Chap. XLVIII. Of the day of eternity, and of the miseries of this life.

Chap. XLVIII. Of the day of eternity, and of the miseries of this life.

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.

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.

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.

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.

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.

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.

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.

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!

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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?

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.

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.

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.

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.

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.

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.

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.

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.

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.

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?

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.

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!

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.

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?

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.

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.

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.

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."]

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.

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.

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?

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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