Chapter 1 – Of CHRIST SPEAKING INWARDLY to the FAITHFUL SOUL
1. I will hear what the Lord GOD will speak in me.
Blessed is the soul which hears within the Lord speaking, and receives from His mouth the Word of consolation.
Blessed are the ears which catch the breathings of the Divine whisper, and pay no heed to the whispers of the world.
Blessed indeed are the ears which listen not for the voice which sounds from without, but to the inner voice of truth.
Blessed are the eyes which are closed to outward objects, but intent upon inward.
Blessed are they who dive into things internal, and strive day by day through spiritual exercises to gain a deeper capacity for receiving heavenly secrets.
Blessed are they who are glad to devote their time to GOD, and break away from all worldly hindrances.
2. Consider these things, O my soul, and shut the doors of your senses, that you may be able to hear what the Lord GOD speaks within you.
Thus your Beloved says – “I am your salvation, your peace, your life” – “keep yourself with Me, and you shall find peace.”
Dismiss all transitory things, and seek things eternal.
What are all temporal things but seductive, and what would be the good of all creatures, if you were forsaken by the Creator?
Bid farewell then to all things, and become a well-pleasing and faithful servant of your Creator, so that you may be able to lay hold of true blessedness.
Chapter 2 – The TRUTH SPEAKS INWARDLY WITHOUT the SOUND of WORDS
1. “Speak, Lord, for Thy servant hears.”
“I am Thy servant: give me understanding that I may know Thy testimonies.” Incline my heart to the words of Thy mouth, let Thy speech drop as the dew.
The children of Israel of old said to Moses, “Speak thou unto us, and we will hear: let not the Lord speak unto us, lest we die.”
Not so, O Lord, not so, I pray you, but rather with Samuel, the prophet, I humbly and earnestly entreat, “Speak, Lord, for Thy servant hear.”
Let not Moses speak to me, nor any of the prophets, but rather do Thou, O Lord GOD, Inspirer and Enlightener of all the prophets, speak unto me; for Thou alone without them art able perfectly to instruct me, but they without Thee are of no avail, at all.
2. They can indeed sound forth words, but cannot convey the spirit.
They speak most beautifully, yet, if Thou art silent, their words do not reach the heart.
They deliver the words, but Thou opens the understanding.
They bring forth mysteries, but Thou unfolds the sense of what is signified.
They proclaim precepts, but Thou helps us to keep them. They shew the way, but Thou strengthens us to walk in it.
They act upon us only outwardly, but Thou teaches and enlightens the heart.
They water the surface, but Thou vouchsafes the increase.
They cry aloud with words, but Thou gives understanding to the hearers.
Let not Moses, then, speak to me, but Thou O Lord, my GOD, Eternal Truth, lest, if I only hear with the outward ear, and am not inwardly enkindled, I die and become unfruitful; lest the Word, heard but not acted on, known but not loved, believed but not kept, be turned to my condemnation.
Therefore “speak, Lord, for Thy servant hears” – for “Thou has the words of eternal life.”
Speak to me, that it may be for some comfort to my soul, and for the amendment of my whole life, and also for Thy eternal praise and glory and honour.
Chapter 3 – That the WORDS of GOD ARE to BE HEARD with HUMILITY. and that MANY DO NOT PONDER THEM
1. My son, hear My words; My words are most sweet, surpassing all the knowledge of the philosophers and wise men of the world.
My words are spirit and life, and are not to be weighed by man’s understanding. Neither are they to draw us to a vain complacency, but to be heard in silence, and to be received with all lowliness and with all affection.
And I said, ‘Blessed is the man whom Thou chastens, O Lord, and teaches him out of Thy law: that Thou may give him rest from the days of adversity, and that he may not be desolate in the earth.’
2. I – saith the Lord – have taught the prophets from the beginning, and even now I do not cease to speak to all; but many have hardened their hearts, and are deaf to My voice.
Many would rather listen to the world than to GOD; and more readily follow the desires of the flesh than the Will of GOD.
The world promises things temporal and small, and is served with great avidity: I promise things very great and eternal, and men render Me a heartless service.
Who is there that serves and obeys Me in all things with the same care as that with which the world and human masters are served?
‘Be ashamed, O Zidon, says the sea,’ and if you ask the cause, hear why: “For a small reward men run a long way; for eternal life, many will scarce once lift their foot from the ground.”
That which is valueless is sought after, for one coin sometimes there is a disgraceful litigation; for a trifling thing and a slight promise men shrink not from fatigue day and night.
3. But, alas! for a changeless good, for an inestimable reward, for the highest honour, and eternal glory, they soon grow weary even with a very little labour.
Blush, therefore, O slothful and complaining servant, that those are found more ready to labour for death than you for life.
They rejoice more in vanity than you do in the truth.
Sometimes, indeed, they fail to realize their hopes; but My promise never fails, nor sends him empty away who trusts in Me.
What I have promised, I will grant; what I have said, I will fulfil; if only a man abides in My love faithful to the end.
I am the Rewarder of all who are good, and the Mighty Prover of all who are devout.
4. Write My words on your heart, and meditate diligently upon them, for they will be found to be very needful in time of temptation.
What you cannot understand when you read, you shall know in the day of visitation.
In two ways I am in the habit of visiting My elect, namely, by temptation and by consolation; and daily I read to them two lessons, the one by rebuking their vices, the other by stimulating them to advance in virtues.
He that hears My words and despises them, has One Who shall judge him at the Last Day!
A PRAYER to IMPLORE the GRACE of DEVOTION
5. O Lord my GOD, Thou art my only good; and who am I that I should dare to speak to Thee?
I am Thy most poor servant, and a vile and contemptible worm, poorer and meaner than I am aware of or dare to express.
Yet remember, O Lord, that I am nothing, and can do nothing, and possess nothing.
Thou only art Good, Just, and Holy; Thou can do all things; Thou provides all things: Thou fittest all things, leaving only the sinner empty.
Call to mind Thy mercies, O Lord, and fill my heart with Thy grace, Thou Who wiliest not that Thy works should be void.
6. How can I bear this wretched life, unless Thy grace and Thy mercy sustain me?
Hide not Thy face from me; delay not to visit me; withdraw not Thy consolation, lest my soul become as parched land before Thee?
Teach me, O Lord, to do Thy Will. Teach me to walk humbly and worthily before Thee; for Thou art my wisdom, Thou knows me as I am, Thou knew me before the world was, and before I was born into it.
Chapter 4 – that WE OUGHT to WALK before GOD in TRUTH and LOWLINESS
1. Son, walk before Me in truth, and ever seek Me with simplicity of heart.
He who walks before Me in truth shall be preserved from evil assaults, and the truth shall deliver him from deceivers, and from the slanders of the wicked.
If the truth shall have made you free, you shall be free indeed, and shall take no account of the vain sayings of men.
O Lord, Thy word is true, may it ever be with me!
May Thy truth teach me, may it guard me, and keep me safe unto the end; let it free me from all bad and inordinate affections, and then I shall walk before Thee in great liberty of heart.
2. I will teach you (says the Truth) what is right and pleasing in My sight.
Think over your sins with great regret and sorrow, and never allow any thought of self-esteem on account of good works.
In truth you are a sinner; you are subject to and entangled with many passions.
Of yourself you tend to nothingness, you quickly fall, you quickly are overcome, you quickly lose peace, and quickly vanish away.
You have nothing then to boast yourself of, but have many grounds for counting yourself vile, for you are much weaker than you are capable of comprehending.
3. Therefore do not esteem any thing great of all you do.
Let nothing appear great, nothing precious and wonderful, nothing worthy of esteem, nothing high, nothing truly to be praised or desired, but that which is eternal.
Let Eternal Truth please you above all things, and your own exceeding vileness above all things displease you.
Fear nothing so much, find fault with and flee nothing so much, as your own vices and sins, which ought to be more displeasing to you than all worldly losses. Some do not walk in sincerity before Me, but through curiosity and conceit are allured by the wish to know secret things, and to understand the deep things of GOD, to the neglect of the knowledge of themselves, and of their own salvation.
Such persons often fall into great temptations and sins, on account of their pride and curiosity, for I resist them.
4. Fear the judgments of GOD, tremble at the wrath of the Almighty One.
But do not discuss the works of the Most High, but examine your own iniquities, in how many ways you have offended, and how many good works you have neglected. The devotions of some consist only in their books, of others in their pictures, of others in outward signs and gestures.
Some have Me on their lips, yet seldom in their hearts.
There are others who, being enlightened in their understanding and purified in heart, ever pant after eternal things, are weary if earthly things are spoken of, and regret that they have to attend to the requirements of nature; and these perceive what the Spirit of Truth speaks within them.
For He teaches them to despise earthly things, and to love Heavenly things; to disregard the world, and continually, day and night, to desire Heaven.
Chapter 5 – Of the WONDERFUL EFFECT of DIVINE LOVE
1. I bless Thee, Heavenly Father, Father of my Lord JESUS Christ, because Thou hast deigned to be mindful of me, poor as I am.
O Father of mercies, and GOD of all comfort, I give thanks unto Thee, Who sometimes refreshes me with Thy consolation, me unworthy of any consolation.
I bless Thee and glorify Thee evermore, with Thy Only-begotten Son, and the Holy Ghost, the Comforter, for ever and ever.
Ah, Lord GOD, my Holy Lover, when Thou enters my heart, my whole inward being shall rejoice.
Thou art my Glory and the Joy of my heart: Thou art my Hope and my Refuge in the day of my trouble.
2. But because my love as yet is weak, and my virtue imperfect, therefore I need to be strengthened and consoled by Thee.
Therefore visit me more often, and instruct me by Thy holy discipline.
Deliver me from evil passions, and heal my heart -of all undue affections, so that being inwardly healed and thoroughly purged from sin, I may be made fit to love, brave to suffer, firm to persevere.
3. Love is a great thing, on all sides a great good; it alone can make the heavy burden light, and bears with evenness all inequalities.
For it bears a burden without a sense of its weight, and makes every bitter thing sweet and pleasant.
The noble love of JESUS urges us to undertake great things, and excites the desire to become more and more perfect.
Love wishes to tend upwards, and not to be held back by things beneath.
Love wills to be free, and detached from all worldly affection, that its inner sight may not be over-clouded; that it may not be entangled by any temporal interest, nor overthrown by any loss.
Nothing is sweeter than love, nothing stronger, nothing higher, nothing broader, nothing more pleasant, nothing better either in Heaven or earth, because love is born of GOD; and rising above all created things, can find its rest in Him alone.
4. One who loves, flies, runs, rejoices, and is free and unrestrained.
Love gives all for all, and has all in all, for it rests in Him Who is Sovereign and above all, and from Whom every good flows and proceeds.
Love looks not at the gift, but has its eye upon the Giver more than upon all goods.
Love often knows no limits, but is fervent beyond all bounds.
Love never feels a burden, never thinks things tasks, willingly attempts what is above its strength, never argues that things are impossible; because all things seem to it possible and lawful to be undertaken.
It seems able to do all things, and it does effect much, and takes in hand that which he who loves not would faint under and lie down.
Love watches, and slumbering does not sleep; if weary, it wearies not; if restrained, it is not straitened; if fearful, it is not dismayed; but as a living flame and glowing torch it bursts upward, and under all circumstances securely keeps its ground.
5. If any man loves, he will know what is the utterance of love.
A great cry in the ears of GOD is the ardent affection of the soul which says, “GOD, my GOD, my Love, Thou art wholly mine, and I am wholly Thine!”
6. Expand Thou my soul with love, that I may learn with the inward palate of my heart to taste how sweet it is to love, and to be dissolved in, and to overflow with love.
Let me be possessed by love rising above myself through excessive fervour and rapture.
Let me sing the song of love, let me follow Thee my Beloved on high, let my soul exhaust itself in Thy praise; being jubilant through love.
Let me love Thee more than myself, and love myself only for Thee, and all others in Thee according to the law of love, which shines out from Thy Example.
7. Love is swift, sincere, tender, pleasant and sweet, courageous, patient, faithful, wise, longsuffering, noble, and never self-seeking; for whenever any one seeks his own advantage, he then falls from love.
Love is circumspect, humble, and upright 1; not yielding to softness, levity, or vanity; love is sober, steady, chaste, quiet, and keeps a guard over all the senses. Love is subject and obedient to those in authority; to itself it seems worthless and contemptible; to GOD is devout and thankful trusting and ever hoping in Him; even when GOD withdraws the sweetness of His Presence, for there is no life of love which is without sorrow.
8. He who is not prepared to suffer all things, and to give himself up to the will of the Beloved, is not worthy of the name of a lover.
A lover ought cheerfully to accept whatever is hard and distasteful for the sake of the Beloved, and not to falter in his affection, when all things seem to go against him.
Chapter 6 – Of the TEST of a TRUE LOVER
1. Son, you are not yet a valiant and wise lover.
Why, O Lord?
Because at a little opposition you give over what you have begun, and are too greedy for consolation.
A brave lover stands firm in the hour of trial, and does not listen to the cunning suggestions of the Enemy.
As he is pleased with Me in prosperity, so he is not displeased with Me in adversity.
2. A wise lover does not regard so much the gift of the lover as the love of the giver.
He looks at his affection more than the value, and sets all gifts below him whom he loves.
A noble lover does not rest in the gift, but in Me above all gifts.
Therefore all is not lost, if sometimes you cannot feel as you would towards Me or My Saints.
That good and sweet affection, which sometimes you are sensible of, is an effect of present grace, and a sort of foretaste of the Heavenly Country, upon which you must not too much rely, for it comes and goes.
But to resist the evil thoughts which arise within you, and to spurn the suggestions of the Devil, is a real sign of virtue, and of great merit.
3. Let not, then, strange imaginations disturb you, on whatever subject they may be presented before you.
Keep firmly your resolution, and your intention right towards GOD.
It is not an illusion, that you should be sometimes suddenly rapt in ecstasy, and then immediately after that your heart as usual should turn to mere trifles.
For such things come of themselves, and you suffer them unwillingly, and as long as they are displeasing to you and you resist them, so long is it a gain to you and not a loss.
4. Be aware that the old Enemy strives by all means in his power to hinder your desire for good.
The old Enemy strives to deter you from all religious exercises, namely, from the veneration of the Saints, from the devout remembrance of My Passion, from the profitable recollection of past sin, from a watchful spirit, from the firm purpose of advancing in virtue.
He suggests many evil thoughts, that he may weary you, and draw you away from prayer and from reading good books, and give you a dread of it.
He dislikes the lowly confession of your sins, and would, if he could, keep you away from Holy Communion.
Do not believe him, nor pay regard to him, although he often draws near with subtlety to deceive you.
When he suggests bad and unholy thoughts, know from whom they come; say to him, “Begone, unclean spirit! be ashamed, wretched being! thou art abominable to whisper such things in my ears.”
“Depart from me, most vile seducer! You shall have no part in me; but JESUS will stand by me, as a mighty defender, and you shall stand ashamed.”
“I would rather die, and undergo any penalty than consent to your suggestions.”
“Be silent, and hold your peace, I will not heed you any longer, however much you may molest me.”
‘The Lord is my light and my salvation, whom then shall I fear?’
‘Though an host of men rose against me, yet should not my heart be afraid. The Lord is my Helper and my Redeemer.’
5. Fight like a good soldier.
If sometimes through frailty you fall, gather up anew your strength with more energy than before, trusting to a greater measure of My grace, and carefully avoiding all self-complacency and pride.
Many by this are drawn into error, and sometimes fall into a blindness almost incurable.
Let the fall of the proud and of those who are foolishly presumptuous be a warning to you, and lead you to cultivate an abiding lowliness of spirit.
Chapter 7 – Of HIDING GRACE under the GUARD of HUMILITY
1. My son, it is better for you, and the safer course, to hide the grace of devotion.
Be not high-minded nor to speak much about it, nor think much about it; but rather to despise yourself, and to fear it, as given to one unworthy of it.
You must not cleave too tenaciously to this devotional feeling, for very soon you may experience quite the reverse.
When you have the feeling, think with yourself how miserable and poor you are when deprived of it.
Nor does spiritual advancement depend so much on the presence of devotional feelings as it does on bearing their withdrawal with humility, self-sacrifice, and patience; provided that you do not neglect your prayers, nor allow yourself to omit any other accustomed duty, but to the best of your power and ability do cheerfully what you can; and do not entirely neglect yourself because you feel spiritual dryness and disquietude.
2. For there are many who, if they do not at once succeed, grow impatient or slothful.
For the way of man is not always in his own power, but it is the part of GOD to give and console, when He wills, and as much as He wills, and to whom He wills, and as it pleases Him, and no more.
Some imprudent persons through devotional yearnings have overthrown themselves by wishing to do more than they could; not taking into account their own weakness, they follow their feelings rather than the judgment of their reason.
And because they presumptuously enter upon greater matters than GOD wills, they therefore quickly lose His grace; they become poor, and fall back into their own nothingness, who had built their nests on high; in order that, bumbled and destitute, they may learn not to fly with their own wings, but to trust under the shadow of Mine.
Those who are fresh and inexperienced in the way of the Lord, unless they suffer themselves to be ruled by discreet persons, will easily fall into error, and be made a laughing-stock.
3. And if they will follow their own judgment rather than trust themselves to the experience of others, their end will be most disastrous, if in spite of all remonstrance they still persist in their own course.
Those who are wise in their own conceits will seldom humbly submit to be ruled by others.
It is better to possess but little knowledge, and to be lowly and have poor capacities, than to have great treasures of learning, and vainly to think much of yourself.
It is better to have little than much, for of much you may be proud.
He does not act with sufficient discretion who gives himself entirely and without restraint to joy; forgetting his own previous indigence, and that chaste fear of the Lord, which is apprehensive of losing the grace which has been given.
Neither does he possess true moral wisdom, who in time of adversity or of any difficulty gives way to despair, and in his mind and feelings suffers the confidence which he should have in Me to lessen.
4. He who in time of peace would be too secure, will often be found in time of war to be too much cast down and fearful.
If you knew how always to continue humble and little in your own eyes, and how to rule and keep your spirit within due bounds, you would not fall so often as you do into danger and sin.
It is a good plan when you are meditating, and the fire of devotion within you is kindled, to anticipate the time when it may be taken away.
And when this shall come to pass, remember that the light can return again, which, for your safety and for My Glory, I have for a while withdrawn.
5. Such a trial is often more profitable to you, than if you always had the prosperity which you wish for.
For a man’s worth is not to be estimated by the number of visions and consolations which may be granted to him, nor by his knowledge of the Scriptures, nor by his high rank; but his moral greatness is to be ascertained by the depth of his humility, and the abundance of divine charity which he possesses, by the pure and single intention to the glory of GOD which is at the root of his actions, by his knowledge of his own nothingness, by a sincere contempt of himself, and by his joy being greater when he is despised by others and set aside than when he is honored.
Chapter 8 Of a LOW ESTIMATION of ONE’S SELF in the SIGHT of GOD
1 Shall I speak unto my Lord, when I am but dust and ashes?
If I regard myself as anything more, behold Thou stands against me, and my iniquities bear witness to the truth, and I cannot contradict it.
But if I count myself vile, and bring myself to my nothingness, and do away with all my self-esteem; and if I should sink down even to the dust (that which I am), then will Thy grace be in mercy granted to me, and Thy light be near my heart; and all self-esteem, even the least, shall be swallowed up in the valley of my nothingness, and perish for ever.
There Thou wilt show me co myself, what I am, what I was, and whence I came; for I am nothing, and I knew it not.
If I am left to myself, behold, I am nothing, and I am all weakness; but if Thou suddenly dost look upon me, at once I am made strong, and am filled with fresh joy.
And it is very wonderful, that I am so suddenly lifted up, and so graciously embraced by Thee, I who by my own weight am always sinking to the bottom. 128
2. Thy undeserved love preventing me is the cause of it, succouring me in so many trials, guarding me also from grave dangers, and rescuing me from evils (for I may truly call them so) numberless.
For indeed by a false love for myself I lost myself; and by seeking Thee alone, and by a pure love for Thee, I have found both myself and Thee, and from that love have gained a deeper consciousness of my own nothingness.
Because Thou, O sweetest Lord, hast dealt with me above all desert, and beyond all that I dare hope for or ask.
3. Blessed be Thou, my GOD, for though I am unworthy of all Thy benefits, yet Thy Excellence and Infinite Goodness never cease to do good even to the unthankful, and to those who are turned away far from Thee.
Turn us to Thee, that we may be thankful, humble, and devout; for Thou art our salvation, our strength, and our defence.
Chapter 9 – That ALL THINGS ARE TO BE REFERRED to GOD, as to THEIR LAST END
1. My son, I ought to be thy highest, and thy last end, if you desire to be truly blessed.
By this intention shall your affections be purified, which are too often wrongly bent towards yourself and towards created things.
For if you have a selfish end in any thing, you will at once inwardly fail and become dry.
Therefore you should refer all things principally to Me, for I am He Who gave you all.
Regard each separate blessing, as flowing from the Supreme Good; and therefore to Me, as to their source, all things must be referred.
2. From Me, small and great, poor and rich, as from a living fountain, draw living water; and those who render Me a free and willing service shall receive grace for grace.
But he who desires to glory out of Me, or to delight in some private good, shall not be established in true joy, nor be enlarged in his heart, but shall meet with many hindrances, and be much straitened.
Therefore you must not ascribe any thing good to yourself, nor attribute anything that is good in any man to himself, but refer all to GOD, without Whom man has nothing.
I have given all, and I will to have all returned to Me again; and with great strictness I require acts of thanksgiving.
3. This is a truth which puts vainglory to flight.
And if Heavenly grace and true charity have entered the heart, there will be no envy, nor narrowness, neither will self-love take possession of it.
For Divine charity conquers all things, and expands all the powers of the soul.
If you are truly wise, you will rejoice in Me alone, you will hope in Me alone; for there is none good but GOD alone, Who is to be praised above all, and to be blessed in all.
Chapter 10 – That to SERVE GOD – WHEN YOU HAVE DESPISED the WORLD – IS SWEET
1. Now I will speak again, O Lord, and will not be silent.
I will say in the ears of my GOD, and of my King Who is on high, “O how great is the abundance of Thy Goodness, O Lord, which Thou hast laid up for them that fear Thee.”
But what art Thou to those who love Thee? What to those who serve Thee with all their heart?
Truly unspeakable is the sweetness of contemplating Thee, which Thou dost bestow on them that love Thee.
By this, most of all, hast Thou showed me the sweetness of Thy love, that when I was not, Thou did make me; that when I had wandered far from Thee, Thou did bring me back again, that I might serve Thee; and did command me to love Thee.
2. O Spring of Love unceasing, what shall I say of Thee?
How can I forget Thee Who hast condescended to remember me, even after that I was laid waste and had perished?
Thou hast dealt with me mercifully beyond all expectation, and hast manifested grace and friendship beyond all desert.
What shall I render unto Thee for this grace? For it is not given to all to forsake all, to leave the world, and retire into the Religious Life.
Is it any thing great that I should serve Thee, Whom every creature is bound to serve?
It ought not to appear a great thing to me, but this should seem great and marvelous to me, that Thou should deign to receive one so poor and unworthy as I am into Thy service, and to make him one with Thy beloved servants.
3. Behold, all things are Thine which I have, and with which I serve Thee, and yet (strange contrast!) Thou serves me, rather than I Thee.
Behold, Heaven and earth, which Thou hast made for the service of man, are ready and waiting daily to do Thy Will whatsoever it may be.
And this is little: for even Angels Thou hast made and appointed for the service of man.
But that which surpasses all is, that Thou Thyself hast deigned to serve man, and hast promised to give Thyself to him.
4. What shall I give Thee for these thousands of benefits?
Would that I could serve Thee all the days of my life! Would that even for one day I could render Thee a worthy service!
Truly Thou art worthy of all service, all honour, and of eternal praise.
Truly Thou art my Lord, and I am Thy poor servant, who am bound to serve Thee with all my strength, nor should I ever be weary of praising Thee.
This I wish, this I desire, and whatever is wanting to me do Thou deign to supply.
5. It is great honour and great glory to serve Thee, and to despise all things for Thy sake.
For they shall have great grace who freely take upon themselves Thy most holy service; and they shall find the sweetest consolation from the Holy Ghost, who for Thy love have cast away all the pleasures of the flesh.
They shall experience great freedom of mind, who for Thy Name enter on the narrow way, and disregard all worldly anxieties.
6. O pleasant and delightful service of GOD, which makes a man in truth free and holy!
O sacred state of Religious service, which makes a man equal to Angels, pleasing to GOD, terrible to devils, and worthy to be commended by all the faithful!
O service to be embraced and ever desired, which will gain the Supreme Good, and secure the joy which shall last for ever!
Chapter 11 – That the DESIRES of the HEART ARE TO BE EXAMINED and RESTRAINED
1. Son, you have many things which you must yet learn, and which as yet you do not properly know.
What are these, O Lord?
That you mold your desires entirely according to My good pleasure; and that you cease to love yourself, and that you become a jealous and eager lover of My Will. Desires oftentimes inflame you, and make you impetuous; but consider whether you are moved more on account of My honour or advantage, or for your own.
If you seek My interest, you will be quite contented whatever may be the result I ordain; but, if there is some latent seeking of self, lo, this brings hindrance and vexation.
2. Beware, therefore, that you lean not too readily upon some preconceived desire without having sought My counsel.
Lest, perhaps, afterwards you repent of it, and begin to regret the course you have adopted, which at first pleased you, and for which you were zealous, as it seemed the best.
For not every feeling which appears good is at once to be followed, nor should every opposite desire at the first be quenched.
Even in good endeavours and desires it is necessary sometimes to employ restraint, lest through eagerness you incur distraction of mind; lest through an undisciplined manner you become a scandal to others; or again, lest by the opposition of others you suddenly are disturbed and fall.
3. Sometimes indeed you must use violence, and manfully fight against sensual desires.
Do not regard what the flesh likes or does not like; but making it rather your business to bring the unwilling flesh into subjection to the spirit.
And so long ought it to be chastised and compelled to remain in subjection, until it is ready to accept all things, and to learn to be content with a little, and to be pleased with what is plain and simple, and never to grumble at any inconvenience.
Chapter 12 – Of CULTIVATING PATIENCE, and STRIVING AGAINST LUSTS
1. O Lord GOD, patience is very necessary, as I perceive, for there is much that goes contrary to us in this life.
For however much I may labour for peace, my life cannot be without sorrow and warfare.
It is so, My son, I do not will that you should seek a peace which is not interrupted by temptations, and which suffers no disturbance; but think, that then you have found peace, when you are tried by various troubles, and proved by manifold adversities.
2. If you say that you cannot endure much suffering, how will you bear the fires of another world?
Of two evils the less must always be chosen. Therefore that you may escape eternal torments hereafter, strive to bear present evils patiently for the sake of GOD.
Do you think that men of the world suffer nothing or little? You would not find it to be so, even if you asked those who lived most luxuriously.
But you will say, “They have many pleasures, and they do what they like, and therefore their troubles sit lightly upon them.”
Be it so, that they have what they desire, but how long, do you think, it will last?
3. Behold, those who prosper in the world, as the smoke consume away, and retain no remembrance of their past joys.
But, even whilst they are alive, they do not rest in them without bitterness, and weariness, and fear. For the self-same thing which brings them pleasure, frequently also brings with it the penalty of sorrow. And it is just that it should be so, that having inordinately sought and followed after pleasures, they should not cram themselves with them without bitterness and shame.
4. O how short, how false, how inordinate and base, are all their pleasures!
Nevertheless so inebriated and blind are they that they have no understanding, but like dumb animals, for the sake of some passing delight of this corruptible life, they incur the death of the soul.
Thou, therefore, My son, “ go not after thy lusts, but refrain thyself from thine appetites.” “Delight thyself in the Lord, and He shall give thee the desires of thine heart.”
5. For if you desire true delight, and to be plenteously comforted by Me, behold in the contempt of all worldly things.
And cut off every vile gratification, shall be your blessing, and abundant consolation shall be rendered to you.
And the more you withdraw yourself from the consolations of creatures, so much the sweeter and more powerful shall be the consolations which you shall find in Me.
But at first you shall not attain to these consolations without some sadness and laborious struggle. Ingrained habits will make resistance, but they can be overcome by the formation of better habits.
The flesh will complain, but by fervour of spirit it can be curbed.
The Old Serpent will urge you on, and harass you, but by prayer you can put him to flight; and beside that, by useful occupation you can in great measure prevent his approach.
Chapter 13 – Of the OBEDIENCE OF HUMBLE SUBJECTION after the EXAMPLE of JESUS CHRIST
1. My son, he who strives to withdraw himself from obedience, withdraws himself from grace; and he who seeks to enjoy things alone, forfeits the advantages which are in common.
If a man does not readily and willingly submit to his superior, it is a sign that his flesh is not yet in complete subjection, but often rebels and complains.
Learn, therefore, promptly to submit to the one who is over you, if you desire to bring your own flesh into subjection.
For more quickly is the external adversary vanquished, when the inner man has not been laid waste.
There is no more troublesome – no worse enemy of the soul – than you yourself are to yourself, when you do not follow the guidance of the Spirit.
It behoves you to conceive a true contempt of yourself, if you desire to prevail against flesh and blood.
2. Because you still love yourself too inordinately, therefore you shrink from resigning yourself entirely to the will of others.
But what great matter is it for you, who are but dust and nothing, to submit yourself to man for GOD’s sake; when I, the Almighty and Most High, Who created all things out of nothing, have humbly subjected Myself to man for your sake?
I became the lowest and the last of all, that you may conquer your pride through My humility.
“Dust, learn to obey; dust and clay, learn to humble yourself, and bend down beneath the feet of all.
Learn to break down self-will, and to be ready to obey all.”
3. Be fierce against yourself, and do not permit pride to remain in you; but exhibit such a humble and childlike demeanour, that all may be able to walk over you, and tread upon you as the dust of the streets.
What have you, vain man, to complain of? What, vile sinner, can you answer those who reproach you, you who so often have offended GOD, and so often have deserved hell?
But Mine eye spared you, because your soul was precious in My sight; that you might know My love, and ever be thankful for My benefits; also, that you might give yourself continually to true subjection and humility, and bear patiently to be yourself despised.
Chapter 14 – Of the CONSIDERATION OF GOD’s SECRET JUDGMENTS, in order that WE NOT BE PUFFED UP by ANYTHING GOOD in US
1. Thou thunders Thy judgments upon me, O Lord, and shakes all my bones with fear and trembling, and my soul is greatly terrified.
I stand astonished, and reflect “that the heavens are not pure in Thy sight.”
If in the Angels Thou hast found folly, and did not spare them, what shall become of me?
Stars fell from heaven, and do I – but dust – dare to presume?
They, whose works seemed to deserve praise, have fallen to the lowest depths; and those, who used to eat the bread of Angels, I have seen delighting themselves with the husks of the swine.
2. There is then no sanctity, if Thou, O Lord, withdraw Thy hand.
No wisdom is of avail, if Thou cease to direct.
No courage helps, if Thou do not continue to defend.
No chastity is secure, if Thou do not protect it.
No watchfulness of our own avails, if Thou keep not Thy holy guard over us.
For when we are forsaken by Thee, we sink and perish; but when we are visited by Thee, we are raised up and live.
Indeed of ourselves we are unstable, but through Thee we are strengthened; of ourselves we grow cold, but by Thee we are enkindled.
3. O how humbly and how basely should I think of myself! how should I esteem as nothing whatever good I may seem to have!
O how profoundly ought I to submit myself to Thine unsearchable judgments, O Lord; when I find myself to be only nothing, even nothing!
O weight, not to be measured! O sea, not to be crossed, where I discover nothing about myself, save that I am simply nothing!
Where then is there a hiding-place for one vainglorious thought? where can be trust in my own strength?
All vainglory is swallowed up in the depths of Thy judgments towards me.
4. What is all flesh in Thy sight? Shall the clay boast itself against him that fashioned it?
How can he be puffed up by vain words whose heart is in truth subjected to GOD?
Not all the world could lift him up, whom the Truth had subjected to itself; neither shall he be moved by the praise of a multitude of men, who has firmly set all his hope in GOD.
For they also who praise him, behold they are all nothing, and shall pass away with the sound of their words; but “the truth of the Lord endures for ever.”
Chapter 15 – What WE OUGHT TO DO or SAY with regard to EVERYTHING WE DESIRE
1. “My son, say in everything – “Lord, if it is pleasing to Thee, so let it be done.
“Lord, if it be for Thy Glory, let this be done in Thy Name. “
Lord, if it seem expedient to Thee, and receives Thy approbation, then grant me this that I may employ it to Thy Glory.
“But if Thou knows that it will be hurtful to me, and not profitable to the salvation of my soul, take away from me this desire which I have.”
For not every desire is from the Holy Ghost, though it may seem to a man a just, honest, and good desire.
It is difficult to judge aright about this or that desire, and to say whether it arises from a good or evil spirit; or, whether it is the prompting of your own heart.
Many have been deceived at last, who at first fancied they were led by a good spirit.
2. Therefore whatever desire may arise in the mind, it must always be desired and sought after with the fear of GOD, and with lowliness of heart; and above all, with self-resignation.
You must commit the whole matter to Me, and say; “O Lord, Thou knows what is best for me, this or that; as Thou wilt, give me what Thou wilt, and as much as Thou wilt, and when Thou wilt.
“Deal with me as Thou knows to be best, and as pleases Thee most, and to the furtherance of Thy glory.
“Place me where Thou wilt, and be free to dispose of me in any way.
“I am in Thy hand; turn me hither and thither through my course.
“Behold I am Thy servant, ready for all things, since I desire not to live for myself, but for Thee, and would that I could do so worthily and perfectly!”
A PRAYER THAT THE GOOD WILL OF GOD MAY BE FULFILLED
3. Grant me, O most merciful JESUS, Thy grace, that it may be with me, and labour with me, and abide with me even to the end.
Give me grace ever to desire and to will what is most acceptable to Thee, and most pleasing in Thy sight.
Let Thy Will be mine, and let my will ever follow Thine, and fully accord with it.
Let there be between Thee and me but one will, so that I may love what Thou loves, and abhor what Thou hates; and let me not be able to will anything which Thou dost not will, nor to dislike anything which Thou dost will.
4. Grant that I may die to all things which are on the earth, and for Thy sake love to be despised, and to be unknown in the world.
Grant to me above all things to be desired that I may rest in Thee, and that my heart may find its peace in Thee.
Thou art the peace of my heart, Thou, its sole repose; out of Thee all things are hard and unquiet.
In this very peace, that is, in Thyself, the Sole, the Supreme, the Eternal Good, I will sleep and take my rest. Amen.
Chapter 16 – That TRUE COMFORT MUST BE SOUGHT in GOD ALONE
1. Whatever I can desire or imagine for my comfort, I do not look for it here, but hereafter.
For if I could have all the comforts of this world, and enjoy all its delights, it is certain that they could not last long.
Wherefore you cannot, O my soul, be fully comforted, nor perfectly refreshed except in GOD, Who is the Comforter of the poor and the Defender of the humble. Wait a little, O my soul, wait for the Divine promise, and you shall have abundance of all good things in Heaven.
If you unduly desire the things which are present, you will lose those which are eternal and heavenly.
Use the temporal: desire the eternal.
You cannot satisfy yourself with any temporal goods, because you were not created for the purpose of enjoying them.
2. Though you had all created goods, you could not be happy and blessed.
In GOD, Who made all things, your whole blessedness and felicity consist, not the kind of happiness which is approved and praised by the foolish lovers of this world, but such as the good and faithful of Christ look for, and of which the spiritual and pure in heart, whose conversation is in Heaven, sometimes enjoy a foretaste.
Vain and brief is all human consolation.
Blessed and true is that solace which is felt within from the Truth. A devout man carries with him everywhere JESUS, his Comforter, and says to Him, ‘Be with me, Lord JESUS, in every place and at all times.
‘Let this be my consolation, to be quite willing to be without all human relief.’ ‘And if Thy consolation be wanting, let Thy will and the trial I justly undergo, be for me my highest comfort.’
‘For Thou wilt not always be angry, neither shall Thy wrath hang over me for ever.’
Chapter 17 – That ALL CARES SHOULD BE CAST upon GOD
1. My son, suffer Me to do as I please with you; I know what is best for you.
You think as man, in many things you judge according to human feelings.
O Lord, it is true what Thou says. Thou hast greater anxiety for me than all the care I can bestow upon myself.
For he stands very insecurely who does not cast all his care upon Thee.
O Lord, provided only my will may remain right and firm on Thee, do with me whatsoever it shall please Thee.
For whatsoever Thou shalt do with me, it can be nothing but good.
2. If it be Thy will that I should be in darkness, be Thou blessed; and if it be Thy will that I should be in light, be Thou again blessed.
If Thou deign to comfort me, be Thou blessed; and if Thou wilt that I should be in trouble, be Thou ever equally blessed.
My son, this ought to be your state, if you desire to walk with Me.
You ought to be ready to suffer as well as to rejoice.
You ought as willingly to be poor and needy as to be full and rich.
3. O Lord, cheerfully for Thy sake will I suffer whatever you may will to send me.
From Thy hand I am willing to receive indifferently good and evil, sweet and bitter, joy and sorrow, and for all that happens to me to give thanks.
Keep me from all sin, and I shall fear neither death nor hell.
Only cast me not away for ever, nor blot me out of the book of life; and whatever tribulation may come upon me, it shall not hurt me.
Chapter 18 – That TEMPORAL MISERIES ARE TO BE BORNE PATIENTLY, after the EXAMPLE OF CHRIST
1. Son, I came down from Heaven for thy salvation: I took upon Myself thy miseries, not from necessity but drawn by love, that you may learn to be patient and to bear meekly the miseries of this life.
For from the home of My birth, even to My death upon the Cross, I was never free from sorrow.
Of temporal things I endured great want; I frequently heard complaints against Myself; I bore meekly shame and reproach; I received ingratitude in return for benefits; for miracles, blasphemies; for doctrine, reproach.
2. O Lord, since Thou was patient in Thy life, and in this way especially fulfilled the commandment of Thy Father, it is reasonable that I, a miserable sinner, should bear myself patiently according to Thy will.
And as long as Thou wills bear the burden of this corruptible life for my salvation.
For although this present life is felt to be burdensome, yet already by Thy grace it is made very meritorious; and by Thy example and the footsteps of Thy Saints it is rendered more supportable, and more clear to the weak.
It is, too, much more full of consolation than formerly it was in the time of the Old Testament, when the gate of heaven remained closed; and the way itself seemed more obscure, when so few were concerned to seek after the Kingdom of Heaven.
For not even could they, who then were righteous and were to be saved, enter the Heavenly Kingdom before Thy Passion, and the satisfaction of Thy Holy Death.
3. O what thanks am I bound to pay Thee, because Thou hast vouchsafed to shew to me and to all the faithful the right and the good way to Thine eternal Kingdom.
For Thy life is our way, and by holy patience we advance towards Thee, Who art our Crown.
Unless Thou had preceded us, and taught us, who would have cared to follow?
Alas, how many would remain far behind, did they not contemplate Thy magnificent example!
Behold, as it is, we are yet lukewarm, though we have before us so many of Thy miracles and sayings.
Where should we be if we had not all this light to aid us in following Thee!
Chapter 19 – On BEARING INJURIES, and the PROOF of a TRULY SACRED MAN
1. What is it you say, My son? cease to complain as you consider My Passion and the sufferings of My Saints.
You have “ not yet resisted unto blood.”
Your sufferings are little in comparison with the sufferings of those who bore so much, who were so strongly tempted, were so grievously afflicted, so variously tried and exercised.
You ought, then, to recall to mind the heavier trials of others, that you may bear more lightly your own little troubles.
And if they do not seem very small to you, take care that it be not your impatience which magnifies them.
Whether, however, they are small or great, try to bear all with patience.
2. The better you dispose yourself for suffering, the more wisely you act, and the richer will be your reward.
You will bear it more easily, if you have diligently trained yourself in mind and habit for that purpose.
Do not say, ‘ I cannot bear to suffer such treatment from such a man, nor ought I to endure such things as these, for he has done me a grievous wrong, and reproaches me with things I never thought of; but at the hands of some one else I would bear it willingly, and as much as I should think I ought to bear.’
Such a thought is foolish, and does not take into account the nature of patience nor by whom it is to be crowned; but weighs rather the persons, and the injuries which are done.
3. He is not truly patient, who is not willing to suffer except what seems right to himself, and from the person whom he selects.
But the truly patient man does not consider by whom he is tried, whether by a superior, equal, or inferior; whether by a good and holy man, or by one who is perverse and unworthy; but indifferently from all creatures, every affliction which happens to him, however great or frequent it may be, he thankfully receives it from the hand of GOD, and regards it as a great gain; because nothing before GOD, however small it may be, which is suffered for GOD’s sake, can pass away without its reward.
4. Be therefore ready for battle, if you wish to win the victory.
Without a conflict you cannot obtain the crown of patience.
But if you desire to be crowned, strive manfully, bear patiently.
Without toil you cannot arrive at rest, nor without a battle can you attain to victory.
5. Make that possible to me, O Lord, by grace, which appears impossible to me by nature.
Thou knows how little I am able to bear, and how soon I am cast down, when a slight trouble arises.
Let every discipline of tribulation be accepted by me in the spirit of love, for Thy Name’s sake; for to suffer pain or trouble for Thee is very beneficial for my soul.
Chapter 20 – Of the ACKNOWLEDGMENT of OUR OWN INFIRMITY; and of the MISERIES of THIS LIFE
1. I will confess against myself my unrighteousness; I will confess to Thee my weakness, O Lord.
It is often a small matter which casts me down and saddens me.
I propose to myself to act bravely, but when a small temptation comes, I am at once in great perplexity.
Sometimes it is a very trifling thing which gives rise to a great temptation.
While I think myself fairly safe, before I am aware of it, I find myself sometimes almost overcome by a slight breath of wind.
2. Behold, therefore, O Lord, my low estate, and my feebleness, which is on all sides known unto Thee.
Have mercy upon me, and draw me out of the mire, that I may not stick fast in it, and may not remain cast down for ever.
It is this which frequently throws me back, and confounds me in Thy presence, that I am so liable to fall, and so weak in resisting my passions.
And if I do not altogether consent, yet their assaults are still troublesome and grievous unto me; and it is very wearisome to live thus daily in conflict.
From this my weakness is made known to me, because hateful imaginations always rush into my mind much more easily than they depart from it.
3. O most mighty GOD of Israel, zealous Lover of faithful souls!
O that Thou would look upon the labour and sorrow of Thy servant, and aid him in all things which he may be called to undertake.
Strengthen me with power from on high, lest the old man, the miserable flesh, not as yet made subject to the spirit, gain dominion over the spirit; against which result I must contend, as long as I breathe in this most miserable life.
Alas, what a life is this, in which are never wanting tribulation and misery; where all things are full of snares and enemies!
For when one trouble or temptation ceases, another takes its place; and when it does not cease, many others unexpectedly supervene.
4. And how is it life is loved when it has so many embitterments, and is subject to so many calamities and miseries?
How indeed can it be called life, when it brings forth so many deaths and so many plagues?
And yet it is loved, and many seek in it all their delight.
The world is often reproached for being deceptive and vain, yet it is not easily forsaken, because the lusts of the flesh bear rule.
But some things induce us to love the world, others to despise it.
The lust of the flesh, the lust of the eyes, and the pride of life draw us to love the world; but the punishments and miseries, which justly follow the gratification of these lusts, excite a hatred of the world and a loathing of it.
But, alas, a depraved taste for pleasure overcomes the mind which is given up to the world, so that it is reckoned a pleasure to be “under the nettles,” because the sweetness of GOD, and the inward delight which accompanies virtue, have been neither felt nor enjoyed.
But those who thoroughly despise the world, and study to live to GOD in holy discipline, are not ignorant of the Divine sweetness which has been promised to all who truly renounce the world; and they see how grievously the world errs, and how in various ways it is deceived.
Chapter 21 – That WE MUST FIND OUR REST in GOD, above ALL GOOD THINGS and GIFTS
1. Above all and in all do thou, my soul, rest in the Lord always, for He Himself is the eternal Rest of His Saints.
Grant me, O most sweet and loving JESUS, to rest in Thee above every creature, above all health and beauty, above all glory and honour, above all power and dignity, above all knowledge and shrewdness, above all riches and arts, above all joy and exultation, above all fame and praise, above all sweetness and consolation, above all hope and promise, above all desert and desire, above all gifts and presents which Thou art able to bestow or infuse, above all joy and gladness which the mind is capable of receiving and feeling; finally, above Angels and Archangels, and above all the host of Heaven, above all things visible and invisible, and above all that Thou art not, O my GOD.
2. Because Thou, O my GOD, art supremely good above all.
Thou only art most High; Thou only art most powerful; Thou only art most rich and self-sufficient; Thou only art most sweet and full of consolation; Thou only art most lovely and most loving; Thou only art most noble and glorious above all things, in Whom all good things are, were, and ever shall be, in perfection.
And, therefore, whatever Thou gives me is small and insufficient, unless Thou gives me Thyself; and what Thou reveals or promises concerning Thyself does not satisfy, whilst Thou Thyself art neither seen nor fully possessed.
For indeed my heart cannot truly rest, nor be entirely contented, unless it finds its rest in Thee, and mounts above all gifts and above all creatures.
3. O my dearest Spouse, JESUS Christ, O most pure Lover, Ruler of all creation, who will give me wings of true liberty, so that I may fly to Thee and rest in Thee?
O when shall it be granted me ever to wait on Thee alone, and to taste Thy sweetness, O Lord my GOD?
When shall I fully gain the spirit of recollection, for that on account of Thy love I shall not think of myself, but of Thee alone, to such a degree as to be above all feeling, and in a manner beyond all ordinary experience?
But now I frequently groan, and bear with sorrow my misery.
Because many evils occur in this vale of misery, which often disturb me, sadden and overcloud me; often hinder and distract, allure and entangle me; so that I have no free access to Thee, and cannot enjoy Thy sweet embraces, which are ever within the reach of the blessed spirits.
Let my longings, and my manifold desolations on the earth, move Thee.
4. O JESUS, the Brightness of Eternal Glory, Solace of my soul in its pilgrimage, I raise my mouth to Thee without utterance, and my silence addresses Thee.
How long will my Lord delay His coming?
May He come to me, His poor servant, and make me glad; let Him stretch out His hand and rescue me, miserable as I am, from all my anguish.
Come, O come, for no day or hour can have any peace without Thy Presence, for Thou art my Joy, and without Thee my table is empty. I am wretched, and like a prisoner who is bound hand and foot, until Thou by the light of Thy Presence dost refresh me, and dost give me freedom, and look with favour upon me.
5. Let others seek what they like instead of Thee, but I for my part delight in nothing but in Thee, my GOD, my Hope, my Everlasting Salvation.
I will not be silent, nor cease to pray, until Thy grace return to me, and Thou speak inwardly to me.
6. “Behold, here I am; lo, I come to thee, because thou hast called Me.”
“Thy tears, and the desire of thy soul, thy humiliation and thy contrition of heart, have inclined Me and brought Me to thee.”
7. And I said, ‘Lord, I have called upon Thee, and have desired to enjoy Thee, and am ready to despise all things for Thy sake.
For Thou first did stir me up to seek Thee be Thou therefore Blessed, O Lord, Who, according to the multitude of Thy mercies, hast dealt thus graciously with Thy servant.’
What else has Thy servant, O Lord, to say before Thee, unless it be to humble himself deeply in Thy sight, and be ever mindful of his personal sins, his weakness and depravity.
For there is none like unto Thee amongst all the wonders of heaven and earth.
Thy works are very good, O Lord; Thy judgments are true, and Thy Providence governs the universe.
Praise therefore and glory be to Thee, O Wisdom of the Father; let my mouth, my soul, and all created things together, praise and bless Thee.
Chapter 22 – Of the REMEMBRANCE of the MANY BENEFITS of GOD
1. Open, O Lord, my heart to Thy law, and teach me to walk in Thy commandments.
Grant me to know Thy will, and to call to mind, with much reverence and careful consideration, Thy benefits, one by one as well as altogether, in order that I may be able to give thanks for them.
But I know and confess, that for the least of them I am unable to pay Thee an adequate tribute of thanksgiving.
I am less than any of the blessings which Thou dost pour upon me; and when I consider Thy generosity, my spirit faints at the thought of its greatness.
2. All that we have in soul and body, whatever we possess, outwardly and inwardly, naturally and supernaturally, are Thy benefits.
They proclaim Thee to be beneficent, kind, and good, from Whom we have received all good things.
And if one has more, another less, yet all is from Thee, and without Thee the least thing cannot be held.
He who has received the greater blessings cannot boast of his own merit, nor be extolled above others, nor deride another who is less favoured; because it is the man who ascribes less to himself, and in his gratitude is more humble and fervent, who is really the greater and the better.
And he who counts himself viler than all men, and judges himself to be more unworthy than others, is the one who is most fit to receive greater blessings.
3. But he who has received fewer gifts ought not to be out of heart, nor to bear it in an indignant spirit, nor to envy him who is richer.
He ought rather to wait on Thee, and highly extol Thy goodness, for that Thou bestows Thy gifts so abundantly, so freely, so willingly, without respect of persons.
All things come from Thee, and on that account Thou art to be praised for all.
Thou knows what is expedient for each one to receive; and why one should have more and another less, it is not for us to judge, but for Thee, by Whom are determined the deserts of each.
4. Wherefore, O Lord GOD, I even regard it a great blessing, not to possess many gifts which outwardly and according to men seem worthy of praise and renown.
At the thought of his poverty and vileness, a person not only should not be heavy, sad, or dejected, but on the contrary should feel comfort and great delight. For Thou, O GOD, hast chosen the poor and the humble, and those who are despised by the world, to be Thy familiar friends and attendants.
Thy Apostles are witnesses, whom Thou hast made princes over all the earth.
For their conversation in the world was without reproach, so humble and simple were they, and without any malice and guile, that they even rejoiced to suffer shame for Thy Name, and what the world flies from they embraced with great affection.
5. Nothing, therefore, ought to gladden one who loves Thee and recognises Thy benefits, so much as the fulfilment of Thy will in him.
That and the good pleasure of Thy eternal appointment – with which he should be so contented and comforted – that he would as readily be the least, as another would wish to be the greatest; he would, too, be as peaceable and happy in the last place as in the first; as willing to be despised and of no account, having neither name nor fame, as to be honored before others and greater than others in the world.
For Thy will and the love of Thy honour would be his highest consideration, and would bring him more comfort and gratification than all the benefits he has ever, or will ever receive.
Chapter 23 – Of FOUR THINGS which BRING GREAT PEACE
1. My son, I will now teach you the way of peace and of true liberty.
2. Do, Lord, what Thou says, for I shall be glad to hear it.
3. Study, My son, to do the will of another in preference to doing your own will.
Choose always to have less rather than more.
Seek always the lower place, and to be under all.
Always desire and pray that the Will of GOD may be wholly accomplished in you.
Behold, the man who follows these maxims enters within the borders of peace and rest.
4. O Lord, this short discourse of Thine contains much perfection.
It is short in words, but full of meaning, and rich in fruit.
For if I could faithfully observe it, I should not so easily be disturbed.
For whenever I find myself troubled and burdened, I discover that I have departed from this instruction.
But Thou Who can do all things, and always loves that my soul should progress, increase in me Thy grace, that I may be able to carry out what Thou teaches, and to work out my salvation.
PRAYER AGAINST EVIL THOUGHTS
5. O Lord, my GOD, be not Thou far from me; my GOD, look upon me and help me, for in me various thoughts have arisen, and great fears afflict my soul.
How shall I pass through this unhurt? how shall I break them away?
6. ‘I,’ saith He, ‘will go before thee, and will humble the great ones of the earth.
I will open the gates of the prison, and will reveal to thee hidden secrets.’
7. Do, O Lord, what Thou says, and cause all evil thoughts to fly before Thy face.
This is my hope and my only consolation, to fly to Thee in every trouble, to trust in Thee, to call upon Thee from my inmost heart, and patiently to wait for Thy consolation.
PRAYER FOR ILLUMINATION OF MIND
8. Enlighten me, O good JESUS, with the brightness of Thy eternal light, and scatter all darkness from the recesses of my heart.
Restrain my many wandering thoughts, and dash away those temptations which come violently against me.
Fight for me strongly, and drive away the evil beasts for I give the alluring lusts of the flesh that name; that peace may be brought about by Thy power, and that abundance of praise may resound to Thee in Thy holy court, that is, in a pure conscience.
Command the winds and the storms; say to the sea, be still; say to the north wind, blow not; and there shall be a great calm.
9. Send out Thy light, and Thy truth, that they may shine upon the earth, for earth am I without form and void, until Thou enlightens me.
Pour forth Thy grace from above, fill my heart with heavenly dew, supply rivers of devotion to water the face of the earth, that it may bring forth good fruit and the best.
Lift up my mind, which is weighed down by the burden of my sins, and draw up my whole desire to heavenly things; so that having tasted the sweetness of the happiness which is from above, I may find the contemplation of earthly things to be a weariness.
10. Snatch me and rescue me from all the fleeting consolations of the creature, for no created thing is able fully to quiet and console my longings.
Unite me to Thyself with an inseparable bond of love; since Thou Alone dost satisfy Thy loving one, and apart from Thee all things are empty.
Chapter 24 – Of AVOIDING CURIOSITY and INQUISITIVENESS respecting the LIVES of OTHERS
1. My son, be not curious, nor concern yourself with useless anxieties.
What is this or that to thee? ‘ Follow thou Me.’
For what is it to you, whether that man be such or such, or whether this man do or speak this or that?
You are not required to answer for others, but to give an account of your own self. Why then do you involve yourself with others?
Behold, I know all men, and I see all things which are done under the sun, and I know how it fares with each one, what he thinks, what he wills, and what is the drift of his intention.
To Me therefore all things are to be committed; but do you preserve for yourself the blessing of peace, and leave the disturber to disturb as he will.
It shall come upon him, whatever he has done or said, for he cannot deceive Me.
2. Be not careful for the mere shadow of a great name, nor for the intimacy of many persons, nor for the private affection of men; for these things produce distractions and great darkness in the heart.
I would gladly declare My word to you, and reveal to you hidden things, if you would diligently observe My coming, and open for Me the door of your heart.
Be ‘sober, and watch unto prayer,’ and be humble at all times.
Chapter 25 – In what FIRM PEACE of HEART and TRUE PROGRESS DO CONSIST
1. My son, I have said, ‘Peace I leave with you, My peace I give unto you: not as the world giveth, give I unto you.’
Everyone desires peace, but every one does not consider what brings true peace.
My peace is with the lowly and meek in heart; thy peace shall be in much patience.
If thou wilt hear Me and follow My voice, thou shalt be able to enjoy much peace.
What shall I do, Lord?
In every thing look to yourself, both in what you do, and in what you say, and always make it your aim to please Me only, and neither to desire nor to seek any thing out of Me.
But concerning the sayings and doings of others judge nothing rashly, neither meddle with things which are not entrusted to you; then it will be possible that you may be seldom or little disturbed.
2. But never to feel any disturbance, nor to suffer any trouble of mind or body, is not to be looked for in our present condition, but in the unbroken rest of eternity.
Therefore do not think that you have already found the true peace, because at present you feel no heaviness; neither imagine that at present all is well, if you are not vexed by any enemy; nor that perfection is attained, if all things take place according to your inclination.
Neither think much of yourself, nor consider yourself especially beloved, if you have a feeling of great devotion and sweetness; for these things are not the distinguishing mark of a true lover of virtue, neither does the progress or perfection of a man consist in such things.
3. In what, then, does it consist, O Lord?
In giving up yourself with all your heart to the Divine Will, not seeking the things which are your own, either in little or great, either in time or in eternity; so that, weighing all things with an equal balance, you may, without changing the expression of your face, always give thanks both in prosperity and adversity.
If you were so courageous and patient in hope, that when inward consolation is withdrawn, you could prepare your heart for greater suffering still; and if, instead of justifying yourself as not deserving to be so afflicted, you rather acknowledged the justice of all My appointments for you, and praised My Holy Name, then would you walk in the true and right path of peace, and your hope would remain unshaken that you should soon again see My Face with joy.
But if you attain to a complete contempt of yourself, know that then you shall enjoy abundance of peace, as much as is possible in your earthly pilgrimage.
Chapter 26 Of the EXCELLENCE of a FREE MIND, which is GAINED MORE by HUMBLE PRAYER than by STUDY
1. O Lord, this is the work of a perfect man, never to relax his mind from the contemplation of heavenly objects.
Nor to pass amidst many cares as though he had no cares, not in a stolid manner, but with that special prerogative of a free mind detachment from all inordinate affection to created things.
2. I beseech Thee, my most gracious GOD, preserve me from the cares of this life.
Lest I should be too much taken up with them; from the many necessities of the body, lest I should be ensnared by pleasure; and from all the hindrances to my soul, lest, broken by troubles, I should be cast down.
I do not speak of those things which worldly vanity so eagerly seeks, but of those miseries and penalties which weigh down and retard the soul of Thy servant through the common curse of mortality, so that it is unable to obtain liberty of spirit as often as it would.
3. O my GOD, Thou Sweetness Unspeakable, turn for me into bitterness all carnal delight which draws me away from the love of eternal things.
And those which attract me to themselves on account of its offer of present enjoyment. Let it not conquer me, O Lord; let not flesh and blood conquer me; let not the world deceive me, and its fleeting glory; let not the Devil by his subtlety cast me down.
Give me strength to resist, patience to endure, constancy to persevere.
Grant me instead of all the joys of this world the sweetest unction of Thy Spirit; and instead of carnal love infuse into me the love of Thy Name.
4. Behold! food, drink, clothes, and all else that pertains to the support of the body, are burdensome to the fervent spirit.
Grant that I may use such supports with moderation, and not care too much about them.
To do without anything cannot be, for nature must be sustained; but the holy law forbids us to seek superfluities, and luxuries; for did we do so, the flesh would rebel against the spirit.
In these things let Thy Hand, O Lord, guide and teach me, that I may not at all run into excess.
Chapter 27 – That IT IS SELF-LOVE which CHIEFLY HINDERS US from OBTAINING the SUPREME GOOD
1. My son, you must give all for all, and be in nothing your own.
Know that the love of yourself is more hurtful to you than anything else in the world.
According to your love and affection for any thing so will be your difficulty, more or less, in setting yourself free from it.
If your love were pure, simple, and well ordered, you would not be in captivity to any thing.
Do not desire what you may not have; do not seek to have what may be a hindrance to you, and may deprive you of inward liberty.
Marvelous is it, that you do not from the very bottom of your heart commit yourself to Me, with all things that you can wish for or have.
2. Why do you pine away with vain grief?
Why do you weary yourself with needless cares?
Rest in My good will, and you shall suffer no harm.
If you seek this or that, and wish to be here or there for your own convenience, or for the sake of having your own way, you will never be at rest, nor free from anxiety; because in every thing there will be some drawback, and in every place there will be some one to oppose you.
3. Your welfare, therefore, does not lie in your gains or in the increase of external things, but rather in despising them, and in eradicating the desire of them out of your heart.
And this holds good not only of revenues and of riches, but also of the thirst for honour, and of the desire for vain praise all which things pass away with the world.
Place is but a slight protection, if fervour of spirit is wanting; neither shall that peace stand long which is sought from without, if this condition of heart lack a true foundation, that is, if you do not stand firmly in Me; you may change, but not for the better.
For when temptation presents itself, and is accepted, you will find what you have fled from, and more too.
A PRAYER FOR CLEANSING OF THE HEART AND FOR HEAVENLY WISDOM
4. Strengthen me, O God, by the grace of Thy Holy Spirit ; grant me to be strengthened with might in the inner man.
Put away from my heart all useless anxiety and distress, and let me never be drawn aside by various longings after any thing whatever, whether it be worthless or precious ; but may I regard all things as passing away, and myself as passing away with them.
For nothing is lasting under the sun, for all things are vanity and vexation of spirit O, how wise is he who thus regards them!
Grant me, O Lord, heavenly wisdom, that I may learn to seek Thee above all things, and to find Thee, to enjoy and to love Thee above all things, and to understand all other things as they are, according to the order of Thy wisdom.
Grant me prudently to avoid the one who flatters me, and patiently to bear with the one who contradicts me; for it is a mark of great wisdom not to be moved by every wind of words, nor to give ear to the wicked flattery of the siren; for thus we shall go on securely in the course we have begun.
Chapter 28 – Against the TONGUE of SLANDERERS
1. My son, do not take it amiss if some think badly of you, and say about you what you do not like to hear.
You ought to think worse of yourself, and to believe that no one is weaker than yourself.
If you live an inward life, you will pay but little account to the passing words which are from without. It is no small wisdom to be silent in the evil time, and to turn inwardly to Me, and not to be troubled by man’s judgment.
2. Let not your peace rest in the utterances of men, for whether they put a good or bad construction on your conduct does not make you other than you are.
Where is your true peace and true glory to be found? Is it not in Me?
And he who neither seeks to please men, nor fears to displease them, shall enjoy much peace.
From inordinate affection and vain fear arise all disquietude of heart and distraction of the senses.
Chapter 29 – HOW WE OUGHT to CALL upon GOD, and BLESS HIM when WE ARE in TROUBLE
1. Blessed be Thy name, O Lord, for ever, Who hast been pleased to visit me with this trial and tribulation.
I cannot escape it, but must of necessity turn to Thee as my refuge, that Thou may help me and make it profitable to me.
O Lord, I am now in trouble, and my heart is ill at ease, for I am much tried by the present suffering.
And now, O Beloved Father, what shall I say? I am in a great strait; save me from this hour.
But on this account came I to this hour, that Thou might be glorified, when I shall have been greatly humbled, and by Thee delivered.
May it please Thee, O Lord, to deliver me; for, poor as I am, what can I do for myself? and whither shall I go without Thee?
Give me patience, O Lord, even at this crisis.
Help me, O my GOD, and I will not fear however much I may have to bear.
2. And now, in the midst of this, what shall I say?
O Lord, let Thy Will be done; I have rightly deserved to be thus troubled and afflicted.
Therefore I ought to bear it, and O that I may be patient until the storm pass away and leave a deeper calm behind it.
But Thine Almighty Hand is able even to take away this temptation from me, and to lessen its violence, so that I may not be thoroughly prostrated by it; as Thou hast often done with me before, O my GOD! my Mercy!
And the more difficult it is to me, the more easy to Thee, is this change of the right hand of the Most High.
Chapter 30 – Of SEEKING DIVINE ASSISTANCE, and of CONFIDENCE in RECOVERING GRACE
1. My son, I am the Lord Who gives thee strength in the day of trouble.
Come to Me when it is not well with thee.
This is what most of all hinders heavenly consolation, that you are too slow in turning to prayer.
For before you earnestly seek Me, you seek oftentimes many other sources of consolation, and refresh yourself with external things.
And therefore it comes to pass that you get little assistance, until you realize that I am He Who delivers those who trust in Me; and that without Me there is no real help, no profitable counsel, no lasting remedy.
But now, having recovered yourself after the storm, grow strong again in the light of My mercies; for I am near (saith the Lord) to restore all things, not only entirely, but also abundantly, and to add to them.
2. Is there anything hard for Me? or shall I be like one who says but does not do?
Where is your faith? Stand firmly and perseveringly, be patient and brave; comfort shall come to you in due season.
Wait for me, wait; I will come and heal you.
It is a temptation which vexes you, and a vain fear which terrifies you.
What does your anxiety about future events which may never happen bring you but sorrow upon sorrow?
‘Sufficient unto the day is the evil thereof.’
It is vain and profitless to entertain either joy or sorrow concerning future things, which perhaps may never come to pass.
3. But man is liable to be deluded with imaginations of this kind; and it is the sign of a mind yet weak, to be so easily drawn aside by the suggestion of the Enemy.
For he does not care whether it is concerning truth or falsehood, that he deceives and mocks you; whether it is by love of the present or by fear of the future, that he overthrows you.
Let not, then, your heart be troubled, neither let it be afraid; trust in Me, and confide in My mercy.
When you think yourself far off from Me, I am often nearest to you.
When you think that almost all is lost, then often the opportunity for much gain is at hand.
All is not lost, when any thing goes contrary to you.
You must not judge according to your present feelings, nor stick fast in any trouble, from whatever quarter it may come; nor receive it, as if all hope of getting over it were taken away.
4. Do not think that you are entirely forsaken, although for a time I may have sent some trouble upon you, or may have withdrawn some consolation, for so it happens to those who are traveling towards the Kingdom of Heaven.
And without doubt it is more expedient for you and the rest of My servants, to be tried in various ways, than to have every thing your own way.
I know your secret thoughts, and that it is very conducive to your salvation, that you should sometimes suffer dryness of spirit, lest perhaps you should be puffed up by prosperity, and flatter yourself that you are what you are not.
What I have given, I can take away; and can restore again, as it pleases Me.
5. When I have given it, it is still Mine; when I have taken it away, I do not take any thing that belongs to you, for “every good gift and every perfect gift” is Mine.
If I send you affliction or any cross whatever, do not assume an injured tone, nor lose heart; because I am able quickly to raise you up again, and to turn all your heaviness into joy.
But I am Just, and greatly to be praised, when I so deal with you.
6. If you are really wise, and if you take a true view of things, you ought never to give yourself up to despondency because of affliction, but rather to rejoice and give thanks.
Yes, account it a special reason for rejoicing that I afflict you with sorrows, and do not spare you.
‘As the Father hath loved Me, I also love you,’ I said to My beloved disciples, whom indeed I have not sent forth to temporal joys but to great conflicts; not to honours, but to contempt; not to ease, but to toil; not to rest, but to bring forth much fruit with patience.
My son, remember these words.
Chapter 31 – Of SETTING ASIDE EVERY CREATED THING that the CREATOR MAY BE FOUND
1. My Lord, I yet stand in need of greater grace, if I must advance to such a height, as to feel that no created thing has any longer power to hinder me.
For as long as anything holds me back, I cannot freely fly to Thee.
He longed to fly freely to Thee, who said, ‘O, that I had wings like a dove, for then would I flee away and be at rest’
Who is more at rest than he who has a single eye to the glory of GOD?
And who is more free than he who desires nothing upon earth?
A man ought, therefore, to pass beyond all created things, and entirely to forsake himself, and with rapt mind to stand and see that the Creator of all things has no creature who is to be compared to Himself.
And unless any one is detached in heart from all created things, he cannot with freedom give himself to Divine things.
For on this account but few are contemplative, because few know how to separate themselves completely from transitory and created objects.
2. To obtain this, great grace is required, that it may elevate the soul and raise it above itself.
And if a man is not lifted up above himself in spirit, and freed from all creatures, and wholly united to GOD, it does not matter much what he knows or what he has.
Long will he be small, and will grovel in the dust, who reckons anything great but the One, Infinite, Eternal Good.
And whatever is not GOD is nothing, and ought to be regarded as nothing.
There is a great difference, indeed, between the wisdom of an illuminated and devout man, and the knowledge of a literary man or studious divine.
Much more noble is the wisdom which is from above and from the Divine influence, than that which is laboriously acquired by the human intellect.
3. Many are found who desire contemplation, but they will not strive to practise those things which are necessary for the attainment of it.
The great impediment is, that men rest in signs and things of sense, and neglect the entire mortification of themselves.
I know not how it is, nor what induces us, nor what we pretend to, that we who have the name of spiritual persons bestow all our labour, and very much of our care, on things which are transitory and worthless, and scarcely ever gather ourselves up to think about our own inward life.
4. Alas, after recalling ourselves for a moment, we rush off to outward things again, and do not subject our works to a diligent examination.
We do not consider where we are setting our affections, neither do we deplore the lack of purity in all our actions.
Because ‘all flesh had corrupted his way upon the earth,’ therefore came the great flood.
Since, therefore, our inward affection is corrupt, it necessarily follows that the action should as the index of the lack of inward moral vigor be corrupt also.
Out of a pure heart proceeds the fruit of a good life.
5. We inquire how much a man has done, but with what dispositions the work is done is not so carefully considered.
We ask whether a man is brave, rich, handsome, clever, a good writer, a good singer, or a good workman; but how poor he is in spirit, how patient and meek, how devout and spiritual, is what few speak of.
Nature respects the outer man: grace turns itself to the inner man. The former is often in error, the latter trusts in GOD, so that there may be no mistake.
Chapter 32 – Of SELF-DENIAL and the RENUNCIATION of EVERY CORRUPT DESIRE
1. My son, you cannot have perfect liberty, unless you entirely deny yourself.
All self-seekers, and lovers of self; all covetous, anxious persons; and all those who wander about and are ever in quest of ease and comfort, and not of the things of JESUS Christ, are in bondage.
These often plan and devise things which will not stand, for every thing that is not of GOD shall perish.
Hold fast this short and summary saying: “Forsake all, and you shall find all; leave your desires, and you shall find rest.”
Give your mind to this, and when you have put it into practice, you shall understand all things.
2. O Lord, this is not the work of a day nor child’s play; indeed, in this short sentence all Religious perfection is summed up.
3. My son, you ought not to be turned aside, nor at once cast down, when you hear what is the way of the perfect; but rather be stirred up to higher things, or at least to pant with desire for them.
Would that it were so with you, and that you had reached such a point as to be no longer a lover of self, but that you were willing simply to obey My bidding and that of your appointed spiritual father; then you would indeed please Me, and you would pass all your life in joy and peace.
You have yet many things to forsake, and unless they are entirely given up to Me, you will not obtain what you seek.
I counsel thee to buy of Me gold tried in the fire, that thou may become rich, that is, heavenly wisdom, which treads under foot all that is base.
Disregard all earthly wisdom, and all concern to please men and yourself.
4. I have said, that you must buy for yourself things low and contemptible in human estimation, instead of those which are accounted precious and high.
For heavenly wisdom is indeed in the eyes ot men worthless, of little account, and almost ignored, in that it exalts not self, nor seeks to be magnified on the earth.
Many indeed proclaim it with their mouth, but are far from it in their life, yet it is the pearl of great price which but few find.
Chapter 33 – Of the CHANGEABLENESS of the HEART, and on DIRECTING OUR FINAL INTENTIONS towards GOD
1. My son, do not trust to your feelings, for whatever they may be at present they are liable soon to become different.
As long as you live you will be subject to change, even against your will; so that you will be found at one time merry, at another sad; at one time peaceful, at another disturbed; at one time devotional, at another with distaste for devotion; at one time diligent, at another sluggish; at one time grave, at another light.
But he who is wise and well-instructed in spirit stands above these fluctuations, not minding what he feels in himself, nor which way the wind of natural instability blows; but only that the whole bent of his soul might be set towards the right and the best end.
For thus he will be able to remain one and the same and unshaken, if he keeps, through so many changing events, the eye of his intention simply and constantly directed towards Me.
2. But the greater the purity of the intention is, the greater will be the constancy with which you will pass through the various storms.
In many, however, the eye of pure intention is weak, for it quickly looks at some pleasure which meets it; and seldom is any one found who is entirely free from the stain of some self-seeking.
Thus of old the Jews came to Bethany to Martha and Mary, not for JESUS’ sake only, but that they might see Lazarus also.
Therefore the eye of the intention must be cleansed, that it may become simple and right, and may be, through all the various intervening objects, directed to Me.
Chapter 34 – That GOD IS SWEET ABOVE ALL in ALL THINGS to HIM WHO LOVES HIM
1. Behold, my GOD, and my all! What can I wish more? and what greater happiness can I desire?
O word of sweet savour and delightful! but only to him who loves the Word, not the world, nor the things that are in the world.
‘My GOD and my all!’ To him who understands, this saying is enough; and to say it over and over again, is delightful to him who loves.
If Thou art present all things are delightful, but if Thou art absent all things are wearisome.
Thou make the heart to be tranquil, and gives great peace and festive joy.
Thou make us to think well of all, and to praise Thee in all circumstances; and nothing without Thee can afford any lasting pleasure; but if any thing is to be pleasant and delightful, Thy grace must accompany it, and Thy wisdom must impart a relish to it.
2. He who has a relish for Thee, will he not find sweetness in everything?
And he who has no relish for Thee, what can be sweet to him?
But the wise of this world, and those who mind the things of the flesh, are wanting in Thy wisdom; for in the former there is nothing but vanity, and in the latter death.
But those who despise the world and mortify the flesh are found to be indeed wise, because they leave vanity for truth, the flesh for the spirit.
These delight in GOD; and whatever good is found in the creatures, they wholly refer to the praise of their Maker.
But great, ah, very great, is the difference between the sweetness of the Creator and of the creature, of eternity and of time, of the Light Uncreated and the light imparted.
3. O Light Eternal, transcending all created lights, dart Thy bright beams from above, and penetrate the inmost recesses of my heart.
Cleanse, gladden, brighten, and enliven my spirit with all its powers, that I may cleave to Thee with ecstasies of joy.
O, when shall that blessed and longed-for hour arrive, when Thou wilt satisfy me with Thy Presence, and be to me All in all!
Until this is granted to me, my joy will not be full.
Alas! the old man still lives in me is not yet entirely crucified, is not yet completely dead; he still lusts strongly against the spirit. The inner war goes on, and the kingdom of my soul is not suffered to be at rest.
4. But Thou Who stillest the raging of the sea, and subdues the violence of the waves, arise and help me.
Scatter the nations that delight in war; crush them in Thy might.
Show forth, I beseech Thee, Thy wonderful works, and let Thy right hand be glorified, for I have no other hope or refuge but in Thee, O Lord my GOD.
Chapter 35 – That THERE IS NO SECURITY from TEMPTATION in this LIFE
1. My son, you are never secure in this life, but as long as you live you will always be in need of spiritual armour.
You are in the midst of enemies, and they will attack you on the right hand and on the left.
If therefore you do not employ on all sides the shield of patience, you will soon be wounded.
Moreover, if you do not fix your heart on Me with the sincere desire of suffering all things for My sake, you will never be able to sustain the heat of the conflict, nor to attain to the palm of the Blessed.
Therefore you ought manfully to struggle through all, and with a firm hand to deal with the obstacles which are in your path.
For to him that overcomes is the manna given, and to him that ceases to struggle is reserved much misery.
2. If you seek rest in this life, how then will you come to the eternal Rest?
You must now seek not much rest, but great patience.
Seek true peace, not on earth, but in Heaven; not in men, nor in any other creature, but in GOD alone.
For the love of GOD you ought to be ready to undergo all things, that is to say, all labours, sorrows, trials, vexations, distresses, necessities, infirmities, injuries, reproaches, reproofs, humiliations, shame, corrections and contempt.
These are the things which aid us in forming virtues; these things are the tests of the young disciple of Christ j these things weave the heavenly crown.
I will reward you eternally for your short labour, and with infinite glory for transient shame.
3. Do you think that you will always have spiritual consolations whenever you please?
My Saints did not always have them, but had many afflictions, and different kinds of temptation, and great spiritual desolation.
But they bore all patiently, and trusted rather in GOD than in themselves; knowing that the sufferings of this time are not worthy to be compared to the reward of future glory.
Do you wish to have at once that, which others after many tears and great labours have with difficulty won?
Wait for the Lord, act manfully and be of good courage; be not distrustful, and do not give way, but lay out body and soul continually for the glory of GOD.
I will reward you most abundantly, and be with you in every trial.
Chapter 36 – Against the VAIN JUDGMENTS of MEN
1. My son, rest your heart firmly on the Lord, and do not fear the judgment which man may pass on you, when your conscience declares you to be dutiful and innocent.
It is good and blessed to suffer in this way, nor will it be oppressive to the heart which is humble, and which trusts rather in GOD than in itself.
Many talk much, and therefore little trust is to be put in what they say.
Besides, it is not possible to satisfy all.
And if Paul did try to please all in the Lord, and to make himself all things to all men, yet he also counted it a very small thing that he should be judged of man’s judgment.
2. He laboured for the edification and salvation of others to the utmost of his power, yet he could not avoid being sometimes judged or despised by others.
Therefore he committed all to GOD, to Whom all things are manifest, and by patience and humility defended himself against the tongues of those who spoke unjustly, and of those who devised vain and false charges, and of those who threw out accusations of whatever kind they wished.
Sometimes, however, he rebutted the charge, lest on account of his silence there should arise an occasion of scandal to the weak.
3. Who art thou, that thou should be afraid of a mortal man?
Today he is, and to-morrow he is gone. Fear GOD, and you will have no occasion to fear man.
What harm can any man do you either by his words or offensive actions? He will do more harm to himself than to you, and will not himself be able, whoever he may be, to escape the judgment of GOD.
Keep GOD before your eyes, and do not contend in a quarrelous manner.
But if for once you seem to be beaten, and to suffer an unmerited exposure to shame, do not become indignant, nor lessen your crown through impatience.
But rather lift up your eyes to Me in Heaven, Who am able to deliver you from all shame and wrong, and to reward every one according to his works.
Chapter 37 – Of PURE and ENTIRE RESIGNATION of ONE’S SELF for OBTAINING FREEDOM of the HEART
1. My son, forsake yourself, and you shall find Me.
Have no choice, and regard nothing as your own, and you shall always gain.
For a greater measure of grace is granted to you, the moment you have given yourself up, and not returned to self again.
2. O Lord, how often shall I resign myself, and in what shall I resign myself?
3. Always and on all occasions; as in little so also in much.
I allow no reserves, but in all things I will that you should be divested of self-seeking.
How otherwise can you be Mine, and I thine, unless you have been inwardly and outwardly stripped of all self-will?
The sooner you effect this, the better will it be for you; and the more fully and sincerely it is done, the better you will please Me, and the greater will be your gain.
4. Some resign themselves, but with a certain reserve; for they do not fully trust in GOD, and therefore are anxious to provide for themselves.
Some there are also who at first offer all, but afterwards through attacks of temptation return to what they had left, and so make no progress in virtue.
These will not arrive at the true liberty of a pure heart, and the grace of a sweet intercourse with Me, unless they first entirely resign themselves and continue to deny themselves daily; without which a blessed union with Me can neither be established, nor be lasting.
5. I have said it often to you, and now say it again, forsake yourself, resign yourself, and you shall enjoy great inward peace.
Give all for all, ask for nothing, desire no return; abide purely and unhesitatingly in Me, and you shall possess Me.
You shall be free in heart, and darkness shall not cover you.
Aim at this; pray for this; let it be your one desire, that you may be entirely stripped of all selfish motives, and thus naked may follow JESUS naked dying to self, and living eternally to Me.
Then shall all vain fancies cease, all risings of evil, and superfluous cares.
Then, too, shall immoderate fear depart, and inordinate love shall die.
Chapter 38 – Of RULING OURSELVES well as the OUTER LIFE, and of RECOURSE to GOD in DEGREES
1. My son, you ought to aim diligently at this, that, in every place, action, and outward employment you may be inwardly free and self-controlled; and that all things may be under you, and not you under them.
That you may be lord and master of your own actions, and not a slave or hireling.
But rather be a freed man and a true Hebrew, one of those who are translated into the lot and liberty of the children of GOD; who rise above the present, and contemplate the eternal; who regard things transitory with the left, but things celestial with the right eye; who are not dragged down by temporal things, but who, by making good use of them, lead them to the end for which they were ordained by GOD, according to His plan, Who is the Supreme Artificer, and Who leaves nothing without its purpose and place in His creation.
2. But if you in every event do not depend upon the outward appearance, and do not measure with a carnal eye what you see and hear – but at once in every case enter like Moses into the tabernacle to consult the Lord – you shall sometimes hear a Divine response, and shall return instructed about many things, present and future.
For Moses always had recourse to the tabernacle to settle doubts and questions, and fled to the aid of prayer when he wanted strength to meet dangers and to withstand human depravity.
And so you ought to fly for refuge into the secret place of your heart, most fervently imploring Divine help.
For therefore Joshua and the Children of Israel are said to have been deceived by the Gibeonites, because they did not first seek counsel at the mouth of the Lord, but putting too much reliance on fair words, they were deceived by a pretended piety.
Chapter 39 That a man must not to be Overeager about His affairs
1. My son, commit your cause always to Me; I will manage it well at the right time.
Wait for My ordering of it, and you shall thereby find that you make progress.
2. O Lord, I willingly enough commit all things to Thee, for my anxiety is of little avail.
O that I did not cling so much to plans for the future, but yielded myself up unhesitatingly to Thy good pleasure.
3. My son, often a man hotly pursues something which he desires, but when he has gained it, he begins to feel differently.
For the affections are not wont to remain long on one object, but rather urge us on from one thing to another.
It is, therefore, of no small importance to forsake self even in the smallest things.
4. A man’s real spiritual advancement consists in the denying of himself, and the man who has formed the habit of self-denial is very much at liberty and is secure.
But the old Enemy – adversary of all that is good does not cease from temptation – and day and night is constructing deep pitfalls – if perchance he may be able to precipitate the unwary into the deceitful snare.
‘Watch and pray,’ saith the Lord, ‘that ye enter not into temptation.’
Chapter 40 – That a MAN HAS NOTHING GOOD of HIMSELF, nor ANYTHING whereof TO GLORY
1. Lord, what is man, that Thou art mindful of him, or the son of man, that Thou visits him?’
What has man deserved, that Thou should give him Thy grace?
O Lord, what grounds have I for complaint, if Thou forsake me? or what can I allege, if Thou do not grant my request?
This certainly I may truly think and say, ‘O Lord, I am nothing, I can do nothing, I have nothing good of myself, but am deficient in everything, and I ever tend to nothing.’
And unless I am upheld by Thee, and inwardly instructed, I become altogether lukewarm and lax.
2. But Thou, O Lord, art always the same, and endures forever.
Thou are always Good, Just, and Holy, doing all things well, justly, and holily, and ordering them in wisdom.
But I, who am more prone to fall than to rise, never continue in one state, for I pass through seven different stages of life.
But a change for the better quickly takes place when it is Thy good pleasure, and Thou stretches forth Thine hand to help; for Thou alone art able to help without human aid, and so to strengthen me that my face shall no more be turned to various objects, but my heart shall be turned to Thee, and find its rest in Thee alone.
3. Wherefore, if I knew well how to cast off all human consolation – either to obtain devotion, or from the necessity whereby I am compelled to seek Thee – all human consolation being insufficient, then should I have grounds to hope for Thy favour, and to rejoice in Thy gift of new consolation.
4. Thanks be to Thee, from Whom comes every thing that turns out well for me.
But I am vanity, and nothing before Thee a man changeable and weak.
What is there that I can glory of? or why do I seek for reputation?
Is it not for nothing? yes, it is most empty.
Truly vainglory is an evil pest, the greatest vanity; because it draws away from true glory, and despoils us of heavenly grace.
For when a man is pleased with himself, he is displeasing to Thee; while he thirsts for human praise, he is depriving himself of real virtues.
5. But true glory and holy rejoicing consist in glorying in Thee, not in himself; in rejoicing in Thy Name, not in his own goodness; and in finding delight in no creature, save for Thy sake.
Let Thy Name be praised, not mine; let Thy work be magnified, not mine; let Thy Name be holy, and let no human praise be turned towards me.
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 not glory at all, unless it be in my infirmities.
6. Let the Jews seek glory one of another, I will seek that which comes from GOD only.
All human glory indeed, all temporal honour, all worldly elevation, is vanity and folly, when compared to Thy eternal glory.
O my GOD, my Truth and my Mercy! O Blessed Trinity! To Thee alone be praise, power, honour, and glory throughout infinite ages.
Chapter 41 – Of the CONTEMPT of WORLDLY THINGS
1. My son, do not take it to heart, if you see others honored and promoted, but yourself despised and humiliated.
Lift up your heart to Me in Heaven, and do not grieve because men despise you on earth.
2. O Lord, we are in darkness, and by vanity are soon misled.
If I rightly saw myself, I could not say that any creature had ever unjustly treated me; and therefore I cannot justly complain before Thee.
But because I have frequently and grievously sinned against Thee, every creature may rightly take arms against me.
To me, therefore, is justly due confusion of face and contempt; but to Thee praise, honour, power and glory.
And unless I am ready and gladly willing to be despised and forsaken by all creatures, and to be regarded as altogether nothing, I cannot be inwardly at peace, nor gain strength and spiritual illumination, nor be fully united to Thee.
Chapter 42 – That OUR PEACE MUST NOT DEPEND on MAN
1. My son, if you rest your peace on any person, because he is after your own heart, or for the pleasure of his companionship, you will be unsettled and anxious.
But if you have recourse to the ever-living and abiding Truth, when a friend goes away or dies you will not be overwhelmed with grief.
In Me the love of your friend ought to stand; and whoever seems good, and very dear to you in this life, ought to be loved for My sake.
Friendship apart from Me is of no value, and cannot last; nor is that union of love genuine and pure which is not knit together by Me.
You ought to be so dead to the deep attachments of chosen friends, that, as far as in you lies, you should long for no human companionship.
The nearer a man draws to GOD, the further he withdraws himself from all earthly comforts.
So much the higher he will ascend towards GOD, as he descends the lower into himself, and becomes the viler in his own sight.
2. But he who attributes any thing good to himself, hinders GOD’s grace from coming to him; because the grace of the Holy Spirit always seeks a humble heart.
If you could be completely emptied of self, and rid of all attachment to the creature, then might My Presence be shed abroad within you with great grace.
When your face is turned to creatures, the Creator’s Face is withdrawn from you.
Learn to conquer yourself in all things for the Creator’s sake, and then you will gain a true knowledge of Him.
However little it may be, if anything is loved and cared for inordinately, it detains the soul from the Sovereign Good, and injures it.
Chapter 43 – Against VAIN and WORLDLY LEARNING
1. My son, let not the fair and subtle sayings of men move you, ‘ for the Kingdom of GOD is not in word, but in power.’
Attend to My words, which inflame the heart and enlighten the mind; which prick the conscience, and soothe in manifold ways the wounded spirit.
Never study for the purpose of appearing more wise or learned; but strive to mortify your evil passions, which will be a greater benefit to you than the knowledge of many abstruse matters.
2. When you have read and learnt much, you will have ever to revert to the one First Principle.
I am the One Who teaches men knowledge, and I impart to little ones a clearer knowledge than can be taught by man.
He to whom I speak will soon become wise, and wax strong in spirit.
Woe be to them who are curious about the things of this world, and who care little to discover the best way of serving Me.
The time will come when Christ, the Master of masters, the Lord of angels, shall appear to hear the tasks of all, that is to examine the consciences of every one.
And then will He ‘search Jerusalem with candles,’ and bring to light the hidden things of darkness, and silence the strife of tongues.
3. I in a moment can lift up the humble mind, and make it enter more deeply into the principles of Eternal Truth than if one had studied ten years in the schools.
I teach without the sound of words, without the strife of opinions, without ambition of honour, without the contention of controversy. I teach man to despise earthly things, to grow weary of the present, to seek and to taste already the things eternal, to shun honours, to suffer reproaches, to place all hope in Me, to desire nothing out of Me, and above all to love Me with an ardent love.
4. For one, simply by loving Me intensely, learnt Divine mysteries, and gave utterance to them.
He made more progress by forsaking all things, than by studying subtle questions.
But to some I reveal ordinary things, to others I speak more particularly; to some by types and shadows I shew myself sweetly, to others in the full light I reveal mysteries.
The voice which comes from books is one, but the meaning it conveys is not equally comprehended by all, for I am the internal Teacher of Truth, the Searcher of hearts, the Discerner of the thoughts, the Mover of the actions; distributing to every man as I think right.
Chapter 44 – Of NOT TAKING UP the OUTWARD THINGS which COME in OUR PATH
1. My son, in many things you must be as one ignorant, and esteem yourself as one dead upon the earth, and to whom the whole world is crucified.
You must, too, turn a deaf ear to many things, and give your thoughts rather to the things which belong unto your peace.
It is better to turn away your eyes from such things as offend you, and to leave every one to his own opinion, rather than to be subject to angry discussions.
If you stand well with GOD, and keep your eye on His approval, you will very easily bear a defeat.
2. O Lord, to what a pass are we come!
Behold a temporal loss is bewailed, and for a little gain we toil and run; while a spiritual loss makes little impression on our minds, and hardly ever is thought of again.
That which is of little or no value absorbs us, and that which is above all things necessary slips out of our minds; for the whole man sinks down into outward things, and unless he soon wakes up to his condition, he will willingly remain immersed in them.
Chapter 45 – That WE MUST NOT TRUST EVERYONE, and that IT IS a COMMON THING to SLIP with the TONGUE
1. Grant me help, O Lord, in trouble, for vain is the help of man.
How often have I failed to find faithfulness, where I thought myself sure of it! How often too have I found it, where I least expected it!
Vain therefore is confidence in man, but the salvation of the righteous is in Thee, O GOD.
Blessed be Thou, O Lord my GOD, in all things which happen to us.
We are weak and unstable, we are easily deceived and change.
2. Who is the man who is able so cautiously and so circumspectly at all times to watch over himself, as not sometimes to fall into some deception or perplexity?
But he who trusts in Thee, O Lord, and seeks Thee with simplicity of heart, does not so easily slip.
And if he does fall into some tribulation, however much involved he may be, he will more quickly be delivered out of it by Thee, or comforted by Thee, for Thou wilt not forsake, even unto the end, him who trusts in Thee.
A faithful friend is but seldom found, who abides steadfast through all his friend’s troubles.
Thou, O Lord, Thou alone art most faithful at all times, and besides Thee there is none else.
3. O how truly wise was that holy soul who said, “My mind is firmly settled and grounded in Christ.”
If it were so with me, then the fear of man would not be felt by me, nor the darts of words move me.
Who can foresee all things? who can provide against future evils?
If events, even when foreseen, often hurt us, how can those which are unforeseen do otherwise than fall upon us heavily?
But why did I, wretched creature, not exercise more foresight? why also did I so readily trust others?
But we are men, nothing else but frail men, though by many we may be reckoned and called angels.
Whom shall I trust, O Lord, whom shall I trust but Thee?
Thou art the Truth, which neither can deceive, nor be deceived.
And, on the other hand, ‘every man is a liar,’ weak, fickle, and fallible, especially in speech; so that scarcely should that be at once credited which bears upon the face of it the appearance of truth.
4. O how wisely hast Thou warned us to beware of men; and because a man’s foes are those of his own household, we must not believe it, if any one should say ‘Lo here, or lo there!’
I have learnt it to my cost, and O that this bitter experience may render me more cautious, and not more foolish.
‘Be guarded,’ says a certain one, ‘be guarded, and do not repeat what I say; ‘ and while I am silent about it, and think he is keeping it secret, he tells it himself, who had forbidden me to do so; and thus, having immediately betrayed both me and himself, he goes his way.
From such prattlers and careless men protect me, O Lord, lest I fall into their hands, or follow their bad example.
Give to my lips truth and firmness, and remove far from me a deceitful tongue.
What I do not like to bear from others, I ought myself in every way to avoid.
5. O what a good thing it is, and what peace it brings, not to talk about others, and not to believe all that is said without inquiry, nor to give it currency; to lay one’s self open only to a few, and always to seek after Thee, the Searcher of the heart.
Nor should we be carried away with every wind of words, but we should be guided by the desire of doing all our actions, inward and outward, according to the good pleasure of Thy Will.
How safe it is for the preservation of heavenly grace, to avoid the notice of men, and not to wish for what wins the admiration of the world; but to pursue with the utmost care what tends to amendment of life and fervour.
How many have been injured through their virtue having become known and specially praised!
How healthily has grace grown up, when unnoticed in this fragile life a life entirely made up of temptation and conflict!
Chapter 46 – Of CONFIDENCE in GOD when WORDS ARE DARTED at US
1. My son, stand firmly, and trust in Me; for what are words but words?
They fly through the air, but hurt not a stone.
If you are in fault, consider that you should gladly wish to correct yourself, but if your conscience does not reprove you, reflect that you should be ready cheerfully to suffer this for GOD’s sake.
It is little enough to have to bear sometimes a few words, when you cannot yet take well hard blows.
And why do such small things go to your heart, if it is not that you are yet carnal and care more for human opinion than you should?
For because you shrink from being despised, and do not like to be reproved for your faults, you try to shelter yourself under excuses.
2. But search into yourself a little more deeply, and you will find that the world, and the vain love of pleasing men, are still alive in your heart.
For when you shun being trodden under foot and put to shame for your faults, it is manifest that you are neither truly humble, nor truly dead to the world, nor the world crucified to you.
But regard My words, and you will not care for ten thousand words of men.
Behold, if all, which with the bitterest malice they could invent, should be said against you, what hurt would it do you, if you suffered it to pass entirely away, and did not care a straw about it?
Could they pluck even one hair out of your head?
3. But those who do not lead an inward life, and have not GOD before their eyes, are easily disturbed by a word of blame.
But he who trusts in Me, and does not desire to stand in his own judgment, shall be free from the fear of men.
For I am the Judge and the Discerner of the secrets of all hearts; I know how the matter stands; I know who is the injurer, and who is the injured.
From Me that word proceeded, it happened, that is, by My permission, that the thoughts of many hearts may be revealed.
I shall judge the guilty and the innocent, but I willed to try them both beforehand by a secret judgment.
4. The testimony of men is often erroneous: but My judgment is true; it shall stand and not be overthrown.
It is for the most part hidden, and to few is made known as to individual cases; yet it never errs, nor can err, although to the eyes of the foolish it may not seem right.
In every thing which you have to decide, you must, therefore, have recourse to Me, and not rely upon your own judgment.
For the just man will not be disturbed, whatever may happen to him from GOD; and if an unjust charge be laid against him, he will not be much concerned about it.
But neither will he allow a vain feeling of exultation, if by others he is justly vindicated.
For he considers that I am He Who “searches the reins and heart,” and judges not according to the face and human appearance.
For often that which according to human opinion is a subject of praise, is in My sight worthy of blame.
5. O Lord GOD, Just Judge, Strong and Patient, Thou Who knows the frailty and depravity of men, be Thou my strength and all my confidence, for my own conscience does not suffice me.
Thou knows what I do not know, and therefore I ought to accept humbly every reproof, and to bear it with meekness.
Pardon me, therefore, and be merciful to me as often as I have acted otherwise, and grant me the next time the grace of greater endurance.
For it is better for me to trust in Thy abundant mercy for pardon, than to set the righteousness which I imagine in myself against the misgivings of the lurking-places of my conscience.
Although I may be conscious to myself of no sin, yet am I not on that account justified, for without Thy mercy ‘ in Thy sight shall no man living be justified.’
Chapter 47 – That ALL THINGS, HOWEVER GRIEVOUS, ARE TO BE BORNE for the SAKE OF ETERNAL LIFE
1. My son, let not the labours you have undertaken for My sake break you down, neither let trials make you continually gloomy; but let My promise give you strength and solace in every thing that befalls you.
I am able to reward you, above all measure and degree.
You will not have to bear this long, nor always to be weighed down with troubles.
Wait a little while, and you shall see the speedy end of your evils.
The hour will come when there shall be an end of all toil and tumult.
Poor and brief is all that passes away with time.
2. Do what you have to do, work faithfully in My vineyard; I will be thy Reward.
Write, read, sing, mourn, be silent, pray, bear opposition manfully; eternal life is worth all these conflicts, and greater than these.
There shall come peace in one day, which is known to the Lord. There shall not then be day nor night as now, but unchanging light, infinite brightness, unbroken peace, and secure rest.
You shall not say then, ‘Who shall deliver me from the body of this death?’ neither shall you cry ‘Woe is me, that my sojourning is prolonged; ‘for death shall be swallowed up in victory, and health shall be unfailing, and there shall be no more anxiety, but blessed joy, and sweet and lovely companionship.
3. O, if you had seen the everlasting crowns of the Saints in Heaven.
And with what glory they now rejoice, who were by this world once counted contemptible, and in a manner unworthy of life itself, you would indeed at once humble yourself to the dust, and would wish rather to be under all than to be over any one; neither would you desire the days of this life to be pleasant, but you would joyfully prefer to suffer tribulation for GOD’s sake, and would consider it the greatest gain to be reckoned as nothing amongst men.
4. O if you could have a taste for these things, and let them sink deeply into your heart, how would you dare even once to complain?
Is it not for the sake of eternal life that all these pains are to be borne?
It is no small matter, to gain or to lose the Kingdom of GOD.
Lift up, therefore, your face unto Heaven; behold, I and all My Saints with Me, who had in this world a sharp conflict, now rejoice, now are comforted, now are in safety, now are at rest; and they shall remain with Me in My Father’s Kingdom for ever.
Chapter 48 – On the DAY of ETERNITY, and THIS LIFE’S DISTRESSES
1. O, most blessed mansion of the City which is above!
O most bright day of eternity, which night does not darken, but which the highest Truth perpetually illuminates.
Day, ever joyful, ever secure, ever changeless!
O that day would come, and that all these temporal things would have an end!
It shines indeed to the Saints with a bright and unceasing radiance, but to us wayfarers upon earth it is seen afar off as through a glass.
2. The heavenly inhabitants know how joyful that day is; the exiled sons of Eve know to their grief how bitter and wearisome this life is.
The days of this life are few and evil, full of sorrow and care.
Here a man is defiled by many sins, ensnared by many passions, restrained by many fears, racked by many cares, distracted by many interests, entangled by many vanities, encompassed by many errors, worn out by many labours, weighed down by many temptations, weakened by pleasures, and tortured by cravings.
3. O when will there be an end of all these evils?
When shall I be delivered from the miserable bondage of evil passions? when shall I be mindful, O Lord, of Thee alone? when shall I fully rejoice in Thee? when shall I enjoy true freedom without any obstacle, without any trouble of mind or body?
When will there be solid peace unbroken and secure, peace within and without, peace on all sides steadfast?
O good JESUS, when shall I stand to behold Thee?
When shall I contemplate the glory of Thy Kingdom?
When will Thou be all in all to me? when shall I be with Thee in Thy Kingdom, which from eternity Thou hast prepared or them that love Thee?
I am left poor, and as an exile in a hostile country, where wars happen daily and the greatest misfortunes.
4. Console me in my banishment, soothe my sorrow; for all my desires and aspirations are towards Thee.
For whatever consolation this world offers is but a burden to me.
I long to enjoy intimate communion with Thee, but am unable to attain to it.
I desire to cleave to heavenly things, but temporal things and my unmortified passions press me down.
With my mind I desire to rise above all these things, but with my flesh I am against my higher will drawn under their power.
Thus I unhappy man am at war against myself, and am wearisome to myself; whilst my spirit draws me up, my flesh tries to drag me down.
5. O what do I inwardly suffer, while with my mind I am occupied with heavenly objects, lo, presently a crowd of carnal thoughts and temptations interrupts my prayer!
‘My GOD, be not Thou far from me, nor turn Thy Face away from Thy servant in displeasure.’
Cast forth Thy lightning and scatter them; send out Thine arrows, and let all the phantoms of the enemy be dispelled.
Gather up all my senses unto Thee; make me forgetful of worldly things, grant me instantly to put away with scorn all vicious imaginations.
Strengthen me, Eternal Truth, that no vanity may be able to affect me.
Come to me, Thou Sweetness Celestial, and let all impurity flee before Thy Face.
Pardon me also, and mercifully look upon me, as often as I wander from Thee in my prayer.
For I must truly confess, that I am accustomed to be very distracted.
For I am very often not there where in body I am standing or sitting, but I am rather there where my thoughts have borne me.
Where my thoughts are, there am I; where my thoughts habitually are, there is that which I love.
That readily occurs to me, which naturally delights me, or by habit is pleasing.
6. Wherefore Thou, O Eternal Truth, hast plainly said, ‘ Where thy treasure is, there will thy heart be also.’
If I love Heaven, my thoughts will run on heavenly things. If I love the world, I shall rejoice about temporal happiness and find sorrow in temporal adversity.
If I love the flesh, I shall very often dwell upon the things of the flesh.
If I love the spirit, I shall find pleasure in thinking on spiritual things.
For whatever I love, I delight to speak of and to hear of, and I carry home with me the impressions of those things.
But blessed is the man, who for Thy sake, Lord, foregoes all created things, who does violence to his nature and crucifies the lusts of the flesh by fervour of the spirit; so that, with a tranquil conscience, he may offer pure prayer to Thee, and be worthy to mix with the angelic choirs all earthly things for the time being inwardly and outwardly put away.
Chapter 49 – Of the DESIRE of ETERNAL LIFE, and HOW GREAT ARE the REWARDS which ARE PROMISED to THOSE WHO STRIVE for THEM
1. My son, when you feel the desire of eternal bliss to be shed down upon you from above, and you experience a longing to depart out of the tabernacle of the body, that you may be able to contemplate My glory without shadow of change, expand your soul, and drink in with eagerness this holy inspiration.
Render most abundant thanks to the Heavenly Goodness, which treats you so graciously visiting you mercifully, enkindling you fervently, sustaining you powerfully, lest by your own tendency you sink down to the things of earth.
For it is not by your own thoughtfulness or effort you receive this, but simply through the condescension of heavenly grace and the Divine regard; in order that you may grow in virtues, and advance in humility, and be prepared for future conflicts, learn to cleave to Me with the whole affection of your heart, and to serve Me with a fervent will.
2. My son, the fire often burns but without smoke the flame does not ascend.
So also the desires of some turn towards heavenly things, and yet they are not free from the temptation of carnal affection.
They do not, therefore, act purely for the honour of GOD, when they make requests so earnestly to Him.
Such also are oftentimes your desires, when they seem to be most earnest; for those are not pure and perfect desires, which have the stain of self-seeking upon them.
3. Do not seek what is pleasant and profitable to yourself.
Instead seek what is acceptable to Me and honours Me; for if you judged rightly, you would prefer to follow My appointment rather than your own desire, or any thing that is to be desired.
I know your desire, and have heard your frequent groanings.
Now you wish to enjoy the glorious liberty of the sons of GOD; now the eternal habitation, the Heavenly Country with its fulness of joy delights you.
But that hour is not yet come; for now it is a different time a time of conflict, a time of labour and of trial.
You long to be filled with the Sovereign Good, but as yet you cannot attain to it. I am He, wait for Me, saith the Lord, until the Kingdom of GOD shall come.
4. You are still to be tried on earth, and in manifold ways to be exercised.
Sometimes you shall receive consolation, but an abundant satisfaction shall not be granted you.
Therefore be strong and courageous, as well in doing as in suffering things from which nature shrinks.
You must put on the new man, and be changed yourself into another man.
You ought often to do what you do not wish, and what you do wish you ought to leave undone.
What you do for others shall have success, what you undertake to please yourself shall fail.
What others say shall be listened to; what you say shall be regarded as of no importance; others shall ask and receive, and you shall ask and be refused.
5. Others shall be spoken of as great men, but concerning you they shall not say a word.
Others shall have charge of this or that, but you shall be considered as fit for nothing.
Nature will sometimes feel sad at this, but if you bear it silently you will reap much fruit.
In these and in many similar things the faithful servant of the Lord is wont to be tried, how far he is seeking to deny himself in all things, and to break entirely his own will.
There is scarcely any thing in which you stand so much in need of dying to yourself, as in seeing and suffering the things which are contrary to your own will; and most of all, when that is commanded to be done, which in your own judgment seems unsuitable and useless.
And because, being under authority, you do not dare to resist the higher power, therefore it seems to you hard to walk according to the will of another, and to have to leave your own will entirely.
6. But, think, my son, of the fruit of your labours, of their speedy end, and the exceeding great reward; and you will no longer find anything burdensome, but have a very strong consolation in your suffering.
For in exchange for the trifling exercise of your will, which you now freely forsake, you shall for ever have your own will in heaven.
For there you will find every thing as you wish, and all that you can desire.
There all good shall be within your power, and there shall be no fear of losing it.
There your will and My will shall be alike; and you shall covet nothing out of Me, nor have any private wish.
There no one shall oppose you, no one shall complain of you, no one shall thwart you, no one shall stand in your way; but all things desirable shall be at one and the same time present, and shall satisfy all your longings, and fill them to the full.
There will I give glory for the shame which has been endured; a garment of praise for heaviness; a seat in the Kingdom for ever for the lowest place on earth.
There the fruit of obedience shall be manifested; the toil of penitence shall bring joy; and lowly subjection shall be gloriously crowned.
7. Now, therefore, bow yourself humbly under all, and do not be careful to inquire whether or not they have a right to order you.
Rather let it be your principal concern whether he who seeks any thing from you or suggests any thing to you be superior, equal, or inferior to take it all in good part, and to labour with a sincere will to perform it.
Let one man seek one thing, and another another; let one man glory in this, and another in that, and receive a thousand thousand praises; but you for your part seek nothing of the kind, but rejoice in the contempt of yourself, and in My good pleasure and honour only.
This must be your desire, that GOD may be always glorified whether by life or by death.
Chapter 50 – HOW ONE in DESOLATION OUGHT to RESIGN HIMSELF into GOD’S HANDS
1. O Lord GOD, Holy Father, be Thou now and for ever blessed, because as Thou wilt, so it is come to pass, and what Thou does is good.
Let Thy servant rejoice in Thee, not in himself, nor in any one else; for Thou art alone true gladness, Thou art my hope and my crown, Thou art my joy and my honour, O Lord.
What has Thy servant but what he has received from Thee, and without any merit of his own?
All things are Thine, which Thou hast bestowed, and which Thou hast made.
I am poor and in trouble from my youth; and my soul is sorrowful, sometimes even unto tears; and my spirit is disquieted within me, because of impending sufferings.
2. I desire the joy of peace, the peace of Thy children I crave, whom Thou feeds in the light of Thy consolation.
If Thou give peace, if Thou infuse holy joy, the soul of Thy servant shall be full of melody, and devout in Thy praise.
But if Thou withdraw Thy presence (as Thou art very accustomed to do), Thy servant will not be able to run in the way of Thy commandments; but he will rather bend his knees, and smite his breast, because it is not as it was yesterday and the day before, when Thy candle shined upon his head, and when he was sheltered beneath the covering of Thy wings from the assaults of temptation.
3. O righteous Father, and ever to be praised, the hour has come when Thy servant is to be tried.
O beloved Father, it is meet that in this hour Thy servant should suffer something for Thy sake.
O Father, always to be adored, the hour is come, which from eternity Thou did foresee should arrive, when for a little while Thy servant in his outer life should be oppressed, that in his inner life he might ever live before Thee; that he should be for a little while slighted, humbled, and in the sight of man fail, so that he may rise with Thee at the dawn of the new Light, and be glorified in Heaven.
O Holy Father, Thou hast so ordained it, Thou hast so willed it, and it has come to pass as Thou did ordain.
4. For this is a favour to Thy friend, that for love of Thee he may surfer and have tribulation in this world, as often as, and from whatever source, Thou may permit such trials to come.
Nothing takes place on the earth without Thy counsel, and Thy providence, and Thy purpose.
It is good for me, O Lord, that Thou hast humbled me, that I may learn Thy righteous judgments, and may cast away all proud and presumptuous thoughts.
It is profitable to me that shame has covered my face, that I might seek Thy consolation, and not that of men.
I have also learnt from this to fear Thy unsearchable judgments, which fall upon the just as well as on the sinner, but not without equity and justice.
5. I give Thee thanks, that Thou hast not spared my sins, but hast bruised me with bitter stripes, inflicting pain and sending anxieties upon me both within and without.
There is not one who can console me of all that are under Heaven; none but Thyself O Lord my GOD, Heavenly Physician of souls, Who wounds and heals, Who brings down to hell and brings back again.
Let me be under Thy discipline, and let Thy rod itself teach me.
6. Behold, beloved Father, I am in Thy hands; under Thy correcting rod I bow myself.
Strike my back and my neck, that my crookedness may be bent into conformity with Thy will.
Make me a devout and humble disciple (as Thou hast been accustomed to do me good), that my steps may henceforth be in accordance with Thy will.
To Thee I commit myself and all that is mine, to be corrected; it is better to be chastened here, than hereafter.
Thou knows all things, and each thing in particular, and nothing in the human conscience is hidden from Thine Eye.
Thou knows the events which are future before they come to pass, and hast no need to be informed or reminded of the things which are taking place on earth. Thou knows what is expedient for my progress, and how greatly trials serve to cleanse away the rust of vices.
Do with me according to the good pleasure of Thy will, and do not despise my sinful life – to none better or more clearly known than to Thyself alone.
7. Grant me, O Lord, to know what I ought to know, to love what I ought to love, to praise what delights Thee most, to value what is precious in Thy sight, to hate what is offensive to Thee.
Do not suffer me to judge according to the sight of my eyes, nor to pass sentence according to the hearing of the ears of ignorant men; but to discern with a true judgment between things visible and spiritual, and above all things always to inquire what is the good pleasure of Thy will.
8. When men judge according to their senses, they often err; and the lovers of the world, by loving visible things only, are deceived.
For what is a man the better, for being thought greater by man?
The deceitful deceive the deceitful; the vain deceive the vain; the blind, the blind; the weak, the weak, when he extols him; and, indeed, when he is receiving empty praise he is rather being put to shame.
For a man is what he is in Thy sight, and nothing more, according to the saying of the humble Saint Francis.
Chapter 51 – That a MAN MUST OCCUPY HIMSELF with HUMBLE WORKS when HE IS UNABLE to ATTAIN to the THINGS which ARE HIGHEST
1. My son, you cannot always sustain the more ardent desires after virtue.
Nor can you abide in the higher degrees of contemplation; but you will have sometimes on account of original corruption to descend to lower things, and to bear the burden ot this corruptible life, though unwillingly and wearily.
As long as you carry about with you this mortal body, you will feel weariness and heaviness of heart.
You ought, therefore, as long as you are in the flesh, often to bewail the burden of the flesh; in so far as it hinders you from spiritual exercises, and from giving yourself without intermission to divine contemplation.
2. Then it will be advantageous for you to turn to commonplace and outward occupations.
Refresh yourself by doing good actions; and await My return and heavenly visitation with great confidence; to suffer patiently your banished state and dryness of spirit, until I shall again visit you, and deliver you from all your anxieties.
For I will cause you to forget your toils, and thoroughly to enjoy inward peace.
I will spread out before you the pastures of the Scriptures, that with an enlarged heart you may begin to run in the way of My commandments.
And you shall say, “The sufferings of this present time are not worthy to be compared with the glory, that shall be revealed in us.”
Chapter 52 – That a MAN OUGHT to CONSIDER HIMSELF more WORTHY of CHASTISEMENT than of CONSOLATION
1. O Lord, I am not worthy of Thy consolation, nor of any spiritual visitation; and therefore Thou deals justly with me, when I am left poor and desolate.
For if I could shed a sea of tears, still I should not be worthy of Thy consolation.
I am not, then, worthy of any thing but to be chastised and punished; because I have frequently and grievously offended Thee, and in many things been very remiss.
Therefore, having well weighed the matter, come to the conclusion, that I am unworthy of the least of Thy mercies.
But Thou art gracious and merciful, and wiliest not that those whom Thou hast made should perish, in order to shew the riches of Thy goodness upon the vessels of mercy; and Thou dost vouchsafe to comfort Thy servant beyond all merit of his own, and all human bounds.
For Thy consolations are not like human words.
2. What have I done, O Lord, that Thou should grant me any heavenly consolation?
I do not recollect that I have done any thing good, but that I have been always prone to evil, and slow to amend.
This is true, and I cannot deny it. If I were to say otherwise, Thou would rise up against me, and there would be no one to defend me.
What have I deserved on account of my sins, but hell and eternal fire?
I confess with perfect truth that, as I am worthy of all ridicule and contempt, I ought not to be reckoned amongst Thy faithful servants.
And although it pains me to hear this, yet for Truth’s sake I will convict myself of my sins, so that the more easily I may gain Thy pity.
3. What shall I – guilty and covered with shame – say?
I have no mouth for speaking, except it be this one word ‘I have sinned, O Lord, I have sinned; have mercy upon me, pardon me.’
Spare me a little, that I may mourn over my sins, before I depart into the land of darkness and of the shadow of death.
What dost Thou so much require of a guilty and miserable sinner, as that he should be contrite, and should humble himself for his sins?
From true contrition and a humbled heart springs hope of pardon; the troubled conscience is reconciled; lost grace is recovered; man is sheltered from the wrath to come, and GOD and the repentant soul meet together with a holy kiss.
4. Humble contrition for sins is a sacrifice acceptable to Thee, O Lord, a savour far sweeter in Thy sight than fumes of incense.
This is also the fragrant ointment, which Thou did desire to be poured upon Thy sacred feet; for a contrite and humble heart Thou never did despise.
Here is the place of refuge from the angry face of the Enemy; here whatever pollution may have been contracted elsewhere, is purified and washed away.
Chapter 53 That the GRACE of GOD DOES NOT MINGLE with the WORLDLY-MINDED
1. My son, My grace is precious, and does not admit of being blended with external things and worldly consolations.
Therefore you must cast away all hindrances to grace, if you desire that it should be poured forth within you.
Seek privacy; love to dwell alone with yourself; seek not for conversation with any one, but rather pour out devout prayer to GOD, that you may keep your heart contrite and your conscience pure.
Esteem the whole world as nothing; prefer the service of GOD before all outward things.
For you cannot equally serve Me and delight in transitory things.
You ought to keep aloof from acquaintances and friends, and deprive yourself of all temporal comfort.
So the blessed Apostle Peter exhorts the faithful Christians to keep themselves ‘as strangers and pilgrims’ in this world.
2. O what confidence would the dying man have, who felt that he was not detained in this world by attachment to any thing!
But the mind as yet feeble is unable to grasp the thought of such an entire separation from all things, nor can the carnal man know the liberty of the spiritual man.
But if he sincerely wishes to become spiritual, he must begin to break off from those who are far off, and from those who are near, and to beware of no one more than of himself.
If you perfectly conquer yourself, you will the more easily subdue all things else.
For the perfect victory is the victory over self; for he who keeps himself in subjection, having his sensual appetites in subordination to his reason, and his reason in all things obedient to Me, he is a true conqueror of himself, and lord of the world.
3. If you ardently long to scan the height, you must start vigorously, and put the axe to the root; so that you may tear out and destroy every subtle and inordinate tendency to self-love, exclusiveness, and aggrandisement.
For this vice a man’s inordinate love of himself is at the bottom of almost every thing which has to be thoroughly overcome; when this evil is overcome and driven out, then there will be great peace, and immediate tranquillity.
But because few labour to become perfectly dead to self, and to keep self entirely out of their thoughts, therefore they continue in a state of embarrassment, and are unable to rise in spirit above themselves.
But he who desires to walk freely with Me, must mortify all depraved and inordinate affections, and not eagerly cling to any creature through self-love.
Chapter 54 – Of the DIFFERENT MOTIONS of NATURE and GRACE
1. My son, carefully observe the motions of Nature and of Grace.
They move in a very contrary yet subtle manner, and with difficulty are they distinguished even by a spiritual and inwardly enlightened man.
All men indeed desire good, and pretend to something good in what they say or do, therefore under the semblance of good many are deceived.
2. Nature is crafty and seduces many, ensnares and dupes them, and has always herself for her end.
But Grace walks in simplicity, and abstains from all appearance of evil, makes no false pretenses, and does all things purely for GOD, in Whom also she finally reposes.
3. Nature is loath to die, reluctant to be kept down or overcome, or to be under, and objects to be in a state of subjection.
But Grace is eager for self-mortification, resists sensuality, seeks to be in subjection, desires to be defeated, does not wish to use her own liberty, loves to be kept under discipline, and has no desire to be over any one, but desires always to live, and remain, and be under GOD, and for GOD’s sake is ready humbly to bow down to every human creature.
4. Nature labours for her own advantage, and considers how much she may get from another.
But Grace does not seek her own advantage and comfort, but rather what may be for the good of many.
5. Nature is fond of receiving honour and respect.
But Grace faithfully ascribes all honour and glory to GOD.
6. Nature dreads shame and contempt.
But Grace rejoices to suffer reproach for the Name of JESUS.
7. Nature loves ease and bodily rest.
But Grace cannot be idle, but gladly undergoes toil.
8. Nature likes to have things different from others and fine, and shuns what is mean and coarse.
But Grace delights in what is plain and humble, does not spurn what is rough, nor refuses to be clothed in rags.
9. Nature respects temporal things, rejoices at earthly gains, grieves at losses, resents the slightest injurious word.
But Grace looks to things eternal, does not cling to temporal things, is not disturbed by losses, is not provoked by harsh words; because she places her treasure and her joy in Heaven, where nothing perishes.
10. Nature is covetous, and more ready to receive than to give, and loves to have and to keep things to herself.
But Grace is kind and ready to share with others, shuns what is singular, is content with a little, thinks it more blessed to give than to receive.
11. Nature leans towards creatures, to her own flesh, to vanity, and to running about.
But Grace draws the soul towards GOD, and to virtues, renounces creatures, shuns the world, hates the desires of the flesh, restrains wanderings about, and blushes to appear in public.
12. Nature delights to have some outward comfort, which brings gratification of sense.
But Grace seeks to be comforted by GOD alone, and delights in the Supreme Good above all visible things.
13. Nature does every thing for gain, and for her own convenience.
Nature can do nothing unless she is paid for it, but hopes to get either an equivalent or an advantage in exchange for every kindness, or else praise or favour; and she desires that her deeds, gifts, and words should be highly estimated.
But Grace seeks nothing temporal, nor asks for any other prize than GOD alone for her reward, nor does she desire temporal things beyond what is necessary, except it be that she might employ them for the obtaining of things eternal.
14. Nature is fond of having many friends and relations, boasts of station and of birth, makes a point of pleasing those in power, fawns on the rich, praises those who are similar to herself.
But Grace loves even enemies, is not puffed up by a crowd of friends, makes no account of place or birth, unless it is accompanied with greater virtue; she favours the poor rather than the rich, sympathizes more with the innocent than with the powerful, rejoices in the truth and not in deceit, ever exhorts the good to ‘ covet earnestly the best gifts,’ and through virtues to grow like to the Son of GOD.
15. Nature soon complains of any lack or inconvenience.
Grace bears want with constancy.
16. Nature refers every thing to herself, contends for self, and asserts herself.
But Grace refers all to GOD, from Whom all things originally came; she ascribes no good thing to herself, does not arrogantly presume, nor contend, nor prefer her own opinion to that of others, but in every feeling and opinion submits herself to the Eternal Wisdom and the Divine Judgment.
17. Nature is anxious to know secrets and to hear news, wishes to appear abroad, to test things by experience, desires to be known, and to do something from which may arise praise and admiration.
But Grace does not care to learn what is new or curious because all this springs from the old corruption, since there is nothing new or lasting upon earth.
Therefore Grace teaches to guard the senses, to avoid vain complacency and ostentation, humbly to hide things deserving praise and admiration, and in every thing and in all knowledge to seek the profit of others, and the praise and glory of GOD.
She does not wish herself nor her effects to be publicly praised, but that GOD, Who bestows all things out of pure love, should be blessed for all His gifts.
18. This grace is a supernatural light, and a certain special gift of GOD, a seal of His elect, a pledge of everlasting salvation, which draws up a man from the love of earth to the love of heaven, and renders him spiritual instead of carnal.
Therefore the more nature is held down and overcome, so much the more will grace be poured into the soul; and every day by fresh visitations the inner man will become reformed after the image of GOD.
Chapter 55 – Of the CORRUPTION of NATURE, and the EFFICACY of DIVINE GRACE
1. O Lord, my GOD, Who hast created me after Thine own image and likeness, grant me this Grace, which Thou hast showed me to be so great and so necessary to salvation; that I may overcome this corrupt nature of mine, which draws me to sin and to perdition.
For I feel in my flesh the law of sin warring against the law of my mind, and leading me captive to obey in many things the sensual appetite; neither can I resist its passions, unless Thy most holy grace, ardently infused into my heart, assist me.
2. There is need of Thy grace, and of great grace, that I may overcome my nature, which always was prone to evil from my youth.
For through the first man, Adam, Nature fell and was corrupted by sin, and the penalty of this stain has descended unto all mankind, so that “ Nature” itself which was made upright and good by Thee is the term we now use for the evil desires and the weakness of corrupt nature; in that now, when it is left to itself, its promptings tend towards wickedness and to lower things.
For the little strength which remains is, as it were, a spark smouldering in the embers.
This is natural reason itself, enveloped with much darkness, yet still possessing a power of distinguishing between good and evil, between true and false; although it is unable to fulfil all that it approves, and no longer retains the full light of truth, nor healthfulness of the affections.
3. Hence it is, my GOD, that I delight in Thy law after the inward man, knowing that Thy commandment is good, just, and holy, and that it reproves every thing that is wrong and sinful which ought to be avoided.
But with the flesh I serve the law of sin, when I obey sensual desire rather than reason.
Hence it is that ‘to will is present with me; but how to perform that which is good I find not.’
Hence it is that I often make many good resolutions, but because grace is needed to help my infirmity, at a slight resistance I fall back and fail.
Hence it happens, that I know the way of perfection, and see clearly what I ought to do; but, weighed down by my own corruption, I do not rise to higher things.
4. O Lord, how very necessary Thy grace is to me, to begin, to go on with, and to complete any thing good.
For without it I can do nothing, but in Thee I can do all things Thy grace strengthening me.
O truly celestial grace! without which our merits are nothing, and our gifts of nature not to be esteemed.
No arts, no riches, no beauty or strength, no ability or eloquence, are of any value before Thee, O Lord, without Thy grace.
For gifts of nature are common to good and bad, but grace or love is the peculiar gift of Thine elect, and they that bear this mark are accounted worthy of eternal life.
This grace is so excellent, that neither the gift of prophecy, nor the working of miracles, nor the understanding of deep mysteries, is of any worth without it.
But neither faith, nor hope, nor any other virtue, is acceptable to Thee without charity and grace.
5. O most blessed grace, which makes the poor in spirit, rich in virtues; and makes the rich in many goods, humble in heart!
Come Thou, descend upon me, refresh me early with Thy mercy and Thy consolation, that my soul may not faint for weariness and dryness of spirit.
I beseech Thee, O Lord, that I may find grace in Thy sight, for Thy grace is sufficient for me, though the things which nature desires be wanting.
If I am harassed and tempted by many tribulations, I will fear no evil, so long as Thy grace is with me.
She is my strength, and brings counsel and help.
She is more powerful than all enemies, and more wise than all counsellors.
6. She is the mistress of truth, the teacher of discipline, the light of the heart, the solace of the oppressed, the banisher of sadness, the expeller of fear, the nurse of devotion, and the source of tears.
What am I without her but a dry tree and an unprofitable branch, such as would be cast away?
Let Thy grace, therefore, O Lord, always prevent and follow me, and make me to be continually given to good works, through JESUS Christ, Thy Son. Amen.
Chapter 56 – That WE OUGHT TO DENY OURSELVES, and TO IMITATE CHRIST by the CROSS
1. My son, as much as you can go out of yourself, so much will you be able to enter into Me.
As the absence of all craving for outward things brings inward peace, so the setting aside of self inwardly unites you to GOD.
I wish you to learn perfect renunciation of yourself to My will, without opposition or complaint.
Follow Me; ‘I am the Way, the Truth, and the Life.’
Without the Way, you cannot go; without the Truth, you cannot know; without the Life, you cannot live.
I am the Way, which you ought to follow; the Truth, which you ought to believe; the Life, which you ought to hope for.
I am the Way, unchangeable; the Truth, infallible; the Life, endless.
I am the Way which is straightest, the Sovereign Truth, the true Life, the blessed Life, the Life uncreated.
If you abide in My way you shall know the truth, and the truth shall make you free, and you shall lay hold of eternal life.
2. If you desire to enter into life, keep the commandments.
If you desire to know the truth, believe Me.
If you desire to be perfect, sell all.
If you wish to be My disciple, deny yourself.
If you wish to obtain the blessed life, despise this present life.
If you desire to be exalted in Heaven, humble yourself in this world.
If you will to reign with Me, bear the Cross with Me.
For only the servants of the Cross find the life of Blessedness and of true light.
3. O Lord JESUS, since Thy life was strict and despised by the world, grant me grace to follow Thy steps, and share with Thee the contempt of the world.
For the servant is not greater than his Lord, nor the disciple above his master.
Let Thy servant be trained after Thy life, for in it is my safety and true holiness.
Whatever else I hear and read does not refresh me, nor give me full delight.
4. My son, since you know these things, and read them all, blessed shall you be if you do them.
‘He that hath My commandments and keeps them, he it is that loves Me; and I will love him, and will manifest Myself unto him,’ and will make him sit together with Me in My Father’s Kingdom.
Therefore, O Lord JESUS, as Thou hast said and promised, so may it happen unto me, and may I deserve it.
I have received, I have received from Thy hand the cross; I will bear it, I will bear it even unto death, as Thou hast laid it upon me.
Truly the life of a good Religious man is a cross, but it leads to Paradise.
We have begun; we may not go back, neither is it right to leave it.
5. Onward, brethren, onward let us go together!
JESUS will be with us.
For the sake of JESUS we have taken up this cross; for the sake of JESUS let us continue to bear it.
He will be our Helper, Who is our Guide and Forerunner.
Behold our King marches before us, Who will fight for us.
Let us follow Him bravely, let no one shrink from fear; let us be prepared to die valiantly in battle, and let us not bring disgrace on our glory by turning back from the Cross.
Chapter 57 – That a MAN SHOULD NOT BE too DEJECTED at FAILURES and TRIAL
1. My son, patience and humility in adversity are more pleasing to Me, than much consolation and devotion in prosperity.
Why are you so grieved by every little thing which is said against you?
If it had been much greater, you ought not to have been troubled at it.
But now dismiss it from your thoughts; it is not the first trial, nor any thing new, neither will it be the last, if you continue to live.
You are brave enough, when no trial comes against you; you can give good advice, and know how to strengthen others by your words, but when sudden tribulation is at your door, you fail in counsel and in courage.
2. Consider then your great frailty, which you have very often experienced on slight occasions, yet for your salvation these occur.
When these and similar things happen, put them out of your thoughts as much as possible; and, if tribulation have touched you, be not depressed nor much perplexed.
At least bear it patiently, if you cannot bear it joyfully.
Although it is painful to you to hear it, and you feel indignant, yet restrain yourself, and do not suffer any improper word to go forth from your lips whereby the weak may be offended.
Soon shall the angry feelings which are stirred up subside, and the pain of the soul be sweetly soothed by returning grace.
I still live, saith the Lord, and am ready to help you, and to impart more than ordinary comfort, if you put your trust in Me and earnestly call upon Me.
3. Be more calm, and gird yourself to greater endurance. All is not lost, because you feel yourself very often tried or much tempted.
You are man, and not GOD; you are flesh, and not an Angel.
How can you expect always to remain in the same degree of virtue, when an Angel in Heaven, and the first man in Paradise, failed to do so?
I am He Who lifts up ‘those who mourn’ ‘to safety;’ and those who recognise their own weakness, I call to the participation of My Divinity.
4. O Lord, blessed be Thy word, sweeter to my mouth than honey and the honeycomb.
What should I do in so many of my trials and distresses, unless Thou did comfort me by Thy holy word?
Provided that at last I reach the haven of salvation, what does it matter how much I suffer, or what I suffer?
Grant me a good end, and grant me a happy passage out of this world.
Remember me, My GOD, and direct me in the right way into Thy Kingdom.
Amen.
Chapter 58 – That THINGS BEYOND OUR reach, and the SECRET JUDGMENTS of GOD, ARE NOT TO BE SCRUTINIZED
1. My son, avoid disputes about abstruse matters, and the mysterious judgments of GOD why this man is forsaken, and that man raised to so much grace; why also one should be so much afflicted, and another so highly exalted.
These things are beyond the reach of the human intellect, neither can any reasoning or argument unravel the mystery of the Divine judgments.
When therefore the Enemy suggests such questions to you, or if any men who are fond of subtleties enter upon these matters, reply to them in the words of the prophet, ‘Righteous art Thou, Lord, and upright are Thy judgments.’ And again – ‘The judgments of the Lord are true and righteous altogether.’ My judgments are to be feared, not to be discussed; the mind of man cannot comprehend them.
2. Also do not inquire nor argue about the relative merits of Saints, as to who is holier or greater than another in the Kingdom of Heaven.
Such questions often produce strife and useless disputes, and cherish a spirit of pride and vainglory, whereby envy and dissension arise; whilst one proudly strives to exalt one Saint; another, another.
But the desire to know and investigate such subjects is fruitless, and is rather displeasing to the Saints themselves; for I am not the GOD of dissension, but of peace, which peace consists rather in genuine lowliness than in exaltation of self.
3. Some are drawn by a special devotion towards those Saints, some towards these have a greater regard; but there is often much that is human rather than divine in this.
I am He Who formed all the Saints; I gave them grace, I offered them glory.
I know the merits of each; I prevented them with the blessings of My sweetness.
I foreknew My beloved ones before the world was; I have chosen them out of the world; they did not first choose Me.
I have called them by My grace; I have drawn them by My mercy; I have brought them through various temptations.
I have poured into them vast consolations; I have given them perseverance;
I have crowned their patience.
4. I know the first and the last; I embrace all with inestimable love.
I am to be praised in all My Saints; I am to be blessed and honored above all, and in each one of those whom I have so gloriously magnified, and predestinated, without any antecedent merits of their own.
Therefore he who despises one of the least of these, does not honour the great, for I have made the small and the great.
He who disparages any of the Saints, disparages Me, and all the other Saints who are in the Kingdom of Heaven.
They are all one through the bond of charity; they have all one mind, one will, and one heart of love towards each other.
5. But still, which is of more importance, they love Me more than themselves and their own merits.
For rapt above themselves, and drawn from all love of self, they become wholly absorbed in My love, and in it repose with delight.
Nothing is there which can turn them aside, or drag them down; for they, who are full of eternal truth, glow with the flame of an unquenchable love.
Therefore let carnal and unspiritual men, who can love nothing but selfish gratifications, cease to dispute about the state of the Saints. Such men add and take away as it pleases them, and not as it pleases eternal Truth.
6. By many it is done ignorantly, chiefly by those that are but little enlightened, and seldom able to love any thing with a purely spiritual love.
They are very much drawn by natural affection and human friendship either to these or to those; and their feelings with respect to earthly objects, they transfer to heavenly beings.
But there is an immeasurable distance between the thoughts of imperfect man himself, and those of man when enlightened by Revelation and the contemplation of things above.
7. Beware, therefore, my son, of inquiring into things too curiously which exceed your capacity; but rather make it your business and aim, that you may be found, if it be but the least, in the Kingdom of GOD.
And if any one did know, who was the holier or greater in the Kingdom of Heaven, what would this knowledge profit him, unless on account of it he grew more humble in My sight, and was stirred up to a greater praise of My Name?
Much more acceptable to GOD does he become, who thinks about the greatness of his sins, and of his backwardness in virtues, and of how far he falls short of the perfectness of the Saints, than he who argues about which is the greater of the Saints, and which the less.
With regard to the Saints, it is better to seek their prayers with devotion and tears, and with a humble mind to implore their glorious assistance, than with vain curiosity to inquire into secrets about them.
8. They are well, quite well, contented, if men would rest contented, and cease from their vain discussions.
They do not boast of their own merits, for they ascribe nothing good to themselves, but all to Me, since I gave them all they possess out of My infinite love. They are so filled with the love of the Divine Nature, and so overflowing with joy, that there is no glory nor happiness that is, or can be, wanting to them.
All the Saints, the higher they are in glory, the more humble they are in themselves, and the nearer and dearer to Me.
And therefore Thou hast it written ‘that they did cast their crowns before GOD, and fell down on their faces before the Lamb, and adored Him that lives for ever and ever.’
9. Many seek to know who is the greatest in the Kingdom of GOD, who know not whether they are worthy to be reckoned with the least.
It is a great thing to be even the least in Heaven, where all are great; because all shall be called, and shall be, the Sons of GOD.
‘The least shall be as a thousand,’ and ‘ the sinner of an hundred years shall die.’ For when the disciples asked who should be greatest in the Kingdom of Heaven, they received this answer:
‘Except ye be converted, and become as little children, ye shall not enter into the Kingdom of Heaven; whosoever therefore shall humble himself as this little child, the same is greatest in the Kingdom of Heaven.’
10. Woe to those who disdain to humble themselves, and to become as little children; for the gate of the Heavenly Kingdom will be too low for them to enter in.
Woe also to the rich, who have their consolations here, for whilst the poor are entering into the Kingdom of GOD, they will stand outside, wailing!
Rejoice, ye humble; and exult, ye poor, for yours is the Kingdom of GOD, that is, if ye walk in truth.
Chapter 59 That ALL HOPE and TRUTH IS TO BE FIXED in GOD ALONE
1. O Lord, what is my hope which I have in this life, or what is my greatest comfort which I have from all visible things under heaven?
Is it not Thou Thyself, O Lord my GOD, whose mercies are without number?
When was it ever well with me without Thee? or when could it be ever ill with me, when Thou wert present?
I would rather be poor for Thee, than rich without Thee.
I would choose rather to be a pilgrim on earth with Thee, than to possess Heaven without Thee.
Where Thou art, there is Heaven; and where Thou art not, there is death and Hell.
Thou art my desire; and therefore I must sigh and cry after Thee, and call earnestly upon Thee.
In short there is none whom I can fully trust in, to bring me the help which I need in my times of trial, but Thou alone, my GOD.
Thou art my hope, my confidence, and my comforter; and most faithful art Thou in all things.
2. All seek their own advantage: Thou aims at my salvation and my advancement only, and turns all things to my profit.
And if I am exposed by Thee to various temptations and trials, all are appointed for my good, for Thou in a thousand ways art wont to prove Thy beloved servants.
In which trials Thou ought no less to be loved and praised, than if Thou did fill me with heavenly consolations.
3. In Thee, therefore, O Lord my GOD, I place my whole trust and refuge; on Thee I cast all my tribulation and distress, for I find every thing weak and unstable, which I behold out of Thee.
For neither do a number of friends profit us, nor can strong helpers assist, nor prudent advisers give useful counsel, nor books of learned men console, nor any precious substance redeem, nor any place, however secret, defend, unless Thou Thyself assist, help, strengthen, comfort, instruct, and guard us.
4. For all the things which seem calculated to bring peace and happiness, without Thee are nothing, and bring no true happiness at all.
Thou, therefore, art the end of all good, the highest life, the deepest wisdom that can be uttered; and to trust in Thee above all, is the strongest comfort of all Thy servants.
To Thee do I look up; in Thee do I trust, my GOD, Father of mercies!
Bless and sanctify my soul with Heavenly blessing, that it may become Thy holy habitation, and the seat of Thy eternal glory; and let nothing be found where Thou deigns to dwell, that may offend the eyes of Thy Majesty.
According to the multitude of Thy mercies and the greatness of Thy goodness look upon me; and hear the prayer of Thy poor servant – exiled far away in the region of the shadow ot death.
Defend and preserve the soul of Thine unworthy servant amid the many risks of this corruptible life; and, by Thy grace accompanying me, direct me along the path of peace to the Country of never-failing joy and brightness.
Amen.
