving; so close in retaining;
So inconsiderate in speech; so little able to
hold thy peace;
So disorderly in thy carriage; so over eager
in thy actions;
So greedy at meat; so deaf to the word of
God;
{348}
So hasty for rest; so slow to labour;
So wakeful to hear idle tales; so drowsy to
watch in the service of God;
So hasty to make an end of thy prayer; so
wandering as to attention.
So negligent in saying thy office; so tepid
in celebrating; so dry at the time of
receiving;
So quickly distracted; so seldom quite
recollected within thyself;
So easily moved to anger; so apt to take
offence at others;
So prone to judge; so severe in reprehending;
So joyful in prosperity; so weak in
adversity.
So often proposing many good things, and
effecting little.
3. Having confessed and bewailed these, and
other thy defects, with sorrow and great
dislike of thy own weakness, make a strong
resolution always to amend thy life, and to
advance in virtue.
Then with a full resignation, and with thy
whole will, offer thyself up to the honour of
my name, on the altar of thy heart, as a
perpetual holocaust, by committing faithfully
to me both thy soul and body;
{349}
That so thou mayest be able to approach to
offer up sacrifice to God, and to receive for
thy salvation the sacrament of my body.
4. For there is no oblation more worthy, nor
satisfaction greater, for the washing away of
sins, than to offer up one's self purely and
entirely to God, together with the oblation
of the body of Christ, in the Mass and in the
communion.
If a man does what lies in him, and is truly
penitent; as often as he shall come to me for
pardon and grace; _as I live, saith the
Lord, who will not the death of a sinner, but
rather that he should be converted and live;
I will no longer remember his sins_, but
all shall be forgiven him. Ezekiel xviii.
{350}
Chap. VIII.--_Of the oblation of Christ
on the cross, and of the resignation of
ourselves_.
The Voice of the Beloved.
1. As I willingly offered myself to God, my
Father, for thy sins, with my hands stretched
out upon the cross, and my body naked, so
that nothing remained in me which was not
turned into a sacrifice, for to appease the
divine wrath;
Even so must thou willingly offer thyself to
me daily in the Mass, for a pure and holy
oblation, together with all thy powers and
affections, as heartily as thou art able.
What do I require more of thee, than that
thou endeavour to resign thyself entirely to
me?
Whatsoever thou givest besides thyself, I
regard not; for I seek not thy gift, but
thyself.
2. As it would not suffice thee, if thou
hadst all things but me; so neither can it
please me, whatever thou givest, as long as
thou offerest not thyself.
{351}
Offer thyself to me, and give thy whole self
for God, and thy offering will be accepted.
Behold, I offered my whole self to the Father
for thee, and have given my whole body and
blood for thy food, that I might be all
thine, and thou mightest be always mine:
But if thou wilt stand upon thy own bottom,
and wilt not offer thyself freely to my will,
thy offering is not perfect, nor will there
be an entire union betwixt us.
Therefore, before all thy works, thou must
make a free oblation of thyself into the
hands of God, if thou desire to obtain
liberty and grace:
For the reason why so few become illuminated
and internally free, is because they do not
wholly renounce themselves.
My sentence stands firm. _Unless a man
renounce all, he cannot be my disciple_.
Luke xiv.
If therefore thou desirest to be my disciple,
offer up thyself to me with all thy
affections.
{352}
Chap. IX.--_That we must offer ourselves,
and all that is ours, to God, and pray for
all._
The Voice of the Disciple.
1. Lord, all things are thine that are in
heaven and earth.
I desire to offer up myself to thee as a
voluntary oblation, and to remain for ever
thine.
Lord, in the sincerity of my heart, I offer
myself to thee this day, to be thy servant
evermore, to serve thee, and to become a
sacrifice of perpetual praise to thee.
Receive me with this sacred oblation of thy
precious body, which I offer to thee this day
in the presence of thy angels invisibly
standing by, that it may be for mine and all
the people's salvation.
2. Lord, I offer to thee all my sins and
offences, which I have committed in thy sight
and that of thy holy angels, from the day
that I was first capable of sin until this
hour, upon thy propitiatory altar, that thou
mayest burn and consume them all with the
fire of thy charity, and mayest remove all
the stains of my sins, and cleanse my
conscience from all offences, and restore to
me thy grace, which I have lost by sin, by
fully pardoning me all, and mercifully
receiving me to the kiss of peace.
{353}
3. What can I do for my sins, but humbly
confess them, and lament them, and
incessantly implore thy mercy for them?
Hear me, I beseech thee, in thy mercy, where
I stand before thee, O my God:
All my sins displease me exceedingly; I will
never commit them any more: I am sorry for
them, and will be sorry for them as long as I
live; I am willing to do penance for them,
and to make satisfaction to the utmost of my
power.
Forgive, O my God, forgive me my sins, for
thy holy name's sake: save my soul, which
thou hast redeemed with thy precious blood.
Behold I commit myself to thy mercy, I resign
myself into thy hands.
{354}
Deal with me according to thy goodness, not
according to my wickedness and iniquity.
4. I offer also to thee all the good I have,
though very little and imperfect: that thou
mayest make it better and sanctify it; that
thou mayest be pleased with it, and make it
acceptable to thee, and perfect it more and
more; and mayest, moreover, bring me, who am
a slothful and unprofitable wretch, to a good
and happy end.
5 I offer also to thee all the godly desires
of thy devout servants; the necessities of my
parents, friends, brethren, sisters, and of
all those that are dear to me; and of all
such, as for the love of thee have been
benefactors to me or others; or who have
desired and begged of me to offer up prayers
and masses for themselves and all that
belonged to them; whether they live as yet in
the flesh, or whether they are now departed
out of this world;
That they all may be sensible of the
assistance of thy grace, of the benefit of
thy comfort, of thy protection from all
dangers, and of a deliverance from their
pains; and that being freed from all evils,
they may with joy give worthy thanks to thee.
{355}
6. I offer up also to thee my prayers, and
this sacrifice of propitiation for them in
particular, who have in any thing wronged me,
grieved me or abused me, or have done me any
damage or displeasure;
And for all those likewise whom I have at any
time grieved, troubled, injured, or
scandalized, by word or deed, knowingly or
unknowingly; that it may please thee to
forgive us all our sins and offences one
against another.
Take, O Lord, from our hearts all jealousy,
indignation, wrath and contention, and
whatsoever may hurt charity, and lessen
brotherly love.
Have mercy, O Lord, have mercy on those that
crave thy mercy; give grace to them that
stand in need thereof; and grant that we may
be worthy to enjoy thy grace, and that we may
attain to life everlasting. _Amen_.
{356}
Chap. X.--_That the holy communion is not
lightly to be forborne_.
The Voice of the Beloved.
1. Thou oughtest often to have recourse to
the fountain of Grace, and of Divine Mercy;
to the Fountain of all Goodness and Purity;
that thou mayest be healed of thy passions
and vices, and be made more strong and
vigilant against all the temptations and
deceits of the devil.
The enemy, knowing the very great advantage
and remedy which is in the holy communion,
strives by all means and occasions, as much
as he is able, to withdraw and hinder
faithful and devout persons from it.
2. For when some are preparing themselves for
the sacred communion, they suffer the greater
assault of Satan.
This wicked spirit, as it is written in Job,
cometh among the sons of God to trouble them
with his accustomed malice, or to make them
ever fearful and perplexed, that so he may
diminish their devotion, or by his assaults
take away their faith: it haply they may
altogether forbear the communion, or at least
approach to it with tepidity.
{357}
But there is no heed to be taken of his
wiles, and suggestions, be they never so
filthy and abominable; but all his attempts
art to be turned back upon his own head.
The wretch is to be contemned and scorned,
nor is the holy communion to be omitted for
his assaults, and the commotions which he
causeth.
3. Oftentimes also a person is hindered by
too great solicitude for obtaining devotion,
and a certain anxiety about making his
confession.
Follow herein the counsel of the wise, and
put away all anxiety and scruple; for it
hindereth the grace of God, and destroyeth
devotion.
Leave not the holy communion for every small
trouble or vexation, but go quickly to
confession, and willingly forgive others
their offences against thee.
{358}
And if thou hast offended any one, humbly
crave pardon, and God will readily forgive
thee.
4. What doth it avail to delay thy confession
for a long time, or to put off the holy
communion?
Purge thyself with speed, spit out the venom
presently, make haste to take this
_remedy_, and thou shalt find it to be
better with thee, than if thou hadst deferred
it for a long time.
If thou lettest it alone to-day for this
cause, perhaps to-morrow a greater will fall
out, and so thou mayest be hindered a long
time from communion, and become more unfit:
With all possible speed shake off this
heaviness and sloth, for it is to no purpose
to continue long in disquiet, to pass a long
time in trouble, and for these daily
impediments to withdraw thyself from the
_divine mysteries_.
Yea, it is very hurtful to defer the
communion long; for this usually causeth a
great lukewarmness and numbness.
{359}
Alas! some tepid and dissolute people are
willing to put off their confession, and
desire that their communion should be
deferred, lest they should be obliged thereby
to keep a stricter watch over themselves.
5 Ah! how little is their love of God, how
weak is their devotion who so easily put by
the sacred communion?
How happy is he, and acceptable to God, who
so liveth, and keepeth his conscience in such
purity, as to be ready and well disposed to
communicate every day, if it were permitted,
and he might do it without note.
If sometimes a person abstains out of
humility, or by reason of some lawful
impediment, he is to be commended for his
reverence.
But if sloth steal upon him, he must stir up
himself, and do what lieth in him; and God
will assist his desire, for his good will,
which he chiefly regards.
6. And when he is lawfully hindered, he must
yet always have a good will and a pious
intention to communicate, and so he shall not
lose the fruit of the sacrament.
{360}
For every devout man may every day and hour
receive Christ spiritually without any
prohibition, and with profit to his soul.
And yet on certain days, and at the time
appointed, he ought to receive sacramentally
with an affectionate reverence the body of
his Redeemer, and rather aim at the honour of
God, than seek his own comfort.
For he communicates mystically, and is
invisibly fed, as often as he devoutly
calleth to mind the mystery of the
incarnation of Christ, and his passion; and
is inflamed with the love of him.
7. He that prepareth not himself, but when a
festival draweth near, or when custom
compelleth him thereunto, shall often be
unprepared.
Blessed is he that offereth himself up as an
holocaust to the Lord, as often as he
celebrates or communicates.
Be neither too long, nor too hasty in
celebrating, but observe the good common
manner of those with whom thou livest.
{361}
Thou oughtest not to be tedious and
troublesome to others, but to keep the common
way, according to the appointment of
superiors; and rather suit thyself to the
profit of others, than to thine own devotion
or affection.
Chap. XI.--_That the body of Christ and
the holy scripture are most necessary to a
faithful soul_.
The Voice of the Disciple.
1. O Sweetest Lord Jesus, how great sweetness
hath a devout soul that feasteth with thee in
thy banquet; where there is no other meat set
before her to be eaten but thyself her only
beloved, and most to be desired above all the
desires of her heart!
And to me indeed it would be delightful to
pour out tears in thy presence, with the
whole affection of my heart, and like the
devout Magdalen to wash thy feet with my
tears.
But where is this devotion? Where is this so
plentiful shedding of holy tears?
{362}
Surely in the sight of thee, and of thy holy
angels, my whole heart ought to be inflamed,
and to weep for joy.
For I have thee in the sacrament truly
present, though hidden under another form.
2. For to behold thee in thine own divine
brightness, is what my eyes would not be able
to endure, neither could the whole world
subsist in the splendour of the glory of thy
Majesty.
In this therefore thou condescendest to my
weakness, that thou hidest thyself under the
sacrament.
I truly have and adore him whom the angels
adore in heaven; but I as yet in
_faith_, they by _sight_ and
without a veil.
I must be content with the light of _true
faith_, and walk therein till the day of
eternal brightness break forth, and the
shades of figures pass away.
But when that which is perfect shall come,
the use of the sacraments shall cease: for
the blessed in heavenly glory stand not in
need of the remedy of the sacraments.
{363}
For they rejoice without end in the presence
of God, beholding his glory face to face; and
being transformed from glory into the glory
of the incomprehensible Deity, they taste the
_Word of God made flesh_, as he was from
the beginning, and as he remaineth for ever.
3. When I call to mind these wonders, even
every spiritual comfort becomes grievously
tedious to me; because as long as I behold
not my Lord openly in his glory, I make no
account of whatsoever I see and hear in the
world.
Thou art my witness, O God, that not one
thing can comfort me, nor any thing created
give me rest, but only thou, my God, whom I
desire for ever to contemplate.
But this is not possible whilst I remain in
this mortal life.
And therefore I must frame myself to much
patience, and submit myself to thee in all my
desires.
For thy saints also, O Lord, who now rejoice
with thee in the Kingdom of heaven, whilst
they were living, expected in faith and great
patience the coming of thy glory. What they
believed, I believe; what they hoped for, I
hope for; and whether they are come, I trust
that I also through thy grace shall come.
{364}
In the mean time I will walk in faith,
strengthened by the example of thy saints.
I shall have moreover for my comfort, and the
direction of my life, thy holy books; and
above all these things, thy most holy body
for a singular remedy and refuge.
4. For in this life I find there are two
things especially necessary for me, without
which this miserable life would be
insupportable.
Whilst I am kept in the prison of this body,
I acknowledge myself to need two things, to
wit, _food_ and _light_.
Thou hast therefore given to me, weak as I
am, thy sacred body for the nourishment of my
soul and body, and thou hast set _thy Word
as a light to my feet_. Psalms cxviii.
Without these two I could not well live, for
the Word of God is the light of my soul, and
thy sacrament is _the bread of Life_.
{365}
These also may be called the two tables set
on the one side, and on the other, in the
store house of the _holy church_.
One is the table of the _holy altar_,
having the _holy bread_, that is the
precious _Body of Christ_.
The other is that of the _divine law_,
containing _holy doctrine_, teaching the
_right faith_, and firmly leading even
within the _veil_, where are the
_holies of holies_:
Thanks be to thee, O Lord Jesus, Light of
eternal Light, for the table of _holy
doctrine_ which thou hast afforded us by
the ministry of thy servants, the prophets
and apostles, and other teachers.
5. Thanks be to thee, O thou Creator and
Redeemer of men, who, to manifest thy love to
the whole world, hast prepared a great
supper, wherein thou hast set before us to be
eaten, not the typical lamb, but thy most
sacred body and blood: rejoicing all the
faithful with thy holy banquet, and
replenishing them with the cup of salvation,
in which are all the delights of paradise;
and the holy angels do feast with us, but
with a more happy sweetness.
{366}
6. O how great and honourable is the office
of priests, to whom it is given to consecrate
with sacred words the Lord of Majesty; to
bless _him_ with their lips, to hold
_him_ with their hands, to receive
_him_ with their own mouth, and to
administer _him_ to others!
Oh! how clean ought those hands to be, how
pure that mouth, how holy that body, how
unspotted the heart of a _priest_, into
whom thou the Author of Purity so often
enters!
From the mouth of a _priest_ nothing but
what is _holy_, no word but what is
_good_ and _profitable_ ought to
proceed, who so often receives the sacrament
of Christ.
7. His eyes ought to be _simple_, and
_chaste_, which are used to behold the
_Body of Christ;_ his hands _pure_
and lifted up to heaven, which use to handle
the Creator of heaven and earth.
{367}
Unto the priest especially it is said in the
law, _Be you holy, for I the Lord your God
am holy_. Leviticus xix. 20.
8. Let thy grace, O Almighty God, assist us,
that we, who have undertaken the office of
priesthood, may serve thee worthily and
devoutly in all purity and good conscience.
And if we cannot live in so great innocency
as we ought, grant us at least duly to bewail
the sins which we have committed; and in the
spirit of humility, and the resolution of a
good-will, to serve thee more fervently for
the time to come.
Chap. XII.--_That he who is to
communicate ought to prepare himself for
Christ with great diligence_.
The Voice of the Beloved.
1. I Am the lover of purity, and the giver of
all holiness.
I seek a pure heart, and there is the place
of my _rest_.
{368}
Make ready for me _a large upper room
furnished, and I will make the pasch with
thee, together with my disciples._ Mark
xiv. Luke xxii.
If thou wilt have me come to thee, and remain
with thee; purge out the old leaven, and make
clean the habitation of thy heart;
Shut out the whole world, and all the tumult
of vices; sit like a sparrow solitary on the
house top, and think of thy excesses in the
bitterness of thy soul.
For every lover prepareth the best and
fairest room for his dearly beloved; and
hereby is known the affection of him that
entertaineth his beloved.
2. Know nevertheless, that thou canst not
sufficiently prepare thyself by the merit of
any action of thine, although thou shouldst
prepare thyself a whole year together, and
think of nothing else.
But it is of my mere goodness and grace that
thou art suffered to come to my table; as if
a beggar should be invited to dinner by a
rich man, who hath nothing else to return him
for his benefit, but to humble himself, and
to give him thanks.
{369}
Do what lieth in thee, and do it diligently;
not for custom, nor for necessity; but with
fear, and reverence, and affection, receive
the body of thy beloved Lord, thy God, who
vouchsafeth to come to thee.
I am he that have invited thee, I have
commanded it to be done, I will supply what
is wanting in thee, come and receive me.
3. When I bestow the grace of devotion give
thanks to thy God, not for that thou art
worthy, but because I have had mercy on thee.
If thou hast it not, but rather findest
thyself dry, continue in prayer, sigh and
knock, and give not over, till thou receivest
some crum or drop of saving grace.
Thou hast need of me, not I of thee.
Neither dost thou come to sanctify me, but I
come to sanctify and make thee better;
Thou comest that thou mayest be sanctified by
me, and united to me; that thou mayest
receive new grace, and be inflamed anew to
amendment.
{370}
Neglect not this grace, but prepare thy heart
with all diligence, and bring thy beloved
into thee.
4. But thou oughtest not only to prepare
thyself to devotion before communion, but
carefully also to keep thyself therein after
receiving the sacrament; neither is the
carefully guarding of thyself afterwards less
required than the devoutly preparing thyself
before: for a good guard afterwards is the
best preparation again for the obtaining of
greater grace.
For what renders a man very much indisposed
is, if he presently pour himself out upon
exterior comforts.
Beware of much talk, remain in secret, and
enjoy thy God; for thou hast him whom all the
world cannot take from thee.
I am he to whom thou oughtest to give thy
whole self; so that thou mayest henceforward
live, without all solicitude, not in thyself,
but in me.
{371}
Chap. XIII.--_That a devout soul ought to
desire with her whole heart to be united to
Christ in the sacrament_.
The Voice of the Disciple.
1. Who will give me, O Lord, to find thee
alone, that I may open my whole heart to
thee, and enjoy thee as my soul desireth; and
that no one may now despise me, nor any thing
created move me or regard me; but thou alone
mayest speak to me, and I to thee; as the
_Beloved_ is wont to speak to his
_Beloved_, and a friend to banquet with
his friend.
This I pray for, this I desire, that I may be
wholly united to thee, and may withdraw my
heart from all created things; and by the
holy communion, and often celebrating, may
more and more learn to relish heavenly and
eternal things.
Ah! Lord God, when shall I be wholly united
to thee, and absorpt in thee, and altogether
forgetful of myself:
Thou in me, and I in thee; and so grant us
both to continue in one.
{372}
2. Verily thou art my _Beloved_, the
choicest amongst thousands, in whom my soul
is well pleased to dwell all the days of her
life:
Verily, thou art my _peace-maker_, in
whom is sovereign _peace_ and true
_rest;_ out of whom is _labour_ and
_sorrow_, and endless _misery:_
Thou art in truth, a hidden God, and thy
counsel is not with the wicked; but thy
conversation is with the humble and the
simple.
Oh! how sweet is thy spirit, O Lord, who, to
shew thy sweetness towards thy children,
vouchsafest to feed them with the most
delicious bread which cometh down from
heaven!
Surely, there is no other nation so great,
that hath their God so nigh to them, as thou
our God art present to all thy faithful; to
whom, for their daily comfort, and for the
raising up their hearts to heaven, thou
gavest thyself to be eaten and enjoyed.
3. For what other nation is there so honoured
as the Christian people!
{373}
Or what creature under heaven so beloved as a
devout soul, into whom God cometh, that he
may feed her with his glorious flesh?
Oh! unspeakable grace! Oh! wonderful
condescension! Oh! infinite love, singularly
bestowed upon man!
But what return shall I make to the Lord for
this grace, and for so extraordinary a
charity?
There is nothing that I can give him that
will please him better, than if I give up my
heart entirely to God, and unite it closely
to him.
Then all that is within me shall rejoice
exceedingly, when my soul shall be perfectly
united to my God:
Then will he say to me, If thou wilt be with
me, I will be with thee; and I will answer
him: Vouchsafe, O Lord, to remain with me,
and I will willingly be with thee.
This is my whole desire, that my heart may be
united to thee.
{374}
Chap. XIV.--_Of the ardent desire of some
devout persons to receive the body of
Christ_.
The Voice of the Disciple.
1. _Oh! how great is the abundance of thy
sweetness, O Lord, which thou hast laid up
for them that fear thee._ Psalms xxx.
When I remember some devout persons, who come
to thy sacrament with the greatest devotion
and affection, I am often confounded and
ashamed within myself, that I approach so
tepidly and coldly to thy altar, and to the
table of the holy communion;
That I remain so dry, and without affection
of heart; that I am not wholly set on fire in
thy presence, O my God; nor so earnestly
drawn and affected, as many devout persons
have been, who, out of a vehement desire of
communion, and a sensible love in their
hearts, could not contain themselves from
weeping;
{375}
But with their whole souls eagerly thirsted
to approach, both with the mouth of their
heart and of their body, to thee, O God, the
living Fountain; being in no wise able to
moderate or satisfy their hunger, but by
receiving thy body with all joy and spiritual
greediness.
2. Oh! _true ardent faith_ of these
persons, being a probable argument of thy
sacred presence!
For they truly know their Lord in the
breaking of bread, whose heart burneth so
mightily within them, from Jesus his walking
with them. _Luke_ xxiv.
Such affection and devotion as this, so
vehement a love and burning, is often far
from me.
Be thou merciful to me, O good Jesus, sweet
and gracious Lord; and grant me, thy poor
beggar, to feel, sometimes at least, in the
sacred communion, some little of the cordial
affection of thy love, that my _faith_
may be more strengthened, my _hope_ in
thy goodness increased, and that my
_charity_, being once perfectly
enkindled, and having tasted the _Manna_
of heaven, may never decay.
{376}
3. Moreover, thy mercy is able to give me the
grace I desire, and to visit me in thy great
clemency with the spirit of fervour, when it
shall please thee:
For though I burn not at present with so
great a desire as those that are so
singularly devoted to thee; yet, by thy
grace, I desire to have this same great
inflamed desire; praying and wishing that I
may be made partaker with all such thy
fervent lovers, and be numbered in their holy
company.
Chap. XV.--_That the grace of devotion is
obtained by humility and self-denial._
1. Thou oughtest to seek the grace of
devotion earnestly, to ask it fervently, to
wait for it patiently and confidently, to
receive it thankfully, to keep it humbly, to
work with it diligently, and to commit to God
the time and manner of this heavenly
visitation, until it shall please him to come
unto thee.
{377}
Thou oughtest chiefly to humble thyself, when
thou feelest inwardly little or no devotion;
and yet not to be too much dejected, nor to
grieve inordinately.
God often giveth, in one short moment, what
he hath a long time denied:
He giveth sometimes in the end, that which in
the beginning of prayer he deferred to grant.
2. If grace were always presently given, and
ever at hand with a wish, it would be more
than man's infirmity could well bear:
Therefore the _grace of devotion_ is to
be expected with a good hope and humble
patience. Yet impute it to thyself, and to
thy sins, when it is not given to thee, or
when it is secretly taken away.
It is sometimes a little thing that hinders
or hides grace from us; if that may be called
_little_, and not rather _great_,
which hindereth so great a good:
{378}
But if thou remove this same, be it small or
great, and perfectly overcome it, thou shalt
have thy desire.
3. For as soon as ever thou hast delivered
thyself up to God with thy whole heart, and
neither seekest this nor that for thine own
pleasure or will, but wholly placest thyself
in him, thou shalt find thyself united and at
peace; for nothing will relish so well, and
please thee so much, as the good pleasure of
the divine will.
Whosoever therefore with a single heart shall
direct his attention upwards to God, and
purge himself of all inordinate love or
dislike of any created thing, he shall be the
most fit to receive grace, and worthy of the
gift of devotion:
For the Lord bestows his blessing there where
he finds the vessels empty.
And the more perfectly one forsakes these
things below, and the more he dies to himself
by the contempt of himself, the more speedily
grace cometh, entereth in more plentifully,
and the higher it elevateth the free heart.
{379}
4. _Then shall he see and abound, he shall
admire, and his heart shall be enlarged_
within him, because the hand of the Lord is
with him, and he has put himself wholly into
his _hand_ for ever. Behold, thus shall
the man be blessed that seeketh God with his
whole heart, and taketh not his soul in vain.
Such a one as this, in receiving the Holy
Eucharist, obtains a great grace of _divine
union;_ because he looks not towards his
own devotion and comfort, but, above all
devotion and comfort, regards the honour and
glory of God.
Chap. XVI.--_That we ought to lay open
our necessities to Christ, and crave his
grace._
The Voice of the Disciple.
1. O Most sweet and loving Lord, whom I now
desire to receive with all devotion, thou
knowest my weakness, and the necessity which
I endure; in how great evils and vices I am
immersed; now often I am oppressed, tempted,
troubled, and defiled;
{380}
To thee I come for remedy; I pray to thee for
comfort and succour.
I speak to him that knows all things, to whom
all that is within me is manifest, and who
alone can perfectly comfort and help me.
Thou knowest what good I stand most inn need
of, and how poor I am in virtues.
2. Behold, I stand before thee poor and
naked, begging thy grace, and imploring thy
mercy:
Feed thy hungry beggar; inflame my coldness
with the fire of thy love; enlighten my
blindness with the brightness of thy
presence;
Turn all earthly things to me into
bitterness; all things grievous and cross
into patience; all things below and created,
into contempt and oblivion:
Lift up my heart to thee in heaven, and
suffer me not to wander upon earth:
{381}
Be thou only sweet to me from henceforth for
evermore; for thou only art my meat and my
drink, my love and my joy, my sweetness and
all my good.
3. Oh! that with thy presence thou wouldst
inflame, burn, and transform me into thyself,
that I may be made one spirit with thee, by
the grace of internal union, and by the
melting of ardent love!
Suffer me not to go from thee hungry and dry;
but deal with me in thy mercy, as thou hast
dealt wonderfully with thy saints.
What marvel if I should be wholly set on fire
by thee, and should die to myself; since thou
art a _fire_ always burning, and never
decaying; a _love_ purifying the heart,
and enlightening the understanding.
{382}
Chap. XVII.--_Of fervent love and
vehement desire to receive Christ_.
The Voice of the Disciple.
1. With the greatest devotion and burning
love, with all the affection and fervour of
my heart, I desire to receive thee, O Lord;
as many saints and devout persons, who were
most pleasing to thee in holiness of life,
and most fervent in devotion, have desired
thee when they have communicated.
O my God, my eternal love, my whole good, and
never-ending happiness, I would gladly
receive thee with the most vehement desire,
and most worthy reverence, that any of the
saints ever had or could feel.
2. And though I be unworthy to have all those
feelings of devotion, yet I offer to thee the
whole affection of my heart, as if I alone
had all those highly pleasing inflamed
desires;
{383}
Yea, and whatsoever a godly mind can conceive
and desire, all this, with the greatest
reverence and most inward affection, I offer
and present to thee:
I desire to reserve nothing to myself, but
freely and most willingly to sacrifice
myself, and all that is mine, to thee.
O Lord, my God, my Creator and Redeemer, I
desire to receive thee this day with such
_affection, reverence, praise_, and
_honour;_ with such _gratitude,
worthiness,_ and _love;_ with such
_faith, hope,_ and _purity,_ as thy
most holy Mother, the glorious Virgin Mary,
received and desired thee, when she humbly
and devoutly answered the angel, who declared
to her the mystery of the incarnation;
_Behold the handmaid of the Lord, let it be
done unto me according to thy word_. Luke
i.
3. And as thy blessed forerunner, the most
excellent among the saints, John the Baptist,
in thy presence leaped for joy through the
Holy Ghost, whilst he was as yet shut up in
his mother's womb; and afterwards seeing
Jesus walking amongst men, humbling himself
exceedingly, said with devout affection,
_The friend of the bridegroom that standeth
and heareth him, and rejoiceth with joy for
the voice of the bridegroom._ John iii. So
I also wish to be inflamed with great and
holy desires, and to present myself to thee
with my whole heart:
{384}
Wherefore I here offer and present myself to
thee the excessive joys of all devout hearts,
their ardent affections, their extasies and
supernatural illuminations, and heavenly
visions; together with all the virtues and
praises which are or shall be celebrated by
all creatures in heaven and earth; for myself
and all such as are recommended to my
prayers, that by all thou mayest be worthily
praised and glorified for ever.
4. Receive my wishes, O Lord, my God, and my
desire of giving thee infinite praise and
immense blessing, which, according to the
multitude of thy unspeakable greatness, are
most justly due to thee.
{385}
These I render, and desire to render to thee
every day and every moment: and I invite and
entreat all the heavenly spirits, and all thy
faithful, with my prayers and affections, to
join with me in giving thee praises and
thanks.
5. Let all people, tribes, and tongues praise
thee, and magnify thy holy and sweet name,
with the highest jubilation and ardent
devotion.
And let all who reverently and devoutly
celebrate thy most high sacrament, and
receive it with full faith, find grace and
mercy at thy hands, and humbly pray for me, a
sinful creature.
And when they shall have obtained their
desired devotion and joyful union, and shall
depart from thy sacred heavenly table, well
comforted, and wonderfully nourished, let
them vouchsafe to remember my poor soul.
{386}
Chap. XVIII.--_That a man be not a
curious searcher into this sacrament, but a
follower of Christ, submitting his sense to
holy faith._
The Voice of the Beloved.
1. Thou must, beware of curious and
unprofitable searching into this most
profound sacrament, if thou wilt not sink
into the depth of doubt.
_He that is a searcher of Majesty shall be
oppressed by glory._ Proverbs xxv. God is
able to work more than man can understand.
A pious and humble inquiry after _truth_
is tolerable, which is always ready to be
taught, and studies to walk in the sound
doctrine of the _Fathers_.
2. Blessed is that simplicity that leaveth
the difficult ways of disputes, and goeth on
in the plain and sure path of God's
commandments.
Many have lost devotion, whilst they would
search into high things.
{387}
It is _faith_ that is required of thee,
and a _sincere life;_ not the height of
understanding, not diving deep into the
mysteries of God.
If thou dost not understand nor comprehend
those things that are under thee, how
shouldst thou comprehend those things that
are above thee?
Submit thyself to God, and humble thy
_sense_ to _faith_, and the light
of knowledge shall be given thee, as far as
shall be profitable and necessary for thee.
3. Some are grievously tempted about faith
and the sacrament; but this is not to be
imputed to them, but rather to the enemy.
Be not thou anxious, stand not to dispute
with thy thoughts, nor to answer the doubts
which the devil suggests, but believe the
words of God, believe his saints and
prophets, and the wicked enemy will fly from
thee.
It is often very profitable to the servant of
God to suffer such things;
{388}
For the devil tempteth not unbelievers and
sinners, whom he already securely possesseth;
but the faithful and devout he many ways
tempteth and molesteth.
4. Go forward therefore with a sincere and
undoubted faith, and with an humble reverence
approach to this sacrament; and whatsoever
thou art not able to understand, commit
securely to God, who is _Omnipotent_.
God never deceiveth, but he is deceived that
trusts too much to himself:
God walketh with the simple, and revealeth
himself to the humble; he giveth
understanding to little ones, openeth the
gate of knowledge to pure minds, and hideth
his grace from the curious and proud.
Human _reason_ is weak and may be
deceived; but true _faith_ cannot be
deceived.
5. All reason and natural search ought to
follow faith, and not to go before it, nor
oppose it;
For _faith_ and _love_ are here
predominant, and work by hidden ways in this
most holy and super-excellent sacrament.
{389}
God, who is eternal and incomprehensible, and
of infinite power, doth great and inscrutable
things in heaven and earth, and there is no
searching out his wonderful works.
If the works of God were such as might be
easily comprehended by human reason, they
could not be called wonderful and
unspeakable.
The End.
Erratum, page 356, line 2, for likely read
lightly.
[Transcriber's note: This correction has
been applied.]
{390}
Contents.
Chap. BOOK I. Page.
i. Of following Christ and despising
all the vanities of the world 3
ii. Of having an humble sentiment
of one's self 6
iii. Of the doctrine of truth 8
iv. Of prudence in our doings 13
v. Of the reading the holy scriptures 14
vi. Of inordinate affections 16
vii. Of flying vain hope and pride 17
viii. Of shunning too much familiarity 19
ix. Of obedience and subjection 20
X. Of avoiding superfluity of words 21
xi. Of acquiring peace and zeal of
spiritual progress 23
xii. Of the advantage of adversity 26
xiii. Of resisting temptation 28
xiv. Of avoiding rash judgment 33
{391}
xv. Of works done out of charity 34
xvi. Of bearing the defects of others 36
xvii. Of a monastic life 38
xviii. Of the examples of the holy fathers 40
xix. Of the exercises of a
good religious man 44
xx. Of the love of solitude and silence 49
xxi. Of compunction of heart 54
xxii. Of the consideration of the
misery of man 58
xxiii. Of the thoughts of death 63
xxiv. Of judgment and the punishment
of sins 69
XXV. Of the fervent amendment of
our whole life 75
Book II.
i. Of interior conversation 83
ii. Of humble submission 89
iii. Of a good peaceable man 90
iv. Of a pure mind and simple intention 93
v. Of the consideration of one's self 95
vi. Of the joy of a good conscience 97
{392}
vii. Of the love of Jesus above
all things. 100
viii. Of familiar friendship with Jesus 102
ix. Of the want of all comfort 106
X. Of gratitude for the grace of God 111
xi. Of the small number of the
lovers of the cross of Jesus 115
xii. Of the King's highway of the
Holy Cross 119
Book III.
i. Of the internal speech of Christ
to a faithful soul 129
ii. That truth speaks within us
without noise of words 131
iii. That the words of God are to be
heard with humility, and that many
weigh them not 133
A prayer to implore the grace
of devotion 136
iv. That we ought to walk in truth
and humility in God's presence 138
v. Of the wonderful effect of divine love 141
vi. Of the proof of a true lover 146
{393}
vii. That grace is to be hid under
the guardianship of humility 150
viii. Of the mean esteem of one's
self in the sight of God 155
ix. That all things are to be referred
to God, as to our last end 157
X. That it is sweet to serve God,
despising this world 159
xi. That the desires of the heart are
to be examined and moderated 163
xii. Of learning patience, and of
fighting against concupiscence 165
xiii. Of the obedience of an humble
subject after the example of
Jesus Christ 168
xiv. Of considering the secret judgments
of God, lest we be puffed up
by our good works 171
xv. How we are to be disposed, and what we
are to say when we desire any thing 173
A prayer for the fulfilling of the
will of God 175
{394}
xvi. That true comfort is to be
sought in God alone 177
xvii. That we ought to cast all our
care upon God 179
xviii. That temporal miseries are to be
borne with patience after the
example of Jesus Christ 181
xix. Of supporting injuries, and
who is proved to be truly patient 183
xx. Of the confession of our own
infirmity, and of the miseries
of this life 186
xxi. That we are to rest in God
above all goods and gifts 190
xxii. Of the remembrance of the
manifold benefits of God 195
xxiii. Of four things which bring
much peace 198
A prayer against evil thoughts 200
A prayer for the enlightening
of the mind 201
xxiv. That we are not to be curious in
enquiring into the life of others 202
xxv. In what things the firm peace of the
heart and true progress doth consist 204
{395}
xxvi. Of the eminence of a free mind,
which humble prayer better procures
than reading 207
xxvii. That self love chiefly keeps a
person back from the sovereign good 209
A prayer for the cleansing of the heart
and the obtaining of heavenly wisdom 211
xxviii. Against the tongues of detracters 212
xxix. How in the time of tribulation
God is to be invoked and blessed 213
xxx. Of asking the divine assistance,
and of confidence of recovering grace 215
xxxi. Of disregarding all things created,
that so we may find the Creator 220
xxxii. Of the denying ourselves,
and renouncing all cupidity 224
xxxiii. Of the inconstancy of our heart,
and of directing our final
intention to God 226
xxxiv. That he that loves God relishes him
above all things, and in all things 228
{396}
xxxv. That there is no being secure
from temptation in this life 231
xxxvi. Against the vain judgments of men 234
xxxvii. Of a pure and full resignation
of ourselves, for the obtaining
freedom of heart 236
xxxviii. Of the good government of
ourselves in outward things, and
of having recourse to God
in dangers 238
xxxix. That a man must not be
over eager in his affairs 240
xl. That man hath no good of himself,
and that he cannot glory in any thing 242
xli. Of the contempt of all
temporal honour 245
xlii. That our peace is not to be
placed in men 246
xliii. Against vain and worldly learning 248
xliv. Of not drawing to ourselves
exterior things 251
xlv. That credit is not to be given
to all men; and that men
are prone to offend in words 252
{397}
xlvi. Of having confidence in God
when words arise against us 256
xlvii. That all grievous things are to be
endured for life everlasting 260
xlviii. Of the day of eternity, and
of the miseries of this life 263
xlix. Of the desire of eternal life,
and how great things are
promised to them that fight 268
l. How a desolate person ought to offer
himself into the hands of God 274
li. That we must practise ourselves in
humble works, when we cannot attain
to high things 280
lii. That a man ought not to esteem
himself worthy of consolation,
but rather guilty of stripes 282
liii. That the grace of God is not
communicated to the earthly-minded 285
liv. Of the different motions of nature
and grace 288
iv. Of the corruption of nature,
and of the efficacy of divine grace 295
{398}
lvi. That we ought to deny ourselves,
and to imitate Christ by the cross 300
lvii. That a man should not be too much
dejected when he falls into
some defects 303
lviii. Of not searching into high matters,
nor into the secret
judgments of God 306
lix. That all hope and confidence
is to be fixed in God alone 314
Book IV.
Of The Blessed Sacrament.
i. With how great reverence Christ
is to be received 319
ii. That the great goodness and
charity of God is shewed to man
in this sacrament 328
iii. That it is profitable to
communicate often 333
iv. That many benefits are bestowed
on them who communicate devoutly 337
{399}
v. Of the dignity of the sacrament,
and of the priestly state 342
vi. A petition concerning the exercise
proper before communion 345
vii. Of the discussion of one's own
conscience, and of a resolution of
amendment 346
viii. Of the oblation of Christ on the
cross, and of the resignation of
ourselves 350
ix. That we must offer ourselves,
and all that is ours, to God,
and pray for all 352
x. That the holy communion is
not lightly to be forborne 356
xi. That the body of Christ and the holy
scriptures are most necessary to
a faithful soul 361
xii. That he who is to communicate ought
to prepare himself for Christ
with great diligence 367
xiii. That a devout soul ought to desire
with her whole heart to be united
to Christ in this sacrament 371
{400}
xiv. Of the ardent desire of some devout
persons to receive the body of Christ 374
XV. That the grace of devotion is
obtained by humility and self-denial 376
xvi. That we ought to lay open our
necessities to Christ, and crave
his grace 379
xvii. Of fervent love and vehement
desire to receive Christ 382
xviii. That a man be not a curious
searcher into this sacrament;
but an humble follower of Christ,
submitting his sense to holy faith 386
-----------------------------------
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