The Following Of Christ Book III.

Chap. I. Of the internal speech of Christ to a faithful soul.

1. I will hear what the Lord God speaketh in me. Psalms lxxxiv.

Happy is that soul, which heareth the Lord speaking within her: and from his mouth receiveth the word of comfort.

Happy ears, which receive the veins of the divine whisper, and take no notice of the whisperings of the world.

Happy ears indeed, which hearken to truth itself teaching within, and not to the voice which soundeth without.

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

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

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

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

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

Let alone all transitory things, and seek things eternal.

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

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

Chap. II That truth speaks within us without noise of words.

1. Speak, Lord, for thy servant heareth. 1 Samuel iii.—I am thy servant, give me understanding that I may know thy testimonies. Psalms cxviii.

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

Heretofore the Children of Israel said to Moses, Speak thou to us, and we will hear: let not the Lord speak to us, lest we die. Exodus xx.

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

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

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

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

They deliver the letter, but thou disclosest the sense.

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

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

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

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

They water exteriorly, but thou givest the increase.

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

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

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

Speak, then, O Lord, for thy servant heareth; for thou hast the words of eternal life. John vi.

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

Chap. III. That the words of God are to be heard with humility, and that many weigh them not.

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

My words are spirit and life, and not to be estimated by the sense of man.

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

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

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

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

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

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

And if thou ask why? hear the reason.

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

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

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

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

They rejoice more in running after vanity, than thou in the pursuit of truth.

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

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

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

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

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

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

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

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

A Prayer, To implore the Grace of Devotion.

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

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

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

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

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

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

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

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

Chap. IV. That we ought to walk in truth and humility in God's presence.

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

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

If truth shall deliver thee, thou shalt be truly free, and shalt make no account of the vain words of men.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Chap. V. Of the wonderful effect of divine love.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

5. Love watches, and sleeping slumbers not.

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

Whosoever loves knows the cry of this voice.

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

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

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

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

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

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

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

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

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

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

Chap. VI. Of the proof of a true lover.

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

Why, O Lord?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

He is displeased with humble confession: and, if he could, he would cause thee to let communion alone.

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

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

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

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

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

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

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

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

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

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

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

Chap. VII. That grace is to be hid under the guardianship of humility.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Chap. VIII. Of the mean esteem of one's self in the sight of God.

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

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

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

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

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

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

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

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

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

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

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

Chap. IX. That all things are to be referred to God, as to our last end.

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

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

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

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

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

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

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

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

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

3. This is that truth, by which all vain glory is put to flight:

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

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

If thou art truly wise, thou wilt rejoice in me alone, thou wilt hope in me alone: for none is good but God alone, (Luke xviii.) who is to be praised above all, and to be blessed in all.

Chap. X. That it is meet to serve God, despising this world.

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

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

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

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

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

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

How can I ever forget thee, who hast vouchsafed to remember me, even after that I was laid waste, and perished?

Thou hast beyond all hope shewed mercy to thy servant; and beyond all my desert bestowed thy grace and friendship on me.

What return shall I make to thee for this grace? for it is a favour not granted to all, to forsake all things and renounce the world, and chuse a monastic life.

Can it be much to serve thee, whom the whole creation is bound to serve?

It ought not to seem much to me to serve thee; but this seems great and wonderful to me, that thou vouchsafest to receive one so wretched and unworthy into thy service, and to associate him to thy beloved servants.

3. Behold all things are thine, which I have, and with which I serve thee;

Though rather thou servest me, than I thee.

Lo! heaven and earth, which thou hast created for the service of man, are ready at thy beck, and daily do whatever thou hast commanded them.

And this is yet but little, for thou hast also appointed the angels for the service of man.

But, what is above all this is, that thou thyself hast vouchsafed to serve man, and hast promised that thou wilt give him thyself.

4. What shall I give thee for all these thousands of favours? Oh that I could serve thee all the days of my life!

Oh that I were able, if it were but for one day, to serve thee worthily!

Indeed thou art worthy of all service, of all honour, and of eternal praise.

Thou art truly my Lord, and I am thy poor servant, who am bound with all my strength to serve thee, and ought never to grow weary of praising thee.

This is my will, this is my desire; and whatever is wanting to me, do thou vouchsafe to supply.

5. It is a great honour, a great glory to serve thee, and to despise all things for thee;

For they who willingly subject themselves to thy most holy service shall have a great grace;

They shall find the most sweet consolation of the Holy Ghost, who for the love of thee have cast away all carnal delight:

They shall gain great freedom of mind, who for thy name enter upon the narrow way, and neglect all worldly care.

6. Oh pleasant and delightful service of God, which makes a man truly free and holy!

O sacred state of religious bondage, which makes man equal to angels, pleasing to God, terrible to the devils, and commendable to all the faithful!

Oh service worthy to be embraced and always wished for, which leads to the supreme good, and procures a joy that will never end.

Chap. XI. That the desires of our heart are to be examined and moderated..

1. Son, thou hast many things still to learn, which thou hast not yet well learned.

What are these things, O Lord?

That thou conform in all things thy desire to my good pleasure, and that thou be not a lover of thyself, but earnestly zealous that my will may be done.

Desires often inflame thee, and violently hurry thee on; but consider whether it be for my honour, or thy own interest that thou art more moved.

If thou hast no other view but me, thou wilt be well contented with whatever I shall ordain; but if there lurk in thee any thing of self-seeking, behold this is it that hinders thee, and troubles thee.

2. Take care then not to rely too much upon any desire which thou hast conceived before thou hast consulted me, lest afterwards thou repent, or be displeased with that which before pleased thee, and which thou zealously desiredst as the best.

For every affection [or inclination] which appears good, is not presently to be followed, nor every contrary affection at the first to be rejected.

Even in good desires and inclinations, it is expedient sometimes to use some restraint, lest by too much eagerness, thou incur distraction of mind; lest thou create scandal to others, by not keeping within discipline; or by the opposition which thou mayest meet with from others, thou be suddenly disturbed and fall.

3. Yet in some cases we must use violence, and manfully resist the sensual appetite, and not regard what the flesh has a mind for, or what it would fly from; but rather labour that, whether it will or no, it may become subject to the spirit.

And so long must it be chastised, and kept under servitude, till it readily obey in all things, and learn to be content with a little, and to be pleased with what is plain and ordinary, and not to murmur at any inconvenience.

Chap. XII. Of learning patience, and of fighting against concupiscence.

1. O Lord God, patience, as I perceive, is very necessary for me; this life is exposed to many adversities:

For howsoever I propose for my peace, my life cannot be without war and sorrow.

2. So It is, Son; but I would not have thee seek for such a peace as to be without temptations, or to meet with no adversities.

But even then to think thou hast found peace, when thou shalt be exercised with divers tribulations, and tried in many adversities.

If thou shalt say, thou art not able to suffer so much, how then wilt thou endure the fire of purgatory?

Of two evils one ought always to choose the least.

That thou mayest therefore escape the everlasting punishments to come, labour to endure present evils with patience for God's sake.

Dost thou think the men of the world suffer little or nothing? Thou shalt not find it so, though thou seek out for the most delicate.

5. But, thou wilt say they have many delights, and follow their own wills; and therefore make small account of their tribulations.

4. Suppose it to be so, that they have all they desire: how long dost thou think this will last?

Behold, they shall vanish away like smoke that abound in this world, and there shall be no remembrance of their past joys.

Nay, even whilst they are living, they rest not in them, without bitterness, irksomeness, and fear.

For the very same thing, in which they conceive a delight, doth often bring upon them the punishment of sorrow.

It is just it should be so with them, that since they inordinately seek and follow their pleasures, they should not satisfy them without confusion and uneasiness.

Oh! how short, how deceitful, how inordinate and filthy, are all these pleasures!

Yet through sottishness and blindness men understand this not; but like brute beasts, for a small pleasure in this mortal life, they incur the eternal death of their souls.

But thou, my son, Go not after thy concupiscences, but turn away from thy own will. Ecclesiastes xviii.

Delight in the Lord, and he will give thee the requests of thy heart. Psalms xxxvi.

5. For if thou wilt be delighted in truth, and receive more abundant consolation from me, behold it is in the contempt of all worldly things: and the renouncing all those mean pleasures shall be thy blessing, and an exceeding great comfort to thy soul.

And the more thou withdrawest thyself from all comfort from things created, the more sweet and the more powerful consolation shalt thou find in me.

But thou shalt not at first attain to these without some sorrow and labor in the conflict.

The old custom will stand in thy way, but by a better custom it shall be overcome.

The flesh will complain, but by the fervour of the spirit it shall be kept under.

The old serpent will tempt thee and give thee trouble; but by prayer he shall be put to flight: moreover, by keeping thyself always employed in some useful labour, his access to thee shall be in a great measure stopt up.

Chap. XIII. Of the obedience of an humble subject after the example of Jesus Christ.

1. Son, he who strives to withdraw himself from obedience, withdraws himself from grace; and he that seeks to have things for his own particular, loses such as are common.

If a man doth not freely and willingly submit himself to his superiors, it is a sign that his flesh is not as yet perfectly obedient to him; but oftentimes rebels and murmurs.

Learn then to submit thyself readily to thy superior, if thou desire to subdue thy own flesh;

For the enemy without is sooner overcome, if the inward man be not laid waste.

There is no more troublesome or worse enemy to the soul than thou art to thyself, not agreeing well with the spirit.

Thou must in good earnest conceive a true contempt of thyself, if thou wilt prevail over flesh and blood.

Because thou yet hast too inordinate a love for thyself, therefore art thou afraid to resign thyself wholly to the will of others.

2. But what great matter is it, if thou, who art but dust and a mere nothing, submittest thyself for God's sake to man; when I the Almighty, and the Most High, who created all things out of nothing, have for thy sake humbly subjected myself to man.

I became the most humble and most abject of all men, that thou mightest overcome thy pride by my humility.

Learn, O dust, to obey, learn to humble thyself thou that art but dirt and mire, and to cast thyself down under the feet of all men.

Learn to break thy own will, and to yield thyself up to all subjection.

3. Conceive an indignation against thyself, suffer not the swelling of pride to live in thee: but make thyself so submissive and little, that all may trample on thee, and tread thee under their feet, as the dirt of the streets.

What hast thou, vain man, to complain of?

What answer canst thou make, O filthy sinner, to those that reproach thee, thou that hast so often offended God, and many times deserved hell?

But mine eye hath spared thee, because thy soul was precious in my sight, that thou mightest know my love, and mightest be always thankful for my favours, and that thou mightest give thyself continually to true subjection and humility; and bear with patience to be despised by all.

Chap. XIV. Of considering the secret judgments of God, lest we be puffed up by our good works.

1. Thou thunderest forth over my head thy judgments, O Lord, and thou shakest all my bones with fear and trembling, and my soul is terrified exceedingly.

I stand astonished, and consider that the heavens are not pure in thy sight.

If in the angels thou hast found sin, and hast not spared them, what will become of me?

Stars have fallen from heaven, and I that am but dust, how can I presume?

They, whose works seemed praiseworthy, have fallen to the very lowest; and such as before fed upon the bread of angels, I have seen delighted with the husks of swine.

2. There is then no sanctity, if thou O Lord, withdraw thy hand:

No wisdom avails, if thou cease to govern us:

No strength is of any help, if thou support us not:

No chastity is secure without thy protection:

No guard that we can keep upon ourselves profits us, if thy holy watchfulness be not with us:

For it we are left to ourselves, we sink and we perish; but if thou visit us, we are raised up and we live.

For we are unsettled, but by thee we are strengthened: we are tepid, but by thee we are inflamed.

3. O how humbly and lowly ought I to think of myself! how little ought I to esteem whatever good I may seem to have?

Oh! how low ought I to cast myself down under the bottomless depth of thy judgments, O Lord, where I find myself to be nothing else but nothing and nothing?

Oh! immense weight! Oh! sea, that cannot be passed over, where I find nothing of myself but just nothing at all.

Where then can there be any lurking hole for glorying in myself? where any confidence in any conceit of my own virtue?

All vain-glory is swallowed up in the depth of thy judgments over me.

4. What is all flesh in thy sight? shall the clay glory against him that formed it?

How can he be puffed up with the vain talk of man, whose heart in truth is subjected to God.

All the world will not lift him up, whom truth hath subjected to itself:

Neither will he be moved with the tongues of all that praise him, who hath settled his whole hope in God.

For behold, they also that speak are all nothing, for they shall pass away with the sound of their words; but the truth of the Lord remaineth for ever. Psalms cxiv.

Chap. XV. How we are to be disposed, and what we are to say when we desire any thing.

1. My Son, say thus in every occasion; Lord, if it be pleasing to thee, let this be done in this manner.

Lord, if it be to thy honour, let this be done in thy name.

Lord, if thou seest that this is expedient, and approvest it as profitable for me, then grant that I may use it to thy honour;

But if thou knowest that it will be hurtful to me, and not expedient for the salvation of my soul, take away from me such a desire.

For every desire is not from the Holy Ghost, though it seem to a man right and good.

And it is hard to judge truly, whether it be a good or bad spirit that pushes thee on to desire this, or that, or whether thou art not moved to it by thy own spirit.

Many in the end have been deceived, who at first seemed to be led by a good spirit.

2. Whatsoever therefore presents itself to thy mind as worthy to be desired; see that it is always with the fear of God, and the humility of heart that thou desire or ask for it;

And above all, thou oughtest with a resignation of thyself to commit all to me, and to say,

O Lord, thou knowest what is best; let this or that be done as thou wilt.

Give what thou wilt, how much thou wilt, and at what time thou wilt.

Do with me as thou knowest, and as best pleaseth thee, and is most for thy honour.

Put me where thou wilt, and do with me in all things according to thy will.

I am in thy hand, turn me round which way thou wilt.

Lo, I am thy servant, ready to obey thee in all things; for I dont desire to live for myself, but for thee: I wish it may be perfectly and worthily.

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.

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.