Chapter V: Book III (2)

3. He is not a true patient man, who will suffer no more than he thinks good, and from whom he pleaseth.

The true patient man minds not by whom it is he is exercised, whether by his superior, or by one of his equals, or by an inferior; whether by a good and holy man, or one that is perverse and unworthy.

But how much soever, and how often soever any adversity happens to him from any thing created, he takes it all with equality of mind as from the hand of God, with thanksgiving, and esteems it a great gain.

For nothing, how little soever, that is suffered for God's sake, can pass without merit in the sight of God.

4. Be thou therefore ready prepared to fight, if thou desirest to gain the victory.

Without fighting thou cannot obtain the crown of patience.

If thou wilt not suffer, thou refusest to be crowned; but if thou desirest to be crowned, fight manfully and endure patiently.

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Without labour there is no coming to rest, nor without fighting can the victory be obtained.

May thy grace, O Lord, make that possible to me, which seems impossible to me by nature.

Thou knowest that I can bear but little, and that I am quickly cast down by a small adversity.

Let all exercises of tribulation become amiable and agreeable to me for thy name's sake; for to suffer and to be afflicted for thee is very healthful for my soul.

Chap. XX.--_Of the confession of our
infirmity, and of the miseries of this
life._

1. _I will confess against myself my injustice_. Psalms xxxi. I will confess to thee, O Lord, my infirmity.

It is oftentimes a small thing which casts me down and troubles me.

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I make a resolution to behave myself valiantly; but when a small temptation comes, I am brought into great straits.

It is sometimes a very trifling thing, from whence a grievous temptation proceeds.

And when I think myself somewhat safe, I find myself sometimes, when I least apprehend it, almost overcome with a small blast.

2. Behold, then, O Lord, my abjection and frailty every way known to thee.

Have pity on me, and draw me out of the mire, that I stick not fast therein, that I may not be utterly cast down for ever.

This it is which often drives me back, and confounds me in thy sight, to find that I am so subject to fall, and have so little strength to resist my passions.

And although I do not altogether consent, yet their assaults are troublesome and grievous to me; and it is exceedingly irksome to live thus always in a conflict.

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From hence my infirmity is made known to me; because wicked thoughts do always much more easily rush in upon me, than they can be cast out again.

3. Oh! that thou the most mighty God of _Israel_, the zealous lover of faithful souls, wouldst behold the labour and sorrow of thy servant, and stand by me in all my undertakings.

Strengthen me with heavenly fortitude, lest the old man, the miserable flesh not yet fully subject to the spirit, prevail and get the upper hand; against which we must fight as long as we breathe in this most wretched life.

Alas! what kind of life is this, where afflictions and miseries are never wanting, where all things are full of snares and enemies.

For when one tribulation or temptation is gone, another cometh; yea, and whilst the first conflict still lasts, many others come on, and those unexpected.

4. And how can a life be loved that hath so great bitterness, that is subject to so many calamities and miseries.

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And how can it be called life, since it begets so many deaths and plagues?

And yet it is loved, and many seek their delight in it.

Many blame the world that it is deceitful and vain, and yet they are not willing to quit it, because the concupiscences of the flesh too much prevail.

But there are some things that draw them to love the world, others to despise it.

The lust of the flesh, the lust of the eyes, and pride of life draw to the love of the world; but the pains and miseries which justly follow these things breed a hatred and loathing of the world.

5. But alas! the pleasure of sin prevails over the worldly soul, and under these thorns she imagines there are delights; because she has neither seen nor tasted the sweetness of God, nor the internal pleasure of virtue.

But they that perfectly despise the world, and study to live to God under holy discipline, experience the divine sweetness, that is promised to those who forsake all; and such clearly see how grievously the world is mistaken, and how many ways it is imposed upon.

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Chap. XXI.--_That we are to rest in God
above all goods and gifts_.

1. Above all things, and in all things, do thou my soul rest always in the Lord, for he is the eternal rest of the saints.

Give me, O most sweet and loving Jesus, to repose in thee above all things created, above all health and beauty, above all glory and honour, above all power and dignity, above all knowledge and subtlety, above all riches and arts, above all joy and gladness, above all fame and praise, above all sweetness and consolation, above all hope and promise, above all merit and desire.

Above all gifts and presents that thou canst give and infuse, above all joy and jubilation that the mind can contain or feel; in line, above angels and archangels, and all the host of heaven; above all things visible and invisible, and above all that which thou, my God, art not.

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2. For thou, O Lord my God, art the best above all things: thou alone most high, thou alone most powerful; thou alone most sufficient, and most full; thou alone most sweet, and most comfortable:

Thou alone most beautiful, and most loving; thou alone most noble, and most glorious above all things; in whom all good things are found together in all their perfection, and always have been, and always will be.

And therefore whatever thou bestowest upon me, that is not thyself, or whatever thou revealest to me concerning thyself, or promised, as long as I see thee not, nor fully enjoy thee, is too little and insufficient.

Because indeed my heart cannot truly rest, nor be entirely contented, till it rest in thee, and rise above all things created.

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3. O my most beloved spouse, Christ Jesus, most pure lover, Lord of the whole creation; who will give me the wings of true liberty, to fly and repose in thee? Oh! when shall it be fully granted me to attend at leisure and see how sweet thou art, O Lord my God.

When shall I fully recollect myself in thee, that through the love of thee I may not feel myself, but thee alone, above all feeling and measure, in a manner not known to all?

But now I often sigh, and bear my misfortune with grief;

Because I meet with many evils in this vale of miseries, which frequently disturb me, afflict me, and cast a cloud over me: often hinder me and distract me, allure and entangle me, that I cannot have free access to thee, nor enjoy thy sweet embraces, which are ever enjoyed by blessed spirits.

Let my sighs move thee, and this manifold desolation under which I labour upon earth.

4. O Jesus, the brightness of eternal glory, the comfort of a soul in its pilgrimage; with thee is my mouth without voice, and my silence speaks to thee.

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How long doth my Lord delay to come. Let him come to me, his poor servant, and make me joyful: let him stretch forth his hand, and deliver me a wretch from all anguish.

O come, O come; for without thee I can never have one joyful day nor hour, for thou art my joy; and without thee my table is empty.

I am miserable, and in a manner imprisoned, and loaded with fetters, till thou comfort me with the light of thy presence, and restore me to liberty, and shew me a favourable countenance.

5. Let others seek instead of thee whatever else they please; nothing else doth please me, or shall please me, but thou my God, my hope, my eternal salvation.

I will not hold my peace, nor cease to pray till thy grace returns, and thou speak to me interiorly.

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6. Behold here I am; behold I come to thee, because thou hast called upon me.

Thy tears, and the desire of thy soul, thy humiliation and contrition of heart have inclined and brought me to thee.

7. And I said, O Lord, I have called upon thee, and have desired to enjoy thee, and am ready to renounce all other things for thee.

For thou didst first stir me up that I might seek thee.

Be thou therefore blessed, O Lord, who hath shewed this goodness to thy servant, according to the multitude of thy mercies.

What hath thy servant more to say in thy presence, but to humble himself exceedingly before thee; always remembering his own iniquity and vileness.

For there is none like to thee, amongst all things that are wonderful in heaven or earth.

Thy works are exceedingly good, thy judgments are true, and by thy providence all things are ruled.

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Praise therefore and glory be to thee, O Wisdom of the Father: let my tongue, my soul, and all things created join in praising thee, and blessing thee.

Chap. XXII.--_Of the rememberance of the
manifold benefits of God._

1. Open, O Lord, my heart in thy law, and teach me to walk in thy commandments.

Give me grace to understand thy will, and to commemorate with great reverence and diligent consideration all thy benefits, as well in general as in particular, that so I may be able worthily to give thee thanks for them.

But I know and confess that I am not able to return thee thanks, not even for the least point.

I am less than any of thy benefits bestowed upon me; and when I consider thy excellency, my spirit loses itself in the greatness of thy Majesty.

2. All that we have in soul and body, all that we possess outwardly or inwardly, by nature or grace, are thy benefits, and commend thy bounty, mercy and goodness, from whom we have received all good.

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And though one has received more, another less, yet all is thine, and without thee even the least cannot be had.

He that has received greater things cannot glory of his own merit, nor extol himself above others, nor insult over the lesser; because he is indeed greater and better, who attributes less to himself, and is more humble and devout in returning thanks.

And he who esteems himself the vilest of all men, and judges himself the most unworthy, is fittest to receive the greatest blessings.

3. But he that has received fewer must not be troubled, nor take it ill, nor envy him that is more enriched; but attend rather to thee, and very much praise thy goodness, for that thou bestowest thy gifts so plentifully, so freely and willingly without respect of persons.

All things are from thee, and therefore thou art to be praised in all.

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Thou knowest what is fit to be given to every one; and why this person hath less, and the other more, is not our business to decide, but thine, who keepest an exact account of the merits of each one.

4. Wherefore, O Lord God, I take it for a great benefit, not to have much which outwardly and according to men might appear praise-worthy and glorious. So that a person, considering his own poverty and meanness, ought not upon that account to be weighed down, or to be grieved and dejected, but rather to receive comfort and great pleasure.

Because thou, O God, hast chosen the poor and the humble, and those that are despised by this world, for thy familiar friends and domestics.

Witness thy apostles themselves, whom thou hast appointed rulers over all the earth.

And yet they conversed in this world without complaint, so humble and simple, without any malice or guile, that they were even glad when they suffered affronts and reproaches for thy name; and what the world flies from, they embraced with great affection.

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5. Nothing therefore ought to give so great joy to him that loves thee, and knows thy benefits, and the accomplishment of thy will in himself, and the pleasure of thy eternal appointment.

With which he ought to be so far contented and comforted, as to be willing to be the least, as any one would wish to be the greatest, and to enjoy as much peace and content in the lowest place, as in the highest; and to be as willing to be despicable and mean, and of no name and repute in the world, as to be preferred in honour, and greater than others:

For thy will, and the love of thy honour, ought to be regarded above all, and to comfort and please him more than any benefits whatsoever which he hath received, or can receive.

Chap. XXIII.--_Of four things which bring
much peace_.

1. Son, I will teach thee now the way of peace and true liberty.

2. Do, Lord; I beseech thee, as thou sayest, for I shall be very glad to hear it.

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3. Endeavour, my Son, rather to do the will of another, than thy own.

Ever choose rather to have less, than more.

Always seek the lowest place, and to be inferior to every one.

Always wish and pray that the will of God may be entirely fulfilled in thee.

Behold, such a man as this enters upon the coast of peace and rest.

4. Lord, this thy short speech contains much perfection.

It is short in words, but full in sense, and plentiful in its fruit;

For if it could be faithfully observed by me, I should not be so easily troubled.

For as often as I find myself disquieted and disturbed, I am sensible it is because I have strayed from this doctrine.

But thou, O Lord, who canst do all things, and always lovest the progress of the soul, increase in me thy grace, that I may accomplish this thy word, and perfect my salvation.

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_A Prayer

Against evil thoughts_.

5. O Lord, my God, depart not far from me: O my God, have regard to help me, for divers evil thoughts have risen up against me, and great fears afflicting my soul.

How shall I pass without hurt? How shall I break through them?

6. _I_ (saith he) _will go before thee, end will humble the great ones of the earth_. Isaiah xxv.

I will open the gates of the prison, and reveal to thee the hidden secrets.

7. Do, Lord, as thou sayest, and let all these wicked thoughts flee from before thy face.

This is my hope and my only comfort, to fly to thee in all tribulations, to confide in thee, to call on thee from my heart, and patiently to look for thy consolation.

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_Prayer

For the enlightening the Mind_.

8. Enlighten me, O good Jesus, with the brightness of the internal light; and cast out all darkness from the dwelling of my heart.

Restrain my many wandering thoughts, and suppress the temptations that violently assault me.

Fight strongly for me, and overcome those wicked beasts, I mean, these alluring concupiscences; that peace may be made in thy power, and the abundance of thy praise may resound in thy holy court, which is a clean conscience.

Command the winds and storms: say to the sea be thou still, and to the north wind, blow thou not; and a great calm shall ensue.

9. Send forth thy light and thy truth, that they may shine upon the earth; for I am an earth that is empty and void, till thou enlightenest me. _Genesis_ i.

Pour forth thy grace from above; water my heart with the dew of heaven; send down the waters of devotion, to wash the face of the earth, to bring forth good and perfect fruit.

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Lift up my mind, oppressed with the load of sins, and raise my whole desire towards heavenly things; that having tasted the sweetness of the happiness above, I may have no pleasure in thinking of the things of the earth.

10. Draw me away, and deliver me from all unstable comfort of creatures, for no created thing can fully quiet and satisfy my desire.

Join me to thyself with an inseparable bond of love; for thou alone canst satisfy the lover; and without thee all other things are frivolous.

Chap. XXIV.--_That we are not to be
curious in enquiring into the life of
others_.

1. Son, be not curious, and give not way to useless cares.

What is this or that to thee? do thou follow me.

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For what is it to thee whether this man be such, or such; or that man do or say this, or the other?

Thou art not to answer for others, but must give an account for thyself; why therefore dost thou meddle with them?

Behold, I know every one, and see all things that are done under the sun; and I know how it is with every one, what he thinks, what he would have, and at what his intention aims.

All things therefore are to be committed to me; but as for thy part, keep thyself in good peace, and let the busybody be as busy as he will.

Whatsoever he shall do or say, will come upon himself, because he cannot deceive me.

2. Be not solicitous for the shadow of a great name, neither seek to be familiarly acquainted with many, nor to be particularly loved by men.

For these things beget distractions and great darkness in the heart.

I would willingly speak my word to thee, and reveal my secrets to thee; if thou wouldst diligently observe my coming, and open to me the door of thy heart.

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Be careful and watch in prayers, and humble thyself in all things.

Chap. XXV.--_In what things the firm
peace of the heart and true progress doth
consist._

1. Son, I have said, _Peace I leave to you, my peace I give to you: not as the world giveth, do I give to you_. John xiv.

_Peace_ is what all desire; but all care not for those things which appertain to true _peace_.

My _peace_ is with the humble and meek of heart: thy peace shall be in much patience.

If thou wilt hear me, and follow my voice, thou mayest enjoy much _peace_.

2. What then shall I do. Lord?

3. In every thing attend to thyself, what thou art doing, and what thou art saying; and direct thy whole intention to this, that thou mayest please me alone, and neither desire nor seek any thing out of me.

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And as for the sayings or doings of others, judge of nothing rashly; neither busy thyself with things not committed to thy care; and thus may it be brought about that thou shalt be little or seldom disturbed.

But never to feel any trouble at all, nor to suffer a grief of heart or body, is not the state of this present life, but of everlasting rest.

Think not therefore that thou hast found true peace, if thou feelest no burden; nor that then all is well, if thou have no adversary; nor that thou hast attained to perfection, if all things be done according to thy inclination.

Neither do thou then conceive a great notion of thyself, or imagine thyself especially beloved, if thou be in great devotion and sweetness: for it is not in such things as these that a true lover of virtue is known; nor doth the progress and perfection of a man consist in these things.

4. In what then, O Lord?

5. In offering thyself with thy whole heart to the will of God; not seeking the things that are thine either in little or great, either in time or eternity.

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So that with the same equal countenance thou continue giving thanks both in prosperity and adversity, weighing all things in an equal balance.

If thou come to be so valiant, and long suffering in hope, that when interior comfort is withdrawn, thou canst prepare thy heart to suffer still more; and dost not justify thyself, as if thou oughtest not to suffer such great things; but acknowledgest my justice in all my appointments, and praisest my holy name; then it is that thou walkest in the true and right way of peace, and mayest hope without any question to see my face again with great joy.

And if thou arrive at an entire contempt of thyself, know that then thou shalt enjoy an abundance of peace, as much as is possible in this state of banishment.

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Chap. XXVI.--_Of the eminence of a free
mind, which humble prayer better procures
than reading_.

1. Lord, this is the work of a perfect man, never to let one's mind slacken from attending to heavenly things, and to pass through many cares, as it were without care; not after the manner of an indolent person, but by a certain prerogative of a free mind, which doth not cleave by an inordinate affection to any thing created.

2. Preserve me, I beseech thee, O my most merciful God, from the cares of this life, that I be not too much entangled by them; from the many necessities of the body, that I may not be ensnared by pleasure; and from all hinderances of the soul, lest being overcome by troubles I be cast down.

I do not say from those things which worldly vanity covets with so much eagerness; but from these miseries, which by the general curse of our mortality, as punishments, weigh down and keep back the soul of thy servant from being able, when it will, to enter into liberty of spirit.

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3. O my God, who art unspeakable sweetness, turn into bitterness to me all carnal comfort, which withdraws me from the love of things eternal, and wickedly allures me to itself, by setting before me a certain present delightful good.

O my God, let not flesh and blood prevail over me, let it not overcome me: let not the world and its transitory glory deceive me: let not the devil supplant me by his craft.

Give me fortitude, that I may stand my ground, patience that I may endure, and constancy that I may persevere.

Give me, in lieu of all the comforts of this world, the most delightful unction of thy spirit; and instead of carnal love, infuse into me the love of thy name.

4. Behold! eating, drinking, cloathing, and other necessaries appertaining to the support of the body are burthensome to a fervent spirit.

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Grant that I may use such things with moderation, and not be entangled with an inordinate affection to them.

It is not lawful to cast them all away, for nature must be supported; but to require superfluities, and such things as are more delightful, thy holy law forbids; for otherwise the flesh would grow insolent against the spirit.

In all this, I beseech thee, let thy hand govern and direct me, that I may no way exceed.

Chap. XXVII.--_That self-love chiefly
keeps a person back from the Sovereign
Good._

1. My Son, thou must give all for all, and be nothing of thy own.

Know that the love of thyself is more hurtful to thee than any thing in the world.

Every thing, according to the love and inclination which thou hast to it, cleaveth to thee more or less.

If thy love be pure, simple, and well ordered, thou shalt not be a captive to any thing.

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Covet not that which thou mayest not have.

Seek not to have that which may hinder thee and rob thee of inward liberty.

It is wonderful that thou wilt not from the very bottom of thy heart commit thyself wholly to me, with all things that thou canst desire to have.

2. Why dost thou pine away with vain grief? why tirest thou thyself with useless cares?

Stand resigned to my good pleasure, and thou shalt suffer no loss.

If thou seekest this, or that, or wouldst be here or there, for the sake of thy own interest, or the pleasing thy own will, thou shall never be at rest, nor free from solicitude; for in every thing thou shalt find some defect, and in every place there will be some one that will cross thee.

8. It is not therefore the obtaining or multiplying things exteriorly that avails thee, but rather the despising of them, and cutting them up by the root out of thy heart; which I would not have thee to understand only with regard to money and riches, and also with regard to ambition and honour, and the desire of empty praise: all which things pass away with the world.

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The place avails little, if the spirit of fervour be wanting; neither shall that peace stand long which is sought from abroad, if the state of thy heart want the true foundation, that is, if thou stand not in me: thou mayest change, but not better thyself.

For when occasion happens, thou shalt find that which thou didst fly from, and more.

_A Prayer_

_For the cleansing of the Heart, and the
obtaining heavenly wisdom._

4. Confirm me, O God, by the grace of thy holy spirit. Give me power to be strengthened in the inward man, and to cast out of my heart all unprofitable care and trouble; let me not be drawn away with various desires of any thing whatsoever, whether it be of little or great value; but may I look upon all things as passing away, and upon my self as passing along with them.

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For nothing is lasting under the sun, where all is vanity and affliction of spirit. O how wise is he who considers things in this manner!

5. Give me, O Lord, heavenly wisdom, that I may learn above all things to seek thee, and to find thee; above all things to relish thee, and to love thee, and to understand all other things, as they are, according to the order of thy wisdom.

Grant that I may prudently decline him that flatters me, and patiently bear with him that contradicts me.

For this is great wisdom, not to be moved with every wind of words, nor to give ear to the wicked flattering Siren; for thus shall we go on securely in the way we have begun.

Chap. XXVIII.--_Against the tongues of
detractors_.

1. Son, take it not to heart if some people think ill of thee, and say of thee what thou art not willing to hear.

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Thou oughtest to think worse of thyself, and to believe that no one is weaker than thyself.

If thou walkest _interiorly_, thou wilt make small account of flying words.

It is no small prudence to be silent in the evil time, and to turn within to me, and not to be disturbed with the judgment of man.

2. Let not thy peace be in the tongues of men; for whether they put a good or bad construction on what thou doest, thou art still what thou art.

Where is true peace, and true glory? Is it not in me?

And he who covets not to please men, nor fears their displeasure, shall enjoy much peace.

All disquiet of heart, and distraction of our senses, arises from inordinate love, and vain fear.

Chap. XXIX.--_How in the time of
tribulation God is to be invoked and
blessed_.

1. Blessed, O Lord, be thy name for ever, who has been pleased that this trial and tribulation should come upon me.

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I cannot fly from it, but must of necessity fly to thee; that thou mayest help me, and turn it to my good.

Lord I am now in tribulation, and my heart is not at ease; but I am much afflicted with my present suffering.

And now, dear father, what shall I say? I am taken, Lord, in these straits: O save me from this hour.

But for this reason I came into this hour, that thou mightest be glorified, when I shall be exceedingly humbled, and delivered by thee.

May it please thee, O Lord, to deliver me; for, poor wretch that I am! what can I do, and whither shall I go without thee?

Give me patience, O Lord, this time also.

Help me, O my God, and I will not fear how much soever I may be oppressed.

2. And now in the midst of these things, what shall I say? Lord, thy will be done: I have well deserved to be afflicted and troubled.

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I must needs bear it; and would to God, it may be with patience, till the storm pass over, and it be better.

But thy Almighty hand is able to take away from me this temptation also, and to moderate its violence, lest I quite sink under it; as thou hast often done heretofore for me; _O my God, my mercy!_

And how much more difficult this is to me, so much easier to thee is _this change of the right hand of the Most High._ Psalms lxxvi.

Chap. XXX.--_Of asking the divine
assistance, and of confidence of recovering
grace._

1. Son, I am the Lord, who give strength in the day of tribulation.

Come to me when it is not well with thee.

This is that which most of all hinders heavenly comfort, that thou art slow in turning thyself to prayer.

For before thou earnestly prayest to me, thou seekest in the mean time many comforts, and delightest thyself in outward things.

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And hence it comes to pass, that all things avail thee little, till thou take notice that I am he who deliver those that trust in me: nor is there out of me any powerful help, nor profitable counsel, nor lasting remedy.

But now having recovered spirit after the storm, grow thou strong again in the light of my tender mercies; for I am at hand, saith the Lord, to repair all, not only to the full, but even with abundance, and above measure.

2. Is any thing difficult to me? Or shall I be like one that promises and does not perform?

Where is thy faith? Stand firmly, and with perseverance. Have patience, and be of good courage; comfort will come to thee in its proper season.

Wait for me, wait, I will come and cure thee.

It is a temptation that troubles thee, and a vain fear that frights thee.

What does the solicitude about future accidents bring thee but only sorrow upon sorrow? _Sufficient for the day is the evil thereof._ Matthew vi.

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It is a vain and unprofitable thing, to conceive either grief or joy for future things, which perhaps will never happen.

3. But it is incident to man to be deluded with such vain imaginations; and a sign of a soul that is yet weak to be so easily drawn away by the suggestion of the enemy.

For he cares not whether it be with things true or false, that he abuses and deceives thee; whether he overthrows thee with the love of things present, or the fear of things to come.

Let not therefore thy heart be troubled, and let it not fear.

Believe in me, and trust in my mercy.

When thou thinkest I am far from thee, I am often nearest to thee.

When thou judgest that almost all is lost, then oftentimes it is that thou art in the way of the greatest gain of merit.

All is not lost, when any thing falls out otherwise than thou wouldst have it.

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Thou must not judge according to the present feeling, nor give thyself up in such manner to any trouble from whencesoever it comes, nor take it so, as if all hope was gone of being delivered out of it.

4. Think not thyself wholly forsaken, although for a time I have sent thee some tribulation, or withdrawn from thee the comfort which thou desirest; for this is the way to the kingdom of heaven.

And without all doubt it is more expedient for thee, and for the rest of my servants, that you be exercised by adversities, than that you should have all things according to your inclination.

I know thy secret thoughts, I know that it is very expedient for thy soul that thou shouldest sometimes be left without gust, lest thou shouldst be puffed up with good success, and shouldst take a complaisance in thyself, imagining thyself to be what thou art not.

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What I have given I can justly take away, and restore it again when I please.

5. When I give it, it is still mine; when I take it away again, I take not any thing that is thine; for _every good gift and every perfect gift is mine,_ James i.

If I send thee affliction, or any adversity, repine not, neither let thy heart be cast down.

I can quickly raise thee up again, and turn all thy burden into joy.

Nevertheless, I am just, and greatly to be praised, when I deal thus with thee.

6. If thou thinkest rightly, and considerest things in truth, thou oughtest never to be so much dejected and troubled for any adversity;

But rather to rejoice and give thanks: yea, to account this a special subject of joy, that I do not spare thee, afflicting thee with sorrows.

_As my Father hath loved me, I also have loved you_, said I to my beloved disciples, (John xv.) whom certainly I did not send to temporal joys, but to great conflicts; not to honours, but to contempt; not to idleness, but to labours; not to rest, but to bring forth much fruit in patience. Remember these words, O my Son.

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Chap. XXXI.--_Of disregarding all things
created, that so we may find the
Creator_.

1. Lord, I stand much in need of a grace yet greater, if I must arrive so far, that it may not be in the power of any man, nor any thing created, to hinder me;

For as long as any thing holds me, I cannot freely fly to thee.

He was desirous to fly freely to thee, who said, _Who will give me wings like a dove, and I will fly and be at rest_. Psalms liv.

[USCCB: Psalms lv. 7.]

What can be more at rest than a simple eye [that aims at nothing but God]?

And what can be more free, than he that desires nothing upon earth?

A man ought therefore to pass and ascend above every thing created, and perfectly to forsake himself, and in ecstasy of mind to stand and see that thou, the Maker of all things, hast no similitude with thy creatures.

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And unless a man be at liberty from all things created, he cannot attend to things divine.

And this is the reason why there are found so few _contemplative_ persons, because there are few that wholly sequester themselves from transitory and created things.

2. For this a great grace is required, which may elevate the soul, and carry her up above herself.

And unless a man be elevated in spirit, and set at liberty from all creatures, and wholly united to God; whatever he knows, and whatever he has, is of no great weight.

Long shall he be little, and lie grovelling beneath, who esteems any thing great but only the _one, immense, eternal Good._

And whatsoever is not God is _nothing_, and ought to be accounted as _nothing_.

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There is a great difference between the wisdom of an illuminated devout man, and the knowledge of a learned studious scholar.

Far more noble is that learning which flows from above, from the divine influence, than that which with labour is acquired by the wit of man.

3. Many are found to desire contemplation; but care not to practise those things which are required thereunto.

It is a great impediment that we stand in signs and sensible things, and have but little of perfect mortification.

I know not what it is, by what spirit we are led, or what we pretend to, who seem to be called _spiritual_ persons; that we take so much pains, and have a greater solicitude for transitory and mean things; and scarce ever have our senses fully recollected to think of our own interior.

4. Alas! after a slight recollection, we presently get out of ourselves again; neither do we weigh well our works by a strict examination.

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We take no notice where our affections lie; nor do we lament the great want of purity in all we do.

_For all flesh had corrupted its way_, and therefore the great flood ensued. _Genesis_ vi. _and_ vii.

As therefore our interior affection is much corrupted, it must needs be that the action which follows should be corrupted also; a testimony of the want of inward vigour.

From a pure heart proceeds the fruit of a good life.

5. We are apt to enquire how much a man has done; but with how much virtue he has done it, is not so diligently considered.

We ask whether he be strong, rich, beautiful, ingenious, a good writer, a good singer, or a good workman; but how poor he is in spirit, how patient and meek, how devout and internal, is what few speak of.

Nature looks upon the outward thing of a man, but grace turns herself to the interior.

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Nature is often deceived, but grace hath her trust in God, that she may not be deceived.

Chap. XXXII.--_Of the denying ourselves,
and renouncing all cupidity_.

1. Son, thou canst not possess perfect liberty, unless thou wholly deny thyself.

All self-seekers and self-lovers are bound in fetters, full of desires, full of cares, unsettled, and seeking always their own ease, and not the things of Jesus Christ, but oftentimes devising and framing that which shall not stand;

For all shall come to nothing that proceeds not from God.

Take this short and perfect word, _Forsake all and thou shall find all, leave thy desires and thou shall find rest._

Consider this well, and when thou shalt put it in practice thou shalt understand all things.

2. Lord, this is not the work of one day, nor children's sport; yea, in this short sentence is included the whole perfection of the religious.

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Son, thou must not be turned back, nor presently cast down, when thou hearest what the way of the perfect is, but rather be incited thereby to undertake great things, or at least to sigh after them with an earnest desire.

I would it were so with thee, and that thou wert come so far that thou wert no longer a lover of thyself, but didst stand wholly at my beck, and at his whom I have appointed father over thee; then wouldst thou exceedingly please me, and all thy life would pass in joy and peace.

Thou hast yet many things to forsake, which unless thou give up to me without reserve, thou shalt not attain to that which thou demandest.

_I counsel thee to buy of me gold tried in the fire, that thou mayest become rich_. Apoc. iii.

That is heavenly wisdom, which treads under foot all things below.

Set aside the wisdom of the earth, _i.e._ seeking to please the world and thyself.

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3. I have said that thou shouldst give the things that are high and of great esteem with men, to purchase those which are esteemed contemptible;

For true heavenly wisdom seems very mean and contemptible, and is scarce thought of by men; that wisdom which teaches to think meanly of one's self, and not to seek to become great upon earth, which many praise; in words, but in their life they are far from it; yet this same is that _precious, pearl_, which is hidden from many. _Matthew_ xiii.

Chap. XXXIII.--_Of the inconstancy of our
heart, and of directing our final intention
to God_.

1. Son, trust not to thy present affection, it will quickly be changed into another.

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As long as thou livest thou art subject to change, even against thy will; so as to be sometimes joyful, other times sad; now easy, anon troubled; at one time devout, at another dry; sometimes fervent, other times sluggish; one day heavy, another lighter.

But he that is wise and well instructed in _spirit_ stands above all these changes; not minding what he feels in himself, nor on what side the wind of mutability blows; but that the whole bent of his soul may advance towards its due and wished-for end;

For so he may continue one and the self-same without being shaken, by directing without ceasing, through all this variety of events, the single eye of his intention towards me.

2. And by how much the purer the eye of the intention is, by so much the more constantly may one pass these diverse storms.

But in many the eye of pure intention is dark, for we quickly look towards something delightful which comes in our way;

And it is rare to find one wholly free from all blemish of self-seeking.

So the Jews heretofore came into Bethania to Martha and Mary, not for Jesus only, but that they might see Lazarus also. _John_ xi.

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The eye of the intention therefore must be purified, that it may be single and right; and must be directed unto me, beyond all the various objects that interpose themselves.

Chap. XXXIV.--_That he that loves God
relishes him above all things, and in all
things_.

1. Behold _my_ God, _and my All_, What would I have more, and what can I desire more happy?

O savoury and sweet word! but to him that loves _the Word_, not the world, nor the things that are in the world.

My God, _and All!_ Enough is said to him that understands; and it is delightful to him that loves to repeat it often.

For when thou art present all things yield delight; but when thou art absent, all things are loathsome.

Thou givest tranquillity to the heart, and great peace, and pleasant joy.

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Thou makest to think well of all, and praise thee in all things; nor can any thing without thee afford any lasting pleasure: but to make it agreeable and relishing, thy grace must be present; and it must be seasoned with the seasoning of thy wisdom.

2. He that has a relish of thee will find all things savoury.

And to him that relishes thee not, what can ever yield any true delight?

But the wise of this world, and the admirers of the flesh, are far from the relish of thy wisdom; because in the world is much vanity, and the following of the flesh leads to death.

But they that follow thee, by despising the things of this world, and mortifying the flesh, are found to be wise indeed: for they are translated from vanity to truth, from the flesh to the spirit.

Such as these have a relish of God; and what good soever is found in creatures, they refer it all to the praise of their Maker.

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But great, yea very great, is the difference between the relish of the Creator and the creature; of eternity and of time; of light increated, and of light enlightened.

3. O Light eternal, transcending all created lights, dart forth thy lightning from above, which may penetrate all the most inward parts of my heart.

Cleanse, cherish, enlighten, and enliven my spirit with its powers, that it may be absorpt in thee with ecstasies of joy.

Oh! when will this blessed and desirable hour come, that thou shalt fill me with thy presence, and become to me _All in All?_

As long as this is not granted me, my joy will not be full.

Alas! the old man is still living in me; he is not wholly crucified; he is not perfectly dead:

He still lusts strongly against the spirit; he wages war within me, and suffers not the kingdom of my soul to be quiet.

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4. But, O Lord, who _rulest over the power of the sea, and assuagest the motion of its waves_, (Psalms lxxxviii.) arise and help me.

[USCCB: Psalms lxxxix. 10.]

_Dissipate the people that desire war_. Psalms lxvii. Crush them by thy power.

Shew forth, I beseech thee, thy wonderful works; and let thy right-hand be glorified: for there is no other help nor refuge for me, but in thee, O Lord, my God.

Chap. XXXV.--_That there is no being
secure from temptation in this life_.

1. Son, thou art never secure in this life; but as long as thou livest thou hast always need of spiritual arms.

Thou art in the midst of enemies, and art assaulted on all sides.

If then thou dost not make use of the buckler of patience, thou wilt not be long without wounds.

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Moreover, if thou dost not fix thy heart on me, with a sincere will of suffering all things for my sake, thou canst not support the heat of this warfare, nor attain to the victory of the saints. It behoveth thee therefore to go through all manfully, and to use a strong hand against all things that oppose thee.

For _to him that overcomes is given manna_, (Apoc. ii.) and to the sluggard is left much misery.

2. If thou seekest rest in this life, how then wilt thou come to rest everlasting?

Set not thy self to seek for much rest, but for much patience.

Seek true peace, not upon earth, but in heaven; not in men, nor in other things created, but in God alone.

Thou must be willing, for the love of God, to suffer all things, _viz._ labours and sorrows, temptations and vexations, anxieties, necessities, sicknesses, injuries, detractions, reprehensions, humiliations, confusions, corrections, and contempts.

These things help to obtain virtue: these try a novice of Christ: these procure a heavenly crown.

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I will give an everlasting reward for this short labour, and glory without end for transitory confusion.

3. Dost thou think to have always spiritual consolations when thou pleasest?

My saints had not so; but met with many troubles, and various temptations and great desolations.

But they bore all with patience, and confided more in God than in themselves; knowing that the sufferings of this life are not of equal proportion to the merit of the glory to come.

Wouldst thou have that immediately, which others after many tears and great labours have hardly obtained?

Expect the Lord, do manfully, and be of good heart. Do not despond, do not fall off; but constantly offer both soul and body for the glory of God.

I will reward thee most abundantly, and will be with thee in all thy tribulations.

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Chap. XXXVI.--_Against the vain judgments
of men_.

1. Son, cast thy heart firmly on the Lord, and fear not the judgement of man, when thy conscience gives testimony of thy piety and innocence.

It is good and happy to suffer in this manner, neither will this be grievous to an humble heart, nor to him that trusts in God more than in himself.

Many say many things, and therefore little credit is to be given to them.

Neither is it possible to satisfy all;

Though Paul endeavoured to please all in the Lord, and made himself all unto all: yet at the same time he made little account of his being judged by man's day. 1 _Corinthians_ iv. _and_ ix.

2. He labours for the edification and salvation of others, as much as he could, and as lay in him; but he could not prevent his being sometimes judged or despised by others.

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Therefore he committed all to God, who knows all; and defended himself by patience and humility against the tongues of those that spoke evil, or thought and gave out at pleasure vain and faulty things of him.

However, he answered them sometimes, lest his silence might give occasion of scandal to the weak.

3. Who art thou, that thou shouldst be afraid of a mortal man? To-day he is, and to-morrow he appears no more.

Fear God, and thou shalt have no need of being afraid of man.

What can any one do against thee, by his words or injuries? He rather hurts himself than thee; nor can he escape the judgment of God whoever he be.

See thou have God before thine eyes; and do not contend with complaining words.

And if at present thou seem to be overcome, and to suffer a confusion which thou hast not deserved; do not repine at this, and do not lessen thy crown by impatience.

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But rather look up to me in heaven, who am able to deliver thee from all confusion and wrong, and to repay every one according to his works.

Chap. XXXVII.--_Of a pure and full
resignation of ourselves, for the obtaining
freedom of heart_.

1. Son, leave thyself, and thou shalt find me.

Stand without choice, or any self-seeking; and thou shalt always gain.

For the greater grace shall always be added to thee, when thou hast perfectly given up thyself, without resuming thyself again.

2. Lord, how often shall I resign myself; and in what things shall I leave myself?

3. Always, and at all times; as in little, so also in great: I make no exception, but will have thee to be found in all things stript of thyself.

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Otherwise how canst thou be mine, and I thine; unless thou be both within and without freed from all self-will?

The sooner thou effectest this, the better will it be for thee; and the more fully and sincerely thou dost it, the more shalt thou please me, and the more shalt thou gain.

4. Some there are that resign themselves, but it is with some exception; for they do not trust wholly to God, and therefore are busy to provide for themselves. Some also at the first offer all; but afterwards, being assaulted by temptation, return again to what they left; and therefore they make no progress in virtue.

These shall not attain to the true liberty of a pure heart, nor to the grace of a delightful familiarity with me; unless they first entirely resign themselves up, and offer themselves a daily sacrifice to me; for without this, divine union neither is nor will be obtained.

5. I have often said to thee, and I repeat it now again, forsake thyself, resign thyself, and thou shalt enjoy a great inward peace.

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Give all for all, seek nothing, call for nothing back, stand purely, and with a full confidence in me, and thou shalt have me.

Thou shalt be at liberty within thy own heart, and darkness shall not overwhelm thee.

Aim only at this, pray for this, desire this, that thou mayest be stript of self-seeking, and thus naked follow thy naked Jesus; that thou mayest die to thyself, and live eternally to me.

Then all vain imaginations shall vanish, all evil disturbances, and superfluous cares.

Then also immoderate fear shall leave thee, and inordinate love shall die.

Chap. XXXVIII.--_Of the good government
of ourselves in outward things, and of
having recourse to God in dangers_.

1. Son, thou must diligently make it thy aim, that in every place, and in every action or outward employment, thou be inwardly free, and master of thyself; and that all things be under thee, and not thou under them.

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That thou mayest be lord and ruler of thy actions, and not a slave or bondsman:

But rather a freeman, and a true Hebrew transferred to the lot and to the liberty of the children of God;

Who stand above the things present, and contemplate those that are eternal; who look upon transitory things with the left eye, and with the right the things of heaven.

Who suffer not themselves to be drawn away by temporal things to cleave to them; but they rather draw these things to themselves, to make them serviceable to that end, for which they were ordained by God, and appointed by that Sovereign Artist, who has left nothing in all his works but regular and orderly.

2. If likewise, in all events, thou rulest not thyself by the outward appearance; nor lookest on the things which thou seest or hearest, with a carnal eye; but presently, on every occasion, doth enter like Moses into the tabernacle to consult the Lord; thou shalt sometimes hear the divine answer, and come out instructed in many things present and to come.

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For Moses always had recourse to the tabernacle, for the deciding all doubts and questions; and fled to the help of prayer, against the dangers and wickedness of men: