The Third Book
On Inward Consolation

CHAPTER L
How A Desolate Man Ought
To Commit Himself Into The Hands Of God

O Lord, Holy Father, be Thou blessed now and ever more; because as Thou wilt so it is done, and what Thou doest is good.  Let Thy servant rejoice in Thee, not in himself, nor in any other; because Thou alone art the true joy, Thou art my hope and my crown, Thou art my joy and my honor, O Lord.  What hath Thy servant, which he receiveth not from Thee, even without merit of his own?  Thine are all things which Thou hast given, and which Thou hast made.  I am poor and in misery even from my youth up, (1) and my soul is sorrowful unto tears, sometimes also it is disquieted within itself, because of the sufferings which are coming upon it.

2. I long after the joy of peace; for the peace of Thy children do I beseech, for in the light of Thy comfort they are fed by Thee.  If Thou give peace, if Thou pour into me holy joy, the soul of Thy servant shall be full of melody, and devout in Thy praise.  But if Thou withdraw Thyself as too often Thou art wont, he will not be able to run in the way of Thy commandments, but rather he will smite his breast and will bow his knees; because it is not with him as yesterday and the day before, when Thy candle shined upon his head, (2) and he walked under the shadow of Thy wings, (3) from the temptations which beset him.

3. O Father, righteous and ever to be praised, the hour cometh when Thy servant is to be proved.  O beloved Father, it is well that in this hour Thy servant suffer somewhat for Thy sake.  O Father, ever more to be adored, as the hour cometh which Thou foreknewest from everlasting, when for a little while Thy servant should outwardly bow down, but always live inwardly with Thee; when for a little while he should be little regarded, humbled, and fail in the eyes of men; should be wasted with sufferings and weaknesses, to rise again with Thee in the dawn of the new light, and be glorified in the heavenly places.  O Holy Father, thou hast ordained it so, and so hast willed it; and that is done which Thou Thyself hast commanded.

4. For this is Thy favor to Thy friend, that he should suffer and be troubled in the world for Thy love's sake, how often soever, and by whomsoever and whosoever Thou hast suffered it to be done.  Without Thy counsel and providence, and without cause, nothing cometh to pass on the earth.  It is good for me, Lord, that I have been in trouble, that I may learn Thy statutes, (4) and may cast away all pride of heart and presumption.  It is profitable for me that confusion hath covered my face, that I may seek to Thee for consolation rather than unto men.  By this also I have learned to dread Thine unsearchable judgment, who afflictest the just with the wicked, but not without equity and justice.

5. Thanks be unto Thee, because Thou hast not spared my sins, but hast beaten me with stripes of love, inflicting pains, and sending troubles upon me without and within.  There is none who can console me, of all things which are under heaven, but Thou only, O Lord my God, Thou heavenly Physician of souls, who dost scourge and hast mercy, who leadest down to hell and bringest up again. (5)  Thy discipline over me, and Thy rod itself shall teach me.

6. Behold, O beloved Father, I am in Thy hands, I bow myself under the rod of Thy correction.  Smite my back and my neck that I may bend my crookedness to Thy will.  Make me a pious and lowly disciple, as Thou wert wont to be kind, that I may walk according to every nod of Thine.  To Thee I commend myself and all that I have for correction; better is it to be punished here than hereafter.  Thou knowest all things and each of them; and nothing remaineth hid from Thee in man's conscience.  Before they are, thou knowest that they will be, and Thou needest not that any man teach Thee or admonish Thee concerning the things which are done upon the earth.  Thou knowest what is expedient for my profit, and how greatly trouble serveth unto the scrubbing off the rust of sin.  Do with me according to Thy desired good pleasure, and despise not my life which is full of sin, known to none so entirely and fully as to Thee alone.

7. Grant me, O Lord, to know that which ought to be known; to love that which ought to be loved; to praise that which pleaseth Thee most, to esteem that which is precious in Thy sight, to blame that which is vile in Thine eyes.  Suffer me not to judge according to the sight of bodily eyes, nor to give sentence according to the hearing of the ears of ignorant men; but to discern in true judgment between visible and spiritual things, and above all things to be ever seeking after the will of Thy good pleasure.

8. Oftentimes the senses of men are deceived in judging; the lovers of the world also are deceived in that they love only visible things.  What is a man because by man he is reckoned very great?  The deceiver deceiveth the deceiver, the vain man the vain, the blind man the blind, the weak man the weak, when they exalt one another; and in truth they rather put to shame, while they foolishly praise.  For as humble St. Francis saith, "What each one is in Thine eyes, so much he is, and no more."

 (1) Psalm lxxxviii. 15.    (2) Job xxix. 3.    (3) Psalm xvii. 8. (4) Psalm cxix. 71.    (5) Job xiii. 2.

"My Son, thou art not always able to continue in very fervent desire after virtues, nor to stand fast in the loftier region of contemplation; but thou must of necessity sometimes descend to lower things because of thine original corruption, and bear about the burden of corruptible life, though unwillingly and with weariness.  So long as thou wearest a mortal body, thou shalt feel weariness and heaviness of heart.  Therefore thou oughtest to groan often in the flesh because of the burden of the flesh, inasmuch as thou canst not give thyself to spiritual studies and divine contemplation unceasingly.

2. "At such a time it is expedient for thee to flee to humble and external works, and to renew thyself with good actions; to wait for My coming and heavenly visitation with sure confidence; to bear thy exile and drought of mind with patience, until thou be visited by Me again, and be freed from all anxieties.  For I will cause thee to forget thy labors, and altogether to enjoy peace. I will spread open before thee the pleasant pastures of the Scriptures, that with enlarged heart thou mayest begin to run in the way of My commandments.  And thou shalt say, 'The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.'" (1)

 (1) Romans viii. 18.

O Lord, I am not worthy of Thy consolation, nor of any spiritual visitation; and therefore Thou dealest justly with me, when Thou leavest me poor and desolate.  For if I were able to pour forth tears like the sea, still should I not be worthy of Thy consolation.  Therefore am I nothing worthy save to be scourged and punished, because I have grievously and many a time offended Thee, and in many things have greatly sinned.  Therefore, true account being taken, I am not worthy even of the least of Thy consolations.  But Thou, gracious and merciful God, who willest not that Thy works should perish, to show forth the riches of Thy mercy upon the vessels of mercy, (1) vouchsafest even beyond all his own deserving, to comfort Thy servant above the measure of mankind.  For Thy consolations are not like unto the discoursings of men.

2. What have I done, O Lord, that Thou shouldest bestow any heavenly comfort upon me?  I remember not that I have done any good, but have been ever prone to sin and slow to amendment.  It is true and I cannot deny it.  If I should say otherwise, Thou wouldst rise up against me, and there should be none to defend me.  What have I deserved for my sins but hell and everlasting fire?  In very truth I confess that I am worthy of all scorn and contempt, nor is it fit that I should be remembered among Thy faithful servants.  And although I be unwilling to hear this, nevertheless I will for the Truth's sake, accuse myself of my sins, that the more readily I may prevail to be accounted worthy of Thy mercy.

3. What shall I say, guilty that I am and filled with confusion? I have no mouth to utter, unless it be this word alone, "I have sinned, Lord, I have sinned; have mercy upon me, forgive me." Let me alone, that I may take comfort a little before I go whence I shall not return even to the land of darkness and the shadow of death. (2)  What dost Thou so much require of a guilty and miserable sinner, as that he be contrite, and humble himself for his sins?  In true contrition and humiliation of heart is begotten the hope of pardon, the troubled conscience is reconciled, lost grace is recovered, a man is preserved from the wrath to come, and God and the penitent soul hasten to meet each other with a holy kiss. (3)

4. The humble contrition of sinners is an acceptable sacrifice unto Thee, O Lord, sending forth a smell sweeter far in Thy sight than the incense.  This also is that pleasant ointment which Thou wouldst have poured upon Thy sacred feet, for a broken and contrite heart Thou hast never despised. (4)  There is the place of refuge from the wrathful countenance of the enemy.  There is amended and washed away whatsoever evil hath elsewhere been contracted.

 (1) Romans ix. 23.    (2) Job x. 20, 21.    (3) Luke xv. 20. (4) Psalm li. 17.

"My Son, precious is My grace, and it suffereth not itself to be joined with outward things, nor with earthly consolations. Therefore thou oughtest to cast away all things which hinder grace, if thou longest to receive the inpouring thereof.  Seek a secret place for thyself, love to dwell alone with thyself, desire the conversation of no one; but rather pour out thy devout prayer to God, that thou mayest possess a contrite mind and a pure conscience.  Count the whole world as nought; seek to be alone with God before all outward things.  For thou canst not be alone with Me, and at the same time be delighted with transitory things.  Thou oughtest to be separated from thy acquaintances and dear friends, and keep thy mind free from all worldly comfort. So the blessed Apostle Peter beseecheth, that Christ's faithful ones bear themselves in this world as strangers and pilgrims. (1)

2. "Oh how great a confidence shall there be to the dying man whom no affection to anything detaineth in the world?  But to have a heart so separated from all things, a sickly soul doth not yet comprehend, nor doth the carnal man know the liberty of the spiritual man.  But if indeed he desire to be spiritually minded, he must renounce both those who are far off, and those who are near, and to beware of no man more than himself.  If thou perfectly conquer thyself, very easily shalt thou subdue all things besides.  Perfect victory is the triumph over oneself. For whoso keepeth himself in subjection, in such manner that the sensual affections obey the reason, and the reason in all things obeyeth Me, he truly is conqueror of himself, and lord of the world.

3. "If thou desire to climb to this height, thou oughtest to start bravely, and to lay the ax to the root, to the end that thou mayest pull up and destroy the hidden inordinate inclination towards thyself, and towards all selfish and earthly good.  From this sin, that a man loveth himself too inordinately, almost everything hangeth which needeth to be utterly overcome: when that evil is conquered and put under foot, there shall be great peace and tranquillity continually.  But because few strive earnestly to die perfectly to themselves, and do not heartily go forth from themselves, therefore do they remain entangled in themselves, and cannot be raised in spirit above themselves.  But he who desireth to walk at liberty with Me, must of necessity mortify all his evil and inordinate affections, and must cling to no creature with selfish love."

 (1) 1 Peter ii. 11.

"My Son, pay diligent heed to the motions of Nature and of Grace, because they move in a very contrary and subtle manner, and are hardly distinguished save by a spiritual and inwardly enlightened man.  All men indeed seek good, and make pretense of something good in all that they say or do; and thus under the appearance of good many are deceived.

2. "Nature is deceitful and draweth away, ensnareth, and deceiveth many, and always hath self for her end; but Grace walketh in simplicity and turneth away from every appearance of evil, maketh no false pretenses, and doeth all entirely for the sake of God, in whom also she finally resteth.

3. "Nature is very unwilling to die, and to be pressed down, and to be overcome, and to be in subjection, and to bear the yoke readily; but Grace suffereth self mortification, resisteth sensuality, seeketh to be subdued, longeth to be conquered, and willeth not to use her own liberty.  She loveth to be held by discipline, and not to have authority over any, but always to live, to remain, to have her being under God, and for God's sake to be humbly subject to every ordinance of man.

4. "Nature laboreth for her own advantage, and considereth what profit she may gain from another; but Grace considereth more, not what may be useful and convenient to self, but what may be profitable to the many.

5. "Nature willingly receiveth honor and reverence; but Grace faithfully ascribeth all honor and glory to God.

6. "Nature feareth confusion and contempt, but Grace rejoiceth to suffer shame for the name of Jesus.

7. "Nature loveth ease and bodily quiet; Grace cannot be unemployed, but gladly embraceth labor.

8. "Nature seeketh to possess things curious and attractive, and abhorreth those which are rough and cheap; Grace is delighted with things simple and humble, despiseth not those which are rough, nor refuseth to be clothed with old garments.

9. "Nature hath regard to things temporal, rejoiceth in earthly lucre, is made sad by loss, vexed by any little injurious word; but Grace reacheth after things eternal, cleaveth not to those which are temporal, is not perturbed by losses, nor embittered by any hard words, because she hath placed her treasure and joy in heaven where nought perisheth.

10. "Nature is covetous, and receiveth more willingly than she giveth, loveth things that are personal and private to herself; while Grace is kind and generous, avoideth selfishness, is contented with a little, believeth it is more blessed to give than to receive.

11. "Nature inclineth thee to created things, to thine own flesh, to vanities and dissipation; but Grace draweth to God and to virtues, renounceth creatures, fleeth from the world, hateth the desires of the flesh, restraineth vagaries, blusheth to be seen in public.

12. "Nature is glad to receive some outward solace in which the senses may have delight; but Grace seeketh to be comforted in God alone, and to have delight in the chief good above all visible things.

13. "Nature doeth everything for her own gain and profit, can do nothing as a free favor, but hopeth to attain something as good or better, or some praise or favor for her benefits; and she loveth that her own deeds and gifts should be highly valued; but Grace seeketh nothing temporal, nor requireth any other gift of reward than God alone; neither longeth she for more of temporal necessities than such as may suffice for the attaining of eternal life.

14. "Nature rejoiceth in many friends and kinsfolk, she boasteth of noble place and noble birth, she smileth on the powerful, flattereth the rich, applaudeth those who are like herself; but Grace loveth even her enemies, and is not lifted up by the multitude of friends, setteth no store upon high place or high birth, unless there be greater virtue therewith; favoureth the poor man more than the rich, hath more sympathy with the innocent than with the powerful; rejoiceth with the truthful, not with the liar; always exhorteth the good to strive after better gifts of grace, and to become by holiness like unto the Son of God.

15. "Nature quickly complaineth of poverty and of trouble; Grace beareth want with constancy.

16. "Nature looketh upon all things in reference to herself; striveth and argueth for self; but Grace bringeth back all things to God from whom they came at the beginning; ascribeth no good to herself nor arrogantly presumeth; is not contentious, nor preferreth her own opinion to others, but in every sense and understanding submitteth herself to the Eternal wisdom and the Divine judgment.

17. "Nature is eager to know secrets and to hear new things; she loveth to appear abroad, and to make experience of many things through the senses; she desireth to be acknowledged and to do those things which win praise and admiration; but Grace careth not to gather up new or curious things, because all this springeth from the old corruption, whereas there is nothing new or lasting upon earth.  So she teacheth to restain the senses, to shun vain complacency and ostentation, to hide humbly those things which merit praise and real admiration, and from everything and in all knowledge to seek after useful fruit, and the praise and honor of God.  She desireth not to receive praise for herself or for her own, but longeth that God be blessed in all His gifts, who out of unmingled love bestoweth all things."

18. This Grace is a supernatural light, and a certain special gift of God, and the proper mark of the elect, and the pledge of eternal salvation; it exalteth a man from earthly things to love those that are heavenly; and it maketh the carnal man spiritual. So far therefore as Nature is utterly pressed down and overcome, so far is greater Grace bestowed and the inner man is daily created anew by fresh visitations, after the image of God.

O Lord my God, who hast created me after thine own image and similitude, grant me this grace, which Thou hast shown to be so great and so necessary for salvation, that I may conquer my wicked nature, which draweth me to sin and to perdition.  For I feel in my flesh the law of sin, contradicting the law of my mind, and bringing me into captivity to the obedience of sensuality in many things; nor can I resist its passions, unless Thy most holy grace assist me, fervently poured into my heart.

2. There is need of Thy grace, yea, and of a great measure thereof, that my nature may be conquered, which hath alway been prone of evil from my youth.  For being fallen through the first man Adam, and corrupted through sin, the punishment of this stain descended upon all men; so that Nature itself, which was framed good and right by Thee, is now used to express the vice and infirmity of corrupted Nature; because its motion left unto itself draweth men away to evil and to lower things.  For the little power which remaineth is as it were one spark lying hid in the ashes.  This is Natural reason itself, encompassed with thick clouds, having yet a discernment of good and evil, a distinction of the true and the false, though it be powerless to fulfill all that it approveth, and possess not yet the full light of truth, nor healthfulness of its affections.

3. Hence it is, O my God, that I delight in Thy law after the inward man, (1) knowing that Thy commandment is holy and just and good; reproving also all evil, and the sin that is to be avoided: yet with the flesh I serve the law of sin, whilst I obey sensuality rather than reason.  Hence it is that to will to do good is present within me, but how to perform it I find not. (2) Hence I oft times purpose many good things; but because grace is lacking to help mine infirmities, I fall back before a little resistance and fail.  Hence it cometh to pass that I recognize the way of perfectness, and see very clearly what things I ought to do; but pressed down by the weight of my own corruption, I rise not to the things which are more perfect.

4. Oh how entirely necessary is Thy grace to me, O Lord, for a good beginning, for progress, and for bringing to perfection. For without it I can do nothing, but I can do all things through Thy grace which strengeneth me. (3)  O truly heavenly grace, without which our own merits are nought, and no gifts of Nature at all are to be esteemed.  Arts, riches, beauty, strength, wit, eloquence, they all avail nothing before Thee, O Lord, without Thy grace.  For the gifts of Nature belong to good and evil alike; but the proper gift of the elect is grace--that is, love--and they who bear the mark thereof are held worthy of everlasting life.  So mighty is this grace, that without it neither the gift of prophecy nor the working of miracles, nor any speculation, howsoever lofty, is of any value at all.  But neither faith, nor hope, nor any other virtue is accepted with Thee without love and grace.

5. O most blessed grace that makest the poor in spirit rich in virtues, and renderest him who is rich in many things humble in spirit, come Thou, descend upon me, fill me early with Thy consolation, lest my soul fail through weariness and drought of mind.  I beseech thee, O Lord, that I may find grace in Thy sight, for Thy grace is sufficient for me, (4) when I obtain not those things which Nature longeth for.  If I be tempted and vexed with many tribulations, I will fear no evil, while Thy grace remaineth with me.  This alone is my strength, this bringeth me counsel and help.  It is more powerful than all enemies, and wiser than all the wise men in the world.

6. It is the mistress of truth, the teacher of discipline, the light of the heart, the solace of anxiety, the banisher of sorrow, the deliverer from fear, the nurse of devotion, the drawer forth of tears.  What am I without it, save a dry tree, a useless branch, worthy to be cast away!  "Let Thy grace, therefore, O Lord, always prevent and follow me, and make me continually given to all good works, through Jesus Christ, Thy Son.  Amen."

 (1) Romans vii. 12, 22. 25.    (2) Romans vii. 18.    (3) Phillippians iv. 13. (4) 2 Corinthians xii. 9.

My Son, so far as thou art able to go out of thyself so far shalt thou be able to enter into Me.  As to desire no outward thing worketh internal peace, so the forsaking of self inwardly joineth unto God.  I will that thou learn perfect self-denial, living in My will without contradiction or complaint.  Follow Me: I am the way, the truth, and the life. (1)  Without the way thou canst not go, without the truth thou canst not know, without life thou canst not live.  I am the Way which thou oughtest to follow; the Truth which thou oughest to believe; the Life which thou oughtest to hope for.  I am the Way unchangeable; the Truth infallible; the Life everlasting.  I am the Way altogether straight, the Truth supreme, the true Life, the blessed Life, the uncreated Life.  If thou remain in My way thou shalt know the Truth, and the truth shall make thee free, (2) and thou shalt lay hold on eternal life.

2. "If thou wilt enter into life, keep the commandments. (3)  If thou wilt know the truth, believe in Me.  If thou wilt be perfect, sell all that thou hast.  If thou wilt be My disciple, deny thyself.  If thou wouldest possess the blessed life, despise the life which now is.  If thou wilt be exalted in heaven, humble thyself in the world.  If thou wilt reign with Me, bear the cross with Me; for only the servants of the cross find the way of blessedness and of true light."

3. O Lord Jesus, forasmuch as Thy life was straitened and despised by the world, grant unto me to imitate Thee in despising the world, for the servant is not greater than his lord, nor the disciple above his master. (4)  Let Thy servant be exercised in Thy life, because there is my salvation and true holiness. Whatsoever I read or hear besides it, it refresheth me not, nor giveth me delight.

4. "My son, because thou knowest these things and hast read them all, blessed shalt thou be if thou doest them.  He who hath My commandments and keepeth them, he it is that loveth Me, and I will love him, and will manifest Myself to him, (5) and I will make him to sit down with Me in My Father's Kingdom.

5. O Lord Jesus, as Thou hast said and promised, even so let it be unto me, and grant me to prove worthy.  I have received the cross at Thy hand; I have carried it, and will carry it even unto death, as Thou hast laid it upon me.  Truly the life of a truly devoted servant is a cross, but it leadeth to paradise.  I have begun; I may not return back nor leave it.

6. Come, my brothers, let us together go forward.  Jesus shall be with us.  For Jesus' sake have we taken up this cross, for Jesus' sake let us persevere in the cross.  He will be our helper, who was our Captain and Forerunner.  Behold our King entereth in before us, and He will fight for us.  Let us follow bravely, let no man fear terrors; let us be prepared to die bravely in battle, and let us not so stain our honor, (6) as to fly from the cross.

 (1) John xiv. 6.    (2) John viii. 32.    (3) Matthew xix. 17, 21. (4) Matthew x. 24.    (5) John xiv. 21.    (6) 1 Mac. ix. 10.

"My Son, patience and humility in adversities are more pleasing to Me than much comfort and devotion in prosperity.  Why doth a little thing spoken against thee make thee sad?  If it had been more, thou still oughtest not to be moved.  But now suffer it to go by; it is not the first, it is not new, and it will not be the last, if thou live long.  Thou art brave enough, so long as no adversity meeteth thee.  Thou givest good counsel also, and knowest how to strengthen others with thy words; but when tribulations suddenly knocketh at thine own door, thy counsel and strength fail.  Consider thy great frailty, which thou dost so often experience in trifling matters nevertheless, for thy soul's health these things are done when they and such like happen unto thee.

2. "Put them away from thy heart as well as thou canst, and if tribulation hath touched thee, yet let it not cast thee down nor entangle thee long.  At the least, bear patiently, if thou canst not joyfully.  And although thou be very unwilling to hear it, and feel indignation, yet check thyself, and suffer no unadvised word to come forth from thy lips, whereby the little ones may be offended.  Soon the storm which hath been raised shall be stilled, and inward grief shall be sweetened by returning grace. I yet live, saith the Lord, ready to help thee, and to give thee more than wonted consolation if thou put thy trust in Me, and call devoutly upon Me.

3. "Be thou more calm of spirit, and gird thyself for greater endurance.  All is not frustrated, though thou find thyself very often afflicted or grievously tempted.  Thou art man, not God; thou art flesh, not an angel.  How shouldst thou be able to remain alway in the same state of virtue, when an angel in heaven fell, and the first man in paradise?  I am He who lifteth up the mourners to deliverance, and those who know their own infirmity I raise up to my own nature."

4. O Lord, blessed be Thy word, sweeter to my mouth than honey and the honeycomb.  What should I do in my so great tribulations and anxieties, unless Thou didst comfort me with Thy holy words? If only I may attain unto the haven of salvation, what matter is it what things or how many I suffer?  Give me a good end, give me a happy passage out of this world.  Remember me, O my God, and lead me by the right way unto Thy Kingdom.  Amen.

"My Son, beware thou dispute not of high matters and of the hidden judgments of God; why this man is thus left, and that man is taken into so great favor; why also this man is so greatly afflicted, and that so highly exalted.  These things pass all man's power of judging, neither may any reasoning or disputation have power to search out the divine judgments.  When therefore the enemy suggesteth these things to thee, or when any curious people ask such questions, answer with that word of the Prophet, Just art Thou, O Lord, and true is Thy judgment, (1) and with this, The judgments of the Lord are true, and righteous altogether. (2)  My judgments are to be feared, not to be disputed on, because they are incomprehensible to human understanding.

2. "And be not given to inquire or dispute about the merits of the Saints, which is holier than another, or which is the greater in the Kingdom of Heaven.  Such questions often beget useless strifes and contentions: they also nourish pride and vain glory, whence envyings and dissensions arise, while one man arrogantly endeavoureth to exalt one Saint and another another.  But to wish to know and search out such things bringeth no fruit, but it rather displeaseth the Saints; for I am not the God of confusion but of peace; (3) which peace consisteth more in true humility than in self exaltation.

3. "Some are drawn by zeal of love to greater affection to these Saints or those; but this is human affection rather than divine. I am He Who made all the Saints: I gave them grace, I brought them glory; I know the merits of every one; I prevented them with the blessings of My goodness. (4)  I foreknew my beloved ones from everlasting, I chose them out of the world; (5) they did not choose Me.  I called them by My grace, drew them by My mercy, led them on through sundry temptations.  I poured mighty consolations upon them, I gave them perseverance, I crowned their patience.

4. "I acknowledge the first and the last; I embrace all with inestimable love.  I am to be praised in all My Saints; I am to be blessed above all things, and to be honored in every one whom I have so gloriously exalted and predestined, without any preceding merits of their own.  He therefore that shall despise one of the least of these My people, honoreth not the great; because I made both small and great. (6)  And he who speaketh against any of My Saints speaketh against Me, and against all others in the Kingdom of Heaven."

   They are all one through the bond of charity; they think the same thing, will the same thing, and all are united in love to one another.

5. "But yet  (which is far better) they love Me above themselves and their own merits.  For being caught up above themselves, and drawn beyond self-love, they go all straightforward to the love of Me, and they rest in Me in perfect enjoyment.  There is nothing which can turn them away or press them down; for being full of Eternal Truth, they burn with the fire of inextinguishable charity.  Therefore let all carnal and natural men hold their peace concerning the state of the Saints, for they know nothing save to love their own personal enjoyment.  They take away and add according to their own inclination, not as it pleaseth the Eternal Truth.

6. "In many men this is ignorance, chiefly is it so in those who, being little enlightened, rarely learn to love any one with perfect spiritual love.  They are still much drawn by natural affection and human friendship to these or to those: and as they reckon of themselves in lower matters, so also do they frame imaginations of things heavenly.  But there is an immeasurable difference between those things which they imperfectly imagine, and these things which enlightened men behold through supernatural revelation.

7. "Take heed, therefore, My son, that thou treat not curiously those things which surpass thy knowledge, but rather make this thy business and give attention to it, namely, that thou seek to be found, even though it be the least, in the Kingdom of God. And even if any one should know who were holier than others, or who were held greatest in the Kingdom of Heaven; what should that knowledge profit him, unless through this knowledge he should humble himself before Me, and should rise up to give greater praise unto My name?  He who considereth how great are his own sins, how small his virtues, and how far he is removed from the perfection of the Saints, doeth far more acceptably in the sight of God, than he who disputeth about their greatness or littleness.

8. "They are altogether well content, if men would learn to be content, and to refrain from vain babbling.  They glory not of their own merits, seeing they ascribe no good unto themselves, but all unto Me, seeing that I of my infinite charity have given them all things.  They are filled with so great love of the Divinity, and with such overflowing joy, that no glory is lacking to them, neither can any felicity be lacking.  All the Saints, the higher they are exalted in glory, the humbler are they in themselves, and the nearer and dearer are they unto Me.  And so thou hast it written that they cast their crowns before God and fell on their faces before the Lamb, and worshipped Him that liveth for ever and ever. (7)

9. "Many ask who is greatest in the Kingdom of Heaven, who know not whether they shall be worthy to be counted among the least. It is a great thing to be even the least in Heaven, where all are great, because all shall be called, and shall be, the sons of God.  A little one shall become a thousand, but the sinner being an hundred years old shall be accursed.  For when the disciples asked who should be the greatest in the Kingdom of Heaven, they received no other answer than this, Except ye be converted and become as little children, ye shall not enter into the Kingdom of Heaven.  But whosoever shall humble himself as this little child, the same shall be greatest in the Kingdom of Heaven. (8)

10. Woe unto them who disdain to humble themselves willingly with the little children; for the low gate of the kingdom of Heaven will not suffer them to enter in.  Woe also to them who are rich, who have their consolation here; (9) because whilst the poor enter into the kingdom of God, they shall stand lamenting without.  Rejoice ye humble, and exult ye poor, for yours is the kingdom of God if only ye walk in the truth.

 (1) Psalm cxix. 137.   (2) Psalm xix. 9. (3) Corinthians xiv. 33.    (4) Psalm xxi. 3.    (5) John xv. 19. (6) Wisd. vi. 8.    (7) Revelation iv. 10; v. 14. (8) Matthew xviii. 3.    (9) Phillipians ii. 21.

O Lord, what is my trust which I have in this life, or what is my greatest comfort of all the things which are seen under Heaven? Is it not Thou, O Lord my God, whose mercies are without number? Where hath it been well with me without Thee?  Or when could it be evil whilst Thou wert near?  I had rather be poor for Thy sake, than rich without Thee.  I choose rather to be a pilgrim upon the earth with Thee than without Thee to possess heaven. Where Thou art, there is heaven; and where Thou art not, behold there death and hell.  Thou art all my desire, and therefore must I groan and cry and earnestly pray after Thee.  In short I can confide fully in none to give me ready help in necessities, save in Thee alone, O my God.  Thou art my hope, Thou art my trust, Thou art my Comforter, and most faithful in all things.

2. All men seek their own; (10) Thou settest forward only my salvation and my profit, and turnest all things unto my good. Even though Thou dost expose me to divers temptations and adversities, Thou ordainest all this unto my advantage, for Thou are wont to prove Thy beloved ones in a thousand ways.  In which proving Thou oughtest no less to be loved and praised, than if Thou wert filling me full of heavenly consolations.

3. In Thee, therefore, O Lord God, I put all my hope and my refuge, on Thee I lay all my tribulation and anguish; because I find all to be weak and unstable whatsoever I behold out of Thee. For many friends shall not profit, nor strong helpers be able to succor, nor prudent counselors to give a useful answer, nor the books of the learned to console, nor any precious substance to deliver, nor any secret and beautiful place to give shelter, if Thou Thyself do not assist, help, comfort, instruct, keep in safety.

4. For all things which seem to belong to the attainment of peace and felicity are nothing when Thou art absent, and bring no felicity at all in reality.  Therefore art Thou the end of all good, and the fulness of Life, and the soul of eloquence; and to hope in Thee above all things is the strongest solace of Thy servants.  Mine eyes look unto Thee, (2) in Thee is my trust, O my God, Father of mercies.

5. Bless and sanctify my soul with heavenly blessing that it may become Thy holy habitation, and the seat of Thy eternal glory; and let nothing be found in the Temple of Thy divinity which may offend the eyes of Thy majesty.  According to the greatness of Thy goodness and the multitude of Thy mercies look upon me, and hear the prayer of Thy poor servant, far exiled from Thee in the land of the shadow of death.  Protect and preserve the soul of Thy least servant amid so many dangers of corruptible life, and by Thy grace accompanying me, direct it by the way of peace unto its home of perpetual life.  Amen.

 (10) Luke vi.    (2) Psalm cxli. 8.