Thomas a Kempis - Of the imitation of Christ - Third Book

 

THE THIRD BOOK OF INTERNAL CONSOLATION

 

 

'I WILL hearken what the Lord God will speak in me.'[246] Blessed is the soul which hears the Lord speaking within her,[247] and receives from His mouth the word of consolation.
Blessed are the ears that gladly receive the pulses of the Divine whisper,[248] and give no heed to the many whisperings of this world.
Blessed indeed are those ears which listen not after the voice which is sounding without, but for the Truth teaching inwardly.
Blessed are the eyes which are shut to outward things, but intent on things eternal.
Blessed are they that enter far into inward things, and endeavor to prepare themselves more and more, by daily exercises, for the receiving of Heavenly secrets.
Blessed are they who are glad to have time to spare for God, and shake off all worldly impediments.
Consider these things, O my soul, and shut up the door of your sensual desires, that you may hear what the Lord your God shall speak in you.[249]
Thus says your Beloved, I am your Salvation,[250] your Peace, and your Life: keep yourself with Me, and you shall find peace.
Let go all transitory things, and seek those that be everlasting.
What are all temporal things but seducing snares? and what can all creatures avail you, if you be forsaken by the Creator?
Bid farewell therefore to all things else, and labor to please your Creator, and to be faithful unto Him, that so you may be able to attain unto true blessedness.

 

 

SPEAK, O Lord, for Your servant hears.[251]
I am Your servant, grant me understanding, that I may know Your testimonies.[252]
Incline my heart to the words of Your mouth: let Your speech distill as the dew.
The children of Israel in times past said unto Moses, 'Speak you unto us, and we will hear: let not the Lord speak unto us, lest we die.'[253]
Not so, Lord, not so, I beseech You: but rather with the prophet Samuel, I humbly and earnestly entreat, 'Speak, Lord, for Your servant hears.'
Let not Moses speak unto me, nor any of the prophets, but rather do You speak, O Lord God, Inspirer and Enlightener of all the Prophets; for You alone without them can perfectly instruct me, but they without You can profit nothing.
They indeed may sound forth words, but they cannot give the Spirit.
Most beautifully do they speak, but if You be silent, they inflame not the heart.
They teach the letter, but You open the sense: they bring forth mysteries, but You unlock the meaning of sealed things.
They declare Your commandments, but You help us to fulfill them.
They point out the way, but You give strength to walk in it.
What they can do is only without, but You instruct and enlighten the heart.
They water outwardly, but You give fruitfulness.
They cry aloud in words, but You impart understanding to the hearing.
Let not Moses therefore speak unto me, but You, O Lord my God, the Everlasting Truth; lest I die, and prove unfruitful, if I be only warned outwardly, and not inflamed within.
Lest it turn to my condemnation,--the word heard and not fulfilled, known and not loved, believed and not observed.
Speak therefore, Lord, for Your servant hears: for You have the words of eternal life.[254]
Speak You unto me, to the comfort, however imperfect, of my soul, and to the amendment of my whole life, and to Your praise and glory and honor everlasting.

 

They are not to be drawn forth for vain approbation, but to be heard in silence, and to be received with all humility and great affection.
And I said, Blessed is the man whom You shall instruct, O Lord, and shall teach out of Your Law, that you may give him rest from the evil days,[256] and he be not desolate upon earth.
I TAUGHT the Prophets from the beginning,[257] (says the Lord,) and cease not, even to this day, to speak to all; but many are hardened, and deaf to My voice.
The generality of persons do more willingly listen to the world than to God; they sooner follow the desires of their own flesh, than God's good pleasure.
The world promises things temporal and mean, and is served with great eagerness: I promise things most high and eternal, and yet the hearts of men remain torpid and insensible.
Who is there that in all things serves and obeys Me with so great care as the world and its lords are served withal? 'Be ashamed, O Sidon, says the sea.'[258] And if you ask the came, hear wherefore.
For a small income, a long journey is undertaken; for everlasting life, many will scarce once lift a foot from the ground.
The most pitiful reward is sought after; for a single. bit of money sometimes there is shameful contention; for a vain matter and slight promise, men fear not to toil day and night.
But, alas! for an unchangeable good, for an inestimable reward, for the highest honor, and glory without end, they grudge even the least fatigue.
Be ashamed, therefore, you slothful and complaining servant, that they are found to be more ready to destruction than you to life.
They rejoice more in vanity than you do in the truth.
Sometimes, indeed, they are frustrated of their hope; but My promise deceives none,[259] nor sends him away empty that trusts in Me.
What I have promised, I will give; what I have said, I will fulfill; if only any man remain faithful in My love even to the end.
I am the Rewarder of all good men,[260] and the strong Approver of all who are devoted to Me.
Write you My words in your heart, and meditate diligently on them; for in time of temptation they will be very needful for you.
What you understand not when you read, you shall know in the day of visitation.
In two several ways, I am wont to visit Mine elect, namely with temptation and with consolation.
And I daily read two lessons to them, one in reproving their vices, another in exhorting them to the increase of all virtues.
He that has My words and despises them, has One that shall judge him in the last day.

A Prayer to implore the grace of Devotion.

O Lord my God! You are to me whatsoever is good. And who am I, that l. should dare speak to You?[261] I am Your poorest meanest servant, and a most vile worm, much more poor and contemptible than I can or dare express.
Yet do You remember me, O Lord, because I am nothing, I have nothing, and I can do nothing.
You alone are Good, Just, and Holy; You can do all things, You accomplish all things, You fill all things, only the sinner You leave empty.
Remember Your mercies, and fill my heart with Your grace, You who will not that Your works should be void and in vain.
How can I bear up myself in this miserable life, unless You strengthen me with Your mercy and grace?
Turn not Your face away from me;[262] delay not Your visitation; withdraw not Your consolation, lest my soul become as a thirsty land unto You.
Teach me, O Lord, to do Your will;[263] teach me to live worthily and humbly in Your sight; for You are my Wisdom, You do truly know me, and did know me before the world was made, and before I was horn in the world.

 

MY son, walk you before Me in truth, and ever seek Me in simplicity of your heart.[264]
He that walks before Me in truth, shall be defended from evil incursions, and the Truth shall set him free[265] from seducers, and from the slanders of unjust men.
If the Truth shall have made you free, you shall be free indeed, and shall not care for the vain words of men.
O Lord, it is true. According as You say, so, I beseech You, let it be with me; let Your Truth teach me, guard me, and preserve me safe to the end.
Let it 'set me free from all evil affection and inordinate love; and I shall walk with You in great liberty of heart.
I WILL teach you (says the Truth) those things which are right and pleasing in My sight.
Reflect on your sins with great displeasure and grief; and never esteem yourself to be any thing, because of any good works.
In truth you are a sinner; you are subject to and encumbered with many passions. Of yourself you always tend to nothing; speedily are you cast down, speedily overcome, speedily disordered, speedily dissolved.
You have nothing whereof you can glory,[266] but many things for which you ought to account yourself vile; for you are much weaker than you are able to comprehend.
And therefore let nothing seem much unto you, whatsoever you do.
Let nothing seem great, nothing precious and wonderful, nothing worthy of estimation, nothing high, nothing truly commendable and to be desired, but that alone which is eternal.
Let the eternal Truth be above all things pleasing to you. Let your own extreme unworthiness be always displeasing to you.
Fear nothing, blame nothing, flee nothing, so much as your vices and sins; which ought to be more unpleasing to you than any losses whatsoever of things earthly.
Some walk not sincerely in My sight,[267] but led by a certain curiosity and pride wish to know My secrets, and to understand the high things of God, neglecting themselves and their own salvation.
These oftentimes, when I resist them, for their pride and curiosity do fall into great temptations and fins.
Fear you the judgments of God, and dread the wrath of the Almighty. Do not however discuss the works of the Most High, but search diligently your own iniquities, in how great things you have offended, and how many good things you have neglected.
Some carry their devotion only in books, some in pictures, some in outward signs and figures. Some have Me in their mouths, but little in their hearts.[268] Others there are who, being illuminated in their understandings, and purged in their affection, do always breathe after things eternal, are unwilling to hear of the things of this world, and do serve the necessities of nature with grid; and these perceive what the Spirit of Truth speaks in them.[269]
For He teaches them to despise earthly, and to love heavenly things, to neglect the world, and to desire Heaven all the day and night.[270]

 

I BLESS You, O Heavenly Father, Father of my Lord Jesus Christ, for that You have vouchsafed to remember me a pour creature.
O Father of mercies and God of all comfort,[271] thanks be unto You, who sometimes with Your comfort refresh me, unworthy as I am of all comfort.
I will always bless and glorify You, with Your only-begotten Son, and the Holy Ghost, the Comforter, for ever and ever.
Ah, Lord God, You Holy Lover of my soul, when You come into my heart, all that is within me shall rejoice.
You are my Glory and the exultation of my heart: You are my Hope and Refuge in the day of my trouble.[272]
But because I am as yet weak in love, and imperfect in virtue, I have need to be strengthened and comforted by You; visit me therefore often, and instruct me with all holy discipline.
Set me free from evil passions, and heal my heart of all inordinate affections; that being inwardly cured and thoroughly cleansed, I may be made fit to love, courageous to suffer, steady to persevere.
Love is a great thing, yea, a great and thorough good; by itself it makes every thing that is heavy, light; and it bears evenly all that is uneven.
For it carries a burden which is no burden,[273] and makes every thing that is bitter, sweet and tasteful.
The noble love of Jesus impels a man to do great things, and stirs him up to be always longing for what is more perfect.
Love desires to be aloft, and will not be kept back by any thing low and mean.
Love desires to be free, and estranged from all worldly affections, that so its inward sight may not be hindered; that it may not be entangled by any temporal prosperity, or by any adversity subdued.
Nothing is sweeter than Love, nothing more courageous, nothing higher, nothing wider, nothing more pleasant, nothing fuller nor better in Heaven and earth; because Love is born of God, and cannot rest but in God, above all created things. . . .
He that loves, flies, runs, and rejoices; he is free, and cannot be held in.
He gives all for all, and has all in all; because he rests in One Highest above all things, from whom all that is good flows and proceeds.
He respects not the gifts, but turns himself above all goods unto the Giver.
Love oftentimes knows no measure, but is fervent beyond all measure.
Love feels no burden, thinks nothing of trouble, attempts what is above its strength, pleads no excuse of impossibility; for it thinks all things lawful for itself and all things possible.
It is therefore able to undertake all things, and it completes many things, and warrants them to take effect, where he who does not love, would faint and lie down.
Love is watchful, and sleeping slumbers not.[274] Though weary, it is not tired; though pressed, it is not straitened; though alarmed, it is not confounded; but as a lively flame and burning torch, it forces its way upwards, and securely passes through all.
If any man love, he knows what is the cry of this voice. For it is a loud cry in the ears of God, the mere ardent affection of the soul, when it says, 'My God, my Love, You are all mine, and I am all Your.'
Enlarge You me in love, that with the inward palate of my heart I may taste how sweet it is to love, and to be dissolved, and as it were to bathe myself in Your Love.
Let me be possessed by Love, mounting above myself, through excessive fervor and admiration.
Let me sing the song of love, let me follow You, my Beloved, on high; let my soul spend itself in Your praise, rejoicing through love.
Let me love You more than myself, nor love myself but for You: and in You all that truly love You, as the law of Love commands, shining out from Yourself.
Love is active, sincere, affectionate, pleasant and amiable; courageous, patient, faithful, prudent, long-suffering, manly, and never seeking itself.[275]
For in whatever instance a person seeks himself, there he falls from Love.[276]
Love is circumspect, humble, and upright: not yielding to softness, or to levity, nor attending to vain things; it is sober, chaste, steady, quiet, and guarded in all the senses.
Love is subject, and obedient to its superiors, to itself mean and despised, unto God devout and thankful, trusting and hoping always in Him, even then when God imparts no relish of sweetness unto it: for without sorrow none lives in love.
He that is not prepared to suffer all things, and to stand to the will of his Beloved, is not worthy to be called a lover [of God].[277]
A lover ought to embrace willingly all that is hard and distasteful, for the sake of his Beloved; and not to turn away from Him for any contrary accidents.

 

MY son, you are not yet a courageous and considerate lover.

WHEREFORE say You this, O Lord?

BECAUSE for a slight opposition you give over your undertakings, and too eagerly seek consolation.
A courageous lover stands firm in temptations, and gives no credit to the crafty persuasions of the Enemy. As I please him in prosperity, so in adversity I am not unpleasant to him.[278]
A considerate lover regards not so much the gift of Him who loves him, as the love of the Giver.
He esteems the good will rather than the value [of the gift], and sets all gifts below Him whom he loves.
A noble-minded lover rests not in the gift, but in Me above every gift.
All therefore is not lost, if sometimes you have less feeling for Me or My saints than you would.
That good and sweet affection which you sometimes feel, is the effect of grace present, and a sort of foretaste of your Heavenly home: but hereon you must not lean too much, for it comes and goes.
But to strive against all evil motions of the mind which may befall you, and to reject[279] with scorn the suggestions of the devil, is a notable sign of virtue, and shall have great reward.
Let no strange fancies therefore trouble you, which on any subject whatever may crowd into your mind. Keep to your purpose, with courage, and an upright intention towards God.
Neither is it an illusion that sometimes you are suddenly rapt on high, and presently return again unto the accustomed vanities of your heart.
For these you do rather unwillingly suffer, than commit: and so long as they displease you, and you strive against them, it is a matter of reward, and no loss.
Know that the ancient Enemy does strive by all means to hinder your desire to good, and to keep you dear of all religious exercises; particularly from the reverend estimation of God's saints, from the devout commemoration of My Passion, from the profitable remembrance of sins, from the guard of your own heart, and from the firm purpose of advancing in virtue.
Many evil thoughts does he suggest to you, that so he may cause a wearisomeness and horror in you, to call you back from prayer and holy reading.
Humble confession is displeasing unto him; and if he could, he would cause you to cease from Holy Communion.
Trust him not, nor care for him, although he should often set snares of deceit to entrap you.
Charge him with it, when he suggests evil and unclean thoughts unto you; say unto him,
'Away you unclean Spirit![280] blush, you miserable wretch! most unclean are you that bring such things unto mine ears.
'Begone from me, you wicked Seducer! you shall have no part in me: but Jesus shall be with me as a strong Warrior, and you shall stand confounded.
'I had rather die, and undergo any torment, than consent unto you.
'Hold your peace and be silent; I will hear you no more. though you should work me many troubles. "The Lord is my Light and my Salvation, whom shall I fear?"[281]
'If whole armies should stand together against me, my heart shall not fear. The Lord is my Helper and my Redeemer'.
Fight like a good soldier:[282] and if you sometimes fall through frailty, take again greater strength than before, trusting in My more abundant Grace: and take great heed of vain pleasing of yourself, and of pride.
This brings many into error, and makes them sometimes fall into blindness almost incurable.
Let the fall of the proud, thus foolishly presuming of themselves, serve you for a warning and keep you ever humble.

 

MY son, it is more profitable for you and more safe, to conceal the grace of devotion; not to lift yourself on high, nor to speak much thereof, or to dwell much thereon; but rather to despise yourself, and to fear it, as given to one unworthy of it.
This affection must not be too earnestly cleaved unto, for it may be quickly changed to the contrary. Think when you are in Grace, how miserable and needy you are wont to be without Grace.
'Nor is it in this only that your progress in spiritual life consists, when you have the grace of comfort; but rather when with humility, self-denial, and patience, you endure the withdrawing thereof; provided you do not then become listless in the exercise of prayer, nor suffer the rest of your accustomed duties to be at all neglected.
Rather do you cheerfully perform what lies in you, cording to the best of your power and understanding; and do not wholly neglect yourself because of the dryness or anxiety of mind which you feel.
For there are many who when things succeed not well with them, presently become impatient or slothful.
For the way of man is not always in his power,[283] but it belongs unto God to give, and to comfort, when He will, and how much He will, and whom He will; as it shall please Him, and no more.
Some unadvised persons, in their over-earnest desire of the grace of a devoted life, have overthrown themselves; because they attempted more than they were able to perform, not weighing the measure of their own weakness, but rather following the desire of their heart, than the judgment of their reason.
And because they presumed on greater matters than was pleasing to God, they therefore quickly lost His grace.
They who had built themselves nests[284] in Heaven were made helpless and vile outcasts; to the end that being humbled and impoverished, they might learn not to fly with their own wings, but to trust under My feathers.
They that are yet but novices and inexperienced in the way of the Lord, unless they govern themselves by the counsel of discreet persons, may easily be deceived and broken to pieces.
And if they will rather follow their own notions than trust to others who are more experienced, their end will be dangerous, at least if they are unwilling to be drawn away from their own fond conceit.
It is seldom the case that they who are self-wise endure humbly to be governed by others.
Better it is to have a small portion of good sense with humility,[285] and a slender understanding, than great treasures of science with vain self-complacency.
Better it is for you to have little than much of that which may make you proud.
He acts not very discreetly, who wholly gives himself over to joy, forgetting his former helplessness, and that chastened fear of the Lord, which is afraid of losing the grace which has been offered.
Nor again is he very valiantly wise who in time of adversity or any heaviness, at once yields too much to despairing thoughts, and reflects, and thinks of Me less confidingly than he ought.
He who in time of peace is willing to be over secure,[286] shall be often found in time of war too much dejected and full of fears.
If you had the wit always to continue humble and moderate within yourself, and also thoroughly to moderate and govern your spirit, you would not so quickly fall into danger and offense.
It is good counsel, that when fervor of spirit is kindled within you, you should consider how it will be, when that light shall leave you.
And when this does happen, then remember that the light may return again, which as a warning to yourself and for Mine own glory, I have withdrawn for a time.[287]
Such trials are oftentimes more profitable, than if you should always have things prosper according to your will.
For a man's worthiness is not to be estimated by the number of visions and comforts which he may have, or by his skill in the Scriptures, or by his being placed in a higher station [than others].
But [the proof is] if he be grounded in true humility, and full of divine charity; if he be always purely and sincerely seeking God's honor; if he think nothing of and unfeignedly despise himself,[288] and even rejoice more to be despised and put low by others, than to be honored by them.

 

SHALL I speak unto my Lord, since I am but dust and ashes?[289] If I esteem myself to be any thing more, behold, You stand against me, and my iniquities bear true witness, and I cannot contradict it.
But if I abase myself, and reduce myself to nothing, and shrink from self-esteem, and grind myself to (what I am) dust, Your grace will be favorable to me, and Your light near unto my heart; and all self-esteem, how little soever, shall be swallowed up in the valley of my nothingness, and perish for ever.
There You show Yourself unto me, what I am, what I have been, and whither I am come; for I am nothing, and I knew it not.
If I be left to myself, behold! I become nothing but mere weakness; but if You for an instant look upon me, I am forthwith made strong, and am filled with new joy.
And a great marvel it is, that I am so suddenly lifted up, and so graciously embraced by You, who of mine own weight am always sinking downward.
Your love is the cause hereof, freely preventing me, and relieving me in so many necessities, guarding me also from pressing dangers, and snatching me (as I may truly say) from evils out of number.
For indeed by loving myself amiss, I lost myself;[290] and by seeking You alone, and purely loving You, I have found both myself and You, and by that love have more deeply reduced myself to nothing.
Because You, O sweetest Lord, deal with me above all desert, and above all that I dare hope for or ask.
Blessed be You, my God: for although I be unworthy of any benefits, yet Your noble bounty and infinite goodness never ceases to do good even to the ungrateful,[291] and to those who are turned away far from You.
Turn You us unto You, that we may be thankful, humble, and devout; for You are our salvation, our courage, and our strength.

 

MY son, I ought to be your supreme and ultimate end, if you desire to be truly blessed.
With this intention your affections will be purified, which are too often inordinately inclined to selfishness and unto creatures.
For if in any thing you seek yourself, immediately you faintest and driest up.
I would therefore you should refer all things principally unto Me, for I am He who have given all.
Consider every thing as flowing from the Highest Good;[292] and therefore unto Me as their Original all must be reduced.
From Me, as from a living fountain, the small and the great, the poor and the rich, do draw the water of life;[293] and they that willingly and freely serve Me, shall receive grace for grace.
But he who desires to glory in things out of Me,[294] or to take pleasure in some private good, shall not be grounded in true joy, nor be enlarged in his heart, but shall many ways be encumbered and straitened.
You ought therefore to ascribe nothing of good to yourself, nor do you attribute goodness unto any man; but give all unto God, without whom man has nothing.
I have bestowed all,[295] and My will is to have you all again; and with great strictness do I require a return of thanks.
This is the truth whereby vain-glory is put to flight. And if Heavenly grace enter in and true charity, there will be no envy nor narrowness of heart, neither will self-love busy itself.
For Divine charity overcomes all things, and enlarges all the powers of the soul.
If you rightly judge, you will rejoice in Me alone, in Me alone you will hope; for none is good save God alone,[296] who is to be praised above all things, and in all to be blessed.

NOW I will speak again, O Lord, and will not be silent; I will say in the ears of my God, my Lord, and my King, who is on high: 'O how great is the abundance of Your goodness, O Lord, which You have laid up for them that fear You.'[297]
But what are You to those who love You? what to those who serve You with their whole heart?
Truly unspeakable is the sweetness of contemplating You, which You bestow on them that love You.
In this especially You has showed me the sweetness of Your charity; that when I was not, You made me, when I went far astray from You, You brought me hack again, that I might serve You, and have commanded me to love You.[298]
O Fountain of love unceasing, what shall I say concerning You?
How can I forget You, who have vouchsafed to remember me, even after I had wasted away and perished?
You has showed mercy to Your servant beyond all expectation; and has exhibited favor and lovingkindness beyond all desert.
What return shall I make to You for this grace?[299]
For it is not granted to all to forsake all, to renounce the world, and to undertake a life of religious retiredness.
Is it any great thing that I should serve You,[300] whom the whole creation is bound to serve?
It ought not to seem much to me, to serve You; but rather this does appear much to me, and wonderful, that You vouchsafest to receive into Your service, one so poor and unworthy, and to make him one with Your beloved servants.
Behold! all things are Your which I have, and whereby I serve You.[301] And yet contrariwise, You rather serve me than I You. Behold! heaven and earth, which You have created for the service of man, are ready at hand, and do daily perform whatever You has commanded.
And this is little; You have moreover also appointed Angels to minister to man.[302]
But that which excels all this is, that You Yourself have vouchsafed to serve man, and have promised that You would give Yourself unto him.
What shall I give You for all these thousands of benefits? I would I could serve You all the days of my life.
I would I were able, at least for one day, to do You some worthy service.
Truly You are worthy of all service, of all honor and everlasting praise.
Truly You are my Lord, and I Your poor servant, who am bound to serve You with all my might, neither ought I ever to be weary of praising You.
And this I wish to do, this I desire; and whatsoever is wanting unto me, do You, I beseech You, vouchsafe to supply.
It is a great honor, and a great glory, to serve You, and despise all things for You.
For great grace shall be given to those who shall have willingly subjected themselves to Your most holy service.
They who for Your love shall have renounced all carnal delights, shall find the sweetest consolations of the Holy Ghost.[303]
They shall attain great freedom of mind, who for Your Name's sake enter into the narrow way,[304] and have left off all worldly care.
O sweet and delightful service of God,[305] by which a man is made truly free and holy!
O sacred state of religious servitude, which makes a man equal to the Angels, pleasing to God, terrible to devils, and worthy to be commended of all the faithful.
O welcome service and ever to be desired, in which we are rewarded with the Greatest Good and attain to joy which shall endlessly remain with Him!

 

CHAPTER XI That the Longings and Desires of our Hearts are to be examined and moderated
MY son, it is needful for you still to learn many things more, which you have not even yet well learned.

WHAT are these, O Lord?

THAT you frame your desires[306] wholly according to My good pleasure; and that you be not a lover of yourself, but an earnest follower of My will.
Various longings and desires oftentimes inflame you, and drive you forwards with vehemence; but do you consider whether you be not moved rather for your own advantage, than for My honor.
If I Myself be the cause, you will be well content with whatsoever I shall ordain; but if there lurk in you any self-seeking,[307] behold, this it is that hinders you and weighs you down.
Beware therefore you lean not too much upon any preconceived desire, without asking My counsel, lest perhaps afterwards it repent you, or you be displeased with that which at first pleased you, and which you were earnestly zealous for, as being the best.
For not every affection which seems good is immediately to be followed; nor again is every contrary affection at the first to be avoided.
It is sometimes expedient to use a restraint even in good desires and endeavors, lest through importunity you incur distraction of mind; lest by your want of self-government you beget a scandal unto others; or again being by others thwarted and resisted you become suddenly confounded, and so fall.
Sometimes however you must use violence,[308] and resist manfully your sensual appetite, not regarding what the flesh would, or would not;[309] but rather taking pains that even perforce it may be made subject to the Spirit.[310]
And so long ought it to be chastised and to be forced to remain under servitude, until it be prepared for every thing, and learn to be content with a little, and to be pleased with plain and simple things, nor to murmur against any inconvenience.

 

O LORD my God, patience is very necessary for me,[311] as I see that many things in this life do happen as we would not.
For whatever plans I shall devise for my own peace, my life cannot be without war and affliction.[312]
IT is so, My son. But My will is, that you seek not that peace which is void of temptation, or which feels nothing contrary; but rather think that you have then found peace, when you are exercised with sundry tribulations,[313] and tried in many adversities.
If you say, that you are not able to suffer much, how then will you endure the fire hereafter?
Of two evils the less is always to be chosen.
That you may therefore avoid the future everlasting punishment, endeavor to endure present evils patiently for God's sake.
Do you think that the men of this world suffer nothing or but a little? Ask even of those who enjoy the greatest delicacies, and you shall find it otherwise.
But you will say, they have many delights, and follow their own wills, and therefore they do not much weigh their own afflictions.
Be it so, that they do have whatsoever they will; but how long do you think it will last?
Behold, the wealthy of this world shall consume away like smoke,[314] and there shall be no memory of their past joys!
Yea, even while they are yet alive, they do not rest in them without bitterness, weariness, and fear.
For from the self-same thing in which they imagine their delight to be, oftentimes they receive the penalty of sorrow.
Nor is it any thing but just, that having inordinately sought and followed after pleasures, they should enjoy them not without shame and bitterness.
O how brief, how false, how inordinate and filthy, are all those pleasures.
Yet so drunken and blind are men that they understand it not; but like dumb beasts, for the poor enjoyment of this corruptible life, they incur the death of the soul.
You therefore, My son, 'go not after your lusts, but refrain yourself from your appetites.'[315] 'Delight yourself in the LORD, and He shall give you the desires of your heart.'[316]
For if you desire true delight, and to be more plentifully comforted by Me; behold, in the contempt of all worldly things, and in the cutting off all base delights, shall be your blessing, and abundant consolation shall be rendered to you.
And the more you withdraw yourself from all solace of creatures, so much the sweeter and more powerful consolations shall you find in Me.
But at the first, you shall not without some sadness, nor without a laborious conflict, attain unto these consolations.
Old inbred habits will make resistance, but by better habits they shall be entirely overcome.
The flesh will murmur against you; but with fervency of spirit you shall bridle it.
The Old Serpent will instigate and trouble you, but by prayer he shall be put to flight moreover also, by any useful employment you shall greatly stop the way against him.

 

MY son, he that endeavours to withdraw himself from obedience, withdraws himself from Grace: and he who seeks for himself private benefits[317] loses those which are common.
He that does not cheerfully and freely submit himself to his superior, it is a sign that his flesh is not as yet perfectly obedient unto him, but oftentimes kicks and murmurs against him.
Learn you therefore quickly to submit yourself to your superior, if you desire to keep your own flesh under the yoke.
For more speedily is the outward enemy overcome, if the inward man be not laid waste.
There is no worse enemy, nor one more troublesome to the soul, than you are unto yourself, if you be not well in harmony with the Spirit.
It is altogether necessary that you take up a true contempt for yourself, if you desire to prevail against flesh and blood.
Because as yet you love yourself too inordinately, therefore you are afraid to resign yourself wholly to the will of others.
And yet, what great matter is it, if you, who are but dust and nothing, subject yourself to a man for God's sake, when I, the Almighty and the Most Highest, who created all things of nothing, humbly subjected Myself to man for your sake?
I became of all men the most humble and the most abject,[318] that you might overcome your pride with My humility.
O dust, learn to be obedient. Learn to humble yourself, you earth and clay, and to bow yourself down under the feet of all men.
Learn to break your own wishes, and to yield yourself to all subjection.
Be fiercely hot against yourself, and suffer no pride to dwell in you: but show yourself so humble and so very small, that all may be able to walk over you, and to tread you down as the mire of the streets. Vain man, what have you to complain of?
What can you answer, foul sinner, to them that upbraid you, you who have so often offended God; and so many times 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 continually give yourself to true subjection and humility, and endure patiently the contempt which belongs to you.

 

YOU, O Lord, thunder forth Your judgments over me, You shake all my bones with fear and trembling, and my soul is very sore afraid.
I stand astonished; and I consider 'That the Heavens are not pure in Your sight.'[319]
If in Angels You did find wickedness,[320] and did not spare even them, what shall become of me?
Even stars fell from Heaven,[321] what then can I presume who am but dust?
They whose works seemed commendable, have fallen into the lowest misery; and those who did eat the bread of Angels,[322] I have seen delighting themselves with the husks of swine.
There is therefore no sanctity, if You, O Lord, withdraw Your hand.
No wisdom avails, if You cease to guide.
No courage helps, if You leave off to defend. No chastity is secure, if You do not protect it.
No custody of our own avails, if Your sacred watchfulness be not present with us.
For, if we be left to ourselves, we sink and perish; but being visited of You, we are raised up and live.
Truly we are unstable, but through You we are strengthened: we wax lukewarm, but by You we are inflamed.
O how humbly and meanly ought I to think of myself! how ought I to esteem it as nothing, if I should seem to have any good quality!
With what profound humility ought I to submit myself to Your unfathomable judgments, O Lord; where I find myself to be nothing else than Nothing, and [still] Nothing!
O unmeasurable weight! O sea that can never be passed over, where I [can] discover nothing of myself, save only and wholly Nothing!
Where then is the lurking-place of glory? where the confidence conceived of virtue?
All vain-glorying is swallowed up in the deep of Your judgments over me.
What is all flesh in Your sight?
Shall the clay glory against Him that forms it?
How can he be lifted up with vain words whose heart is truly subject to God?[323]
Not all the world can lift up him, whom the Truth has subjected unto itself: neither shall he, who has firmly settled his whole hope in God, be moved with the tongues of any who praise him.
For even they themselves who speak, behold they all are nothing, for they will pass away with the sound of their own words; but the Truth of the Lord remains for ever.[324]

 

MY son, say you thus in every thing: 'Lord, if this be pleasing unto You, so let it be.[325]
'Lord, if it be to Your honor, in Your Name let this be done.
'Lord if You see it expedient, and allow it to be profitable for me, then grant unto me that I may use this to Your honor.
'But if You know it will be hurtful unto me, and no profit to the health of my soul, take away any such desire from me.'
For every desire proceeds not from the Holy Spirit, even though it seem unto a man right and good.
It is difficult to judge truly whether a good Spirit or the contrary drive you to desire this or that; or whether by your own spirit you be moved thereunto.
Many have been deceived in the end, who at the first seemed to be led on by a good Spirit.
Therefore whatever occurs to the mind as desirable, must always be desired and prayed for in the fear of God and with humility of heart; and chiefly you must commit the whole matter to Me with special resignation of yourself, and you must say,
'O Lord, You know what is best for us, let this or that be done, as You shall please.
'Give what You will, and how much You will, and when You will.
'Deal with me as You think good, and as best pleases You, and is most for Your honor.
'Set me where You will, and deal with me in all things just as You will.
'I am in Your hand: turn me around, and turn me back again, as You shall please.
'Behold, I am Your servant, prepared for all things; for I desire not to live unto myself, but unto You; and O that I could do it worthily and perfectly 1'

A Prayer that the will of God may be fulfilled
O MOST merciful Jesus, grant to me Your Grace, that it may be with me, and labor with me,[326] and persevere with me even to the end.
Grant that I may always desire and will that which is to You most acceptable, and most dear.
Let Your will be mine, and let my will ever follow Your, and agree perfectly with it.
Let my will and nill be all one with Your, and let me not be able to will or nill any thing else, but what You will or nill.
Grant that I may die to all things that are in the world, and for Your sake love to be contemned, and not known in this generation.
Grant to me above all things that can be desired, to rest in You, and in You to have my heart at peace.
You are the true peace of the heart, You its only rest; out of You all things are hard and restless. In this very peace, that is, in You, the one Chief Eternal Good, I will sleep and rest.[327] Amen.

 

WHATSOEVER I can desire or imagine for my comfort, I look for it not here but hereafter.
For if I might alone have all the comforts of the world, and were able to enjoy all the delights thereof,[328] it is certain that they could not long endure.
Wherefore, O my soul, you can not be fully comforted,[329] nor have perfect refreshment, except in God, the Comforter of the poor, and Patron of the humble.
Wait a little while, O my soul, wait for the Divine promise, and you shall have abundance of all good things in Heaven.
If you desire inordinately the things that are present, you shall lose those which are heavenly and eternal. Use temporal things, and desire eternal.
You can not be satisfied with any temporal goods, because you are not created to enjoy them.
Although, you should possess all created good, yet could you not be happy thereby nor blessed; but in God, Who created all things, consists your whole blessedness and felicity;[330] not such as is seen and commended by the foolish lovers of the world, but such as the good and faithful servants of Christ wait for, and of which the spiritual and pure in heart, whose conversation is in Heaven,[331] sometimes have a foretaste.
Vain and brief is all human consolation.
Blessed and true is the consolation which is received inwardly from the Truth.
A devout man bears every where about with him his own Comforter Jesus, and says unto Him, 'Be You present with me, O Lord Jesu, in every time and place.
'Let this be my consolation, to be cheerfully willing to do without all human comfort.
'And if Your consolation be wanting, let Your will and just trial of me be unto me as the greatest comfort; for You will not always be angry, neither will You threaten for ever.'[332]

 

MY son, suffer me to do with you what I please, I know what is expedient for you.
You think as man; you judge in many things as human feelings persuade you.
O LORD, what You say is true. Your anxiety for me is greater[333] than all the care that I can take for myself.
For he stands but very totteringly, who cast not all his anxiety upon You.
O Lord, if only my will may remain right and firm towards You, do with me whatsoever it shall please You.
For it cannot be any thing but good, whatsoever You shall do with me.
If it be Your will I should be in darkness, be You blessed; and if it be Your will I should be in light, be you again blessed. If You vouchsafe to comfort me, be You blessed; and if You will have me afflicted, be You ever equally blessed.
My son, such as this ought to be your state, if you desire to walk with Me.
You ought to be as ready to suffer as to rejoice.
You ought as cheerfully to be destitute and poor, as full and rich.
O LORD, for Your sake, I will cheerfully suffer[334] whatever shall come on me with Your permission.
From Your hand I am willing to receive indifferently good and evil, sweet and bitter, joy and sorrow, and for all that befalls me I will be thankful.
Keep me safe from all sin, and I shall fear neither death[335] nor hell.
So as You do not cast me from You for ever, nor blot me out of the book of life, whatever tribulation may befall me shall not hurt me.

 

MY son, I descended from Heaven[336] for your salvation; I took upon Me your miseries,[337] not necessity but charity drawing Me thereto; that you yourself might learn patience, and bear temporal miseries without grudging.
For from the hour of My birth,[338] even until My death on the cross, I was not without suffering of grief.
I suffered great want of things temporal; I often heard many complaints against Me; I endured with benignity disgraces and revilings; in return for benefits I received ingratitude; for miracles, blasphemies; for heavenly doctrine, reproofs.
O LORD, for that You were patient in Your lifetime, herein especially fulfilling the commandment of Your Father;[339] it is reason that I, a most miserable sinner, should bear myself patiently according to Your will, and for my soul's welfare endure the burden of this corruptible life as long as You Yourself shall choose.
For although this present life be burdensome to our feelings, yet notwithstanding it is now by Your grace made very gainful; and by Your example and the footsteps of Your Saints, more bright and endurable to the weak.
It is, too, much more full of consolation than it was formerly in the old Law, when the gate of Heaven remained shut; and the way also to Heaven seemed more obscure, when so few took care to seek after the kingdom of Heaven.[340]
Moreover also they who then were just and such as should be saved, could not enter into the Heavenly kingdom, before Your Passion, and the due satisfaction of Your holy death.
3.O how great thanks am I bound to render unto You, that You have vouchsafed to show unto me and to all faithful people the good and the right way to Your eternal kingdom.
For Your life is our way, and by holy patience we walk toward You, who are our Crown.
If You had not gone before us and taught us, who would have cared to follow?
Alas, how many would remain behind and afar off, if they considered not Your most noble example!
Behold, we are even yet lukewarm, though we have heard of so many of Your miracles and doctrines; what would become of us, if we had not so great Light[341] whereby to follow You!

 

WHAT is it you say, My son? Cease to complain when you consider My Passion, and the sufferings of other holy persons.
You have not yet made resistance unto blood.[342]
It is but little which you suffer, in comparison of those who suffered so much, who were so strongly tempted, so grievously afflicted, so many ways tried and exercised.[343]
You ought therefore to call to mind the more heavy sufferings of others, that so you may the easier bear your own very small troubles.
And if they seem unto you not very small, then beware lest your impatience be the cause thereof.
However, whether they be small or whether they be great, endeavor patiently to undergo them all.
The better you dispose yourself to suffering, so much the more wisely you do, and so much the greater reward shall you receive; you shale also more easily endure it, if both in mind and by habit you are diligently prepared thereunto.
Do not say, '1 cannot endure to suffer these things at the hands of such an one, nor ought I to endure things of this sort; for he has done me great wrong, and reproaches me with things which I never thought of; but of another I will willingly suffer, that is, if they are also things which I shall see I ought to suffer.'
Such a thought is foolish; it considers not the virtue of patience, nor by whom it will be to be crowned, but rather weighs too exactly the persons, and the injuries offered to itself.
He is not truly patient, who is willing to suffer only so much as he thinks good, and from whom he pleases.
But the truly patient man minds not by whom he is exercised, whether by his superiors, by one of his equals, or by an inferior; whether by a good and holy man, or by one that is perverse and unworthy.
But indifferently from every creature, how much soever, or how often soever any thing adverse befalls him, he takes it all thankfully as from the hands of God, and esteems it a great gain:
For with God it is impossible that any thing, how small soever, if only it be suffered for God's sake, should pass without its reward.
Be you therefore prepared for the fight, if you will have the victory.
Without a combat you can not attain unto the crown of patience.[344]
If you are unwilling to suffer, you refuse to be crowned. But if you desire to be crowned, fight manfully, endure patiently.
Without labor there is no arriving at rest, nor without fighting can the victory be reached.
O LORD, let that become possible to me by Your grace, which by nature seems impossible to me.
You know that I am able to suffer but little, and that I am quickly cast down, when a slight adversity arises.
For Your Name's sake, let every exercise of tribulation be made amiable and desirable to me; for to suffer and to be disquieted for Your sake, is very wholesome for my soul.

 

I WILL confess against myself mine own unrighteousness;[345] I will confess my weakness unto You, O Lord.
Oftentimes a small matter it is that makes me sad and dejected.
I resolve that I will act with courage, but when even a small temptation comes, I am at once in a great strait.
It is sometimes a very trifle, whence a great temptation arises.
And whilst I am thinking myself tolerably safe, and when I least expect it, I sometimes find myself almost entirely overcome by a slight breath.
Behold therefore, O Lord, my low state,[346] and my frailty every way known unto You.
Have mercy on me, and deliver me out of the mire, that I may not stick fast therein,[347] may not remain utterly cast down for ever.
This is that which oftentimes strikes me backwards, and confounds me in Your sight, that I am so subject to fall, and weak in resisting my passions.
And although I do not altogether consent, yet their continued assaults are troublesome and grievous unto me; and it is very exceedingly irksome to live thus daily in conflict.
From hence my weakness becomes known unto me, in that hateful fancies do always much more easily invade than forsake me.
Most mighty God of Israel, You zealous Lover of faithful souls! O that You would consider the labor and sorrow of Your servant, and assist him in all things whatsoever he undertakes.
Strengthen me with heavenly courage, lest the old man, the miserable flesh, not as yet fully subject to the Spirit, prevail and get the upper hand; against which, it will be needful for me to fight, as long as I breathe in this miserable life.
Alas, what a kind of life is this, where tribulation and miseries are never wanting; where all is full of snares, and enemies!
For when one tribulation or temptation retreates, another comes on; yea and while the first conflict is yet lasting, many others come unexpected one after another.
And how can a life be loved that has so many embitterments, and is subject to so many calamities and miseries?
How too can it be called a life, that begets so many deaths and plagues?
And yet it is the object of men's love, and many seek to delight themselves therein.
The world is oftentimes blamed for being deceitful and vain, and yet men do not easily part with it, because the desires of the flesh bear so great a sway.
But some things draw us to love the world, others to contemn it.
The lust of the flesh, the lust of the eyes, and the pride of life,[348] do draw us to the love of the world; but the pains and miseries that do justly follow them cause a hatred of the world and a loathsomeness thereof.
But alas, the fondness for vicious pleasures overcomes the mind of him who is addicted to the world; and he esteems it a delight to be under thorns,[349] because he has neither seen nor tasted the sweetness of God, and the inward pleasantness of virtue.
But they who perfectly contemn the world, and study to live to God under holy discipline, these are not ignorant of the Divine sweetness promised to those who truly forsake the world; they also very dearly see how grievously the world errs, and how it is in many ways deceived.

 

ABOVE all things, and in all things, O my soul, you shall rest in the Lord always, for He Himself is the everlasting Rest of the Saints.
Grant me, O most sweet and loving Jesus, to rest in You above all creatures,[350] above all health and beauty, above all glory and honor, 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 comfort, above all hope and promise, above all desert and desire:
Above all gifts and favors that You can give and impart unto us, above all mirth and jubilee that the mind of man can receive and feel:
Finally above Angels and Archangels, and above all the Heavenly host, above all things visible and invisible, and above all that You are not, O my God.
Because You, O Lord my God, are supremely good above all; You alone are most high, You alone most powerful, You alone most full and sufficient, You alone most sweet and most full of consolation:
You alone are most lovely and loving, You alone most noble and glorious above all things, in whom all good things together both perfectly are, and ever have been, and shall be.
And therefore it is too small, and unsatisfying, whatsoever You bestow on me besides Yourself, or reveal unto me of Yourself, or promise, whilst You are not seen, and not fully obtained.
For surely my heart cannot truly rest, nor be entirely contented, unless it rest in You, and surmount all gifts and all creatures whatsoever.
O You most beloved spouse of my soul, Jesus Christ, You most pure Lover, You Lord of all creation: O that I had the wings of true liberty, that I might flee away and rest in You![351]
O when shall it be fully granted me, to consider in quietness of mind and see how sweet You are, my Lord God?
When shall I fully gather up myself into You, that by reason of my love to You I may not feel myself, but You alone, above all sense and measure, in a manner not known unto every one![352]
But now I oftentimes sigh, and bear my infelicity with grief.
Because many evils occur in this vale of miseries, which do often trouble, grieve, and overcloud me; often hinder and distract me, allure and entangle me, so that I can have no free access unto You, nor enjoy the sweet welcomings which are ever ready with the blessed spirits.
O let my sighs move You, and my manifold desolation here on earth.
O Jesu, You brightness of eternal glory, You comfort of the pilgrim soul, with You is my tongue without
voice, and my very silence speaks unto You. How long does my Lord delay to come?
Let Him come unto me His poor despised servant, and let Him make me glad. Let him put forth His hand, and deliver a poor wretch from all anguish.
Come, O come; for without You I shall have no joyful day nor hour; for You are my joy, and without You my table is empty.
A wretched creature am I, and in a manner imprisoned and loaded with fetters, until You refresh me with the light of Your presence, and grant me liberty, and show a friendly countenance toward me.
Let others seek what they please instead of You; but for me, nothing else does nor shall delight me, but You only, my God, my hope, my everlasting salvation.
I will not hold my peace, nor cease to pray, until Your grace return again, and You speak inwardly unto me.

BEHOLD, here I am. Behold, I come unto you, because you have called upon Me. Your tears and the desire of your soul, your humiliation and your contrition of heart, have inclined and brought Me unto you.

And I said, LORD, I have called upon You, and have desired to enjoy You, being ready to refuse all things for Your sake.
For You first have stirred me up that I might seek You. Blessed be You therefore, O Lord, that have showed this goodness to Your servant, according to the multitude of Your mercies.
What has Your servant more to say before You? he can only greatly humble himself in Your sight, ever mindful of his own iniquity and vileness.
For there is none like unto You[353] in all the wonderful things of Heaven and earth.
Your works are very good, Your judgments true, and by Your providence the universe is governed.
Praise therefore and glory be unto You, O Wisdom of the Father: let my mouth, my soul, and all creatures together, praise and bless you.

 

OPEN, O Lord, my heart in Your law, and teach me to walk in Your commandments.[354]
Grant me to understand Your will, and with great reverence and diligent consideration to remember Your benefits, as well in general as in particular, that henceforward I may be able worthily to give You thanks.
But I know, and confess, that I am not able, even in the least point, to give You due thanks for the favors which You bestow upon me.
I am less than the least of all Your benefits: and when I consider Your excellency, the greatness thereof makes my spirit to faint.
All that we have in soul and in body, and whatsoever we possess outwardly or inwardly, naturally or supernaturally, are Your benefits, and do proclaim You bountiful, merciful, and good, from whom we have received all good things.
Although one have received more, another less, all notwithstanding are Your, and without You even the least blessing cannot be had.
He that has received the greatest cannot glory of his own desert, nor extol himself above others, nor insult over the lesser; for he is the greatest and the best, who ascribes least unto himself, and who in rendering thanks is the most humble and the most devout.
And he that esteems himself viler than all men, and judges himself most unworthy, is fittest to receive the greater blessings.
But he that has received fewer, ought not to be out of heart, nor to take it grievously, nor envy them that are enriched with greater store; but rather he should turn his mind to You, and exceedingly praise Your goodness, for that You bestow Your gifts so bountifully, so freely, and $O willingly, without respect of persons.
All things proceed from You, and therefore in all You are to be praised.
You know what is fit to be given to every one: and why this man should have less and that more, it is not for us to judge, but for You who do exactly mark every one's deserts.
Wherefore, O Lord God, I even esteem it a great mercy, not to have much of that which outwardly and in the opinion of men seems worthy of glory and applause. For so it is, that he who considers the poverty and unworthiness of his own person, should be so far from conceiving grief or sadness, or from being cast down thereat, that he rather should take great comfort, and be glad; because You, O God, have chosen the poor and humble and the despised of this world for Yourself,[355] for Your familiar and domestic attendants.
Witnesses are Your Apostles themselves, whom You have made princes over all the earth.[356]
And yet they lived in the world without complaint,[357] so humble and simple, without all malice and deceit, that they even rejoiced to suffer reproach for Your Name;[358] and what the world abhors, they embraced with great affection.
When therefore a man loves You and acknowledges Your benefits, nothing ought so to rejoice him as Your will toward him, and the good pleasure of Your eternal appointment.
And herewith he ought to be so contented and comforted, that he would as willingly be the least, as another would wish to be the greatest.
He would too be as peaceable and contented in the last place as in the first, as willing to be a despised cast-away, of no name or character, as to be preferred in honor before others, and to be greater in the world than they.
For Your will and the love of Your glory ought to be preferred before all things, and to comfort him more, and please him better, than all the benefits which he either has received, or may receive.

 

MY son, now will I teach you the way of peace and true liberty.
O Lord, I beseech You, do as You say, for this is delightful to me to hear.
BE DESIROUS, MY SON, TO DO THE WILL OF ANOTHER RATHER THAN YOUR OWN.[359]
CHOOSE ALWAYS TO HAVE LESS RATHER THAN MORE.[360]
SEEK ALWAYS THE LOWEST PLACE, AND TO BE INFERIOR TO EVERY ONE.[361]
WISH ALWAYS, AND PRAY, THAT THE WILL OF GOD MAY BE WHOLLY FULFILLED IN YOU.[362]
Behold, such a man enters within the borders of peace and rest.
O Lord, this short discourse of Your contains within itself much perfection.[363]
It is little to be spoken, but full of meaning, and abundant in fruit.
For if it could faithfully be kept by me, I ought not to be so easily disturbed.
For as often as I feel myself unquiet and weighed down, I find that I have gone back from this doctrine.
But You who can do all things, and ever love the profiting of my soul, increase in me Your grace, that I may be able to fulfill Your words, and to work out mine own salvation.
A Prayer against evil thoughts
O LORD my God, be not You far from me; my God, have regard to help me:[364] for there have risen up against me sundry thoughts, and great fears, afflicting my soul.
How shall I pass through unhurt? how shall I break them to pieces?
'I will go before you (says He), and will humble the great ones of the earth; I will open the doors of the prison, and reveal unto you hidden secrets.'[365]
Do, O Lord, as You say, and let all my evil thoughts fly from before Your face.
This is my hope, my one only consolation, to flee unto You in every tribulation, to trust in You, to call upon You from my inmost heart, and to wait patiently for Your consolation.
A Prayer for mental illumination
O merciful Jesus, enlighten You me with a clear shining inward light, and remove away all darkness from the habitation of my heart.
Repress You my many wandering thoughts, and break in pieces those temptations which violently assault me.
Fight You strongly for me, and vanquish the evil beasts, I mean the alluring desires of the flesh; that so peace may be obtained by Your power, and that Your abundant praise may resound in Your holy court, that is, in a pure conscience.
Command the winds and tempests; say unto the sea, Be still;[366] say to the north wind, Blow not; and there shall be a great calm.
Send out Your light and Your truth,[367] that they may shine upon the earth; for until You enlighten me, I am but as earth without form and void.
Pour forth Your grace from above, imbue my hear with heavenly dew, supply fresh streams of devotion, to water the face of the earth, that it may bring forth fruit good and excellent.
Lift You up my mind which is pressed down by a load of sins, and draw up my whole desire to things heavenly; that having tasted the sweetness of supernal happiness, it may be irksome to me even to think about earthly things.
Do You pluck me away, and deliver me from all transitory consolation of creatures; for no created thing can give full comfort and rest to my desires.
Join You me to Yourself with an inseparable band of love; for You even alone do satisfy him that loves You, and without You all things are vain and frivolous.

 

MY son, be not curious, nor trouble yourself with idle anxieties.[368]
What is this or that to you? follow you Me.[369]
For what is it to you, whether that man be such or such, or whether this man do or speak this or that?
You shall not need to answer for others, but shall give account for yourself;[370] why therefore do you entangle yourself?
Behold, I know every one, and do see all things that are done under the sun; also I understand how it is with every one, what he thinks, what he wishes, and at what his intentions aim.
Unto Me therefore all things are to be committed; but do you keep yourself gently at peace, and let go the unquiet, to be as unquiet as they will.
Whatsoever they shall have done or said, shall come upon themselves, for Me they cannot deceive.
Be not careful for the shadow of a great name, or for the familiar friendship of many, or for the private affection of men.
For these things both distract the heart, and greatly darken it.
Willingly would I speak my word, and reveal My secrets unto you, if you would diligently observe My coming, and open unto Me the door of your heart.
Be you circumspect, and watchful in prayer, and in all things humble yourself.

 

MY son, I have spoken; 'Peace I leave with you, My peace I give unto you: not as the world gives, give I unto you.'[371]
Peace is what all desire, but all do not care for the things that pertain unto true peace.
My peace is with the humble and gentle of heart; in much patience shall your peace be.
If you will hear Me and follow My voice, you shall be able to enjoy much peace.

WHAT then shall I do, Lord?

IN every matter look to yourself, what you do and. what you say; and direct your whole attention unto this, that you may please Me alone, and neither desire or seek any thing besides Me.
But of the words or deeds of others judge nothing rashly; neither do you entangle yourself with things not committed unto you; and doing thus you may be little or seldom disturbed.
But never to feel any disturbance at all, nor to suffer any trouble of mind or body, belongs not to this life, but to the state of eternal Rest.
Think not therefore that you have found true peace, if you feel no heaviness; nor that then all is well, if you are vexed with no adversary; nor that 'to be perfect,' is to have all things done according to your desire.
Neither do you then esteem at all highly of yourself, or account yourself to be specially beloved, if you be in a state of great devotion and sweetness; for it is not by these things that a true lover of virtue is known nor does the [spiritual] progress and perfection of a man consist in these things.

WHEREIN then, O Lord, does it consist?

IN giving yourself over with all your heart to the Divine Will, not seeking your own interest, either in great matters or in small, either in time or in eternity.
So shall you keep one and the same countenance, always with thanksgiving, both in prosperity and adversity, weighing all things with an equal balance.
Be you of such courage, and so patient in hope, that when inward comfort is withdrawn, you may prepare your heart to suffer even greater things; and do not justify yourself, as though you ought not to suffer these afflictions or any so great, but justify Me in whatsoever I appoint, and still praise My Holy Name.
Then shall you walk in the true and right way of peace, and you shall have undoubted hope to see My face again with great delight.
For if you attain to the full contempt of yourself, know that you shall then enjoy abundance of peace, as great as this your state of sojourning is capable of.

 

O LORD, it is the business of a perfect man, never to relax his mind from attentive thought of heavenly things, and thus to pass amidst many cares (as it were) without care; not as one destitute of all feeling, but by the privilege of a free mind, cleaving to no creature with inordinate affection.
I beseech You, my most gracious God, preserve me from the cares of this life, lest I should be too much entangled therein; also from the many necessities of the body, lest I should be ensnared by pleasure; and from whatsoever is an obstacle to the soul, lest being broken with troubles I should be overthrown.
I speak not of those things which worldly vanity so earnestly desires, but of those miseries, which as punishments and as the common curse of mortality,[372] do weigh down and hinder the soul of Your servant, that it cannot enter into the freedom of the Spirit, so often as it would.
O my God, You sweetness ineffable, make bitter for me all carnal comfort, which draws me away from the love of things eternal, and in evil manner allures me to itself by the view of some present delightsome good.
Let me not' be overcome, O Lord, let me not be overcome by flesh and blood;[373] let not the world and the brief glory thereof deceive me; let not the devil and his subtle fraud supplant me.
Give me strength to resist, patience to endure, and constancy to persevere.
Give me instead of all the comforts of the world, the most sweet unction of Your Spirit, and in place of carnal love, pour in the love of Your name.
Behold! meat, drink, clothes, and other necessaries for the maintenance of the body, are burdensome unto a fervent spirit.
Grant me to use such refreshments moderately, and not to be entangled with an over-great desire of them.
It is not lawful to cast away all things, because nature is to be sustained; but to require superfluities, and those things that are merely pleasurable, the holy law forbids us; for then the flesh would rebel against the Spirit. Herein, I beseech You, let Your hand govern me and teach me, that I may not exceed in anything.

 

MY son, you ought to give all for all, and to be nothing of yourself.
Know you, that the love of yourself does you more hurt than anything in the world.
According to the love and affection which you bear towards any thing, so does it more or less cleave to you.
If your love be pure,[374] simple and well-ordered, you shall be free from the bondage of things.
Do not covet that which it is not lawful for you to have. Do not have that which may entangle you, and deprive you of inward liberty.
Strange it is that you commit not yourself wholly unto Me, from the bottom of your heart, with all things you can have or desire.
Why do you consume yourself with vain grief?[375] why weary yourself with superfluous cares?
Stand to My good will, and you shall suffer no detriment at all.
If you seek this or that, and would be in such or such a place, the better to enjoy your own profit and pleasure, you shall never be at quiet, nor free from trouble of mind; for in every instance somewhat will be wanting, and in every place there will be some one to cross you.
Man's welfare then lies not in obtaining and multiplying any external things, but rather in despising them, and utterly rooting them out from the heart.
And this you must understand not of income and wealth only, but of seeking after honor also, and the desire of vain praise, all which must pass away with this world.
The place avails little if the spirit of fervor be wanting, neither shall that peace long continue, which is sought from without;[376] if the state of your heart be destitute of a true foundation, that is, unless you stand steadfast in Me, you may change but not better yourself.
For when occasion arises, and is laid hold of, you shall find what you did flee from, and more too.
A Prayer for a clean heart, and Heavenly Wisdom
STRENGTHEN me, O God, by the grace of Your Holy Spirit.[377]
Grant me to be strengthened with might in the inner man,[378] and to empty my heart of all useless care and anguish;[379] not to be drawn away with sundry desires of any thing whatever, whether mean or precious, but to look on all things as passing away, and on myself also no less as about to pass away with them.
For nothing is permanent under the sun, where all things are vanity and vexation of spirit.[380] O how wise is he that so considers them!
O Lord, grant me Heavenly wisdom,[381] that I may learn above all things to seek and to find You, above all things to relish and to love You, and to think of all other things as being, what indeed they are, at the disposal of Your wisdom.
Grant me prudently to avoid him that flatters me, and to endure patiently him that contradicts me.
Because it is a great part of wisdom not to be moved with every wind of words,[382] nor to give ear to an ill flattering siren; for thus we shall go on securely in the way which we have begun.

 

MY son, take it not grievously if some think ill of you,[383] and speak that which you would not willingly hear.
You ought to judge the worst of yourself, and to think no man weaker than yourself.
If you do walk inwardly, you will not much weigh fleeting words outwardly.
It is no small prudence to keep silence in an evil time, and inwardly to turn yourself to Me, and not to be troubled by the judgment of men.
Let not your peace be in the tongues of men; for whether they interpret well or ill of you you are not therefore another man. Where are true peace and true glory? are they not in Me?[384]
And he that neither covets to please men, nor fears to displease them, shall enjoy much peace.
From inordinate love and vain fear arises all disquietness of heart and distraction of the mind.

 

BLESSED be Your Name, O Lord, for ever,[385] for that it is Your will that this temptation and tribulation should come upon me.
I cannot escape it, but must needs flee to You, that You may help me, and turn it to my good.
Lord, I am now in affliction, and my heart is ill at ease, for I am much troubled with the present suffering.
And now, O Beloved Father, what shall I say?[386] I am caught amidst straits; save You me from this hour.
Yet therefore came I unto this hour, that You may be glorified, when I shall have been greatly humbled, and by You delivered.
Let it please You, Lord, to deliver me,[387] for, poor wretch that I am, what can I do, and whither shall I go without You?
Grant me patience, O Lord, even now in this emergency. Help me, my God, and then I will not fear, how grievously soever I be afflicted.
And now amidst these my troubles what shall I say? Lord, Your will be done;[388] I have well deserved to be afflicted and weighed down.
Therefore I ought to bear it; and O that I may bear it with patience, until the tempest pass over, and all be well again, or even better!
Howbeit Your Omnipotent hand is able to take even this temptation from me, and to assuage the violence thereof, that I utterly sink not under it; as oftentimes heretofore You have dealt with me, O my God, my Mercy!
And the more difficult it is to me, so much the more easy to You is this change of the right hand of the Most High.

 

MY son, I am the Lord, that gives strength in the day of tribulation.[389]
Come you unto Me, when it is not well with you.[390]
This is that which most of all hinders Heavenly consolation, that you are too slow in turning yourself unto prayer.
For before you do earnestly supplicate Me, you seek in the meanwhile many comforts, and refresh yourself in outward things.
And hence it comes to pass that all does little profit you, until you well consider that I am He who do rescue them that trust in Me; and that out of Me, there is neither powerful help, nor profitable counsel, nor lasting remedy.
But do you, having now recovered breath after the tempest, gather strength again in the light of My mercies; for I am at hand (says the Lord) to repair all, not only entirely, but also abundantly and in most plentiful measure.
Is there any thing hard to Me? or shall I be like one that says and does not?[391]
Where is your faith? stand firmly and with perseverance; take courage and be patient; comfort will come to you in due time.
Wait, wait I say, for Me: I will come and take care of you.
It is a temptation that vexes you, and a vain fear that frightens you.
What else does anxiety about future contingencies bring you, but sorrow upon sorrow? 'Sufficient for the day is the evil thereof.'[392]
It is a vain thing and unprofitable, to be either disturbed or pleased about future things, which perhaps will never come to pass.
But it is incident to man, to be deluded with such imaginations; and a sign of a mind as yet weak, to be so easily drawn away by the suggestions of the Enemy.
For so he may delude and deceive you, he cares not whether it be by true or by false propositions; nor whether he overthrows you with the love of present, or the fear of future things.
Let not therefore your heart be troubled, neither let it fear.
Trust in Me, and put your confidence in My mercy.[393]
When you think yourself farthest off from Me, oftentimes I am nearest unto you.
When you count almost all to be lost, then oftentimes the greatest gain of reward is dose at hand.
All is not lost, when any thing falls out contrary. You ought not to judge according to present feeling; nor so to take any grief, or give yourself over to it, from wherever it comes, as though all hopes of escape were quite taken away.
Think not yourself wholly left, although for a time I have sent you some tribulation, or even have withdrawn your desired comfort; for this is the way to the Kingdom of Heaven.
And without doubt it is more expedient for you and the rest of My servants, that you be exercised with adversities, than that you should have all things according to your desires.
I know the secret thoughts of your heart, and that it is very expedient for your welfare, that you be left sometimes without taste [of spiritual sweetness, and in a dry condition], lest perhaps you should be puffed up with your prosperous estate, and should be willing to please yourself in that which you are not.
That which I have given, I can take away; and I can restore it again when I please.
When I give it, it is Mine; when I withdraw it, I take not any thing that is your; for Mine is every good gift and every perfect gift.[394]
If I send upon you affliction, or any cross whatever, repine not, nor let your heart fail you; I can quickly succor you, and turn all your heaviness into joy.
Howbeit I am righteous, and greatly to be praised when I deal thus with you.
If you are wise, and consider what the truth is, you never ought to mourn dejectedly for any adversity that befalls you, but rather to rejoice and give thanks'.
Yea, you will account this time especial joy, that I afflict you with sorrows, and do not spare you.
'As the Father has loved Me, I also love you,'[395] said I unto My beloved disciples; whom certainly I sent not out to temporal joys, but to great conflicts; not to honors, but to contempts; not to idleness, but to labors; not to rest, but to bring forth much fruit with patience. Remember you these words, O my son!

O LORD, I stand much in need of yet greater grace, if I ought to reach that pitch, where neither man nor any creature shall be a hindrance unto me.
For as long as any thing holds me back, I cannot freely take my flight to You.
He was longing to fly freely who said, 'O that I had wings like a dove, and I will flee away and be at rest!'[396]
What is more at rest than the single eye?[397] and what is more free than he that desires nothing upon earth?
A man ought therefore to mount over all creatures, and perfectly to go out of himself and stand in a sort of ecstasy of mind, and to see that You, the Creator of all things, have nothing amongst creatures like unto Yourself.
Unless too a man be set free from all creatures, he cannot with freedom of mind attend unto divine things.
For that is the reason why there are few contemplative men to be found, because few have the knowledge to withdraw themselves fully from perishing creatures.
To obtain this there is need of much grace, which may elevate the soul, and carry it away above itself.
And unless a man be elevated in spirit, and freed from all creatures, and wholly united unto God, whatsoever he knows, and whatsoever he has, is of no great weight.
For a long while shall he be small, and lie groveling below, whoever he be that esteems any thing great, but the One only Infinite Eternal Good.
And whatsoever is not God, is nothing, and ought to be accounted as nothing.
There is great difference between the wisdom of an illuminated and devout man, and the knowledge of a learned and studious clerk.
Far more noble is that learning which flows from above, from the Divine influence, than that which is painfully acquired by the wit of man.
There are many that desire contemplation, but they have no mind to practice the things that are required thereunto.
It is also a great hindrance, that men rest in signs and sensible things, and take little care about the 'perfect mortification of themselves.
I know not what it is, or by what 'spirit we are led, or what we pretend, we that seem to be called spiritual, that we take so much pains, and are so full of anxiety about transitory and mean things, while we scarcely at all, or but seldom, think of our own inward concernments, with full recollection of mind.
Alas, presently after a slight recollection we break out again, and weigh not our works with diligent and strict examination.
We mind not where our affections lie, nor bewail the impurity that is in all our actions.
For 'all flesh had corrupted his way,' and therefore did the great deluge ensue.[398]
Since then our inward affection is much corrupted, our actions thence proceeding must needs be corrupted, also, giving proof of the want of internal vigor.
From a pure heart proceeds the fruit of a good life.
We ask how much a man has done, but from what degree of virtuous principle he acts, is not so carefully weighed.
We inquire whether he has been courageous, rich, handsome, skillful, a good writer, a good singer, or a good laborer; but how poor he is in spirit, how patient and meek, how devout and spiritual, is seldom spoken of.
Nature respects the outward things of a man. Grace turns itself to the inward.
The one is often disappointed; the other has her trust in God, and so is not deceived.

 

MY son, you can not possess perfect liberty unless you wholly renounce yourself.[399]
They are but in fetters, all who merely seek their own interest, and are lovers of themselves; covetous are they, inquisitive, gossiping, always seeking what is soft and delicate, not' the things of Jesus Christ, but oftentimes devising
and framing that which will not continue. For all that is not of God shall perish.
Keep this short and complete saying: 'Forsake all and you shall find all.' Leave concupiscence and you shall find rest.
Weigh this thoroughly in your mind, and when you have fulfilled it, you shall understand all things.

O LORD, this is not the work of one day, nor children's sport; yea rather in this short word is included all the perfection of religious persons.

MY son, you ought not to turn away, nor at once to be cast down, when you hear of the way of the perfect; but should rather be stirred up to higher things, at least in desire to sigh after them.
I would it were so with you, and you were arrived at this, to be no longer a lover of yourself, but did stand merely at My beck, and at his whom I have appointed a father over you; then should you exceedingly please Me, and all your life would pass away in joy and peace.
You have yet many things to part with, which unless you wholly resign up unto Me, you shall not attain to that which you desire.
'I counsel you to buy of Me gold tried in the fire, that you may become rich;'[400] that is, Heavenly Wisdom, which treads under foot all that is mean and low.
Set little by earthly wisdom, and care not fondly to please others or yourself.
I said, that mean things must be bought with things which, among men, are precious and of great esteem.
For true Heavenly Wisdom does seem very mean, of small account, and almost forgotten among men, as having no high thoughts of itself, nor seeking to be magnified upon earth. Many indeed praise it with their mouth, but in their life they are far from it; yet is it the precious pearl,[401] which is hidden from many.

 

MY son, trust to your feeling, for whatever it be now, it will quickly be changed into another thing.
As long as you live, you are subject to mutability,[402] even against your will; so as you are found one while merry, another while sad; one while quiet, another while troubled; now devout, then indevout; now diligent, then listless; now grave, and then light.
But he that is wise and well instructed in the Spirit stands fast upon these mutable things; not heeding what he feels in himself, or which way the wind of instability blows; but so that the whole intention of his mind tends 'to the right and best end.
For thus he will be able to continue throughout one and the self-same, and unshaken; in the midst of so many various events the single eye of his intention being directed unceasingly towards Me.
And the purer the eye of the intention is,[403] with so much the more constancy does a man pass through the several kinds of storms which assail him.
But in many the eye of a pure intention waxes dim, for their regard is quickly drawn aside to some pleasurable object which meets them.
For it is rare to find one who is wholly free from all blemish of self-seeking.
So of old the Jews came to Bethany to Martha and Mary, not for Jesus' sake only, but that they might see Lazarus also.[404]
The eye of our intention therefore is to be purified, that it may be single and right,[405] and is to be directed towards Me, beyond all the various objects which may come between.

'BEHOLD! My God, and all things [to me].' What can I wish more, and what happier thing can I long for?
O sweet and Savory word! to him, that is, who loves the word, not the world nor the things that are in the world.
'My God, and all things.' To him that understands, enough is said; and to repeat it often, is delightful to him that loves.
Forasmuch as when You are present, all things are delightful, but when You are absent, every thing becomes irksome.
You give quietness of heart, and great peace, and festive joy.
You make us to think well of all circumstances, and in all to praise You; neither can any thing please long without You; but if it must needs be pleasant and tasteful, Your Grace must be present, and it must be seasoned with the seasoning of Your Wisdom.
What will not be tasteful unto him that has a true relish for You?
And him that has no relish for You, what shall have power to please?
But the wise men of the world, and they also who relish the things of the flesh, are destitute of Your wisdom;[406] for in the former is found the utmost vanity, and in the latter death.
But they that follow You by the contempt of worldly things, and mortification of the flesh, are known to be truly wise; for they are brought over from vanity to truth, from the flesh to the spirit.
These relish God; and what good soever is found in creatures, they wholly refer unto the praise of their Maker.
Great, however, yea, very great is the difference between the sweetness of the Creator and of the creature, of Eternity and of time, of Light uncreated and of light enlightened.
O Everlasting Light, surpassing all created luminaries, dare you the beams of Your brightness from above, which may penetrate all the most inward parts of my heart.
Purify, rejoice, enlighten and enliven my spirit, with all the powers thereof, that I may cleave unto You with most exceeding joy and triumph.
O when will that blessed and desired hour come, that You may satisfy me with Your Presence, and be unto me All in all.
So long as this is not granted me, I shall not have full joy.
Still, alas! the old Man does live in me,[407] he is not wholly crucified, is not perfectly dead.
Still lusts he mightily against the Spirit, and stirs up inward wars, nor suffers the kingdom of the soul to be in peace.
But You that rule the power of the sea, and stillest the violent motion of its waves,[408] arise and help me!
Scatter the nations that desire war;[409] crush You them in 'Your might.
Display your wonderful works, I beseech You and let Your right hand be glorified; for there is no other hope or refuge for me, save in You, O Lord my God.[410]

MY son, you are never secure in this life, but, as long as you live,[411] you shall always need spiritual armor.
You dwell among enemies, and are assaulted on the right hand and on the left.[412]
If therefore you defend not yourself on every side with the shield of patience, you will not be long without a wound.
Moreover, if you set not your heart fixedly on Me, with a sincere wish to suffer all things for Me, You will not be able to bear the heat of this combat, nor to attain to the palm of the blessed.
You ought therefore manfully to go through all, and to use a strong hand against whatsoever withstands you.
For to him that overcomes is Manna given, and for the indolent there remains much misery.
If you seek rest in this life, how will you then attain to the everlasting Rest? Dispose not yourself for much rest, but for great patience.
Seek true peace, not in earth, but in Heaven; not in men, nor in any other creature, but in God alone.
For the love of God you ought cheerfully to undergo all things, that is to say, all labor and pain, temptation, vexation, anxiety, necessity, infirmity, injury, obloquy, reproof, humiliation, confusion, correction, and scorn.
These help to virtue; these are the trial of a novice in Christ; these frame the Heavenly Crown.
I will give an everlasting reward for a short labor, and infinite glory for transitory confusion.
Think you that you shall always have spiritual consolations at your own will?
My saints had not such always, but they had many afflictions, and sundry temptations, and feelings of great desolateness.
Nevertheless in all these they bore themselves up patiently, and trusted rather in God than in themselves; knowing that the sufferings of this time are not worthy to be compared with the future glory.[413]
Wilt you have that at once, which many after many tears and great labors have hardly obtained?
Wait for the Lord, behave yourself manfully, and be of good courage;[414] do not distrust [Him], do not leave your place, but steadily expose both body and soul for the glory of God.
I will reward you in most plentiful manner; I will be with you in every tribulation.

MY son, cast your heart firmly on the Lord, and fear not the judgment of men, when conscience testifies of your dutifulness and innocence.
It is a good and happy thing to suffer in such a way; nor will this be grievous to a heart which is humble, and which trusts rather in God than in itself.
The most part of men are given to talk much, and therefore little confidence is to be placed in them.
Moreover also, to satisfy all is not possible.
Although Paul endeavored to please all in the Lord, and was made all things to all men[415] yet with him it was a very small thing that he should be judged of man's judgment.[416]
He did abundantly for the edification and salvation of others as much as lay in his power to do,[417] yet could he not hinder but that he was by others sometimes judged, sometimes despised.
Therefore he committed all to God, who knew all; and when men spoke unjust things, or thought vanities and lies, and boasted themselves as they listed, he defended himself, even to their face, with humility and patience.
Sometimes however he made answer, lest the weak should be offended by his silence.[418]
Who are you that you should fear a mortal man? to-day he is, and to-morrow he is not seen.[419]
Fear God, and you shall not shrink from the terrors of men.
What harm can the words or injuries of any man do you? he hurts himself rather than you, nor shall he be able to avoid the judgment of God[420] whosoever he be.
Do you have God before your eyes, and contend not with peevish words.
And though for the present you seem to be worsted, and to suffer shame undeservedly, do not therefore repine, neither do you lessen your crown by impatience.[421]
But rather lift you up your eyes unto Me in Heaven, who am able to deliver you from all shame and wrong, and to render to every man according to his works.

MY son, forsake yourself, and you shall find Me.[422]
Stay where you are, making no choice, nor appropriating any thing whatever to yourself; and you shall always be a gainer.
For even greater grace shall be added to you, the moment you do resign yourself, provided you do not turn back to take yourself again.
LORD, how often shall I resign myself? and wherein shall I forsake myself?
ALWAYS, yea, every hour; as well in small things as in great. I except nothing, but do desire that you be found stripped of all things.
Otherwise, how can you be Mine, and I your, unless you be stripped of all self-will, both within and without?
The sooner you do this, the better it will be with you; and the more fully and sincerely you do it, so much the more shall you please Me, and so much the greater shall be
your gain.
Some there are who resign themselves, but with certain exceptions: for they put not their full trust in God, and therefore they study how to provide for themselves.
Some also at first do offer all, but afterwards being assailed with temptation, they return again to their own ways, and therefore make no progress in the path of virtue.
These shall not attain to the true liberty of a pure heart, nor to the favor of My sweetest familiarity, unless they first make an entire resignation and a daily oblation of themselves. Without this, there neither is nor can be any lasting fruitful union.
I have very often said unto you, and now again I say the same, Forsake yourself,[423] resign yourself, and-you shall enjoy much inward peace.
Give all for all; ask for nothing, require back nothing; abide purely and unhesitatingly in Me, and you shall possess Me; you shall be free in heart, and darkness shall not tread you down.
Let this be your whole endeavor, this your prayer, this your desire; that you may be stripped of all selfishness, and with entire simplicity follow Jesus only; may die to yourself, and live eternally to Me.
Then you shall be rid of all vain fancies, causeless perturbations, and superfluous cares.
Then also immoderate fear shall leave you, and inordinate love shall die.

 

MY son, you ought with all diligence to endeavor, that in every place, and in every external action or occupation, you may be inwardly free, and thoroughly master of yourself; and that all things be under you, and not you under them.
You must be lord and master of your own actions, and not be a slave or a hireling.
Rather you should be as a freed man and a true Hebrew, passing over into the lot and freedom of the sons of God.
For they standing upon things present, contemplate things eternal.
With the left eye they look on transitory things, and with the right on the things of heaven.
They are not drawn by temporal things to cleave unto them; rather they draw temporal things to serve them well, in such ways as they are ordained by God, and appointed by the Great Work-master, who has left nothing in His creation without due order.
If too in all circumstances you stand steadfast, and do not estimate the things which you see and hear by the outward appearance, nor with a carnal eye; but presently in every affair do enter with Moses into the Tabernacle[424] to ask counsel of the Lord; you shall sometimes hear the Divine Oracle, and shall return instructed concerning many things, both present and to come.
For Moses always had recourse to the Tabernacle for the deciding of doubts and questions, and fled to the help of prayer, for support under dangers and the iniquity of men.
So ought you in like manner to take refuge within the closet of your heart,[425] very earnestly craving the Divine favor.
For we read, that for this cause Joshua and the children of Israel were deceived by the Gibeonites, because they asked not counsel beforehand at the mouth of the Lord,[426] but trusting too easily to fair words, were deluded by counterfeit pity.

 

MY son, always commit your cause to Me, I will dispose well of it in due time.
Wait for My ordering of it, and you shall find it will be for your good.
O LORD, I do most cheerfully commit all unto You, for my care can little avail.
Would that I did not so much dwell on future events, but gave myself up without reluctance to Your good pleasure.
MY son, oftentimes a man vehemently struggles for somewhat he desires, but when he has arrived at it, he begins to be of another mind; for the affections do not long remain on one object, but rather urge us from one thing to another.
It is therefore no small benefit for a man to forsake himself even in the smallest things.
The true profiting of a man consists in the denying of himself; and he that is thus self-denied, lives in great freedom and security.
But the old Enemy,[427] who always sets himself against all that are good, ceases at no time from tempting, but day and night lies grievously in wait, to cast the unwary, if he can, headlong into the snare of deceit.
'Watch you, and pray,' says the Lord, 'that you enter not into temptation.'[428]

"LORD, what is man, that You are mindful of him, or the son of man, that You visit him?'[429]
What has man deserved, that You should grant him Your favor?
O Lord, what cause can I have to complain, if You forsake me? or if You do not that which I desire, what can I justly say against it?
Surely this I may truly think and say; Lord, I am nothing, I can do nothing, I have nothing that is good of myself, but in all things I am full of decay, and am ever tending to nothing.
And unless You help me, and inwardly inform me, I become altogether lukewarm and ready to fall to pieces.
But You, Lord, are yourself always The Same, and endure for ever;[430] always Good, Just, and Holy; doing all things well, justly, and holily, and ordering them in wisdom.
Whereas I that am more ready to go backward than forward, do not ever continue in one estate, for 'seven times are passed over me.'[431]
Nevertheless it soon becomes better, when it so pleases You, and when You vouchsafest to stretch forth Your helping hand; for You can help me alone without human aid, and so strengthen me, that my countenance shall be no more changed, but my heart shall be turned to You alone, and be at rest.
Wherefore, if I could once perfectly cast off all human consolation, either for the attainment of devotion, or because of mine own necessities, which enforce me to seek after You, (for no mortal man can comfort me,) then might I well hope in Your grace, and rejoice in the gift of new consolation.
Thanks be unto You, from whom all proceeds, whenever it goes well with me.
But I am in Your sight mere vanity and nothing, an unconstant and weak person.
Whereof then can I glory; or for what do I desire to be respected? is it for being nothing? this too is most vain.
Mere empty glory is in truth an evil pest, the greatest of vanities, because it draws a man from true glory, and robs him of Heavenly Grace.
For whilst he pleases himself, he displeases You; whilst he gapes after the praise of men, he is deprived of true virtues.
But the true glory and holy exultation is for a man to glory in You,[432] and not in himself; to rejoice in Your name, not in his own virtue, nor to take delight in any creature.
Praised be Your Name, not mine; magnified be Your work, except it be for Your sake, not mine: let Your Holy Name be blessed, but to me let no part of men's praises be given.[433]
You are my glory, You are the joy of my heart.
In You will I glory and rejoice all the day, but as for myself, I will not glory, but in mine infirmities.
Let the Jews seek honor one of another,[434] I will ask for that which comes from God alone.
Truly all human glory, all temporal honor, all worldly highness, compared to Your eternal glory, is vanity and folly.
O my God,-my Truth, and my Mercy, O Blessed Trinity, to You alone be praise, honor, power and glory, for ever and ever.

MY son, make it no matter of your, if you see others honored and advanced, but yourself contemned and debased.
Lift up your heart into Heaven to Me, and the contempt of men on earth will not grieve you.
LORD, we are in blindness, and are quickly misled by vanity.
If I look rightly into myself, I cannot say that any creature has ever done me wrong; and therefore I cannot justly complain before You.
But because I have often and grievously sinned against You, all creatures do justly take arms against me.
Unto me, therefore, shame and contempt are justly due, but unto You praise, honor, and glory.
And unless I prepare myself with cheerful willingness to be despised and forsaken of all creatures, and to be esteemed quite entirely nothing, I cannot obtain inward peace and stability nor be spiritually enlightened, nor be fully united unto You.

 

MY son, if you rest your peace on any person, because you have formed a high opinion of him, and because you are in daily familiar intercourse with each other, you will become entangled and unstable.
But if you have recourse unto the ever-living and abiding Truth, the desertion or death of a friend will not grieve you.
Your regard for your friend ought to be grounded in Me; and for My sake is he to be beloved, whosoever he be that you think well of, and who is very dear unto you in this life.
Without Me friendship has no strength, no continuance; neither is that love true and pure, which is not knit by Me.
You ought to be so dead to such affections of beloved friends, that (so far as you are concerned) you would choose to be without all human sympathy.
Man approaches so much the nearer unto God, the farther he retires from all earthly comfort.
In proportion, too, as he descends lower into himself, and is meaner in his own sight, so much the higher he ascends unto God.
But he that attributes any good unto himself, hinders God's grace from coming unto him; because the Grace of the HOLY SPIRIT ever seeks an humble heart.[435]
If you could but perfectly annihilate yourself, and empty yourself of all created love, then might I even hold Myself bound to overflow into you with great Grace.
When you look to the creatures, the countenance of the Creator is withdrawn from you. 'Learn in all things to overcome yourself, for the sake of your Creator; then shall you be able to attain unto divine knowledge.
How mean soever any thing be, if it is inordinately loved and regarded, it keeps back [the soul] from the Chief Good, and corrupts

MY son, let not the sayings of men move you, however fair and ingenious they may be. 'For the Kingdom of God consists not in word, but in power.[436]
Give attention to My words, for they inflame the heart, and enlighten the mind; they produce compunction, and they supply abundant variety of consolation.
Never read you the word of God in order to appear more learned or more wise.
Be studious for the mortification of your sins; for this will profit you more than the knowledge of many difficult questions.
When you shall have read and known many things, you must needs ever return to one Beginning and Principle.
I am He that teaches man knowledge; and I bestow on little children a dearer understanding than can be taught by man.
He to whom I speak, shall quickly be wise, and shall profit much in the Spirit.
Woe be to them that inquire many curious things of men, and take small care about the way of serving Me!
The time will come, when the Master of masters, Christ the Lord of Angels, shall appear, to hear the lessons of all, that is, to examine the consciences of every one.
And then will He search Jerusalem with candles, and the hidden things of darkness shall be laid open,[437] and the arguings of men's tongues shall be silent.
I am He who in one instant do lift up the humble mind, to comprehend more reasonings of eternal Truth, than if one had studied ten years in the schools.
I teach without noise of words, without confusion of opinions, without ambition of honor, without the scuffling of arguments.
I am He who instruct men to despise earthly things, to loath things present, to seek things eternal, to relish things eternal; to flee honors, to endure offenses, to place all hope in Me, 'out of Me to desire nothing, and above all things ardently to love Me.
For a certain person, by loving Me from the bottom of his heart, became instructed in things divine, and was wont to speak admirable truths.
He made greater progress by forsaking all things, than by studying subtle niceties.
Nevertheless, to some men I speak common things, to others things special; to some I gently show Myself in signs and figures, whilst to some I reveal mysteries in much light.
The voice of books is indeed one, but it informs not all alike; for inwardly I am the teacher of the Truth, the searcher of the heart, the discerner of the thoughts, the promoter of the actions, distributing to every man as I shall judge meet.

 

MY son, in many things it is your duty to be ignorant, and to esteem yourself as one dead upon the earth, and to whom the whole world is crucified.[438]
Many things too there are which it is your duty to pass by with a deaf ear, that so you may be more mindful of those which belong unto your peace.
It is more profitable to turn away one's eyes from unpleasing subjects, and to leave each person to his own opinion, than to give attendance to contentious discourses.
If all stand well betwixt God and you, and you have His judgment in your mind, you shall very easily endure to be as one defeated.
O Lord, to what a pass are we come! Behold; we bewail a temporal loss, for a pitiful gain we toil and run; while the spiritual harm we incur is forgotten, and hardly at last do we return to a sense of it.
That which little or nothing profits, is minded, and that which is especially necessary, is negligently passed over; because the whole man does slide off to external things, and unless he speedily recover himself, he settles down in them, and that willingly.

 

GRANT me help, O Lord, in tribulation, for vain is the help of man![439]
How often have I not met with faithfulness there, where I thought myself sure of it!
How often too have I found it there, where beforehand I least expected it!
It is vain therefore to have hope in men; but the salvation of the righteous is in You, O God!
Blessed be You, O Lord my God, in all things that befall us.
We are weak and unstable; quickly are we deceived and quite changed.
Who is he, that is able in all things so warily and circumspectly to keep himself, as never to come into any deception or perplexity?
But he that trusts in You, O Lord, and seeks You with a single heart, does not so easily slip.[440]
And if he fall into any tribulation, be he never so much entangled, yet shall he quickly either through You be delivered, or by You be comforted; for You will not forsake him that hopes in You even to the end.
A friend is rare to be found, that continues faithful in all his friend's distresses.
You, O Lord, even You alone are most faithful at all times, and there is none other like unto You.
O how wise was that holy soul which said, 'My mind is firmly settled, and is grounded in Christ.'
If thus it were with me, the fear of man would not so easily vex me, nor darts of words move me.
Who has the power to foresee, who to guard against, all future evils? If even when we do foresee things, they oftentimes hurt us, how can unforeseen evils otherwise than grievously wound us?
But wretch as I am, why have I not. foreseen better for myself? why too have I so easily given credit to others? -
But we are men, nothing else but frail men, even though by many we were to be reputed and called Angels.
Whom shall I trust, O Lord? whom shall I trust but You? You are the Truth, which neither does deceive, nor can be deceived.
And on the other side, 'every man is a liar,'[441] weak, unconstant, and subject to fall, especially in words; and therefore we must scarce ever immediately give credit to that which on the face of it seems to sound right.
O with what wisdom have you warned us to beware of men; and, that a man's foes are they of his own household;[442] and not to give credit, if one should say, Lo here, or Lo there.
My hurt has been my instructor, and I wish it may make me more cautious, and not more unwise.
'Be wary,' says one, 'be wary, keep to yourself what I say to you;' and whilst I hold my peace, and think it is secret, he cannot himself keep that which he desired me to keep, but presently betrays both me and himself, and is gone.
From such mischief-making, reckless persons protect You me, O Lord, that I neither fall into their hands, nor ever commit such things myself.
Grant me to observe truth and constancy in my words, and to remove far from me a crafty tongue.
What I am not willing to suffer I ought by all means to beware of doing.
O how good is it and tending to peace, to be silent about other men, and not to believe indifferently all that is said, nor too easily to hand on reports.[443]
[How good it is] to lay one's self open to few; and ever to be seeking after You as the beholder of the heart:[444]
And not to be carried about with every wind of words, but to desire that all things both within and without, be accomplished according to the pleasure of Your will.
How safe is it, for the keeping of heavenly Grace, to avoid appearances, and not to seek those things which seem to cause admiration abroad; but to pursue with all diligence the things which bring amendment of life and godly zeal.
How many have been the worse for having their virtue known and over-hastily commended!
How truly profitable has grace been when preserved in silence, in this frail life, which we are told is all temptation, and warfare!

 

MY son, stand steadily, and put your trust in Me;[445] for what are words, but words?
They fly through the air, but a stone they cannot hurt.
If you are guilty, think that you would gladly amend yourself; if conscience reproach you not, consider that you would gladly suffer this for God's sake.
Little enough it is, to suffer sometimes from words, since you have not yet the courage to endure hard stripes.
And why do such small matters go to your heart, but became you are yet carnal, and regard men more than you ought?
For it is because you are afraid of being despised, that you are unwilling to be reproved for your faults, and seek the shelter of excuses.
But look better into yourself, and you shall acknowledge that the world is yet alive in you, and a vain desire to please men.
For when you shrink from being abased and confounded for your faults, it is evident you are neither truly humble, nor truly dead to the world, nor the world crucified to you.
But do you give diligent ear to My word, and you shall not care for ten thousand words spoken by men.
Behold, if all should be spoken against you that could be most maliciously invented, what would it hurt you, if you would suffer it to pass entirely away, and make no more reckoning of it than of a mote? could it pluck so much as one hair from your head?[446]
But he that has no heart within him, nor has God before his eyes, is easily moved with a word of dispraise.
Whereas he that trusts in Me, and has no wish to confide in his own judgment, shall be free from the fear of men.
For I am the Judge[447] and the discerner of all secrets: I well understand how the matter passed; I know him that offers the injury, and him that suffers it.
From Me proceeds that word; by My permission this has happened; that the thoughts of many hearts may be revealed.[448]
I shall judge the guilty, and the innocent; but by a secret judgment I have thought fit beforehand to prove them both.
The testimony of men oftentimes deceives: My judgment is true; it shall stand, and shall not be overthrown:
It commonly lies hid, and is manifest but to few, and that in special cases: yet it never errs, nor can err, although to the eyes of the foolish it may seem not right.
To Me therefore men ought to have recourse in every judgment, and not to lean on their own opinion.
For the just man will not be disturbed,[449] whatsoever befalls him from God. Even if an unjust charge be brought against him, he will not much care.
Nor again will he vainly exult, if through others he be justly vindicated.
For he considers that I am He that searches the heart and reins,[450] and do judge not according to the outward face, and human appearance.
For oftentimes that in My sight is found worthy of blame, which in the judgment of men is thought to be commendable.
5.O Lord God, the just judge, strong and patient, You who know the frailty and wickedness of men, be You my strength, and all my confidence, for mine own conscience suffices me not.
You know what I know not; and therefore under all blame I ought to humble myself, and to bear it meekly.
Of Your mercy then forgive me whenever I have acted otherwise, and when the next trial comes, grant me the grace of more thorough endurance. Because better to me is Your overflowing pity for the obtaining of pardon, than any fancied righteousness of my own to ward off the latent misgivings of conscience.
Although I know nothing by myself,[451] yet I cannot hereby justify myself; for without Your mercy, in Your sight shall no man living be justified.[452]

 

MY son, be not wearied out by the labors which you have undertaken for My sake, nor let tribulations cast you down ever at all; but let My promise strengthen and comfort you under every circumstance.
I am well able to reward you, above all measure and degree.
You shall not long toil here, nor always be oppressed with griefs.
Wait a little while, and you shall see a speedy end of your evils.
There will come an hour when all labor and trouble shall cease.
Poor and brief is all that which passes away with time.
Do in earnest what you do; labor faithfully in My vineyard;[453] I will be your recompense.
Write, read, chant, mourn, keep silence, pray, endure crosses manfully; life everlasting is worth all these conflicts, and greater than these.
Peace shall come in one day which is known unto the Lord, and it shall be not day nor night,[454] (that is, of this present time,) but unceasing light, infinite brightness, steadfast peace, and secure rest.
Then you shale not say, 'Who shall deliver me from the body of this death?'[455] nor cry, 'Woe is me, that my sojourning is prolonged!'[456] for death shall be cast down headlong, and there shall be salvation which can never fail, no more anxiety, blessed joy, society sweet and noble.
O if you had seen the everlasting crowns of the Saints in heaven,[457] and with how great glory they now rejoice, who once were esteemed by the world as contemptible, and in a manner unworthy of life itself; truly you would forthwith. humble yourself even to the earth, and would rather seek to be under all, than to have command so much as over one.
Neither would you long for this life's pleasant days, but rather would rejoice to suffer affliction for God, and esteem it your greatest gain to be reputed as nothing amongst men.
O if you had a relishing of these things, and did suffer them to sink into the bottom of your heart, how could you dare so much as once to complain?
Are not all plainful labors to be endured for the sake of life eternal?
It is no small matter, to lose or to gain the Kingdom of God.
Life up your face therefore unto Heaven; behold, I and all My saints with Me, who in this world had great conflicts, do now rejoice, are now comforted, now secure, now at rest, and shall remain with Me everlastingly in the Kingdom of My Father.

 

O MOST blessed mansion of the City which is above![458] O most clear day of eternity, which night obscures not, but the highest Truth ever enlightens! O day ever joyful, ever secure, and never changing into a contrary state!
O that that day might once appear, and that all these temporal things were at an end!
To the Saints indeed it shines glowing with uninterrupted brightness, but to those who are pilgrims on the earth, it appears only afar off and as through a glass.
The Citizens of Heaven do know how joyful that day is, but the banished children of Eve bewail the bitterness and tediousness of this.
The days of this life are few and evil,[459] full of sorrows and straitnesses.
Here a man is defiled with many sins, ensnared with many passions, held fast by many fears, racked with many cares, distracted with many curiosities, entangled with many vanities, compassed about with many errors, worn away with many labors, burdened with temptations, enervated by pleasures, tormented with want.
O when shall these evils be at an end? when shall I be delivered from the miserable bondage of my sins?[460] when shall I be mindful, O Lord, of You alone?[461] when shall I fully rejoice in You?
When shall I enjoy true liberty without all impediments whatsoever, without all trouble of mind and body?
When shall I have solid peace, peace secure and undisturbed, peace within and peace without, peace every way assured?
O merciful Jesu, when shall I stand to behold You? when shall I contemplate the glory of Your Kingdom? when will You be unto me all in all?
O when shall I be with You in Your Kingdom, which You have prepared for Your beloved ones from all eternity?
I am left, a poor and banished man, in the land of mine enemies, where there are daily wars and very great calamities.
Comfort my banishment, assuage my sorrow; for my whole desire sighs after You.
For all is a burden to me, whatsoever this world offers for consolation..
I long to enjoy You most inwardly, but I cannot attain unto it.
My desire is, that I may be wholly given up to things heavenly, but temporal things and unmortified passions weigh me down.
With the mind I wish to be above all things, but with the flesh I am enforced against my will to be beneath them.
Thus, unhappy man that I am,[462] I fight against myself, and 'am become grievous to myself, whilst my spirit seeks to be above, and my flesh to be below.
O what do I inwardly suffer, whilst in my mind I dwell on things Heavenly, and presently whilst I pray, a multitude of carnal temptations and thoughts occur to me! O my God, be not You far from me, nor turn away in wrath from Your servant.[463]
Cast forth Your lightning, and disperse them; shoot out Your arrows, and let all the imaginations of the Enemy be confounded.
Gather in, and call home my senses unto You; make me to forget all worldly things; enable me to cast away speedily, and with scorn, all vicious imaginations.
Succor me, O You the everlasting Truth, that no vanity may move me.
Come to me, You heavenly sweetness, and let all impurity flee from before Your face.
Pardon me also, and in mercy deal gently with me, as often as in prayer I think on aught beside You.
For truly I must confess, that I am wont to yield to many distractions.
Thus often and often it happens, that I am not where I am bodily standing or sitting, but rather there I am, whither my thoughts do carry me.
Where my thoughts are, there am I; and commonly there are my thoughts, where my affection is.
That readily occurs to me, which naturally brings delight, or by custom is pleasing.
And for this. cause, You that are Truth itself have plainly said, 'For where your treasure is, there your heart is also.'[464]
If I love Heaven, I willingly muse on Heavenly things. If I love the world, I rejoice with the felicity of the world, and grieve for the adversity thereof.
If I love the flesh, I shall be constantly imagining those things that are pleasing to the flesh.
If I 'love the Spirit, I shall delight to think on things spiritual.
For whatsoever I love, thereof do I willingly speak and hear, and carry home with me the forms thereof.
But blessed is the man,[465] who for Your sake, O Lord, is willing to part with all creatures, who does violence to his nature, and through fervor of the Spirit crucifies the lust of the flesh; that so with a serene conscience he may offer pure prayers unto You, and all earthly things both outwardly and inwardly being excluded, he may be meet to be admitted into the Angelic choirs.

MY son, when you perceive the desire of eternal bliss to be poured on you from above, and longest to depart out of the tabernacle of the body, that you may be able to contemplate My brightness, without shadow of turning,' open your heart wide, and receive this holy inspiration with your whole desire.
Give greatest thanks to the Heavenly Goodness, which treats you with such condescension, visiting you mercifully, stirring you up fervently, sustaining you powerfully, lest through your own weight you sink down to earthly things.
For you do not obtain this by your own thought or endeavor, but by the mere condescension of Heavenly grace and Divine regard; to the end that you may make further progress in all virtue, and in greater humility, and prepare yourself for future conflicts, earnestly striving to cleave unto Me with the whole affection of your heart, and to serve Me with fervent willingness.
My son, oftentimes the fire burns, but the flame ascends not up without smoke.
So likewise the desires of some men burn towards Heavenly things, and yet they are not free from temptation of carnal affection.
And therefore it is not altogether purely for the honor of God, that they make such earnest requests to Him.
Such also oftentimes are your desires, which you have pretended to be so serious and earnest.
For those desires are not pure and perfect, which are tinctured with the love of your own special interest and advantage.
Ask not for that which is delightful and profitable to you, but for that which is acceptable to Me, and tends to My honor; for if you judge aright, you ought to prefer and follow My appointment, rather than your own desire, or any thing whatever that is to be desired.
I know your desire, and have oftentimes heard your groanings.
Already you longest to be in the glorious liberty. of the sons of God; already do you delight in the everlasting habitation, your Heavenly home full of joy; but that hour is not yet come; still there remains another time, and that a time of war,[466] a time of labor and of trial.
You desire to be filled with the Chief Good, but you can not attain it just yet.
I AM He; wait you for Me (says the Lord) until the Kingdom of God shall come.
You are still to be tried upon earth, and to be exercised in many things.
Comfort shall be sometimes given you, but the abundant fullness thereof shall not be granted.
Take courage therefore, and be valiant[467] as well in doing as in suffering things contrary to nature.
It is your duty to put on the new Man,[468] and to be changed into another man.
It is your duty oftentimes to do what you would not; your duty too to leave undone what you would do.
That which pleases others, shall go well forward; that which pleases you, shall not speed.
That which others say, shall be heard; what you say, shall be accounted nothing: Others shall ask and shall receive; you shall ask but shall not obtain.
Others 'shall be great in the praise of men, but about you there shall be nothing said.
To others this or that shall be committed, but you shall be accounted of no use.
At this nature will sometimes be troubled, and it is a great thing if you bear it with silence.
In these and many such like [things], the faithful servant of the Lord is wont to be tried, how far he can deny and break himself in all things.
There is scarcely any thing wherein you have such need to die to yourself, as in seeing and suffering those things that are adverse to your will; especially when that is commanded to be done, which seems unto you inconvenient, or useless.
And because you being under authority dare not resist the higher power, therefore it seems hard to you to walk at another's beck, and to give up all your own opinion.
But consider, My son, the fruit of these labors, the end near at hand, and the reward exceeding great; and you will not grudge to bear them, rather you will have the strongest comfort of your patience.
For instead of that little of your will, which now you so readily forsake, you shall always have your will in Heaven.
There surely you shall find all that you may wish, all that you shall be able to desire.
There you shall have within your reach all good, without fear of losing it.
There shall your will be ever one with Me; it shall not covet any outward or private thing.
There none shall withstand you, no man shall complain of you, no man hinder you, nothing come in your way; but all things you can desire shall be there together present, and refresh your whole affection, and fill it up to the brim.
There I will give you glory for the reproach which here you suffered, the garment of praise for heaviness, for the lowest place a kingly throne for ever.
There shall the fruit of obedience appear, the labor of repentance shall rejoice, and humble subjection shall be gloriously crowned.
At present then bend yourself humbly under all, and care not who said this or commanded it.
But take especial care, that whether your superior, or your inferior, or your equal, require any thing of you, or even insinuate their desire, you take it all in good part, and with a sincere will endeavor to fulfill it.
Let one seek this, another that; let this man glory in this, the other in that, and be praised a thousand thousand times; but do you rejoice neither in this, nor in that, but in the contempt of yourself, and in the good pleasure and honor of Me alone.
This is what you are to wish, that whether it be by life or death God may be always glorified in you.

O LORD God, Holy Father, be You blessed both now and for evermore, because as You will, so is it done, and what You do is good.
Let Your servant rejoice in You, not in himself nor in any thing else; for You alone are the true gladness, You are my hope and my crown, You are my joy and my honor, O Lord.
What has Your servant, but what he has received from You,[469] even without any merit of his?
Your are all things, both what You have given, and what You have made.
I am poor, and in troubles, from my youth,[470] and my soul is sorrowful sometimes even unto tears; sometimes also my spirit is of itself disquieted, by reason of impending sufferings.
I long after the joy of Peace, the peace of Your children I earnestly crave, who are fed by You in the light of Your comfort.
If You give peace, if You pour into me holy joy, the soul of Your servant shall be full of melody, and shall become devout in Your praise.
But if You withdraw Yourself, (as too many times You do,) he will not be able to run the way of Your commandments; but rather he will bow his knees, and smite his breast, because it is not now with him as it was in times past, when Your candle shined upon his head, and under the shadow of Your wings he was protected from the temptations which assaulted him.
O Righteous Father, and ever to 'be praised, the hour is come that Your servant is to be proved.
O beloved Father, meet and right it is that in this hour Your servant should suffer something for Your sake.
O Father, evermore to be honored, the hour is come, which from all eternity You did foreknow should come; that for a short time Your servant should outwardly be oppressed, but inwardly should ever live with You.
That he should be for a little while held despised, and humbled, and in the sight of men should fail, and be wasted with sufferings and languors; that he may rise again with You in the morning dawn of the new Light, and be glorified in Heaven.
Holy Father, You have so appointed it, and so will have it; and that is fulfilled which Yourself have commanded.
For this is a favor to Your friend, for Your love to suffer and be afflicted in the world; how often soever, and by whom soever, and in what way soever You permit it to befall him.
Without Your counsel and providence, and without cause, nothing comes to pass in the earth.
It is good for me, Lord, that You have humbled me,[471] that I may learn Your righteous judgments and may cast away all haughtiness of heart, and all presumptuousness.
It is profitable for me, that shame has covered my face, that I may seek to You for consolation rather than to men.
I have learned also hereby to dread Your unsearchable judgments, who afflict the just with the wicked, though not without equity and justice.
I give You thanks, for that You have not spared my sins, but have worn me down with bitter stripes, inflicting sorrows and sending anxieties upon me within and without.
There is none else under Heaven who can comfort me, but You only, O Lord my God, the Heavenly Physician of souls, who strike and heal, who bring down to hell and bring back again.[472]
Your discipline over me, and Your very rod itself shall instruct me.
Behold, O beloved Father, I am in Your hands, I bow myself under the rod of Your correction.
Smite my back and my neck, that. so I may bend my crookedness to Your will.
Make me a dutiful and humble disciple, (as You are wont to be kind), that I may be ever ready to go, if You do but beckon to me.
Unto You I commend myself and all that is mine, to be corrected: better it is to be punished here, than hereafter.
You know all things generally, and also each separately, and there is nothing in man's conscience which can be hidden from You.
Before things are done, You know that they will come to pass; and You have no need that any should teach or admonish You of what is going on here on the earth.
You know what is expedient for my spiritual progress, and how greatly tribulation serves to scour off the rust of sins.
Do with me according to Your desired good pleasure, and disdain me not for my sinful life, known to none so thoroughly and clearly as to You alone.
Grant me, O Lord, to know that which is worth knowing, to love that which is worth loving, to praise that which pleases You most, to esteem that highly which to You is precious, to abhor that which in Your sight is filthy and unclean.
Suffer me not to judge according to the sight of the outward eyes, nor to give sentence according to the hearing of the ears of ignorant men; but with a true judgment to discern between things visible and spiritual, and above all to be ever searching after the good pleasure of Your will.
The minds of men are often deceived in their judgments; the lovers of the world too are deceived in loving only things visible.
What is a man ever the better, for being by man esteemed great?
The deceitful in flattering the deceitful, the vain man in extolling the vain, the blind in commending the blind, the weak in magnifying the weak, deceives him; and in truth does rather put him to shame, while he so vainly praises him.
'For what every one is in Your sight, that is he, and no more,' says humble St. Francis.

MY son, you are not able always to continue in the more fervent desire of all that is virtuous, nor to persist in the higher pitch of contemplation; but you must needs sometimes by reason of original corruption descend to inferior things, and bear the burden of this corruptible life, though against your will, and with wearisomeness.
As long as you carry a mortal body, 'you shall feel weariness and heaviness of heart.
You ought therefore in the flesh oftentimes to bewail the burden of the flesh; for that you can not employ yourself unceasingly in spiritual studies and divine contemplation.
Then it is expedient for you to flee to humble and exterior works, and to refresh yourself with good actions; to expect with a firm confidence My coming and Heavenly visitation; to bear patiently your banishment and the dryness of your mind, till I shall again visit you, and set you free from all anxieties.
For I will cause you to forget your painful toils, and to enjoy thorough inward quietness.
I will spread open before you the pleasant fields of the Scriptures, that with an enlarged heart-you may begin to run the way of My commandments.
And you shall say, 'The sufferings of this present time are not worthy to be compared with the future glory, that shall be revealed in us.'[473]

 

O LORD, I am not worthy of Your consolation, nor of any spiritual visitations; and therefore You deal justly with me, when You leave me poor and desolate.
For though I could shed a sea of tears, still I should not be worthy of Your consolation.
I am not then worthy of any thing but to be scourged and punished; because grievously and often I have offended You, and in many things have greatly sinned.
Wherefore, in the judgment of truth and reason, I am not worthy even of the least comfort.
But You, O gracious and merciful God, who wiliest not that Your works should perish, to show the riches of Your goodness upon the vessels of mercy, vouchsafest even beyond all his desert to comfort Your servant above the manner of men.
For Your consolations are not like to the discourses of men.
What have I done, O Lord, that you should bestow any heavenly comfort upon me?
I remember not that I have done any good, but that I have been always prone to sin, and slow to amendment. This is true, and I cannot deny it. If I should say otherwise, You would stand against me;[474] and there would be none to defend me.
What have I deserved for my sins, but hell and everlasting fire?
I confess in very truth that I am worthy of all scorn and contempt, nor is it fit that I should be remembered amongst Your devout servants.
And although I be unwilling to hear this, yet notwithstanding, I will for the Truth's sake lay open my sins, even against myself, that so the more readily I may be accounted worthy to obtain Your mercy.
What shall I say, in that I am guilty, and full of all confusion?
My mouth can utter nothing but this word only, 'I have sinned, O Lord! I have sinned;[475] have mercy on me, pardon me!'
Suffer me a little, that I may bewail my griefs, before I go into the land of darkness, a land covered with the shadow of death.[476]
What do You so much 'require of a guilty and miserable sinner, as that he be contrite, and that he humble himself for his offenses?
Of true contrition and humbling of the heart, arises hope of forgiveness; the troubled conscience is reconciled; the grace which was lost, is recovered; man is preserved from the wrath to come; and God and the penitent soul meet together with a holy kiss.
Humble contrition for sins is an acceptable sacrifice unto You, O Lord,[477] giving forth a savor far sweeter in Your sight than the perfume of frankincense.
This is also the pleasant ointment,[478] which You would should be poured upon Your sacred feet; for a contrite and humble heare you never have despised.[479]
Here is the place of refuge from the angry face of the Enemy; here is amended and washed away whatever defilement and pollution has been any where else contracted.

 

You ought therefore to cast away the hindrances of Grace, if you desire to receive the infusion thereof.
Look out for a secret place for yourself, love to dwell alone with yourself, desire the conversation of none; but rather pour out devout prayer unto God, that you may keep your mind in compunction, and your conscience pure.
Esteem you the whole world as nothing; prefer attendance upon God before all outward things.
For you will not be able to attend upon Me, and at the same time to take delight in things transitory.
It is meet that you remove yourself far away from acquaintance and dear friends,[480] and keep your mind void of all temporal comfort.
So the blessed Apostle Peter beseeches, that the faithful of Christ would keep themselves in this world as strangers and pilgrims.[481]
O how great a confidence shall we have at the hour of death, whom no affection to any thing detains in the world.
But what it is to have a heart so alienated from all things, the sickly mind does not as yet comprehend; nor does the carnal man know the liberty of the spiritual man.
Notwithstanding if he would be truly spiritual, he 'ought to renounce as well those who are far off, as those who are near unto him, and to beware of no man more than himself.
If you perfectly overcome yourself, you shall very easily bring all else under the yoke.
The perfect victory is, to triumph over ourselves.
For he that keeps himself subject, in such sort that his sensual affections be obedient to reason, and his reason in all things obedient to Me; that person is truly conqueror of himself, and lord of the world.
If you desire to mount unto this height, you must set out courageously, and lay the ax to the root, that you may pluck up and destroy the hidden inordinate inclination to self, and all love of private and earthly good.
By this vicious propensity (namely, man's too inordinate love of self) every thing almost is upheld, which ought thoroughly to be overcome. If this evil be once vanquished and subdued, there will presently ensue great peace and tranquillity.
But because few labor to be perfectly dead to themselves, or fully go forth from themselves, therefore in themselves they remain entangled, nor can be lifted up in spirit above themselves.
But he that desires to walk freely with Me, it is necessary that he mortify all his corrupt and inordinate affections, and that he should not earnestly cleave to any creature with particular love.
CHAPTER LIV Of the Different Motions of Nature and Grace

MY son, mark diligently the motions of Nature and of Grace; for in a very contrary and subtle manner do they move, and can hardly be distinguished but by him that is spiritually and inwardly enlightened.
All men indeed desire that which is good, and pretend somewhat good in their words and deeds; and therefore under the show of good, many are deceived.
Nature is crafty, and seduces many, ensnares and deceives them, and has always self for her end and object:
But Grace walks in simplicity, abstains from all show of evil, shelters not herself under deceits, does all things purely for God's sake, in whom also she finally rests.
Nature is reluctant and loth to die, or to be kept down, or to be overcome, or to be in subjection, or readily to be subdued.
But Grace studies self-mortification, resists sensuality, seeks to be in subjection, longs to be defeated, has no wish to use her own liberty; she loves to be kept under discipline, and desires not to rule over any, but always to live, remain, and be under God, and for God's sake is ready humbly to bow down to every ordinance of man.
Nature strives for her own advantage, and considers what profit she may reap by another:
Grace considers not what is profitable and commodious
unto herself, but rather what may be for the good of many. Nature willingly receives honor and reverence:
But Grace faithfully attributes all honor and glory unto God.
Nature fears shame and contempt:
But Grace rejoices to suffer reproach for the Name of Jesus.
Nature loves leisure and bodily rest:
Grace cannot be unemployed, but cheerfully embraces labor.
Nature seeks to have things that are curious and beautiful, and abhors those which are cheap and coarse:
But Grace delights in what is plain and humble, despises not rough things, nor refuses to wear that which is old and patched.
Nature respects temporal things, rejoices at earthly gains, sorrows for loss, is irritated by every little injurious word:
But Grace looks to things eternal, cleaves not to things temporal, is not disturbed at losses, nor soured with hard words; because she has placed her treasure and joy in Heaven, where nothing perishes.
Nature is covetous, does more willingly receive than give, and loves to have things private and her own:
But Grace is kind-hearted and communicative, shuns private interest, is content with a little, judges that it is more blessed to give than to receive.
Nature inclines a man to the creatures, to his own flesh, to vanities, and to vagaries hither and thither:
But Grace draws unto God and to every virtue, renounces creatures, avoids the world, hates the desires of the flesh, restrains wanderings abroad, blushes to be seen in public.
Nature is willing to have some outward solace, wherein she may be sensibly delighted:
But Grace seeks consolation in God alone, and to have delight in the highest Good above all visible things.
Nature manages every thing for her own gain and profit, she cannot bear to do any thing gratis, but for every kindness she hopes to obtain either what is equal, or what is better, or at least praise or favor; and is very earnest to have her works and gifts and words much valued:
But Grace seeks no temporal thing, nor desires any other reward than God alone, nor asks more of temporal necessaries, than what may serve her for the obtaining of things eternal.
6, Nature rejoices to have many friends and kinsfolk, she glories of noble place and noble birth, smiles on the powerful, fawns upon the rich, applauds those who are like herself:
But Grace loves even her enemies, and is not puffed up with multitude of friends; nor thinks anything of high birth, unless it be joined with more exalted virtue:
She favors the poor rather than the rich, sympathizes more with the innocent than with the powerful, rejoices with the true man, not with the deceitful:
She is ever exhorting good men to strive for the best gifts; and by all virtue to become like to the Son of God.
Nature quickly complains of want and of trouble:
Grace endures need with firmness and constancy.
Nature refers all things to herself, strives and argues for herself:
But Grace brings back all to God, from whence originally they proceed; she ascribes no good to herself, nor does she arrogantly presume; she contends not, nor prefers her own opinion before others; but in every matter of sense and understanding submits herself unto the Eternal wisdom and the Divine judgment.
Nature is eager to know secrets, and to hear news; she likes to appear abroad, and to make proof of many things by her own senses; she desires to be acknowledged, and do things for which she may be praised and admired:
But Grace cares not to hear news, nor to understand curious matters, (because all this takes its rise from the old corruption of man,) seeing that upon earth there is nothing new, nothing durable.
Grace teaches therefore to restrain the senses, to shun vain complacency and ostentation, humbly to hide those things that are worthy of admiration and praise, and from every matter and in every knowledge to seek profitable fruit, and the praise and honor of God.
She will not have herself nor hers publicly praised, but desires that God should be blessed in His gifts, who of mere love bestows all things.
This Grace is a supernatural light, and a certain special gift of God, and the proper mark of the Elect, and pledge of everlasting salvation; it raises up a man from earthly things to love the things of Heaven, and from being carnal makes him a spiritual man.
The more therefore Nature is depressed and subdued, so much the greater Grace is infused, and every day by new visitations the inward man becomes reformed according to the image of God.

O LORD my God, who have created me after Your own image and likeness,[482] grant me this Grace, which You have showed to be so great and so necessary to salvation; that I may overcome my most evil nature, which draws me to sin and to perdition.
For I feel in my flesh the law of sin contradicting the law of my mind,[483] and leading me captive to the obeying of sensuality in 'many things; neither can I resist the passions thereof, 'unless Your most holy Grace fervently infused into my heart do assist me.
There is need of Your Grace, O Lord, and of great degrees thereof, that Nature may be overcome, which is ever prone to evil from her youth.[484]
For through Adam the first man, Nature being fallen and corrupted by sin, the penalty of this stain has descended upon all mankind, in such sort, that 'Nature' itself, which by You was created good and upright, is now taken for the sin and infirmity of corrupted nature; because the inclination thereof left unto itself draws to evil and to inferior things.
For the small power which remains is as it were a spark lying hid in the ashes.
This is Natural Reason itself, encompassed about with great darkness, yet still retaining power to discern the difference between good and evil, true and false, although it be unable to fulfill all that it approves, and enjoys no longer the full light of the Truth, nor soundness of its own affections.
Hence it is, O my God, that I delight in Your law after the inward man,[485] knowing Your commandment to be good, just and holy, reproving also all evil and sin, as things to be avoided.
But with the flesh I serve the law of sin, whilst I obey sensuality rather than reason.
Hence it is, that to will what is good is present with me, but how to perform it I find not.
Hence it is that I often purpose many good things, but because Grace is wanting to help my infirmity, upon a light resistance I start back and faint.
Hence it comes to pass that I know the way of perfection, and see clearly enough how I ought to act; but being pressed down with the weight of mine own corruption, I rise not to what is more perfect.
O Lord, how entirely needful is Your Grace for me, to begin any thing good, to proceed with it, and to accomplish it.
For without it I can do nothing,[486] but in You I can do all things, when Your Grace does strengthen me.
O Grace truly celestial! without which our most worthy actions are nothing, nor are any gifts of nature to be esteemed.
Neither arts or riches, beauty or strength, wit or eloquence, are of any value before You, without Your Grace, O Lord.
For gifts of nature are common to good and bad, but the peculiar gift of the elect is Grace and Love; and they that bear this honorable mark, are accounted worthy of everlasting life.
So eminent is this Grace that neither the gift of prophecy, nor the working of miracles, nor any speculation (how high soever) is of any esteem without it.
No, not even faith or hope, or any other virtues, are unto You acceptable without Charity and Grace.[487]
O most blessed grace, that make the poor in spirit rich in virtues, and render him who is rich in many goods humble in heart!
Come You down unto me, come and replenish me early with Your comfort, lest my soul faint for weariness and dryness of mind.
I beseech You, O Lord, that I may find Grace in Your sight; for Your Grace is sufficient for me, though other things that Nature longs for be not obtained.
Although I be tempted and vexed with many tribulations, yet I will fear no evils,[488] as long as Your Grace is with me.
This alone and by itself is my strength; this alone gives advice and help.
This is stronger than all enemies, and wiser than all the wise.
Your Grace is the mistress of truth, the teacher of discipline, the light of the heart, the solace in affliction, the driver away of sorrow, the expeller of fear, the nurse of devotion, the source and fountain of tears.
Without this, what am I but a withered piece of wood, and an unprofitable branch only meet to be cast away.
Let Your grace therefore, O Lord, always prevent and follow me, and make me to be continually given to good works, through Your Son Jesus Christ. Amen.

 

MY son, the more you can go out of yourself, so much the more will you be able to enter into Me.
As to be void of all desire of external things, produces inward peace, so the forsaking of yourself inwardly, joins you unto God.
I wish you to 'learn perfect resignation of yourself to My will, without contradiction or complaint.
Follow you me: I AM the Way, the Truth, and the Life.'[489] Without the Way, there is no going; without the Truth, there is no knowing; without the Life, there is no living. I AM the Way, which you ought to follow; the Truth, which you ought to trust; the Life, which you ought to hope for.
I AM the inviolable Way, the infallible Truth, the endless Life.
I AM the straightest Way, the supreme Truth, the true, the blessed, the uncreated Life.
If you remain in My way, you shall know the Truth, and the Truth shall make you free, and you shall lay hold on eternal Life.
If you will enter into life, keep the commandments.[490] If you will know the truth, believe Me. If you will be perfect, sell all.[491]
If you will be My disciple, deny yourself utterly.[492]
If you will possess a blessed life, despise this life present.
If you will be exalted in Heaven, humble yourself in this world.[493]
If you will reign with Me, bear the Cross with Me.[494]
For only the servants of the Cross do find the way of blessedness and of true light.
O LORD Jesus, forasmuch as Your life was strict and despised by the world, grant me grace to imitate You, though with the world's contempt.
For the servant is not greater than his Lord,[495] nor the disciple above his Master.
Let Your servant be exercised in Your life, for therein my salvation and true holiness does consist.
Whatsoever I read or hear besides it, does not give me full refreshment or delight.
My son, inasmuch as you know and have read all these things, happy shall you be, if you do them.
'He that has My commandments and keeps them, he it is that loves Me; and I will love him, and will manifest Myself unto him,'[496] and will make him sit together with Me in My Father's kingdom.
O LORD Jesu, as You have said and promised, so truly let it come to pass, and grant that I may not be wholly undeserving of this favor.
I have received the Cross, I have received it from Your hand; I will bear it, and bear it even unto death, as You have laid it upon me.
Truly the life of a good Christian is a Cross, yet it is also a guide to Paradise.
We have now begun, it is not lawful to go back, neither is it fit to leave that which we have undertaken.
Let us then take courage, brethren, let us go forward together, Jesus will be with us.
For the sake of Jesus we have undertaken this Cross; for the sake of Jesus let us persevere in the Cross.
He will be our Helper, who is also our Guide and Forerunner.
Behold, our King enters in before us, and He will fight for us.
Let us follow manfully, let no man fear any terrors; let us be prepared to die valiantly in battle, nor bring such a disgrace on our glory as to flee from the Cross.
CHAPTER LVII
That a Man should not be too much Dejected, even when he falls into some Defects
MY son, patience and humility in adversities are more pleasing to Me, than much comfort and devotion when things go well.
Why are you so grieved for every little matter spoken against you?
Although it had been much more, you ought not to have been moved.
But now let it pass; it is not the first that has nor is it any thing new; neither shall it be the last, if you live long.
You are courageous enough, so long as nothing adverse befalls you.
You can give good counsel also, and can strengthen others with your words; but when any tribulation suddenly comes to your door, you fail in counsel and in strength.
Observe then your great frailty, of which you too often have experience in small occurrences.
It is nothwithstanding intended for your good, when these and such like trials happen to you.
Put it out of your heart the best you can, and if tribulation have touched you, yet let it not cast you down, nor long perplex you.
Bear it at least patiently, if you can not joyfully. Although you be unwilling to hear it, and conceive indignation thereat, yet restrain yourself, and suffer no inordinate word to pass out of your mouth, whereby Christ's little ones may be offended.
The storm which is now raised shall quickly be appeased, and inward grief shall be sweetened by the return of Grace.
I yet live, says the Lord, and am ready to help you,[497] and to give you more than ordinary consolation, if you put your trust in Me, and call devoutly upon Me.
Be more patient of soul, and gird yourself to greater endurance.
All is not lost, although you do feel yourself very often afflicted or grievously tempted.
You are a man, and not God; you are flesh, not an Angel.
How can you look to continue always in the same state of virtue, when an Angel in Heaven has fallen, as also the first man in Paradise?[498]
I am He who lift up the mourners to safety and soundness, and those that know their own weakness I advance to My own Divine [Nature].
O LORD, blessed be Your Word, more sweet unto my mouth than honey and the honeycomb.[499]
What should I do in these so great tribulations and straits, unless You did comfort me with Your holy discourses?
What matter is it, how much or what I suffer, so as I may at length attain to the port of salvation?
Grant me a good end, grant me a happy passage out of this world.
Be mindful of me, O my God, and direct me in the right way of Your kingdom. Amen.

MY son, beware you dispute not of high matters, nor of the secret judgments of God, why this man is so left, and that man taken into such great favor; why also one is so grievously afflicted, and another so eminently exalted.
These things are beyond all reach of man's faculties, neither is it in the power of any reason or disputation to search out the judgments of God.
When therefore the Enemy suggests these things unto you, or some curious people raise the question, let your answer be that of the Prophet, 'You are just, O Lord, and Your judgment is right.'[500]
And again, 'The judgments of the Lord are true and righteous altogether.'[501]
My judgments are to be feared, not to be discussed; for they are such as cannot be comprehended by the understanding of man.
In like manner I advise you not to inquire, nor dispute of the merits of holy men as to which of them is holier than the other, or which shall be the greater in the kingdom of Heaven.
Such matters oftentimes breed unprofitable strifes and contentions,[502] they also nourish pride and vainglory; whence arise envies and dissensions, whilst one proudly endeavors to put forward one saint, and the other another.
To wish to know and search out such things answers no good end, rather is displeasing to the righteous Souls; for I am not the God of dissension, but of peace; which peace consists rather in true humility, than in self-exaltation.
Some are carried with zeal of affection towards these Saints or those; nevertheless this is rather human love than divine.
I am He who made all the Saints; I gave them Grace; I obtain for them Glory.
I know what every one has deserved; I have prevented them with the blessings of My goodness.
I foreknew My beloved ones before the beginning of the world.
I chose them out of the world, they chose not Me first.[503] I called them by grace, I drew them by mercy, I led them safe through sundry temptations.
I poured into them glorious consolations, I gave them perseverance, I crowned their patience.
I acknowledge both the first and the last; I embrace all with love inestimable.
I am to be praised in all My Saints; I am to be blessed above all things, and to be honored in every one, whom I have thus gloriously exalted and predestined, without any precedent merits of their own.
He therefore that contemns one of the least of Mine,[504] honors not the greatest; for that I made both the small and the great.[505]
And he that disparages any of the Saints, disparages Me also, and all other in the Kingdom of Heaven.
These all are one through the bond of charity; their thought is the same, their will is the same, and in love they are all united one to another.
But still, (which is a far higher consideration,) they love Me more than they do themselves or any merits of their own.
For being ravished above self and self-love, they are wholly carried out to love Me, in whom also they rest with entire fruition.
Nothing can turn them back, nothing can press them down; for being full of the eternal Truth, they burn with the fire of unquenchable charity.
Let therefore carnal and natural men who can love nothing but their own selfish joys, forbear to dispute of the state of God's Saints. Such men add and take away according to their own fancies, not as it pleases the eternal Truth..
Many are ignorant, especially those who being but slenderly enlightened, can seldom love any with a perfect spiritual love.'
They are as yet 'much drawn by natural affection and human friendship to this man or to that; and according to the experience they have of themselves in their earthly affections, so do they frame imaginations of things heavenly.
But there is an incomparable distance between the things which the imperfect imagine in their conceits, and those which the illuminated are enabled to behold, through revelation from above.
Beware, therefore, My son, that you handle not with vain curiosity things which exceed your knowledge,[506] but rather let this be your great business and endeavor, to attain if it be the meanest place in the kingdom of God.
Even if any man should know who exceeds another in sanctity, or who is accounted the greatest in the kingdom of Heaven; what would this wisdom profit him, unless he should humble himself the more in My sight, and then should rise up to give the greater praise to My Name, in proportion to this his knowledge?
Far more acceptable to God is he that thinks of the greatness of his own sins, and the smallness of his virtues, and how far he is from the perfection of Saints, than he who disputes of their greatness or littleness.
They are well yea right well contented, if men would but content themselves, and refrain from their vain discourses.
They glory not of their own merits, inasmuch as they ascribe no goodness to themselves, but attribute all to Me, who of My infinite love have given them all things.
They are filled with so great love of the Divinity, and with such an overflowing joy, that there is no glory nor happiness that is or can be wanting unto them.
All the Saints, the higher they are in glory, so much the more humble are they in themselves, and the nearer and dearer unto Me.
And therefore you have 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.'[507]
Many inquire, who is the greatest in the kingdom of God, who know not whether they shall ever be numbered among the least.
It is a great thing to be even the least in Heaven, where all are great; for they all shall be called, and shall be, the Sons of God.
'The least shall become a thousand,'[508] and 'the sinner of an hundred years shall die.'[509]
For when the disciples asked who should be greatest in the kingdom of Heaven, they received such an answer as this:
'Except you be converted, and become as little children, you 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.'[510]
Woe be unto them who disdain to humble themselves willingly with little children; because the low gate of the kingdom of Heaven will not give them entrance.[511]
Woe also to the rich, who have here their consolation; for whilst the poor enter into the kingdom of God, they shall stand lamenting without.
Rejoice you that be humble,[512] and you poor be you filled with' joy, for yours is the kingdom of God, if at least you walk according to the Truth.

 

LORD, what is my confidence which I have in this life? or what is the greatest comfort I can derive from any thing under Heaven?
Is it not You, O Lord my God, whose mercies are without number?
Where has it ever been well with me without You? or when could it be ill with me, when You were present? I had rather be poor for You, than rich without You.
I rather choose to be a pilgrim on earth with You than without You to possess Heaven. Where You are, there is Heaven: and where You are not, there is death and hell.
You are all my desire, and therefore I must needs. sigh and call and earnestly pray unto You,
In short there is none whom I can fully trust to, none that can seasonably help me in my necessities, but only You, my God.
You are my hope, You my confidence; You are my Comforter, and in all things most faithful unto Me.
All men seek their own gain;[513] You set forward my salvation and my profit only, and turn all things to my good.
Although You expose me to divers temptations and adversities, yet You order all this to my advantage, who are wont to try Your beloved ones a thousand ways.
In which trial of me You ought no less to be loved and praised, than if You did fill me full of heavenly consolations.
In You therefore, O Lord God, I place my whole hope and refuge; on You I rest all my tribulation and anguish; for I find all to be weak and inconstant, whatsoever I behold out of You.
For many friends cannot profit, nor strong helpers assist, nor prudent counselors give a profitable answer, nor the books of the learned afford comfort, nor any precious substance deliver, nor any place, however retired and lovely, give shelter, unless You Yourself do assist, help, strengthen, console, instruct, and guard us.
For all things that seem to belong to the attainment of peace and felicity, without You, are nothing, and do bring in truth no felicity at all.
You therefore are the Fountain of all that is good, the Height of life, the Depth of all that can be spoken; and hope in You above all things, is the strongest comfort of Your servants.
To You therefore do I lift up mine eyes; in You my God, the Father of mercies, do I put my trust.
Bless and sanctify my soul with Your heavenly blessings, that it may become Your holy habitation, and the seat of Your eternal glory; and let nothing be found in this temple of Your Divinity, which shall offend the eyes of Your Majesty.
According to the greatness of Your goodness and multitude of Your mercies look upon me, and hear the prayer of Your poor servant, who is far exiled from You in the land of the shadow of death.
Protect and keep the soul of me the meanest of Your servants, amidst so many dangers of this corruptible life, and by Your grace accompanying me direct it along the way of peace to its home of everlasting brightness.

 

Amen.

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