To these God is savory, and whatever is found in creatures they refer wholly to the praise of their Maker. Yet unlike, and very unlike, is the savor of the Creator and of the creature, of eternity and of time, of light uncreated and of light created. 3. O perpetual light, transcending all created lights: flash forth a coruscation from on high, penetrating all the inmost parts of my heart. Purify, gladden, brighten, and quicken my spirit with its powers, that it may cleave to You with jubilant successes. O when will this blessed and longed-for hour come, that You may sate me with Your presence, and be to me all in all. As long as this is not granted, neither will joy be full.
Still, alas, the old man lives in me, he is not wholly crucified, he is not perfectly dead, he still lusts strongly against the spirit. He stirs up wars within, and does not suffer the kingdom of the soul to be at peace. 4. But You who rule over the power of the sea, and who calm the motion of its waves, arise, help me. Scatter the nations that desire wars; crush them in Your strength. Show forth, I beseech You, Your mighty works, and let Your right hand be glorified: for there is no other hope, nor refuge for me except in You, O Lord my God. Chapter 35. That there is no security from temptation in this life. 1. My son, you are never secure in this life: but as long as you live, spiritual arms are always necessary for you. You dwell among enemies;
you are assailed on the right hand and on the left. If, therefore, you do not on all sides use the shield of patience, you will not long be without a wound. Moreover, if you do not fix your heart steadfastly on Me with a true will to suffer all things for My sake, you will not be able to bear this heat, nor to attain to the palm of the Blessed. You must therefore pass through all things manfully, and use a strong hand against opposition. For to him that overcomes is given the manna, and to the sluggish much misery is left. 2. If you seek rest in this life: how then will you attain to eternal rest? Set yourself not for much rest, but for great patience. Seek true peace not on earth but in heaven, not in men nor in other creatures, but in God alone.
For the love of God you ought willingly to undergo all things, namely labors and sorrows, temptations and vexations, anxieties and necessities, infirmities, injuries, slanders, reproofs, humiliations, confusions, corrections, and contempts. I will repay him with eternal reward for a brief labor, and infinite glory for transitory confusion. 3. Do you think that you will always have spiritual consolations according to your will? My saints did not have such, but many heavinesses and various temptations, and great desolations, yet they patiently bore themselves in all things, and trusted in God rather than in themselves: knowing that the sufferings of this present time are not worthy to be compared with the glory to come, which they were to merit.
Do you wish to have at once what many have scarcely obtained after many tears and great labors? Wait for the Lord, act manfully and take courage; do not be faithless, do not depart, but constantly expose your body and soul for the glory of God. I will repay most fully; I will be with you in every tribulation. Chapter 36. Against the vain judgments of men. 1. My son, cast your heart firmly upon the Lord; and do not fear the judgment of men, where your conscience renders you innocent and devout. It is good and blessed to suffer thus: nor will this be grievous to a humble heart and to one trusting in God rather than in himself. Many speak many things, and therefore little faith is to be given them. But also to satisfy all is not possible.
And although Paul was diligent to please all in the Lord, and became all things to all men, yet he reckoned it for a very small thing that he should be judged by man's day. 2. He did enough for the edification and salvation of others, as much as was in him and as he was able: but that he should sometimes be judged or despised by others, he could not prevent. Therefore he committed all to God, who knew all; and with patience and humility he defended himself against those who spoke wicked things, and also vain and worldly thoughts, and those who boasted of whatever they pleased. Yet he answered at times, lest by his silence scandal should be engendered for the weak. 3. Who are you, that you should fear a mortal man? Today he is, and tomorrow he is not seen.
Fear God, and you will not dread the terrors of men. What can anyone do against you? By words or injuries he harms himself rather than you; nor will whoever he is be able to flee the judgment of God. Keep God before your eyes, and do not contend with quarrelsome words. But if for the present you seem to be overcome and to suffer a confusion which you have not deserved, do not be indignant at this, nor by impatience diminish your crown. But rather look to Me in heaven, who am able to deliver you from all confusion and injury, and to render to each one according to his works. Chapter 37. On the pure and entire resignation of the heart, to obtain freedom of soul. 1. My son, forsake yourself, and you will find Me; stand without choice and without all possessiveness, and you will always gain.
For greater grace will at once be added to you, as soon as you resign yourself and do not take yourself back. 2. Lord, how often shall I resign myself? And in what things shall I leave myself? 3. Always, and at every hour: as in the small, so also in the great. I except nothing, but in all things I wish to find you stripped bare. Otherwise how can you be Mine and I yours, unless you are despoiled of all your own will within and without? The sooner you do this, the better it will be for you; and the more fully and sincerely, the more you will please Me, and the more you will gain. 4. Some resign themselves, but with some exception: for they do not fully trust in God; therefore they busy themselves to provide for themselves. Some also at first offer all, but afterward, when temptation knocks, they return to their own things;
therefore they make the least progress in virtue. These will not attain to the true freedom of a pure heart, nor to the grace of My delightful familiarity, unless an entire resignation and a daily immolation of self be first made, without which the fruitive union does not, and will not, stand. 5. I have told you very often, and now I say it again: Forsake yourself, resign yourself, and you will enjoy great inward peace. Give all for all, seek out nothing, claim back nothing, stand purely and without hesitation in Me, and you will have Me. You will be free in heart, and the darkness will not trample you down. Strive for this, pray for this, study to desire this, that you may be despoiled of all possessiveness, and follow naked the naked Jesus, die to yourself, and live to Me eternally.
Then all vain imaginings, wicked disturbances, and superfluous cares will fail. Then also immoderate fear will withdraw, and inordinate love will die. Chapter 38. On good governance in external matters, and recourse to God in dangers. 1. My son, you ought diligently to aim at this, that in every place, action, or outward occupation you be inwardly free and master of yourself, and that all things be under you, and you not under them, so that you be lord of your actions and ruler, not a servant, nor a hireling, but rather an exempted and true Hebrew, passing into the lot and liberty of the sons of God; who stand above present things and contemplate the eternal;
who behold transitory things with the left eye, and heavenly things with the right, whom temporal things do not draw to cleave to them, but who rather draw temporal things to serve well, according as they are ordained by God and instituted by the supreme Workman, who left nothing disordered in His creation. 2. But if in every event you stand not in outward appearance, nor survey with the carnal eye things seen or heard, but at once in every matter enter with Moses into the tabernacle to consult the Lord: you will sometimes hear a divine answer, and return instructed concerning many things present and to come.
For Moses always had recourse to the tabernacle for the solving of doubts and questions, and fled to the help of prayer for the relieving of dangers and the wickednesses of men. So too you ought to flee into the secret place of your heart, more earnestly imploring divine help. For it is on this account that Joshua and the children of Israel are read to have been deceived by the Gibeonites, because they did not first inquire of the mouth of the Lord, but, being too credulous, were beguiled by sweet words and a false show of piety. Chapter 39. That one should not be importunate in affairs. 1. My son, commit your cause to Me always, and I will dispose it well in its own time. Await My ordering, and you will thence perceive your advancement. 2.
Lord, willingly enough I commit all things to You, for my own thinking can profit little. Would that I did not cling so much to future events, but offered myself without delay to Your good pleasure. 3. My son, often a man eagerly pursues some thing which he desires: but when he has attained it, he begins to feel otherwise, because the affections concerning the same thing are not lasting, but rather drive us on from one thing to another. It is therefore no small thing to forsake oneself even in the least matters. 4. The true progress of a man is the denial of himself, and the man who has denied himself is exceedingly free and secure.
But the ancient enemy, opposing all good men, does not cease from temptation, and day and night contrives grievous snares, if perchance he might cast the unwary headlong into the noose of deception. Watch and pray, says the Lord, that you enter not into temptation. Chapter 40. That man has no good of himself, and ought to glory in nothing. 1. Lord, what is man, that You are mindful of him, or the son of man, that You visit him? What has man deserved, that You should give him Your grace? Lord, of what can I complain, if You forsake me? Or what can I justly allege, if You do not do what I ask? Surely this I can in truth think and say: Lord, I am nothing; I have nothing good of myself, but in all things I fail, and ever tend toward nothing.
Unless I be helped by You and inwardly informed, I become wholly lukewarm and dissolute. 2. But You, O Lord, are always the selfsame, and abide for ever: always good and just and holy; doing all things well, justly, and holily, and disposing them in wisdom. But I, who am more prone to defect than to advancement, do not always endure in one state, for seven times are changed over me. Yet it quickly becomes better, when it pleases You and You stretch forth Your helping hand: because You alone, without human aid, are able to help and to confirm me so greatly that my countenance shall no more be changed into various things, but my heart shall be turned to You alone and find rest. 3.
Wherefore, if I well knew how to cast away all human consolation, whether for the sake of obtaining devotion, or because of the necessity by which I am compelled to seek You, since there is no man who may console me: then I might deservedly hope in Your grace, and exult in the gift of a new consolation. 4. Thanks be to You, from whom all comes, whenever it goes well with me. But I am vanity and nothingness before You, an inconstant and weak man. Wherefore can I glory? Or why do I crave to be esteemed? Is it perhaps about nothing? And this is the most vain of all. Truly vainglory is an evil plague, the greatest vanity, because it draws away from true glory, and despoils of heavenly grace. For while a man pleases himself, he displeases You; while he pants after human praises, he is deprived of true virtues. 5.
But true glory and holy exultation is to glory in You and not in oneself, to rejoice in Your name, not in one's own virtue, nor to delight in any creature except for Your sake. Let Your name be praised, not mine; let Your work be magnified, not mine; let Your holy name be blessed, not mine; but let nothing of the praises of men be attributed to me. You are my glory, You the exaltation of my heart. In You I will glory and exult all the day; but for myself, in nothing, except in my infirmities. 6. Let the Jews seek the glory which is one from another: I will seek that which is from God alone. For all human glory, all temporal honor, all worldly loftiness, compared with Your eternal glory, is vanity and folly.
O my truth, and my mercy, my God, blessed Trinity: to You alone be praise, virtue, honor, and glory through the infinite ages of ages. Chapter 41. On the contempt of all temporal honor. 1. My son, do not take it to yourself, if you see others honored and exalted, but yourself despised and humbled. Lift up your heart to Me in heaven, and the contempt of men on earth will not sadden you. 2. Lord, we are in blindness, and are quickly seduced by vanity. If I rightly examine myself, never has any wrong been done to me by any creature: wherefore neither have I justly any cause to complain against You: but because I have frequently and grievously sinned against You, every creature is justly armed against me. To me, therefore, confusion and contempt are justly due:
but to You praise, honor, virtue, and glory. And unless I prepare myself for this, that I should be willing gladly to be despised and forsaken by every creature, and to seem utterly nothing, I cannot be inwardly pacified and stabilized, nor spiritually enlightened, nor fully united to You. Chapter 42. That peace is not to be placed in men. 1. My son, if you place your peace with any person on account of your own feeling or of living together, you will be unstable and unquiet. But if you have recourse to the ever-living and abiding truth, a friend departing or dying will not sadden you. In Me ought the love of a friend to stand, and for My sake is to be loved whoever seems good to you and is very dear in this life. Without Me friendship has no worth, nor will it endure;
nor is that love true and pure which I do not join together. You ought therefore to be so dead to such affections for beloved men that, as far as in you lies, you would wish to be without human fellowship. So much the nearer does a man approach God, the farther he withdraws from all earthly solace. So much the higher also does he ascend to God, the more deeply he descends into himself, and the more he grows worthless in his own eyes. 2. But he who attributes any good to himself hinders the grace of God from finding place in him: for the grace of the Holy Spirit always seeks a humble heart. If you knew how to annihilate yourself perfectly, and to empty yourself of all created love, then I should flow into you with great grace. When you look toward creatures, the sight of the Creator is withdrawn from you.
Learn to overcome yourself in all things for the sake of the Creator: then you will be able to attain to divine knowledge. However small it be, if anything is loved and regarded inordinately, it retards from the highest good, and corrupts. Chapter 43. Against vain and worldly knowledge. 1. My son, let not the fair and subtle sayings of men move you: for the kingdom of God is not in speech, but in power. Attend to My words, which kindle the heart and enlighten the mind, induce compunction, and bring in manifold consolation. Never read a word to this end, that you may seem more learned or wiser; but study the mortification of vices, for this will profit you more than the knowledge of many difficult questions. 2.
When you have read and known many things, you must come back to one principle. I am He who teaches man knowledge, and I impart to little ones a clearer understanding than can be taught by man. To whomsoever I shall speak, he will quickly be wise and will greatly profit in spirit. Woe to those who seek many curious things from men, and care little about the way of serving Me. The time will come when Christ, the Master of masters, the Lord of angels, shall appear to hear the lessons of all and to examine the consciences of each one, and then He will search Jerusalem with lamps, and the hidden things of darkness shall be made manifest, and the arguments of tongues shall be silent. 3.
I am He who in a moment lifts up the humble mind, so that it grasps more reasons of eternal truth than if anyone had studied ten years in the schools. I teach without the noise of words, without the confusion of opinions, without the pomp of honor, without the strife of arguments. I am He who teaches to despise earthly things, to loathe present things, to seek eternal things, to relish eternal things, to flee honors, to bear scandals, to place all hope in Me, to desire nothing apart from Me, and above all things ardently to love Me. 4. For a certain one, by loving Me inwardly, learned divine things, and spoke marvelous things. He profited more in forsaking all things than in studying subtle things. But I speak common things to some, special things to others; to some I appear sweetly in signs and figures;
but to certain ones I reveal many mysteries in light. There is one voice in books, yet it does not instruct all alike, for I am within, the Teacher of truth, the Searcher of hearts, the Discerner of thoughts, the Promoter of deeds, distributing to each as I shall judge fitting. Chapter 44. On not drawing outward things to oneself. 1. My son, it behooves you to be ignorant of many things, and to esteem yourself as one dead upon the earth, and as one to whom the whole world is crucified. Many things too you ought to pass by with a deaf ear, and rather to ponder those things that pertain to your peace. It is more useful to turn the eyes away from things displeasing, and to leave each to his own opinion, than to be a slave to contentious arguments. If you stand well with God and look to His judgment, you will more easily bear being overcome. 2.
O Lord, how far have we come? Behold, a temporal loss is bewailed; for some trifling gain men toil and run, while spiritual harm passes into forgetfulness, and is scarcely recalled, and that late. What profits little or nothing is heeded, and what is supremely necessary is carelessly passed over, because the whole man flows away to outward things, and unless he quickly comes to himself, he willingly lies amid them. Chapter 45. That not everyone is to be believed, and on the easy slip of words. 1. Give me help, Lord, in trouble, for vain is the help of man. How often have I not found faithfulness there where I thought to have it; and how often have I found it where I least presumed. Vain therefore is hope in men, but the salvation of the righteous is in You, O God.
Blessed be You, O Lord God, in all things that befall us. We are weak and unstable; quickly are we deceived and changed. 2. Who is the man that can keep himself so warily and circumspectly in all things as never to fall into some deception or perplexity? But he who trusts in You, O Lord, and seeks with a single heart, does not so easily slip. And if he fall into any trouble, however entangled he may be, he shall the sooner be delivered through You, or be comforted by You; for You do not forsake to the end the one who hopes in You. Rare is a faithful friend, persevering in all the troubles of his friend. You, O Lord, You alone are most faithful in all things, and besides You there is no other such. 3.
O how well did that holy soul understand, who said: My mind is made firm, and founded upon Christ. If it were so with me, human fear would not so easily disquiet me, nor would the darts of words move me. Who can foresee all things, who is sufficient to guard against future evils? If things foreseen often wound, what shall the unforeseen do but strike grievously? But why did I, wretched man, not better provide for myself? Why too did I so easily trust others? But we are men, and nothing other than frail men we are, even though by many we are esteemed and called angels. Whom shall I trust, O Lord? Whom shall I trust but You? You are the Truth that does not deceive, nor can be deceived. And again:
Every man is a liar, unstable and apt to slip, especially in words, so that what seems to ring true to the face is scarcely at once to be believed. 4. How prudently did You forewarn us to beware of men, and that a man's enemies are those of his own household, and that we are not to believe if anyone should say: Behold, here, or behold, there. I have been taught by my loss, and would that it were to greater caution and not to my folly. Be cautious, says one; be cautious, keep with you what I tell you; and while I am silent and believe it kept hidden, he himself cannot keep silent about what he asked to be kept silent, but at once betrays both me and himself, and goes off. From such babblers and incautious men protect me, O Lord, that I may not fall into their hands, nor ever commit such things myself.
Put a true and steadfast word in my mouth, and keep a crafty tongue far from me. What I am unwilling to suffer, I ought by all means to avoid. 5. O how good and peaceful it is to keep silence about others, and not indiscriminately to believe everything, nor lightly to spread it further; to reveal oneself to few, ever to seek You as the Beholder of the heart, and not to be carried about by every wind of words, but to desire that all things, inward and outward, be perfected according to the good pleasure of Your will. How safe it is, for the preserving of heavenly grace, to flee human applause, and not to seek those things that seem to offer admiration abroad, but to follow after with all diligence those things that bring amendment of life and fervor. How many has known virtue and self-praise harmed!
How truly profitable has grace been when guarded by silence in this frail life, which is wholly accounted a temptation and a warfare! Chapter 46. On having confidence in God when the darts of words assail. 1. My son, stand firmly and hope in Me. For what are words but words? They fly through the air, but do not wound a stone. If you are guilty, consider that you would gladly amend. If you are conscious of nothing, think: think that you would gladly bear this for God. It is little enough that you should sometimes endure even words, who are not yet able to bear hard blows. And why do such small things go to your heart, unless because you are still carnal, and heed men more than is fitting?
For because you fear to be despised, you will not be reproved for your faults, and you seek the shadows of excuses. 2. But look at yourself more closely, and you will know that the world still lives in you, and a vain love of pleasing men. For when you shrink from being abased and confounded for your defects, it is clear that you are neither truly humble, nor truly dead to the world, nor is the world crucified to you. But hear My words, and you will not care for ten thousand words of men. Behold, if all things that could be most maliciously feigned were said against you, what would it harm you, if you let it pass altogether, and weighed it no more than a straw? Could they pluck out even a single hair of yours? 3.
But those who have not their heart within, nor God before their eyes, are easily and readily moved by a word of blame. But he who trusts in Me, and does not desire to stand by his own judgment, will be without human dread. For I am the Judge, and the Knower of all secrets; I know how the matter was done; I know both the one who does the wrong and the one who endures it. From Me this word went forth; by My permission this came to pass, that the thoughts out of many hearts might be revealed. I shall judge the guilty and the innocent; but I willed first to try both by a hidden judgment. 4. The testimony of men often deceives; My judgment is true, it shall stand and not be overturned. It lies hidden for the most part, and is plain to few in every particular;
yet it never errs, nor can it err, even though it does not seem right to the eyes of the foolish. To Me therefore must one have recourse in every judgment, and not lean upon one's own opinion; for the just man will not be troubled, whatever may befall him from God. And if something be uttered unjustly against him, he will not greatly care; nor will he vainly exult, if through others he be reasonably excused. For he considers that I am He who searches hearts and reins, who does not judge according to the face and human appearance. For often even in My eyes that is found blameworthy which in the judgment of men is held praiseworthy. 5. Lord God, just Judge, strong and patient, who knows the frailty and perversity of men, be my strength and all my confidence;
for my own conscience does not suffice me. You know what I do not know, and therefore in every reproof I ought to humble myself, and meekly to bear it. Pardon me then graciously, as often as I have not so acted; and grant me again the grace of greater endurance. For better for me is Your abundant mercy unto the obtaining of pardon, than my supposed righteousness for the defense of my hidden conscience. And though I am conscious of nothing in myself, yet in this I cannot justify myself: for, Your mercy removed, no living person shall be justified in Your sight. Chapter 47. That all grievous things are to be endured for the sake of eternal life. 1. My son, let not the labors which you have undertaken for My sake break you, nor let tribulations cast you down altogether;
but let My promise strengthen and comfort you in every event. I am sufficient to recompense beyond all measure and degree. You will not labor here long, nor be ever burdened with sorrows. Wait a little while, and you will see a speedy end of evils. There will come an hour when all labor and tumult shall cease. Little and brief is all that passes with time. 2. Do what you do; labor faithfully in My vineyard; I will be your reward. Write, read, sing, mourn, keep silence, pray, bear adversities manfully: eternal life is worthy of all these and of greater conflicts. Peace will come in one day which is known to the Lord. There will be neither day nor night of this present time, but light perpetual, brightness infinite, peace firm, and secure repose.
You will not then say: Who shall deliver me from the body of this death? Nor will you cry out: Woe is me, that my sojourning is prolonged; for death shall be cast down, and salvation shall be unfailing, no anxiety, blessed gladness, sweet and comely fellowship. 3. O, if you had seen the perpetual crowns of the saints in heaven, and in how great glory they now exult, who once seemed contemptible to this world, and as it were unworthy of life itself: assuredly you would at once humble yourself even to the earth, and would desire rather to be under all than to be over one; nor would you covet the glad days of this life, but would rather rejoice to be afflicted for God, and would count it the greatest gain to be reckoned as nothing among men. 4.