Chapter VI: Book III (3)

So must thou in like manner fly to the closet of thy heart, and there most earnestly implore the divine assistance: for Joshua and the children of Israel, as we read, (_Joshua_ ix.) were therefore deceived by the Gabaonites; because they did not first consult the Lord, but too easily giving credit to fair words, were deluded with counterfeit piety.

Chap. XXXIX.--_That a man must not be
over eager in his affairs._

1. Son, always commit thy cause to me; I will dispose well of it in due season. Wait for my disposal, and thou shalt find it will be for thy advantage.

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2. Lord, I willingly commit all things to thee; for my care can profit little.

I wish I was not too much set upon future events; but offered myself with all readiness to thy divine pleasure.

3. My Son, oftentimes a man eagerly sets about a thing which he desires; but when he has obtained it, he begins to be of another mind: for our inclinations are not wont to continue long upon the same thing, but rather pass from one thing to another.

It is therefore a thing not of the least importance, to forsake one's self even in the least things.

4. A man's true progress consists in denying himself; and the man that has renounced himself is very much at liberty, and very safe.

But the old enemy, who opposes all that is good, fails not to tempt; but day and night lays his dangerous plots to withdraw the unwary into his deceitful snare. _Watch and pray_, saith the Lord, _that ye enter not into temptation_. Matthew xxvi.

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Chap. XL.--_That man hath no good of
himself, and that he cannot glory in any
thing_.

3. _Lord, what is man that thou art mindful of him; or the Son of Man that thou vouchsafest to visit him?_ Psalms vi.

What hath man deserved, that thou shouldst give him thy grace?

Lord what cause have I to complain if thou forsake me? Or what can I justly alledge, if thou refuse to grant my petition?

This, indeed, I may truly think and say: Lord, _I am nothing, I can do nothing, I have nothing of myself that is good;_ but I fail and am defective in all things, and ever tend to _nothing;_

And unless I am supported and interiorly instructed by thee, I become quite tepid and dissolute.

2. But thou, O Lord, art always the same, and endureth for ever; always good, just and holy; doing all things well, justly, and holily; and disposing them in wisdom.

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But I, who am more inclined to go back than to go forward, continue not always in one state; for seven different seasons are changed over me.

Yet it quickly becomes better when it pleaseth thee, and thou stretchest out thy helping hand: for thou alone, without man's aid, canst assist me, and so strengthen me, that my countenance shall be no more changed, but my heart shall be converted, and take its rest in thee alone.

3. Wherefore if I did but well know how to cast away from me all human comfort, either for the sake of devotion, or through the necessity of seeking thee, because there is no man that can comfort me.

Then might I justly depend on thy grace, and rejoice in the gift of new consolation.

4. Thanks be to thee, from whom all proceeds as often as it goes well with me.

But, for my part, I am but mere vanity, and nothing in thy sight; an unconstant and weak man.

What have I then to glory in? or why do I desire to be esteemed?

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

Truly, vain-glory is an evil plague, a very great vanity; because it draws us away from true glory, and robs us of heavenly grace.

For whilst a man takes a complacence in himself, he displeaseth thee; whilst he gapes after the praises of men, he is deprived of true virtues.

5. But true glory and holy joy is to glory in thee, and not in one's self; to rejoice in thy name, and not to be delighted in one's own virtue, nor in any creature, save only for thy sake.

Let thy name be praised, not mine: let thy work be extolled, not mine: let thy holy name be blessed, but to me let nothing be attributed of the praises of men.

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

In thee will I glory and rejoice all the day; but _for myself I will glory in nothing but in my infirmities_.

6. Let the Jews seek the glory which one man receives from another: I will seek that which is from God alone.

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All human glory, all temporal honour, all worldly grandeur, compared to thy eternal glory, is but vanity and foolishness.

O my truth, and my mercy, my God, O blessed Trinity, to thee alone be all praise, honour, power, and glory, for endless ages of ages.

Chap. XLI.--_Of the contempt of all
temporal honour._

1. My Son, take it not to heart, if thou seest others honoured and advanced, and thyself despised and debased.

Lift up thy heart to me in heaven, and thou wilt not be concerned at thy being contemned by men upon earth.

2. Lord, we are in blindness, and are quickly seduced by vanity. If I look well into myself, never was any injury done me by any creature; and therefore I cannot justly complain of thee.

For, because I have often and grievously sinned against thee, all creatures have reason to take up arms against me.

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To me therefore confusion and contempt is justly due, but to thee praise, honour, and glory.

And unless I put myself in this disposition, to be willing to be despised and forsaken of all creatures, and to be esteemed nothing at all, I cannot arrive at inward peace and strength, nor be spiritually enlightened, nor fully united to thee.

Chap. XLII.--_That our peace is not to be
placed in men._

1. Son, if thou placest thy peace with any person, for the sake of thy contentment in his company, thou shall be unsettled and entangled:

But if thou hast recourse to the everliving and subsisting Truth, thou shalt not be grieved when a friend departs or dies.

In _me_ the love of thy friend must stand; and for _me_ is he to be loved, whoever he be, who appears to thee good, and is very dear to thee in this life.

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Without _me_ no friendship is of any strength, nor will be durable; nor is that love true and pure of which I am not the author.

Thou oughtest to be so far mortified to such affections of persons beloved, as to wish (for as much as appertains to thee) to be without any company of man.

By so much the more does a man draw nigh to God, by how much the farther he withdraws himself from all earthly comfort.

So much the higher he ascends into God, by how much the lower he descends into himself, and by how much the meaner he esteems himself.

2. But he that attributes any thing of good to himself, stops the grace of God from coming into him; for the grace of the Holy Ghost ever seeks an humble heart.

If thou couldst perfectly annihilate thyself, and cast out from thyself all created love, then should I flow into thee with abundance of grace.

When thou lookest towards creatures, the sight of the Creator is withdrawn from thee.

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Learn for the Creator's sake, to overcome thyself in all things; and then thou shalt be able to attain to the knowledge of God.

How little soever it be, if a thing be inordinately loved and regarded, it keeps us back from the Sovereign Good, and corrupts the soul.

Chap. XLIII.--_Against vain and worldly
learning_.

1. Son, be not moved with the fine and quaint sayings of men: _For the kingdom of God consists not in talk, but in virtue_.

Attend to my words, which inflame the heart, and enlighten the mind: which excite to compunction, and afford manifold consolations.

Never read any thing that thou may appear more learned or more wise.

Study therefore to mortify thy vices, for this will avail thee more than the knowledge of many hard questions.

2. When thou shalt have read, and shalt know many things, thou must always return to one beginning.

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I am he that teacheth man knowledge, and I give a more clear understanding to little ones than can be taught by man.

He to whom I speak will quickly be wise, and will make great progress in spirit.

Wo to them that enquire of men after many curious things, and are little curious of the way to serve me.

The time will come, when Christ, the Master of masters, the Lord of angels, shall appeal, to hear the lessons of all men; that is, to examine the consciences of every one.

And then he will search Jerusalem with candles, and the hidden things of darkness shall be brought to light, and the arguments of tongues shall be silent.

3. I am he that in an instant elevates an humble mind, to comprehend more reasons of the _eternal truth_ than could be got by ten years study in the schools.

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I teach without noise of words, without confusion of opinions, without ambition of honour, without contention of arguments.

I teach to despise all earthly things, to loathe things present, to seek things eternal, to relish things eternal, to fly honours, to endure scandals, to repose all hope in me, to desire nothing out of me, and above all things ardently to love me.

4. For a certain person, by loving me, entirely learned divine things, and spoke wonders.

He profited more by forsaking all things, than by studying subtleties.

But to some I speak things common, to others things more particular; to some I sweetly appear in signs and figures; to others in great light I reveal mysteries.

The voice of the books is the same, but it teacheth not all men alike; because I within am the teacher of truth, the searcher of hearts, the understander of thoughts, the promoter of actions; distributing to every one as I judge fitting.

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Chap. XLIV.--_Of not drawing to ourselves
exterior things_.

1. Son, in many things it behoveth thee to be ignorant and to esteem thyself as one dead upon earth, and as one to whom the whole world is crucified.

Many things also must you pass by with a deaf ear, and think rather of those things that appertain to thy peace.

It is more profitable to turn away thy eyes from such things as displease thee, and to leave to every one his own way of thinking, than to give way to contentious discourses.

If thou standeth well with God, and lookest at his judgment, thou wilt more easily bear to see thyself overcome.

2. O Lord, to what are we come? Behold a temporal loss is greatly bewailed, for a small gain men labour and toil; but the loss of the soul is little thought on, and hardly ever returns to mind.

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That which is of little or no profit takes up our thoughts; and that which is above all things necessary is negligently passed over: for the whole man sinks down into outward things; and unless he quickly recovers himself, he willingly continues immersed in them.

Chap. XLV.--_That credit is not to be
given to all men; and that men are prone to
offend in words_.

1. _Grant me help, O Lord, in my tribulation, for vain is the aid of man_. Psalms lix.

[USCCB: Psalms lx. 13.]

How often have I not found faith there, where I thought I might depend upon it?

And how often have I found it where I did not expect it?

Vain therefore is all hope in men; but the safety of the Just is in thee, O Lord.

Blessed be thou, O Lord my God, in all things that befal us.

We are weak and unsettled, we are quickly deceived and changed.

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2. Who is the man that is able to keep himself so warily, and with so much circumspection in all things, as not to fall sometimes into some deceit or perplexity?

But he that trusts in thee, O Lord, and seeks thee with a simple heart, does not so easily fall;

And if he lights into some tribulation, in what manner soever he may be entangled therewith, he will quickly be rescued or comforted by thee; for thou wilt not forsake forever him that trusts in thee.

A trusty friend is rarely to be found, that continues faithful in all the distresses of his friend.

Thou, O Lord, thou alone art most faithful in all things, and besides thee there is no other such.

3. Oh! how wise was that holy soul that said, _My mind is strongly settled and grounded upon Christ_. St. Agatha.

If it were so with me, the fear of man would not so easily give me trouble, nor flying words move me.

Who can foresee all things, or who is able to provide against all future evils?

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If things foreseen do yet often hurt us, how can things unlooked for fail of wounding us grievously?

But why did I not provide better for myself, miserable wretch as I am? Why also have I so easily given credit to others?

But we are men, and are but frail men, though by many we are reputed and called angels.

To whom shall I give credit, O Lord? to whom but thee? Thou art the truth, which neither canst deceive nor be deceived.

And on the other side, _Every man is a liar_, (Psalms cxi.) infirm, unstable, and subject to fail, especially in words; so that we ought not readily to believe even that which in appearance seems to sound well.

4. How wisely didst thou forewarn us to take heed of men, (_Matthew_. x. 17.) and that man's enemies are those of his own household. (_Matthew_. x. 36.) And that we are not to believe, if any one should say, _Behold here, or behold there_. Matthew xxiv.

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I have been taught to my cost, and I wish it may serve to make me more cautious, and not to increase my folly.

Be wary, saith one, be wary, keep in thyself what I tell thee: and whilst I hold my peace, and believe the matter to be secret, he himself cannot keep the secret which he desired me to keep, but presently discovers both me and himself, and goes his way.

From such tales and such unwary people defend me, O Lord, that I may not fall into their hands, nor ever commit the like.

Give to my mouth truth and constancy in my words, and remove far from me a crafty tongue.

What I am not willing to suffer, I ought by all means to shun.

5. O how good a thing and how peaceable it is to be silent of others, nor to believe all that is said, nor easily to report what one has heard; to lay one's self open to few; always to seek thee the Beholder of the Heart; and not to be carried about with every wind of words; but to wish that all things both within and without us may go according to the pleasure of thy will!

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How secure it is for the keeping of heavenly grace, to fly the sight of men, and not to seek those things that seem to cause admiration abroad; but with all diligence to follow that which brings amendment of life and fervour!

To how many hath it been hurtful to have their virtue known, and over-hastily praised? How profitable indeed hath grace been kept with silence in this frail life, which is all but a temptation and a warfare?

Chap. XLVI.--_Of having confidence in
God, when words arise against us_.

1. Son, stand firm, and trust in me; for what are words but words? they fly through the air, but hurt not a stone.

If thou art guilty, think that thou wilt willingly amend thyself.

If thy conscience accuse thee not, think that thou wilt willingly suffer this for God's sake.

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It is a small matter that thou shouldst sometimes bear with words, if thou hast not as yet the courage to endure hard stripes.

And why do such small things go to thy heart; but because thou art yet carnal, and regardest man more than thou oughtest?

For because thou art afraid of being despised, thou art not willing to be reprehended for thy faults, and seekest to shelter thyself in excuses.

2. But look better into thyself, and thou shalt find that the world is still living in thee, and a vain desire of pleasing men:

For when thou art unwilling to be humbled and confounded for thy defects, it is plain indeed that thou art not truly humble, nor truly dead to the world, nor the world crucified to thee.

But give ear to my word, and thou shalt not value ten thousand words of men.

Behold, if all should be said against thee, which the malice of men can invent, what hurt could it do thee, if thou wouldst let it pass, and make no reckoning of it? Could it even so much as pluck one hair away from thee?

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3. But he who has not his heart _within_, nor God before his eyes, is easily moved with a word of dispraise:

Whereas he that trusts in me, and desires not to stand by his own judgment, will be free from the fear of men.

For I am the judge and discerner of all secrets; I know how the matter passed; I know both him that offers the injury, and him that suffers it.

From me this word went forth; by my permission it happened, _that out of many hearts thoughts may be revealed_. Luke ii.

I shall judge the guilty and the innocent; but by a secret judgment I would beforehand try them both.

4. The testimony of men oftentimes deceives: my judgment is true, it shall stand and not be overthrown.

It is hidden for the most part, and to few laid open in every thing; yet it never errs, nor can it err, though to the eyes of fools it seems not right.

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To me therefore must thou run in every judgment, and not depend upon thy own will.

_For the just man will not be troubled whatever happens to him from God_. Proverbs xii.

And if any thing be wrongfully pronounced against him, he will not much care; neither will he vainly rejoice, if by others he be reasonably excused; for he considers that _I am he that searcheth the heart and the reins_, (Apoc. ii.) who judge not according to the face, nor according to human appearance;

[USCCB: Revelation 3:23, "...I am the
searcher of hearts and _minds_...".]

For oftentimes that is found blameworthy in my eyes, which in the judgment of men is esteemed commendable.

5. O Lord God, the best judge, strong and patient, who knowest the frailty and perverseness of men, be thou my strength, and all my confidence, for my own conscience sufficeth me not.

Thou knowest that which I know not; and therefore in every reprehension I ought to humble myself, and bear it with meekness.

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Pardon me, I beseech thee in thy mercy, as often as I have not done thus, and give me again the grace to suffer still more.

For better to me is thy great mercy, for the obtaining of pardon, than the justice which I imagine in myself for the defence of my hidden conscience.

Although my conscience accuse me not, yet I cannot hereby justify myself; for setting thy mercy aside, _no man living shall be justified in thy sight_. Psalms cxlii.

[USCCB: Psalms cxliii.]

Chap. XLVII.--_That all grievious things
are to be endured for life everlasting._

1. Son, be not dismayed with the labours which thou hast undertaken for me; neither let the tribulations which befal thee quite cast thee down; but let my promise strengthen thee, and comfort thee in all events.

I am sufficient to reward thee beyond all measure.

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Thou shalt not labour here long, nor shalt thou be always oppressed with sorrows.

Wait a little while, and thou shalt see a speedy end of all thy evils.

The hour will come when labour and trouble shall be no more.

All is little and short which passeth away with time.

2. Mind what thou art about; labour faithfully in my vineyard; I will be thy reward.

Write, read, sing, sigh, keep silence, pray, bear thy crosses manfully: eternal life is worthy of all these, and greater combats.

_Peace_ shall come in one day, which is known to the Lord: and it shall not be day, nor night, _viz_. such as is at present, but everlasting light, infinite brightness, steadfast peace, and secure rest.

Thou shalt not then say, _Who shall deliver me from the body of this death_, (Romans vii.) nor shalt thou cry out, _Wo to me for that my sojourning is prolonged_. (Psalms cxix.) For death shall be no more; but never failing health, no anxiety, but blessed delight, and a society sweet and lovely.

[USCCB: Psalms cxx. 6. "Too long did I live among those who hated peace."]

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3. Oh! if thou hadst seen the everlasting crowns of the saints in heaven, and in how great glory they now triumph, who appeared contemptible heretofore to this world, and in a manner unworthy even of life, doubtless thou wouldst immediately cast thyself down to the very earth, and wouldst rather seek to be under the feet of all, than to have command so much as over one.

Neither wouldst thou covet the pleasant days of this life, but wouldst rather be glad to suffer tribulation for God's sake, and esteem it thy greatest gain to be reputed as nothing amongst men.

4. Ah! if thou didst but relish these things, and didst suffer them to penetrate deeply thy heart, how wouldst thou dare so much as once to complain!

Are not all painful labours to be endured for everlasting life?

It is no small matter to lose or to gain the kingdom of God.

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Lift up therefore thy face to heaven. Behold I, and all my saints with me, who in this world have had a great conflict, do now rejoice, are comforted now, are now secure, are now at rest, and for all eternity shall abide with me in the kingdom of my Father.

Chap. XLVIII.--_Of the day of eternity,
and of the miseries of this life_.

1. O Most happy mansion of the city above! O most bright day of eternity, which knows no night, but is always enlightened by the Sovereign Truth; a day always joyful, always secure, and never changing its state for the contrary!

Oh! that this day would shine upon us, and all these temporal things would come to an end!

It shines indeed upon the saints, resplendant with everlasting brightness; but to us pilgrims upon earth it is seen only as afar off, and through a glass.

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2. The citizens of heaven know how joyful that day is; but the banished children of Eve lament that this our day is bitter and tedious.

The days of this life are short and evil, full of sorrows and miseries: where man is defiled with many sins, is ensnared with many passions, attacked with many fears, disquieted with many cares, distracted with many curiosities, entangled with many vanities, encompassed with many errors, broken with many labours, troubled with temptations, weakened with delights, tormented with want.

3. Oh! when will there be an end of these evils? When shall I be set at liberty from the wretched slavery of sin?

When, O Lord, shall I be so happy as to think of thee alone? When shall I to the full rejoice in thee?

When shall I be without any impediment in true liberty, without any trouble of mind or body?

When shall I enjoy a solid peace, a peace never to be disturbed and always secure, a peace both within and without, a peace every where firm?

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O good Jesu, when shall I stand to behold thee?

When shall I contemplate the glory of thy kingdom? When wilt thou be _all in all_ to me? O when shall I be with thee in thy kingdom, which thou hast prepared for thy Beloved from all eternity?

I am left a poor and banished man, in an enemy's country, where there are wars every day, and very great misfortunes.

4. Comfort me in my banishment, assuage my sorrows; for all my desire is after thee: and all that this world offers for my comfort is burthensome to me.

I long to enjoy thee intimately, but cannot attain to it.

I desire to cleave to heavenly things, but the things of this life and my unmortified passions bear me down. I am willing in _mind_ to be above all things, but by the flesh am obliged against my will to be subject to them.

Thus, unhappy man that I am, I fight with myself, and am become burthensome to myself, whilst the spirit seeks to tend upwards, and the flesh downwards.

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5. Oh! what do I suffer interiorly, whilst in my mind I consider heavenly things, and presently a crowd of carnal thoughts offers to interrupt my prayer? _O my God, remove not thyself far from me, and depart not in thy wrath from thy servant_.

_Dart forth thy lightning, and disperse them: shoot thy arrows_, and let all the phantoms of the enemy be put to flight.

Gather my senses together to thee; make me forget all worldly things; give me the grace speedily to cast away and to despise all wicked imaginations.

Come to my aid, O eternal _truth_, that no vanity may move me.

Come, heavenly sweetness, and let all impurity fly before thy face.

Pardon me also, and mercifully forgive me the times that I have thought of any thing else in prayer besides thee.

For I confess truly, that I am accustomed to be very much distracted:

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For oftentimes I am not there, where I am bodily standing or sitting, but am rather there where my thoughts carry me.

There I am, where my thought is: and there oftentimes is my thought, where that is which I love.

That thing most readily comes to my mind, which naturally delights me, or which through custom is pleasing to me.

6. For this reason thou, who art the _truth_, hast plainly said, _Where thy treasure is, there also is thy heart_. Matthew vi.

If I love heaven, I willingly think of heavenly things.

If I love the world, I rejoice in the prosperity of the world, and am troubled at its adversity.

If I love the flesh, my imagination is often taken up with the things of the flesh.

If I love the spirit, I delight to think of spiritual things.

For whatsoever things I love, of the same I willingly speak and hear, and carry home with me the images of them.

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But blessed is the man, who for thee, O Lord, lets go all things created: who offers violence to his nature; and through fervour of spirit crucifies the lusts of the flesh: that so his conscience being cleared up, he may offer to thee _pure_ prayer, and may be worthy to be admitted, among the choirs of angels, having shut out all things of the earth both from without and within.

Chap. XLIX.--_Of the desire of eternal
life: and how great things are promised to
them that fight_.

1. Son, when thou perceivest a longing after eternal bliss to be infused into thee from above, and that thou desirest to go out of the dwelling of this body, that thou mayest contemplate my brightness, without any shadow of change; dilate thy heart, and with all thy affection embrace this holy inspiration.

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Return very great thanks to the divine bounty, which deals so favourably with thee, which mercifully delivers thee, ardently excites thee, and powerfully raises thee up, lest by thy own weight thou fall down to the things of the earth.

For it is not by thy own thought or endeavours that thou attainest to this; but only by the favour of heavenly grace and the divine visit: that so thou mayest advance in virtues, and greater humility, and prepare thyself for future conflicts, and labour with the whole affection of thy heart to stick close to me, and serve me with a fervent will.

2. Son, the fire often burns, but the flame ascends not without smoke:

So also some people's desires are on fire after heavenly things, and yet they are not free from temptation of fleshly affection:

And therefore it is not altogether purely for God's honour that they do what they so earnestly request of him.

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Such also is oftentimes thy desire, which thou hast signified to be so strong.

For that is not pure and perfect, which is infected with self-interest.

4. Ask not what is delightful and commodious for thee, but what is pleasing and honourable to me: for if thou judgest rightly, thou oughtest to follow my appointment rather than thy own desire, and to prefer it before all that thou desirest.

I know thy desire, and I have often heard thy sighs.

Thou wouldst be glad to be at present in the liberty of the glory of the children of God:

Thou wouldst be pleased to be now at thy eternal home, and in thy heavenly country abounding with joy: but that hour is not yet come; for there is yet another time, _viz_. a time of war, a time of labour and trial.

Thou wishest to be replenished with the Sovereign Good, but thou canst not at present attain to it.

I am [that Sovereign Good] wait for me, saith the Lord, till the kingdom of God comes.

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4. Thou must yet be tried upon earth, and exercised in many things.

Consolation shall sometimes be given thee; but to be fully satisfied shall not be granted thee.

Take courage therefore, and be valiant as well in doing as in suffering things repugnant to nature.

Thou must put on the new man, and be changed into another man.

Thou must oftentimes do that which is against thy inclination, and let alone that which thou art inclined to:

That which is pleasing to others shall go forward, that which thou wouldst have shall not succeed:

That which others say, shall be hearkened to; what thou sayest shall not be regarded:

Others shall ask, and shall receive; thou shalt ask, and not obtain.

5. Others shall be great in the esteem of men; but of thee no notice shall be taken.

To others this or that shall be committed; but thou shalt be accounted fit for nothing.

At this nature will sometimes repine, and it will be no small matter if thou bear it with silence.

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In these and many such like things, the faithful servant of the Lord is used to be tried, how far he can renounce himself, and break himself in all things.

There is scarce any one thing in which thou standest so much in need of mortifying thyself, as in seeing and suffering the things that are repugnant to thy will; and especially when that is commanded which seems to thee incongruous and to little purpose.

And because being under authority thou darest not resist the higher power, therefore thou art apt to think it hard to walk at the beck of another, and wholly to give up thy own sentiment.

6. But consider, Son, the fruit of these labours, how quickly they will end, and their exceeding great reward; and thou wilt not be troubled at them, but strongly comforted in thy sufferings.

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For in regard of the little of thy will, which thou now willingly forsakest, thou shalt for ever have thy will in heaven.

For there thou shalt find all that thou willest, all that thou canst desire.

There thou shalt enjoy all good without fear of ever losing it.

There thy will being always one with mine, shall desire nothing foreign or private.

There no one shall resist thee, no man shall complain of thee, no man shall hinder thee, nothing shall stand in thy way: but all that thou desirest shall be there together present, and shall replenish thy whole affection, and shall satiate it to the full.

There I will give thee glory for the affronts which thou hast suffered; a garment of praise for thy sorrow; and for thy having been seated here in the lowest place, a royal throne for all eternity.

There will the fruit of obedience appear, there will the labour of penance rejoice, and humble subjection shall be gloriously crowned.

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7. Bow down thyself then humbly at present under the hands of all; and heed not who it was that has said or commanded this;

But let it be thy great care, that whether thy superior or inferior, or equal, desire any thing of thee, or hint at any thing, thou take all in good part, and labour with a sincere will to perform it.

Let one man seek this, another that; let this man glory in this thing, another in that, and be praised a thousand thousand times: but thou, for thy part, rejoice neither in this nor in that, but in the contempt of thyself, and in my good pleasure and honour alone.

This is what thou oughtest to wish, that whether in life, or in death, God may be always glorified in thee.

Chap. L.--_How a desolate person ought to
offer himself into the hands of God_.

1. O Lord God, O Holy Father, be thou now and for ever blessed, for as thou wilt, so it has happened; and what thou dost is always good.

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Let thy servant rejoice in thee, not in himself, nor in any other; for thou alone art true joy, thou my hope, and my crown; thou my gladness, and my honour, O Lord.

What hath thy servant but what he hath received from thee, and this without any merit on his side? All things are thine which thou hast given, and which thou hast made.

_I am poor, and in my labours from my youth;_ and my soul is grieved even unto tears sometimes; and sometimes is disturbed within herself by reason of the passions which encompass her.

2. I long for the joy of peace, I beg for the peace of thy children, who are fed by thee in the light of thy consolation.

If thou givest peace, if thou infusest holy joy, the soul of thy servant shall be full of melody, and devout in thy praise.

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But if thou withdraw thyself, as thou art very often accustomed to do, he will not be able to run in the way of thy commandments; but rather must bow down his knees, and knock his breast, because it is not with him, as it was yesterday and the day before, when thy lamp shined over his head, and he was covered under the shadow of thy wings from temptation rushing in upon him.

3. O just Father, holy, and always to be praised, the hour is come for thy servant to be tried.

O Father, worthy of all love, it is fitting that thy servant should at this hour suffer something for thee.

O Father, always to be honoured, the hour is come, when thou didst foresee from all eternity, that thy servant for the short time should be oppressed _without_, but always live _within_ to thee; that he should be a little slighted, and humbled, and should fall in the sight of men; that he should be severely afflicted with sufferings and diseases; that so he may rise again with thee in the dawning of a new light, and be glorified in heaven.

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O holy Father, thou hast so appointed, and such is thy will; and that has come to pass which thou hast ordered.

4. For this is a favour to thy friend, that he should suffer and be afflicted in this world for the love of thee; how often soever, and by whomsoever thou permittest it to fall upon him.

Without thy counsel and providence, and without cause nothing is done upon earth.

_It is good for me, O Lord, that thou hast humbled me, that I may learn thy justifications_, (Psalms cxviii.) and cast away from me all pride of heart and presumption.

[USCCB: Psalms cxix. 71. "It was good for me to be afflicted, in order to learn your laws."]

It is advantageous for me that shame has covered my face, that I may rather seek my comfort from thee, than from men.

I have also learned hereby to fear thy impenetrable judgment, who afflicting the just together with the wicked, but not without equity and justice.

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5. Thanks be to thee, that thou hast not spared me in my evils, but hast bruised me with bitter stripes, inflicting pains, and sending distress both within and without.

And of all things under heaven, there is none can comfort me but thou, O Lord my God, the heavenly physician of souls, _who woundest and healest, bringest down to hell, and leadest back again_.

Thy discipline is on me, and thy rod shall instruct me.

6. Behold, dear Father, I am in thy hands, I bow myself down under the rod of thy correction.

Strike thou my back and my neck, that I may bend my crookedness to thy will:

Make me a pious and humble disciple of thine, as thou art wont well to do, that I may walk at thy beck at all times.

To thee I commit myself and all that is mine, to be corrected by thee: it is better to be chastised here than hereafter.

Thou knowest all and every thing, and there is nothing in man's conscience hidden from thee.

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Thou knowest things to come, before they are done; and thou hast no need to be taught or admonished by any one of these things that pass upon earth.

Thou knowest what is expedient for my progress, and how serviceable tribulation is to rub away the rust of sin.

Do with me according to thy good pleasure, it is what I desire, and despise not my sinful life, to no one better or more clearly known than to thyself alone.

7. Grant, O Lord, that I may know what I ought to know; that I may love what I ought to love; that I may praise that which is most pleasing to thee; that I may esteem that which is valuable in thy sight; that I may despise that which is despicable in thy eyes.

Suffer me not to judge according to the sight of the outward eye, nor to give sentence according to the hearing of the ears of men that know not what they are about: but to determine both of visible and spiritual matters with _true_ judgment, and above all things ever to seek thy good-will and pleasure.

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8. The sentiments of men are often wrong in their judgments; and the lovers of this world are deceived in loving visible things alone;

What is a man the better for being reputed greater by man?

One deceitful man deceives another; the vain deceives the vain, the blind deceives the blind, the weak the weak, whilst he extols him;

And in truth doth rather confound him whilst he vainly praiseth him: for how much each one is in thy eyes, so much is he, and no more, saith the humble St. Francis.

Chap. LI.--_That we must practise
ourselves in humble works, when we cannot
attain to high things_.

1. Son, thou must not always continue in the most fervent desire of virtues, nor stand in the highest degree of contemplation; but it must needs be that thou sometimes descend to lower things, by reason of original corruption; and that thou bear the burden of this corruptible life, even against thy will, and with irksomeness.

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As long as thou carriest about with thee thy mortal body, thou shalt feel trouble and heaviness of heart.

Thou oughtest therefore, as long as thou art in the flesh, oftentimes to bewail the burden of the flesh; for that thou canst not without intermission be employed in spiritual exercises and divine contemplation.

2. At these times it is expedient for thee to fly to humble and exterior works, and to recreate thyself in good actions; to look for my coming and heavenly visitation with an assured hope; to bear with patience thy banishment, and the aridity of thy mind, till thou be visited again by me, and delivered from all anguish.

For I will make thee forget thy pains, and enjoy eternal rest.

I will lay open before thee the pleasant fields of the scriptures, that thy heart being dilated, thou mayest begin to run the way of my commandments.

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And that thou shalt say, _the sufferings of this time have no proportion with the future glory, which shall be revealed in us_. Romans viii.

Chap. LII.--_That a man ought not to
esteem himself worthy of consolation; but
rather guilty of stripes._

1. Lord, I am not worthy of thy consolation, or any spiritual visitation; and therefore thou dealest justly with me, when thou leavest me poor and desolate.

For if I could shed tears like a sea, yet should I not be worthy of thy comfort;

Since I have deserved nothing but stripes and punishments, because I have grievously and often offended thee, and in very many things sinned against thee.

Therefore according to all just reason I have not deserved the least of thy comforts.

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But thou, who art a good and merciful God, who wilt not have thy works perish, to shew the riches of thy goodness towards the vessels of mercy, vouchsafest beyond all his deserts to comfort thy servant above human measure; for thy consolations are not like the consolations of men.

2. What have I done, O Lord, that thou shouldst impart any heavenly comfort to me?

I can remember nothing of good that ever I have done; but that I was always prone to vice, and sluggish to amendment.

It is the truth, and I cannot deny it. If I should say otherwise, thou wouldst stand against me, and there would be none to defend me.

What have I deserved for my sins but hell and everlasting fire?

In truth, I confess I am worthy of all scorn and contempt; neither is it fitting that I should be named among thy devout servants. And though it goes against me to hear this, yet for truth's sake I will condemn my sins against myself, that so I may the easier obtain thy mercy.

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3. What shall I say, who am guilty, and full of all confusion?

I have not the face to say any thing but this one word, I have sinned, O Lord, I have sinned; have mercy on me, and pardon me.

_Suffer me a little, that I may mourn out my grief, before I go to the darksome land that is covered with the dismal shade of death_. Job x.

What dost thou chiefly require of a guilty and wretched sinner, but that he should heartily repent, and humble himself for his sins.

In true contrition and humility of heart is brought forth hope of forgiveness; a troubled conscience is reconciled; grace that was lost is recovered; a man is secured from the wrath to come, and God meets the penitent soul in the holy kiss of peace.

4. Humble contrition for sins is an acceptable sacrifice to thee, O Lord; of far sweeter odour in thy sight than the burning of frankincense.

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This is also that pleasing ointment which thou wouldst have to be poured upon thy sacred feet: _for thou never yet hast despised a contrite and humble heart_. Psalms l.

[USCCB: Psalms li. 19. "...God, do not
spurn a broken, humbled heart." ]

Here is a sure place of refuge from the face of the wrath of the enemy: here whatever has been elsewhere contracted of uncleanness is amended and washed away.

Chap. LIII.--_That the grace of God is
not communicated to the earthly minded_.

1. Son, my grace is precious; it suffers not itself to be mingled with external things, or earthly consolations.

Thou must therefore cast away all impediments of grace, if thou desire to have it infused into thee.

Choose a secret place to thyself; love to dwell with thyself alone; seek not to be talking with any one; but rather pour forth devout prayers to God, that thou mayest keep thy mind in compunction, and thy conscience clean.

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Esteem the whole world as nothing: prefer the attendance on God before all external things:

For thou canst not both attend to me, and at the same time delight thyself in transitory things.

Thou must be sequestered from thy acquaintance, and from those that are dear to thee, and keep thy mind disengaged from all temporal comfort.

So the blessed apostle Peter beseeches the faithful of Christ to keep themselves _as strangers and pilgrims in this world_. 1 Peter ii.

2. Oh! how great confidence shall he have at the hour of his death, who is not detained by an affection to any thing in the world?

But an infirm soul is not yet capable of having a heart thus perfectly disengaged from all things; neither doth the sensual man understand the liberty of an internal man.

But if he will be _spiritual_ indeed, he must renounce as well those that are near him, as those that are afar off; and beware of none more than of himself.

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If thou perfectly overcome thyself, thou shalt with more ease subdue all things else.

The perfect victory is to triumph over one's self.

For he that keeps himself in subjection, so that his sensuality is ever subject to reason, and reason in all things obedient to me, he is indeed a conqueror of himself, and Lord of all the world.

3. If thou desire to mount thus high, thou must begin manfully, and set the axe to the root, that thou mayest root out and destroy thy secret inordinate inclination to thyself, and to all selfish and earthly goods.

This vice, by which a man inordinately loves himself, is at the bottom of all that which is to be rooted out and overcome in us; which evil being once conquered and brought under, a great peace and tranquillity will presently ensue.

But because there are few that labour to die perfectly to themselves, and that fully tend beyond themselves; therefore do they remain entangled in themselves, nor can they be elevated in spirit above themselves.

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But he that desires to walk freely with me, must mortify all his wicked and irregular affections, and must not cleave to any thing created with any concupiscence or private love.

Chap. LIV.--_Of the different motions of
nature and grace_.

1. Son, observe diligently the motions of _nature_ and _grace_; for they move very opposite ways, and very subtilly; and can hardly be distinguished but by a spiritual man, and one that is internally illuminated.

All men indeed aim at _good_, and pretend to something of good in what they do and say; therefore, under the appearance of good many are deceived.

2. _Nature_ is crafty, and draws away many, ensnares them and deceives them, and always intends herself for her end:

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But _grace_ walks with simplicity, declines from all shew of evil, offers no deceits, and does all things purely for God, in whom also she rests, as in her last end.

3. _Nature_ is not willing to be mortified, or to be restrained, or to be overcome, or to be subject; neither will she of her own accord be brought under:

But _grace_ studies the mortification of her own self, resists sensuality, seeks to be subject, covets to be overcome, aims not at following her own liberty, loves to be kept under discipline, and desires not to have the command over any one; but under God ever to live, stand, and be; and for God's sake is ever ready humbly to bow down herself under all human creatures.

4. _Nature_ labours for her own interest, and considers what gain she may reap from another:

But _grace_ considers not what may be advantageous and profitable to herself; but rather what may be profitable to many.

5. _Nature_ willingly receives honour and respect:

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But _grace_ faithfully attributes all honour and glory to God.

6. _Nature_ is afraid of being put to shame and despised:

But _grace_ is glad to suffer reproach for the name of Jesus.

7. _Nature_ loves idleness and bodily rest:

But _grace_ cannot be idle, and willingly embraces labour.

8. _Nature_ seeks to have things that are curious and fine, and does not care for things that are cheap and coarse:

But _grace_ is pleased with that which is plain and humble, rejects not coarse things, nor refuses to be clad in old clothes.

9. _Nature_ has regard to temporal things, rejoices at earthly gain, is troubled at losses, and is provoked at every slight injurious word:

But _grace_ attends to things eternal, and cleaves not to those which pass with time; neither is she disturbed at the loss of things, nor exasperated with hard words; for she places her treasure and her joy in heaven, where nothing is lost.

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10. _Nature_ is covetous, and is more willing to take than to give; and loves to have things to herself:

But _grace_ is bountiful and open-hearted, avoids selfishness, is contented with little, and judges it _more happy to give than to receive_. Acts xx.

11. _Nature_ inclines to creatures, to her own flesh, to vanities, and to gadding abroad:

But _grace_ draws to God, and virtues; renounces creatures, flies the world, hates the desires of the flesh, restrains wandering about, and is ashamed to appear in public.

12. _Nature_ willingly receives exterior comfort: in which she may be sensibly delighted:

But _grace_ seeks to be comforted in God alone, and beyond all things visible to be delighted in the Sovereign Good.

13. _Nature_ doth all for her own lucre and interest; she can do nothing _gratis_, but hopes to gain sometime equal, or better, or praise or favour for her good deeds; and covets to have her actions and gifts much valued:

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But _grace_ seeks nothing temporal; nor requires any other recompence but God alone for her reward; nor desires any more of the necessaries of this life than may be serviceable for the obtaining of a happy eternity.

14. _Nature_ rejoices in a multitude of friends and kindred; she glories in the nobility of her stock and descent; she fawns on them that are in power, flatters the rich, and applauds such as are like herself:

But _grace_ loves even her enemies, and is not puffed up with having a great many friends, nor has any value for family or birth, unless when joined with greater virtue; she rather favours the poor than the rich; she has more compassion for the innocent than the powerful; she rejoices with him that loves the truth, and not with the deceitful; she ever exhorts the good to be zealous for better gifts, and to become like to the Son of God by the exercise of virtues.

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15. _Nature_ easily complains of want, and of trouble:

But _grace_ bears poverty with constancy.

16. _Nature_ turns all things to herself, and for herself she labours and disputes:

But _grace_ refers all things to God, from whom all originally proceed; she attributes no good to herself, nor does she arrogantly presume of herself; she does not contend, nor prefer her own opinion to others; but in every sense and understanding she submits herself to the Eternal Wisdom, and to the divine examination.

17. _Nature_ covets to know secrets, and to hear news; is willing to appear abroad, and to have the experience of many things by the senses; desires to be taken notice of, and to do such things as may procure praise and admiration:

But _grace_ cares not for the hearing of news or curious things, because all this springs from the old corruption, since nothing is new or lasting upon earth:

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She teaches therefore to restrain the senses, to avoid vain complacence and ostentation, humbly to hide those things which are worthy of praise and admiration; and from every thing, and in every knowledge, to seek the fruit of spiritual profit, and the praise and honour of God:

She desires not to have herself, or what belongs to her, extolled; but wishes that God may be blessed in his gifts, who bestows all out of mere love.