Chap. XV. How we are to be disposed, and what we are to say when we desire any thing.
An internal man quickly recollects himself, because he never pours forth his whole self upon outward things.
Exterior labour is no prejudice to him, nor any employment which for a time is necessary; but as things fall out, he so accommodates himself to them.
He that is well disposed and orderly in his interior, heeds not the strange and perverse carriages of men.
As much as a man draws things to himself, so much is he hindered and distracted by them.
8. If thou hadst a right spirit within thee, and wert purified from earthly affections, all things would turn to thy good and to thy profit.
For this reason do many things displease thee, and often trouble thee; because thou art not as yet perfectly dead to thyself, nor separated from all earthly things.
Nothing so defiles and entangles the heart of man, as impure love to created things.
If thou reject exterior comfort, thou wilt be able to contemplate heavenly things, and frequently to feel excessive joy interiorly.
Chap. II.
Of humble submission.
1. Make no great account who is for thee, or against thee; but let it be thy business and thy care, that God may be with thee in every thing thou dost.
Have a good conscience, and God will sufficiently defend thee.
For he whom God will help, no man's malice can hurt.
If thou canst but hold thy peace and suffer, thou shalt see without doubt that the Lord will help thee.
He knows the time and manner of delivering thee, and therefore thou must resign thyself to him.
It belongs to God to help and to deliver us from all confusion.
Oftentimes it is very profitable for the keeping us in greater humility, that others know and reprehend our faults.
2. When a man humbles himself for his defects, he then easily appeases others, and quickly satisfies those that are angry with him.
The humble man, God protects and delivers: the humble he loves and comforts: to the humble he inclines himself: to the humble he gives grace: and after he has been depressed, raises him to glory.
To the humble he reveals his secrets, and sweetly draws and invites him to himself.
The humble man having received reproach, maintains himself well enough in peace: because he is fixed in God, and not in the world.
Never think thou hast made any progress, till thou look upon thyself inferior to all.
Chap. III.
Of a good peaceable man.
1. Keep thyself first in peace, and then thou wilt be able to bring others to peace.
A peaceable man does more good, than one that is very learned.
A passionate man turns every good into evil, and easily believes evil.
A good peaceable man turns all things to good.
He that is in perfect peace, suspects no man: but he that is discontented and disturbed, is tossed about with various suspicions: he is neither easy himself, nor does he suffer others to be easy.
He often says that which he should not say: and omit that which would be better for him to do.
He considers what others are obliged to do: and neglects that to which he himself is obliged.
Have therefore a zeal in the first place over thyself, and then thou mayest justly exercise thy zeal towards thy neighbour.
2. Thou knowest well enough how to excuse and colour thy own doings, and thou wilt not take the excuses of others.
It were more just that thou shouldst accuse thyself, and excuse thy brother.
If thou wilt be borne withal, bear also with another.
See how far thou art yet from true charity and humility, which knows not how to be angry with any one, or to have indignation against any one but one's self.
It is no great thing to be able to converse with them that are good and meek: for this is naturally pleasing to all.
And every one would willingly have peace, and love those best that agree with them.
But to live peaceably with those that are harsh and perverse, or disorderly, or such as oppose us, is a great grace, and a highly commendable and manly exploit.
3. Some there are that keep themselves in peace, and have peace also with others.
And there are some that are neither at peace within themselves, nor suffer others to be in peace: they are troublesome to others, but always more troublesome to themselves.
And some there are who keep themselves in peace, and study to restore peace to others.
Yet all our peace in this miserable life is rather to be placed in humble suffering, than in not feeling adversities.
He who knows how to suffer, will enjoy much peace.
Such a one is conqueror of himself, and Lord of the world, a friend of Christ and heir of heaven.
Chap. IV.
Of a pure mind and simple
intention.
1. With two wings a man is lifted up above earthly things; that is, with simplicity and purity.
Simplicity must be in the intention, purity in the affection.
Simplicity aims at God, purity takes hold of him, and tastes him.
No good action will hinder thee, if thou be free from inordinate affection.
If thou intendest and seekest nothing else but the will of God, and the profit of thy neighbour, thou shalt enjoy internal liberty.
If thy heart were right, then every creature would be to thee a looking-glass of life, and a book of holy doctrine.
There is no creature so little and contemptible as not to manifest the goodness of God.
2. If thou wert good and pure within, then wouldst thou discern all things without impediment, and understand them right.
A pure heart penetrates heaven and hell.
According as every one is interiorly, so he judgeth exteriorly.
If there be joy in the world, certainly the man whose heart is pure enjoys it.
And if there be any where tribulation and anguish, an evil conscience feels the most of it.
As iron put into the fire loses the rust, and becomes all fire; so a man that turns himself wholly to God puts off his sluggishness, and is changed into a new man.
4. When a man begins to grow lukewarm, he is afraid of a little labour, and willingly takes external comfort.
But when he begins perfectly to overcome himself, and to walk manfully in the way of God, then he makes less account of those things, which before he considered burthensome to him.
Chap. V.
Of the consideration of one's
self.
1. We cannot trust much to ourselves, because we often want grace and understanding.
There is but little light in us, and this we quickly lose through negligence.
Many times also we perceive not that we are so blind interiorly.
We often do ill, and do worse in excusing it.
We are sometimes moved with passion, and we mistake it for zeal.
We blame little things in others, and pass over great things in ourselves.
We are quick enough at perceiving and weighing what we suffer from others: but we mind not what others suffer from us.
He that would well and duly weigh his own deeds, would have no room to judge hard of others.
2. An internal man prefers the care of himself before all other cares: and he that diligently attends to himself is easily silent with regard to others.
Thou wilt never be internal and devout, unless thou pass over in silence other men's concerns, and particularly look to thyself.
If thou attend wholly to thyself, and to God, thou wilt be little moved with what thou perceivest without thee.
Where art thou, when thou art not present to thyself?
And when thou hast run over all things, what profit will it be to thee, if thou hast neglected thyself?
If thou desirest to have peace and true union, thou must set all the rest aside, and turn thy eyes upon thyself alone.
3. Thou wilt then make great progress, if thou keep thyself free from all temporal care.
But if thou set a value upon any thing temporal, thou wilt fail exceedingly.
Let nothing be great in thy eyes, nothing high, nothing pleasant, nothing agreeable to thee, except it be purely God, or of God.
Look upon as vain, all the comfort which thou meetest with from any creature.
A soul that loveth God despiseth all things that are less than God.
None but God eternal and incomprehensible, who fills all things, is the comfort of the soul, and the true joy of the heart.
Chap. VI.
Of the joy of a good conscience.
1. The glory of a good man, is the testimony of a good conscience. Keep a good conscience, and thou shall always have joy.
A good conscience can bear very much, and is very joyful in the midst of adversity.
A bad conscience is always fearful and uneasy.
Sweetly wilt thou take thy rest, if thy heart reprehend thee not.
Never rejoice but when thou hast done well.
The wicked never have true joy, neither do they feel internal peace; because, There is no peace to the wicked, saith the Lord. Isaiah xlviii.
And if they shall say, we are in peace, evils will not come upon us, and who shall dare to hurt us, believe them not; for the wrath of God shall rise on a sudden, and their deeds will be brought to nothing, and their projects shall perish.
2. To glory in tribulation is not hard to him that loves: for so to glory is to glory in the cross of our Lord.
That glory is short lived, which is given and taken by men.
The glory of this world is always accompanied with sorrow.
The glory of good men is in their own consciences, not in the mouths of others.
The joy of the just is from God, and in God: and they rejoice in the truth.
He that desires true and everlasting glory, values not that which is temporal.
And he that seeks after temporal glory, or does not heartily despise it, shews himself to have little love for that which is heavenly.
That man has great tranquillity of heart, who neither cares for praises nor dispraises.
3. He will easily be content, and in peace, whose conscience is clean.
Thou art not more holy, if thou art praised: nor any thing the worse, if thou art dispraised.
What thou art, that thou art: nor canst thou be said to be greater than God sees thee to be.
If thou considerest well what thou art within thyself, thou wilt not care what men say of thee.
Man beholds the face; but God looks upon the heart.
Man considers the actions; but God weighs the intentions.
To do always well, and to hold one's self in small account, is a mark of an humble soul.
To refuse a comfort from any created thing, is a sign of great purity and interior confidence.
4. He that seeks no outward testimony for himself, shews plainly, that he has committed himself wholly to God.
For not he that commendeth himself, saith St. Paul, is approved, but he whom God commendeth. 2 Corinthians x.
To walk with God within, and not to be held by any affection without, is the state of an internal man.
Chap. VII.
Of the love of Jesus above
all things.
1. Blessed is he who knows what it is to love Jesus, and to despise himself for the sake of Jesus.
We must quit what we love for this Beloved, because Jesus will be loved alone above all things.
The love of things created is deceitful and inconstant: the love of Jesus is faithful and perseverant.
He that cleaveth to creatures shall fall with them.
He that embraceth Jesus shall stand firm for ever.
Love him, and keep him for thy friend; who, when all go away, will not leave thee, nor suffer thee to perish in the end.
Thou must at last be separated from all things else, whether thou wilt or not.
2. Keep thyself with Jesus both in life and death, and commit thyself to his trust who alone can help thee, when all others fail.
Thy beloved is of such a nature, that he will admit of no other: but will have thy heart to himself, and sit there like a king on his own throne.
If thou couldst but purge thyself well from affection to creatures, Jesus would willingly dwell with thee.
Thou wilt find all that in a manner loss, which thou hast placed in men out of Jesus.
Do not trust nor rely upon a windy reed: For all flesh is grass, and all the glory thereof shall fade like the flower of the grass. Isaiah xl.
3. Thou wilt soon be deceived, if thou only regard the outward shew of men.
For if thou seek thy comfort and thy gain in others, thou wilt often meet with loss.
If in all thou seek Jesus, doubtless thou wilt find Jesus.
But if thou seek thyself, thou wilt indeed find thyself, but to thy own ruin.
For a man does himself more harm if he seek not Jesus, than the whole world and all his enemies could do him.
Chap. VIII.
Of familiar friendship with
Jesus.
1. When Jesus is present, all goes well, and nothing seems difficult: but when Jesus is absent every thing is hard.
When Jesus speaks not within, our comfort is worth nothing: but if Jesus speak but one word, we feel a great consolation.
Did not Mary Magdalen arise presently from the place where she wept, when Martha said to her: The Master is here and calls for thee. John xiii.
Happy hour, when Jesus calls from tears, to joy of spirit!
How dry and hard art thou without Jesus! How foolish and vain if thou desire any thing out of Jesus! Is not this a greater damage than if thou wert to lose the whole world?
2. What can the world profit thee without Jesus?
To be without Jesus is a grievous hell, and to be with Jesus a sweet paradise.
If Jesus be with thee, no enemy can hurt thee.
Whoever finds Jesus, finds a good treasure, yea good above all goods.
And he that loseth Jesus, loseth exceeding much, and more than if he lost the whole world.
He is wretchedly poor, who lives without Jesus: and he is exceedingly rich, who is well with Jesus.
3. It is a great art to know how to converse with Jesus: and to know how to keep Jesus is great wisdom.
Be humble and peaceable, and Jesus will be with thee.
Be devout and quiet, and Jesus will stay with thee.
Thou mayest quickly drive away Jesus and lose his grace, if thou decline after outward things.
And if thou drive him from thee, and lose him, to whom wilt thou fly, and whom then wilt thou seek for thy friend?
Without a friend thou canst not well live; and if Jesus be not thy friend above all, thou wilt be exceeding sad and desolate.
Thou actest then foolishly, if thou puttest thy trust or rejoiceth in any other.
We ought rather to chuse to have the whole world against us, than to offend Jesus.
Of all therefore that are dear to thee, let Jesus always be thy special beloved.
4. Let all be loved for Jesus's sake, but Jesus for himself.
Jesus Christ alone is singularly to be loved, who alone is found good and faithful above all friends.
For him, and in him, let both friends and enemies be dear to thee: and for all these must thou pray to him, that all may know and love him.
Neither desire to be singularly praised or beloved: for this belongs to God alone, who hath none like to himself.
Neither desire that any one's heart should be set on thee: nor do thou let thyself be taken up with the love of any one: but let Jesus be in thee, and in every good man.
5. Be pure and free interiorly, without being entangled by any creature.
Thou must be naked and carry a pure heart to God, if thou wilt attend at leisure, and see how sweet is the Lord.
And indeed thou wilt never attain to this, unless thou be prevented and drawn in by his grace: that so thou mayest all alone be united to him alone, having cast out and dismissed all others.
For when the grace of God comes to a man, then he is strong and powerful for all things: and when it departs, then he is poor and weak, left as it were only to stripes.
In these he must not be dejected nor despair; but stand with an even mind, resigned to the will of God, and bear, for the glory of Jesus Christ, whatever shall befal him: because after winter, comes summer; after night the day returns; after a storm there follows a great calm.
Chap. IX.
Of the want of all
comfort.
1. It is not hard to despise all human comfort, when we have divine.
But it is much, and very much, to be able to want all comfort, both human and divine: and to be willing to bear this interior banishment for God's honour, and to seek one's self in nothing, nor to think of one's own merit.
What great thing is it, if thou be cheerful and devout when grace comes? This hour is desirable to all.
He rides at ease, that is carried by the grace of God.
And what wonder, if he feels no weight, who is carried by the Almighty, and led on by the sovereign guide?
2. We willingly would have something to comfort us: and it is with difficulty that a man can put off himself.
The holy martyr, Lawrence, overcame the world, with his prelate; because he despised whatever seemed delightful in this world; and for the love of Christ he also suffered the High Priest of God, Sixtus, whom he exceedingly loved, to be taken away from him.
He overcame therefore the love of man by the love of the Creator: and instead of the comfort he had in man, he made choice rather of God's pleasure.
So do thou also learn to part with a necessary and beloved friend for the love of God.
And take it not to heart when thou art forsaken by a friend: knowing that one time or other we must all part.
3. A man must go through a long and great conflict in himself, before he can learn fully to overcome himself, and to draw his whole affection towards God.
When a man stands upon himself, he easily declines after human comforts.
But a true lover of Christ, and a diligent pursuer of virtues, does not hunt after comforts, nor seek such sensible sweetnesses: but is rather willing to bear strong trials and hard labours for Christ.
4. Therefore when God gives spiritual comfort, receive it with thanksgiving; but know that it is the bounty of God, not thy merit.
Be not puffed up, be not overjoyed, nor vainly presume: but rather be the more humble for this gift, and the more cautious and fearful in all thy actions: for this hour will pass away, and temptation will follow.
When comfort shall be taken away from thee, do not presently despair; but wait with humility and patience for the heavenly visit: for God is able to restore thee a greater consolation.
This is no new thing, nor strange to those who have experienced the ways of God: for in the great saints and ancient prophets there has often been this kind of variety.
5. Hence one said: at the time when grace was with him: I said in my abundance, I shall not be moved for ever. Psalms xxix.
But when grace was retired, he immediately tells us what he experienced in himself: Thou hast turned away thy face from me, and I became troubled.
Yet, in the mean time he despairs not, but more earnestly prays to our Lord, and says: To thee, O Lord, will I cry, and I will pray to my God.
Lastly, he receives the fruit of his prayer: and witnesses that he was heard, saying: The Lord hath heard me, and hath had mercy on me: The Lord is become my helper.
But in what manner? Thou hast turned, says he, my mourning into joy to me, and thou hast encompassed me with gladness.
If it has been thus with great saints, we that are weak and poor must not be discouraged, if we are sometimes in fervour, sometimes cold: because the Spirit comes and goes according to his own good pleasure.
Wherefore holy Job says: Thou dost visit him early in the morning, and on a sudden thou triest him. Job vii.
6. Wherein then can I hope, or in what must I put my trust, but in God's great mercy alone, and in the hope of heavenly grace!
For whether I have with me good men, or devout brethren, or faithful friends, or holy books, or fine treatises, or sweet singing and hymns: all these help little, and give me but little relish, when I am forsaken by grace, and left in my own poverty.
At such a time there is no better remedy than patience, and leaving myself to God's will.
7. I never found any one so religious and devout, as not to have sometimes a subtraction of grace, or feel a diminution of fervour.
No saint was ever so highly wrapt and illuminated, as not to be tempted at first or at last.
For he is not worthy of the high contemplation of God, who has not, for God's sake, been exercised with some tribulation.
For temptation going before, is usually a sign of ensuing consolation.
For heavenly comfort is promised to such has have been proved by temptations.
To him that shall overcome, saith our Lord, I will give to eat of the tree of life. Apoc. ii. [USCCB: Revelation ii. 7]
8. Now divine consolation is given that a man may be better able to support adversities.
And temptation follows, that he may not be proud of good.
The devil never sleeps, neither is the flesh yet dead: therefore thou must not cease to prepare thyself for battle, for on the right hand, and on the left, are enemies that never rest.
Chap. X.
Of gratitude for the grace of
God.
1. Why seekest thou rest, since thou art born to labour?
Dispose thyself to patience, rather than consolation: and to bear the cross, rather than to rejoice.
For who is there amongst worldly people, that would not willingly receive comfort and spiritual joy, if he could always have it?
For spiritual consolations exceed all the delight of the world, and pleasures of the flesh.
For all worldly delights are either vain or filthy: but spiritual delights alone are pleasant and honest, springing from virtue, and infused by God into pure minds.
But these divine consolations no man can always enjoy when he will: because the time of temptation is not long away.
2. But what very much opposes these heavenly visits, is a false liberty of mind, and a great confidence in one's self.
God does well in giving the grace of consolation: but man does ill in not returning it all to God with thanksgiving.
And this is the reason why the gifts of grace cannot flow in us: because we are ungrateful to the Giver: nor do we return all to the fountain's head.
For grace is ever due to him that duly returns thanks: and what is wont to be given to the humble, will be taken away from the proud.
3. I would not have any such consolation as should rob me of compunction: nor do I wish to have such contemplation as leads to pride.
For all that is high, is not holy; nor all that is pleasant, good: nor every desire, pure; nor is every thing that is dear to us, pleasing to God.
I willingly accept of that grace, which makes me always more humble and fearful, and more ready to forsake myself.
He that has been taught by the gift of grace, and instructed by the scourge of the withdrawing of it, will not dare to attribute any thing of good to himself; but will rather confess himself to be poor and naked.
Give to God what is his, and take to thyself what is thine: that is, give thanks to God for his grace; but as to thyself be sensible that nothing is to be attributed to thee, but sin, and the punishment due to sin.
4. Put thyself always in the lowest place, and the highest shall be given thee: for the highest stands not without the lowest.
The saints that are highest in the sight of God, are the least in their own eyes: and the more glorious they are, the more humble they are in themselves.
Being full of the truth and heavenly glory, they are not desirous of vain glory.
They that are grounded and established in God, can by no means be proud.
And they that attribute to God all whatsoever good they have received, seek not glory from one another, but that glory which is from God alone: and desire above all things that God may be praised in themselves, and in all the saints, and to this same they always tend.
5. Be grateful then for the least, and thou shalt be worthy to receive greater things.
Let the least be to thee as something very great, and the most contemptible as a special favour.
If thou considerest the dignity of the Giver, no gift will seem to thee little which is given by so great a God.
Yea, though he gives punishment and stripes, it ought to be acceptable: for whatever he suffers to befal us, he always does it for our salvation.
He that desires to retain the grace of God, let him be thankful for grace when it is given, and patient when it is withdrawn.
Let him pray, that it may return: let him be cautious and humble, lest he lose it.
Chap. XI.
Of the small number
of the
lovers of the Cross of Jesus.
1. Jesus has now many lovers of his heavenly kingdom: but few that are willing to bear the cross.
He has many that are desirous of comfort, but few of tribulation.
He finds many companions of his table, but few of his abstinence.
All desire to rejoice with him: few are willing to suffer for him.
Many follow Jesus to the breaking of bread; but few to the drinking the chalice of his passion.
Many reverence his miracles; but few follow the ignominy of his cross.
Many love Jesus as long as they meet with no adversity; many praise him and bless him as long as they receive consolations from him.
But if Jesus hide himself and leave them for a little while; they either fall into complaints, or excessive dejection.
2. But they that love Jesus for Jesus's sake, and not for any comfort of their own, bless him no less in tribulation and anguish of heart, than in the greatest consolation.
And if he should never give them his comfort, yet would they always praise him, and always give him thanks.
3. O! how much is the pure love of Jesus able to do, when it is not mixed with any self-interest or self-love!
Are not all those to be called hirelings, who are always seeking consolations!
Are they not convinced to be rather lovers of themselves than of Christ, who are always thinking of their own profit and gain?
Where shall we find a man that is willing to serve God gratis?
4. Seldom do we find any one so spiritual, as to be stripped of all things.
For who shall be able to find the man that is truly poor in spirit, and naked of all things created? His value is (as of things that is brought) from afar and from the remotest coasts, Proverbs xxxi.
If a man gives his whole substance, it is yet nothing.
And if he do great penance, it is yet little.
And if he attain to all knowledge, he is far off still.
And if he have great virtue, and exceeding fervent devotion, there is still much wanting to him; to wit, one thing, which is chiefly necessary for him.
And what is that? That having left all things else, he leave also himself and wholly get out of himself, and retain nothing of self-love.
And when he shall have done all things which he knows should be done, let him think that he has done nothing.
5. Let him not make great account of that which may appear much to be esteemed: but let him in truth acknowledge himself to be an unprofitable servant: as truth itself has said, When ye shall have done all that is commanded you, say, We are unprofitable servants. Luke xvii.
Then may he be truly poor and naked in spirit, and may say with the prophet, I am all alone, and poor. Psalms xxiv.
[USCCB: Psalms xxv, 16.]
Yet no one is indeed richer than such a man, none more powerful, none more free; who knows how to leave himself and all things, and place himself in the very lowest place.
Chap. XII.
Of the king's highway of the
holy cross.
1. To many this seems a hard saying: Deny thyself, take up thy cross and follow Jesus. Matthew xvi.
But it will be much harder to hear that last word: Depart from me you cursed into everlasting fire. Matthew xxv.
For they that at present willingly hear and follow the word of the cross, shall not then be afraid of eternal condemnation.
The sign of the cross will be in heaven, when the Lord shall come to judge.
Then all the servants of the cross, who in their life time have conformed themselves to him that was crucified, shall come to Christ their judge with great confidence.
2. Why then art thou afraid to take up thy cross, which leads to a kingdom?
In the cross is salvation: in the cross is life: in the cross is protection from thy enemies.
In the cross is infusion of heavenly sweetness: in the cross is strength of mind: in the cross is joy of spirit.
In the cross is the height of virtue: in the cross is the perfection of sanctity.
There is no health of the soul, nor hope of eternal life, but in the cross.
Take up therefore thy cross and follow Jesus, and thou shalt go into life everlasting.
He is gone before thee, carrying his cross: and he died for thee upon the cross: that thou mayest also bear thy cross, and love to die on the cross.
Because, if thou die with him, thou shalt also live with him; and if thou art his companion in buffering, thou shalt also partake in his glory.
3. Behold the cross is all, and in dying [to thyself] all consists: and there is no other way to life, and to true internal peace, but the way of the holy cross, and of daily mortification.
Go where thou wilt, seek what thou wilt, and thou shalt not find a higher way above, nor a safer way below, than the way of the holy cross.
Dispose and order all things according as thou wilt; and as seems best to thee; and thou shalt still find something to suffer, either willingly or unwillingly, and so thou shalt still find the cross.
For either thou shalt feel pain in the body, or sustain in thy soul tribulation of spirit.
4. Sometimes thou shalt be left by God, other times thou shalt be afflicted by thy neighbour: and what is more, thou shalt often be a trouble to thyself.
Neither canst thou be delivered or eased by any remedy or comfort, but as long as it shall please God, thou must bear it.
For God would have thee learn to suffer tribulation without comfort, and wholly to submit thyself to him, and to become more humble by tribulation.
No man hath so lively a feeling of the passion of Christ, as he who hath happened to suffer such like things.
The cross therefore is always ready, and every where waits for thee.
Thou canst not escape it, whithersoever thou runnest: for whithersoever thou goest, thou carriest thyself with thee, and shall always find thyself.
Turn thyself upwards, or turn thyself downwards: turn thyself without, or turn thyself within thee: and every where thou shalt find the cross.
And every where thou must of necessity have patience if thou desirest inward peace, and wouldst merit an eternal crown.
5. If thou carry the cross willingly, it will carry thee, and bring thee to thy desired end; to wit, to that place where there will be an end of suffering, tho' here there will be none.
If thou carry it unwillingly, thou makest it a burden to thee, and loadest thyself the more: and nevertheless thou must bear it.
If thou fling away one cross, without doubt thou wilt find another, and perhaps a heavier.
6. Dost thou think to escape that which no mortal could ever avoid? What saint was there ever in the world without his cross and affliction?
Our Lord Jesus Christ himself was not one hour of his life without suffering: It behoved, saith he, that Christ should suffer, and rise from the dead, and so enter into his glory. Luke xxiv.
And how dost thou pretend to seek another way than the royal way, which is the way of the holy cross.
7. The whole life of Christ was a cross, and a martyrdom: and dost thou seek rest and joy?
Thou errest, thou errest, if thou seekest any other thing than to suffer tribulations: for this whole mortal life is full of miseries, and beset on all sides with crosses.
And the higher a person is advanced in spirit, the heavier crosses shall he often meet with: because the pain of his banishment increases in proportion to his love.
8. Yet this man, thus many ways afflicted, is not without some allay of comfort for his ease: because he is sensible of the great profit which he reaps by bearing the cross.
For whilst he willingly resigns himself to it, all the burden of tribulation is converted into an assured hope of comfort from God.
And the more the flesh is brought down by affliction, the more the spirit is strengthened by inward grace.
And sometimes gains such force through affection to tribulation and adversity, by reason of loving to be conformable to the cross of Christ, as not to be willing to be without suffering and affliction: because such a one believes himself by so much the more acceptable to God, as he shall be able to bear more and greater things for him.
This is not man's power, but the grace of Christ, which can and does effect such great things in frail flesh, that what it naturally abhors and flies, even this through fervour of spirit it now embraces and loves.
9. It is not according to man's natural inclination to bear the cross, to love the cross, to chastise the body, and bring it under subjection; to fly honours, to be willing to suffer reproaches, to despise one's self, and wish to be despised; to bear all adversities and losses, and to desire no prosperity in this world.
If thou lookest upon thyself, thou canst do nothing of this of thyself.
But if thou confidest in the Lord, strength will be given thee from heaven, and the world and flesh shall be made subject to thee.
Neither shalt thou fear thine enemy the devil, if thou art armed with faith and signed with the cross of Christ.
10. Set thyself then like a good and faithful servant of Christ to bear manfully the cross of thy Lord, crucified for the love of thee.
Prepare thyself to suffer many adversities, and divers evils in this miserable life; for so it will be with thee, wherever thou art: and so indeed wilt thou find it, wheresoever thou hide thyself.
It must be so, and there is no remedy against tribulation and sorrow, but to bear them patiently.
Drink of the Chalice of the Lord lovingly, if thou desirest to be his friend, and to have part with him.
Leave consolations to God, to do with them as best pleaseth him.
But set thou thyself to bear tribulations, and account them the greatest consolations: for the sufferings of this life bear no proportion with the glory to come, although thou alone couldst suffer them all.
11. When thou shalt arrive thus far, that tribulation becomes sweet and savory to thee for the love of Christ: then think that it is well with thee, for thou hast found a paradise upon earth.
As long as suffering seems grievous to thee, and thou seekest to fly from if, so long will it be ill with thee, and the tribulation from which thou fliest will every where follow thee.
12. If thou set thyself to what thou oughtest; that is, to suffer and to die [to thyself], it will quickly be better with thee, and thou shalt find peace.
Although thou shouldst have been wrapped up to the third heaven with St. Paul, thou art not thereby secured that thou shalt suffer no adversity. I (said Jesus) will shew him how great things he must suffer for my name. Acts ix.
To suffer, therefore, is what waits for thee, if thou wilt love Jesus, and constantly serve him.
13. Would to God thou wert worthy to suffer something for the name of Jesus! how great a glory would be laid up for thee, how great joy would it be to all the saints of God, and how great edification to thy neighbour!
All recommend patience; but, alas! how few are there that desire to suffer!
With good reason oughtest thou willingly to suffer a little for Christ, since many suffer greater things for the world.
14. Know for certain that thou must lead a dying life; and the more a man dies to himself, the more he begins to live to God.
No man is fit to comprehend heavenly things, who has not resigned himself to suffer adversities for Christ.
Nothing is more acceptable to God, nothing more wholesome for thee in this world, than to suffer willingly for Christ.
And if thou wert to chuse, thou oughtest to wish rather to suffer adversities for Christ, than to be delighted with many comforts: because thus wouldst thou be more like to Christ, and more conformable to all the saints.
For our merit and the advancement of our state, consists not in having many gusts and consolations: but rather in bearing great afflictions and tribulations.
15. If, indeed, there had been any thing better, and more beneficial to man's salvation, than suffering, Christ certainly would have shewed it by word and example.
For he manifestly exhorts both his disciples that followed him, and all that desire to follow him, to bear the cross, saying: If any one will come after me, let him deny himself, and take up his cross, and follow me. Luke ix. So that when we have read and searched all, let this be the final conclusion, that through many tribulations we must enter into the kingdom of God. Acts xix.
[USCCB: Acts xiv. 22.]
The Following Of Christ
Book III.
Chap. I.
Of the internal speech of
Christ
to a faithful soul.
1. I will hear what the Lord God speaketh in me. Psalms lxxxiv.
[USCCB: Psalms lxxxv. 9.]
Happy is that soul, which heareth the Lord speaking within her: and from his mouth receiveth the word of comfort.
Happy ears, which receive the veins of the divine whisper, and take no notice of the whisperings of the world.
Happy ears indeed, which hearken to truth itself teaching within, and not to the voice which soundeth without.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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?
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.
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;
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.
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.
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.
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.
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.
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.
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.
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.
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.
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:
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?
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.
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;
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.