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.

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Happy eyes, which are shut to outward things, and attentive to the interior.

Happy they who penetrate into internal things, and endeavour to prepare themselves more and more by daily exercises to the attaining to heavenly secrets.

Happy they who seek to be wholly intent on God, and who rid themselves of every worldly impediment.

Mind these things, O my soul, and shut the doors of thy sensuality, that thou mayest hear what the Lord thy God speaks within thee.

2. Thus saith thy Beloved: _I am thy salvation_, thy peace, and thy life: keep thyself with me, and thou shalt find peace.

Let alone all transitory things, and seek things eternal.

What are all temporal things, but deceit? and what will all things created avail thee, if thou be forsaken by the Creator?

Cast off then all earthly things, and make thyself agreeable to thy Creator, and faithful to him, that so thou mayest attain to true happiness.

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Chap. II--_That truth speaks within us without noise of words_.

1. _Speak, Lord, for thy servant heareth_. 1 Samuel iii.--_I am thy servant, give me understanding that I may know thy testimonies_. Psalms cxviii.

[USCCB: Psalms cxix. 27.]

Incline my heart to the words of thy mouth: let thy speech distil as the dew.

Heretofore the Children of _Israel_ said to _Moses, Speak thou to us, and we will hear: let not the Lord speak to us, lest we die_. Exodus xx.

It is not thus, O Lord, it is not thus I pray; but rather with the prophet _Samuel_, I humbly and earnestly entreat thee, _Speak, Lord, for thy servant heareth_.

Let not _Moses_, nor any of the prophets speak to me; but speak thou rather, O Lord God, the inspirer and enlightener of all the prophets; for thou alone without them canst perfectly instruct me; but they without thee will avail me nothing.

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2. They may indeed sound forth words, but they give not the spirit.

They speak well; but if thou be silent, they do not set the heart on fire.

They deliver the letter, but thou disclosest the sense.

They publish mysteries, but thou unlockest the meaning of the things signified.

They declare the commandments, but thou enablest to keep them.

They shew the way, but thou givest strength to walk in it.

They work only outwardly, but thou instructest and enlightenest the heart.

They water exteriorly, but thou givest the increase.

They cry out with words, but thou givest understanding to the hearing.

5. Let not then _Moses_ speak to me, but thou O Lord my God, the eternal Truth, lest I die and prove fruitless, if I be only outwardly admonished, and not enkindled within.

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Lest the word which I have heard and not fulfilled, which I have known and not loved, which I have believed and not observed, rise up in judgment against me.

_Speak_, then, _O Lord, for thy servant heareth; for thou hast the words of eternal life_. John vi.

Speak to me, that it may be for some comfort to my soul, and for the amendment of my whole life; and to thy praise and glory, and everlasting honour.

Chap. III.--_That the words of God are to be heard with humility, and that many weigh them not_.

1. My Son, hear my words, words most sweet, exceeding all the learning of philosophers, and of the wise men of this world.

My words are _spirit_ and _life_, and not to be estimated by the sense of man.

They are not to be drawn to a vain complacence, but are to be heard in silence, and to be received with all humility and great affection.

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2. And I said, _Blessed is the man, whom thou, O Lord, shalt instruct, and shalt teach him thy law; that thou mayest give him ease from the evil days_, (Psalms xciii.); and that he may not be desolate upon earth.

[USCCB: Psalms xciv. 12-13.]

I (saith the Lord) have taught the prophets from the beginning, and even till now I cease not to speak to all; but many are deaf to my voice, and hard.

The greater number listen more willingly to the world, than to God; and follow sooner the desires of the flesh, than the good-will of God.

The world promises things temporal and of small value, and is served with great eagerness: I promise things most excellent and everlasting, and men's hearts are not moved!

Who is there that serves and obeys me in all things, with that great care, with which the world and its lords are served? _Be ashamed, O Sidon_, saith the sea.

And if thou ask why? hear the reason.

For a small living, men run a great way; for eternal life many will scarce once move a foot from the ground.

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An inconsiderable gain is sought after; for one penny sometimes men shamefully quarrel; they are not afraid to toil day and night for a trifle, or some slight promise.

4. But, alas! for an unchangeable good, for an inestimable reward, for the highest honour and never-ending glory, they are unwilling to take the least pains.

Be ashamed then, thou slothful servant, that art so apt to complain, seeing that they are more ready to labour for death than thou for life.

They rejoice more in running after _vanity_, than thou in the pursuit of _truth_.

And indeed they are sometimes frustrated of their hopes; but my promise deceives no man, nor sends away empty him that trusts in me.

What I have promised, I will give; what I have said, I will make good; provided a man continue to the end faithful in my love.

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I am the rewarder of all the good, and the strong trier of all the devout.

5. Write my words in thy heart, and think diligently on them; for they will be very necessary in the time of temptation.

What thou understandest not when thou readest, thou shalt know in the day of visitation.

I am accustomed to visit my elect [in] two manner of ways, _viz._ by trial and by comfort.

And I read them daily two lessons; one to rebuke their vices, the other to exhort them to the increase of virtues.

He that has my words, and slights them, has that which shall condemn him at the last day.

_A Prayer_, To implore the Grace of Devotion.

6. _O Lord my God, thou art all my good; and who am I that I should dare to speak to thee_.

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_I am thy most poor servant, and a wretched little worm, much more poor and contemptible than I conceive or dare express_.

_Yet remember, O Lord, that I am nothing, I have nothing and can do nothing:_

_Thou alone art good, just and holy; thou canst do all things; thou givest all things; thou fillest all things, leaving only the sinner empty_.

_Remember thy tender mercies, and fill my heart with thy grace, thou who wilt not have thy works to be empty_.

_How can I support myself in this wretched life, unless thy mercy and grace strengthen me?_

_Turn not away thy face from me; delay not thy visitation; withdraw not thy comfort; lest my soul become as earth without water to thee_.

_O Lord, teach me to do thy will, teach we to converse worthily and humbly in thy sight; for thou art my wisdom, who knowest me in truth, and didst know me before the world was made, and before I was born in the world_.

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Chap. IV.--_That we ought to walk in truth and humility in God's presence_.

1. Son, walk before me in _truth_, and always seek me in the simplicity of thy heart.

He that walks before me in _truth_ shall be secured from evil occurrences, and _truth_ shall deliver him from deceivers, and from the detractions of the wicked.

If _truth_ shall deliver thee, thou shalt be _truly_ free, and shalt make no account of the _vain_ words of men.

Lord, this is true: as thou sayest, so I beseech thee, let it be done with me. Let thy _truth_ teach me, let thy _truth_ guard me, and keep me till I come to a happy end.

Let the same deliver me from all evil affections, and all inordinate love, and I shall walk with thee in great liberty of heart.

2. I will teach thee (saith _Truth_) those things that are right and pleasing in my sight.

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Think on thy sins with great compunction and sorrow; and never esteem thyself to be any thing for thy good works.

Thou art indeed a sinner, subject to and intangled with many passions.

Of thyself thou always tendest to nothing, thou quickly fallest, thou art quickly overcome, easily disturbed and dissolved.

Thou hast not any thing in which thou canst glory, but many things for which thou oughtest to vilify thyself; for thou art much weaker than thou art able to comprehend.

3. Let nothing then seem much to thee of all thou doest:

Let nothing appear great, nothing valuable or admirable, nothing worthy of esteem: nothing high, nothing truly praise-worthy or desirable, but what is eternal.

Let the _eternal truth_ please thee above all things, and thy own exceeding great vileness ever displease thee.

Fear nothing so much, blame and abhor nothing so much as thy vices and sins, which ought to displease thee more than any losses whatsoever.

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Some persons walk not sincerely before me; but being led with a certain curiosity and pride, desire to know my secrets, and to understand the high things of God, neglecting themselves and their own salvation.

These often fall into great temptations and sins through their pride and curiosity, because I stand against them.

4. Fear the judgments of God, dread the anger of the Almighty; but pretend not to examine the works of the Most High, but search into thy own iniquities, how many ways thou hast offended, and how much good thou hast neglected.

Some only carry their devotion in their books, some in pictures, and some in outward signs and figures.

Some have me in their mouth, but little in their heart.

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There are others, who being enlightened in their understanding, and purified in their affections, always breathe after things eternal, are unwilling to hear of earthly things, and grieve to be subject to the necessities of nature; and such as these perceive what the spirit of _truth_ speaks in them.

For it teaches them to despise the things of the earth, and to love heavenly things; to neglect the world, and all the day and night to aspire after heaven.

Chap. V.--_Of the wonderful effect of divine love_.

1. I Bless thee, O Heavenly Father, Father of my Lord Jesus Christ; because thou hast vouchsafed to be mindful of so poor a wretch as I am.

O Father of mercies, and God of all comfort, I give thanks to thee, who sometimes art pleased to cherish with thy consolations, me that am unworthy of any comfort.

I bless thee and glorify thee evermore, together with thy only begotten Son, and the Holy Ghost the Comforter, to all eternity.

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O Lord God, my holy lover, when thou shalt come into my heart, all that is within me will be filled with Joy.

Thou art my glory, and the joy of my heart:

Thou art my hope and my refuge in the day of my tribulation.

2. But because I am as yet weak in love, and imperfect in virtue; therefore do I stand in need to be strengthened and comforted by thee. For this reason visit me often, and instruct me in thy holy discipline.

Free me from evil passions, and heal my heart of all disorderly affections; that being healed and well purged in my interior, I may become fit to love, courageous to suffer, and constant to persevere.

3. Love is an excellent thing, a great good indeed: which alone maketh light all that is burthensome, and equally bears all that is unequal:

For it carries a burthen without being burthened, and makes all that which is bitter sweet and savoury.

The love of Jesus is noble and generous, it spurs us on to do great things, and excites to desire all that which is more perfect.

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Love will tend upwards, and not be detained by things beneath.

Love will be at liberty, and free from all worldly affection, lest its interior sight be hindered, lest it suffer itself to be entangled with any temporal interest, or cast down by losses.

Nothing is sweeter than love, nothing stronger, nothing higher, nothing wider, nothing more pleasant, nothing fuller or better in heaven or earth: for love proceeds from God, and cannot rest but in God, above all things created.

4. The lover flies, runs, and rejoices; he is free, and is not held.

He gives all for all, and has all in all; because he rests in one sovereign _good_ above all, from whom all good flows and proceeds.

He looks not at the gifts, but turns himself to the giver, above all goods.

Love often knows no measure, but is fervent above all measure.

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Love feels no burthen, values no labours, would willingly do more than it can; complains not of impossibility, because it conceives that it may and can do all things.

It is able therefore to do any thing, and it performs and effects many things, where he that loves not faints and lies down.

5. Love watches, and sleeping slumbers not.

When weary, is not tired; when straitened, is not constrained; when frighted, is not disturbed; but like a lively flame, and a torch all on fire, mounts upwards, and securely passes through all opposition.

Whosoever loves knows the cry of this voice.

A loud cry in the ears of God is the ardent affection of the soul, which saith; O my God, my love: thou art all mine, and I am all thine.

6. Give increase to my love, that I may learn to taste with the interior mouth of the heart how sweet it is to love, and to swim, and to be melted in love.

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Let me be possessed by love, going above myself through excess of fervour and amazement.

Let me sing the canticle of love, let me follow thee my Beloved on High, let my soul lose herself in thy praises, rejoicing exceedingly in thy love.

Let me love thee more than myself, and myself only for thee: and all others in thee, who truly love thee, as the law of love commands, which shines forth from thee.

7. Love is swift, sincere, pious, pleasant, and delightful; strong, patient, faithful, prudent, long-suffering, courageous, and never seeking itself; for where a man seeks himself, there he falls from love.

Love is circumspect, humble, upright, not soft, not light, nor intent upon vain things; is sober, chaste, stable, quiet, and keeps a guard over all the senses.

Love is submissive and obedient to superiors, in its own eyes mean and contemptible, devout and thankful to God, always trusting and hoping in him, even then when it tastes not the relish of God's sweetness; for there is no living in love without some pain or sorrow.

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8. Whosoever is not ready to suffer all things, and to stand resigned to the will of his Beloved, is not worthy to be called a lover.

He that loves must willingly embrace all that is hard and bitter for the sake of his Beloved, and never suffer himself to be turned away from him by any contrary occurrences whatsoever.

Chap. VI.--_Of the proof of a true lover_.

1. My son, thou art not as yet a valiant and prudent lover.

Why, O Lord?

Because thou fallest off from what thou hast begun upon meeting a little adversity, and too greedily seekest after consolation.

A valiant lover stands his ground in temptations, and gives no credit to the crafty persuasions of the enemy.

As he is pleased with me in prosperity, so I displease him not when I send adversity.

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2. A prudent lover considers not so much the gift of the lover, as the love of the giver.

He looks more at the good-will than the value, and sets his Beloved above all his gifts.

A generous lover rests not in the gift, but in me above every gift.

All is not lost, if sometimes thou hast not that feeling [of devotion] towards me or my saints, which thou wouldst have.

That good and delightful affection, which thou sometimes perceivest, is the effect of present grace, and a certain foretaste of thy heavenly country.

But thou must not rely too much upon it, because it goes and comes.

But to fight against the evil motions of the mind which arise, and to despise the suggestions of the devil, is a sign of virtue and of great merit.

3. Let not therefore strange fancies trouble thee of what subject soever they be that are suggested to thee.

Keep thy resolution firm, and thy intentions upright towards God.

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Neither is it an illusion, that sometimes thou art rapt into an extasy, and presently returnest to the accustomed fooleries of thy heart.

For these thou rather sufferest against thy will, than procurest: and as long as thou art displeased with them, and resistest them, it is merit and not loss.

4. Know, that the old enemy strives by all means to hinder thy desire after good, and to divert thee from every devout exercise; namely, from the veneration of the saints, from the pious meditation of my passion: from the profitable remembrance of thy sins, from keeping a guard upon thy own heart, and from a firm purpose of advancing in virtue.

He suggests to thee many evil thoughts, that he may tire thee out, and fright thee; that he may withdraw thee from prayer, and the reading of devout books.

He is displeased with humble _confession:_ and, if he could, he would cause thee to let _communion_ alone.

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Give no credit to him, value him not, although he often lay his deceitful snares in thy way.

Charge him with it, when he suggests wicked and unclean things: and say to him:

Be gone, unclean spirit; be ashamed miserable wretch; thou art very filthy indeed to suggest such things as these to me.

Depart from me, thou most wicked impostor; thou shalt have no share in me; but my Jesus will be with me as a valiant warrior, and thou shalt stand confounded.

I had rather die, and undergo any torment whatsoever, than consent to thee.

Be silent, I will hear no more of thee, although thou often strive to be troublesome to me.

_The Lord is my light, and my salvation: whom shall I fear?_

_If whole armies should stand together against me, my heart shall not fear. The Lord is my helper, and my Redeemer_. Psalms cvi.

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5. Fight like a good soldier; and if sometimes thou fall through frailty, rise up again with greater strength than before, confiding in my more abundant grace. But take great care thou yield not to any vain complacence and pride.

Through this many are led into error, and sometimes fall into almost incurable blindness.

Let this fall of the proud, who foolishly presume of themselves, serve thee for a warning, and keep thee always humble.

Chap. VII.--_That grace is to be hid under the guardianship of humility_.

My Son, it is more and more safe for thee to hide the grace of devotion and not to be elevated with it, not to speak much of it, not to consider it much; but rather to despise thyself the more, and to be afraid of it as given to one unworthy.

Thou must not depend too much on this affection, which may be quickly changed into the contrary.

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When thou hast grace, think with thyself how miserable and poor thou art wont to be, when thou art without it.

Nor does the progress of a spiritual life consist so much in having the grace of consolation, as in bearing the want of it with humility, resignation, and patience; so as not to grow remiss in thy exercise of prayer at that time, nor to suffer thyself to omit any of thy accustomed good works.

But that thou willingly do what lies in thee, according to the best of thy ability and understanding; and take care not wholly to neglect thyself through the dryness or anxiety of mind which thou feelest.

2. For there are many, who, when it succeeds not well with them, presently grow impatient or slothful.

Now _the way of man is not always in his own power;_ but it belongs to God to give, and to comfort when he will, and as much as he will, and whom he will, as it shall please him, and no more.

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Some wanting discretion, have ruined themselves upon occasion of the grace of devotion; because they were for doing more than they could, not weighing well the measure of their own weakness, but following rather the inclination of the heart than the judgment of reason.

And because they presumptuously undertook greater things than were pleasing to God, therefore they quickly lost his grace.

They became needy, and were left in a wretched condition, who had built themselves a nest in heaven; to the end, that being thus humbled and impoverished, they may learn not to trust to their own wings, but to hide themselves under mine.

Those who are as yet but novices and unexperienced in the way of the Lord, if they will not govern themselves by the counsel of the discreet, will easily be deceived and overthrown.

3. And if they will rather follow their own judgment than believe others that have more experience, they will be in danger of coming off ill if they continue to refuse to lay down their own conceits.

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They that are wise in their own eyes seldom humbly suffer themselves to be ruled by others.

It is better to have little knowledge with humility, and a weak understanding, than greater treasures of learning with a vain self-complacence.

It is better for thee to have less than much, which may puff thee up with pride.

He is not so discreet as he ought, who gives himself up wholly to joy, forgetting his former poverty, and the chaste fear of God, which apprehends the losing of that grace which is offered.

Neither is he so virtuously wise, who in the time of adversity, or any tribulation whatsoever, carries himself in a desponding way, and conceives and feels less confidence in me than he ought.

4. He, who is too secure in the time of peace, will often be found too much dejected and fearful in the time of war.

If thou couldst always continue humble and little in thy own eyes, and keep thy spirit in due order and subjection, thou wouldst not fall so easily into danger and offence.

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It is a good counsel, that when thou hast conceived the spirit of fervour, thou shouldst meditate how it will be with thee when that light shall leave thee.

Which when it shall happen remember that the light may return again, which for a caution to thee, and for my glory, I have withdrawn from thee for a time.

5. Such a trial is oftentimes more profitable than if thou wert always to have prosperity according to thy will.

For a man's merits are not to be estimated by his having many visions of consolations; or by his knowledge of scriptures, or by his being placed in a more elevated station:

But by his being grounded in true humility, and replenished with divine charity: by his seeking always purely and entirety the honour of God; by his esteeming himself to be nothing, and sincerely despising himself; and being better pleased to be despised and humbled by others, than to be honoured by them.

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Chap. VIII.--_Of the mean esteem of one's self in the sight of God_.

1. _I will speak to my Lord, I that am but dust and ashes_. Genesis xviii.

If I think any thing better of myself, behold thou standest against me; and my sins bear witness to the truth, and I cannot contradict it.

But if I vilify myself, and acknowledge my own nothing, and cast away all manner of esteem of myself; and, as I really am, account myself to be mere dust, thy grace will be favourable to me, and thy light will draw nigh to my heart, and all self esteem, how small soever, will be sunk in the depth of my own nothingness, and there lose itself for ever.

It is there thou shewest me to myself, what I am, what I have been, and what I am come to: for I am nothing, and I knew it not.

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If I am left to myself, behold I am nothing, and all weakness; but if thou suddenly look upon me, I presently become strong, and am filled with a new joy.

And it is very wonderful that I am so quickly raised up, and so graciously embraced by thee; I, who by my own weight am always sinking to the bottom.

2. It is thy love that effects this, freely preventing me, and assisting me in so many necessities; preserving me also from grievous dangers; and, as I may truly say, delivering me from innumerable evils.

For by an evil loving of myself, I lost myself; and by seeking thee alone and purely loving thee, I found both myself and thee, and by this love have more profoundly annihilated myself.

Because thou, O most sweet Lord, dost deal with me above all desert, and above all that I dare hope or ask for.

8. Blessed be thou, O my God; for though I am unworthy of all good, yet thy generosity and infinite goodness never ceaseth to do good even to those that are ungrateful, and that are turned away from thee.

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O convert us to thee, that we may be thankful, humble, and devout; for thou art our salvation, our power and our strength.

Chap. IX.--_That all things are to be referred to God, as to our last end_.

1. My Son, I must be thy chief and last end, if thou desirest to be truly happy.

By this intention shall thy affections be purified, which too often are irregularly bent upon thyself, and things created.

For if in any thing thou seek thyself, thou presently faintest away within thyself, and growest dry.

Refer therefore all things principally to me, for it is I that have given thee all.

Consider every thing as flowing from the sovereign good: and therefore they must all be returned to me as to their origin.

2. Out of me both little and great, poor and rich, as out of a living fountain, draw living water; and they that freely and willingly serve me shall receive _grace for grace_.

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But he that would glory in any thing else besides me, or delight in any good as his own [not referred to me] shall not be established in true joy, nor enlarged in his heart, but in many kinds shall meet with hindrances and anguish:

Therefore thou must not ascribe any thing of good to thyself, nor attribute virtue to any man; but give all to God, without whom man has nothing.

I have given all, I will have all returned to me again, and I very strictly require thanks for all that I give.

3. This is that _truth_, by which all _vain glory_ is put to flight:

And if heavenly grace and true charity come in, there shall be no envy nor narrowness of heart, nor shall self-love keep its hold.

For divine charity overcomes all, and dilates all the forces of the soul.

If thou art truly wise, thou wilt rejoice in me alone, thou wilt hope in me alone: for _none is good but God alone_, (Luke xviii.) who is to be praised above all, and to be blessed in all.

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Chap. X.--_That it is meet to serve God, despising this world_.

1. Now will I speak, O Lord, and will not be silent; I will say in the hearing of my God, my Lord, and my king that is on high.

_O how great is the multitude of thy sweetness, O Lord, which thou hast hidden for those that fear thee!_ Psalms xxx. [USCCB: Psalms xxxi. 20.]

But what art thou to those that love thee? What to those that serve thee with their whole heart?

Unspeakable indeed is the sweetness of thy contemplation, which thou bestowest on those that love thee.

In this, most of all hast thou shewed me the sweetness of thy love, that when I had no being, thou hast made me; and when I strayed far from thee, thou hast brought me back again, that I might serve thee; and thou hast commanded me to _love_ thee.

2. O fountain of everlasting _love_, what shall I say of thee?

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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.

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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;

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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:

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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?

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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.

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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;

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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.

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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_.

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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.

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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.

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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.

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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.

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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.

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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!

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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_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.

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_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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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_.

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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.

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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.

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Nature is often deceived, but grace hath her trust in God, that she may not be deceived.

Chap. XXXII.--_Of the denying ourselves, and renouncing all cupidity_.

1. Son, thou canst not possess perfect liberty, unless thou wholly deny thyself.

All self-seekers and self-lovers are bound in fetters, full of desires, full of cares, unsettled, and seeking always their own ease, and not the things of Jesus Christ, but oftentimes devising and framing that which shall not stand;

For all shall come to nothing that proceeds not from God.

Take this short and perfect word, _Forsake all and thou shall find all, leave thy desires and thou shall find rest._

Consider this well, and when thou shalt put it in practice thou shalt understand all things.

2. Lord, this is not the work of one day, nor children's sport; yea, in this short sentence is included the whole perfection of the religious.

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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.

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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.

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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.

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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.

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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.

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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.

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4. But, O Lord, who _rulest over the power of the sea, and assuagest the motion of its waves_, (Psalms lxxxviii.) arise and help me.

[USCCB: Psalms lxxxix. 10.]

_Dissipate the people that desire war_. Psalms lxvii. Crush them by thy power.

Shew forth, I beseech thee, thy wonderful works; and let thy right-hand be glorified: for there is no other help nor refuge for me, but in thee, O Lord, my God.

Chap. XXXV.--_That there is no being secure from temptation in this life_.

1. Son, thou art never secure in this life; but as long as thou livest thou hast always need of spiritual arms.

Thou art in the midst of enemies, and art assaulted on all sides.

If then thou dost not make use of the buckler of patience, thou wilt not be long without wounds.

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Moreover, if thou dost not fix thy heart on me, with a sincere will of suffering all things for my sake, thou canst not support the heat of this warfare, nor attain to the victory of the saints. It behoveth thee therefore to go through all manfully, and to use a strong hand against all things that oppose thee.

For _to him that overcomes is given manna_, (Apoc. ii.) and to the sluggard is left much misery.

2. If thou seekest rest in this life, how then wilt thou come to rest everlasting?

Set not thy self to seek for much rest, but for much patience.

Seek true peace, not upon earth, but in heaven; not in men, nor in other things created, but in God alone.

Thou must be willing, for the love of God, to suffer all things, _viz._ labours and sorrows, temptations and vexations, anxieties, necessities, sicknesses, injuries, detractions, reprehensions, humiliations, confusions, corrections, and contempts.

These things help to obtain virtue: these try a novice of Christ: these procure a heavenly crown.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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?

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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?

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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.

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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!

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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.

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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?

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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.

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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.

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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.

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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."]

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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.

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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.

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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?

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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.

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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:

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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:

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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.

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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;

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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!

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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.

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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_.

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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.

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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:

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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:

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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Rejoice you humble, and be glad you that are poor, for yours is the kingdom of God; yet so, if you walk in the truth.

Chap. LIX.--_That all hope and confidence is to be fixed in God alone_.

1. Lord, what is my confidence which I have in this life? or what is my greatest comfort amongst all things that appear under heaven?

Is it not thou, my Lord God, whose mercies are without number?

Where was it ever well with me without thee? or when could it be ill with me when thou wast present?

I had rather be poor for thee, than rich without thee.

I chuse rather to sojourn on earth with thee, than to possess heaven without thee. Where thou art, there is heaven: and there is death and hell, where thou art not.

After thee I have a longing desire, and therefore I must needs sigh after thee, and cry and pray.

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In fine, I cannot fully trust in any one to bring me seasonable help in my necessities, save only in thee, my God.

Thou art my hope, thou art my confidence, thou art my comforter, and most faithful above all.

2. All seek their own interest; thou aimest only at my salvation and profit, and turnest all things to my good.

And although thou expose me to various temptations and adversities, yet all this thou ordainest for my good, who art wont to prove thy beloved servants a thousand ways:

Under which proofs, thou oughtest no less to be loved and praised, than if thou wert to fill me with heavenly comforts.

3. In thee, therefore, O Lord God, I put all my hope and refuge; in thee I place all my tribulation and anguish; for I find all to be infirm and unstable whatever I behold out of thee.

For neither will a multitude of friends be of any service to me, nor can strong auxiliaries bring me any succours, nor wise counsellors give me a profitable answer, nor the books of the learned comfort me, nor any wealth deliver me, nor any secret and pleasant place secure me, if thou thyself do not assist; help, strengthen, comfort, instruct and defend me.

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4. For all things which seem to be for our peace and for our happiness, when thou art absent, are nothing, and in truth contribute nothing to our felicity.

Thou therefore art the fountain of all good, and the height of life, and the depth of wisdom; and to trust in thee above all things is the strongest comfort of thy servants.

To thee I lift up mine eyes; in thee, O my God; the Father of mercies, I put my trust:

Bless and sanctify my soul with thy heavenly blessing, that it may be made thy holy habitation, and the seat of thy eternal glory; and let nothing be found in the temple of thy dignity that may offend the eyes of thy Majesty.

According to the greatness of thy goodness, and the multitude of thy tender mercies, look down upon me, and give ear to the prayer of thy poor servant, who is in banishment afar off from thee in the region of the shade of death.

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Protect and defend the soul of thy servant amidst so many of this corruptible life; and direct him in the company of thy grace, through the way of peace to the country of everlasting light. _Amen_.

End Of Book III.

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The

_Following Of Christ._