Thomas à Kempis: DE IMITATIONE CHRISTI

1.Regnum Dei intra vos est, dicit Dominus. Converte te ex toto corde tuo ad Dominum, et relinque hunc miserum mundum, et inveniet anima tua requiem. Disce exteriora contemnere et ad interiora te dare, et videbis regnum Dei intra te venire.

1.The Kingdom of God is within you, says the Lord. Convert yourself with your whole heart to the Lord, and leave this miserable world, and your soul will find rest. Learn to contemn exterior things and to give yourself to the interior, and you will see the Kingdom of God come within you.

Est enim regnum Dei pax et gaudium in Spiritu Sancto quod non datur impiis. Veniet ad te Christus ostendens tibi consolatinem suam, si dignam illi ab intus paraveris mansionem. Omnis gloria ejus et decor ab intra est, et ibi complacet sibi.

For the kingdom of God is peace and joy in the Holy Spirit which is not given to the impious. Christ will come to you, showing you his consolation, if from within you have prepared for him a dwelling worthy of him. All his glory and adornment is from within, and there it pleases him.

Frequens illi visitatio cum homine interno, dulcis sermocinatio, grata consolatio, multa pax, familiaritas stupenda nimis.

There is for him frequent visitation with the inner man, sweet conversation, welcome consolation, much peace, a familiarity exceedingly stupendous.

2. Eya anima fidelis, præpara huic sponso cor tuum, quatenus ad te venire et in te habitare dignetur. Sic enim dicit:Si quis diligit me, sermonem meum servabit, et ad eum veniemus, et mansionem apud eum faciemus. Da ergo Christo locum et cæteris omnibus nega introitum. Cum Christum habueris, dives es, et sufficit tibi.

2. Come now, faithful soul, prepare your heart for this bridegroom, so that he may deign to come to you and dwell in you. For thus he says:If anyone loves me, he will keep my word, and we will come to him, and we will make a mansion with him. Therefore give place to Christ, and deny entrance to all others. When you have Christ, you are rich, and he suffices for you.

Ipse erit provisor tuus, et fidelis procurator in omnibus, ut non fit opus in hominibus sparare. Homines enim cito mutantur, et deficiunt velociter, Christus autem manet in æternum, et adstat usque in finem firmiter.

He himself will be your provider, and a faithful procurator in all things, so that there is no need to hope in men. For men change quickly, and fail swiftly; but Christ remains unto eternity, and stands by firmly even to the end.

3. Non est magna fiducia ponenda in homine fragili et mortali, etiamsi utilis fit et dilectus, neque tristitia multa capienda ex hoc, si interdum adversetur et contradicat. Qui hodie tecum sunt, cras contrariari possunt. Et e converso sæpe ut aura vertuntur.

3. Great confidence is not to be placed in a fragile and mortal man, even if he is useful and beloved, nor should much sadness be taken from this, if at times he opposes and contradicts. Those who today are with you can tomorrow be contrary. And conversely they often turn like the breeze.

Pone fiduciam tuam totam in Domino; et sit ipse timor tuus, et amor tuus. Ipse pro te respondebit, et faciet bene sicut melius fuerit. Nonhabes hic manentem civitatem, et ubicumque fueris, extraneus es et peregrinus, nec requiem aliquando habebis, nisi Christo intime fueris unitus.

Place your whole confidence in the Lord; and let Him be your fear, and your love. He Himself will answer for you, and will do well as shall be best. You have not here an abiding city, and wherever you may be, you are a stranger and a pilgrim, nor will you ever have rest unless you are intimately united with Christ.

4. Quid hic circumspicis, cum iste non sit locus tuæ requietonis? In cælestibus debet esse habitatio tua et sicut in transitu cuncta sunt aspicienda. Transeunt omnia, et tu cum eis pariter.

4. Why do you look around here, since this is not the place of your rest? In the celestial realms your habitation ought to be, and all things are to be looked upon as in transit. All things pass, and you together with them likewise.

Vide, ut non hæreas, ne capiaris, et pereas. Apud Altissimum sit cogitatio tua, et deprecatio tua ad Christum sine intermissione dirigatur. Si nescis alta speculari et cælestia, requiesce in passione Christi, et in sacris vulneribus ejus libenter habita.

See that you do not cling, lest you be captured and perish. Let your cogitation be with the Most High, and let your deprecation be directed to Christ without intermission. If you do not know how to speculate on the heights and the celestial things, rest in the Passion of Christ, and in his sacred wounds dwell gladly.

Si enim ad vulnera et speciosa stigmata Jesu devote confugis, magnam in tribulatione senties consolationem, nec multum curabis hominum despectiones faciliterque verba detrahentium perferes.

For if you devoutly take refuge to the wounds and beauteous stigmata of Jesus, you will feel great consolation in tribulation, nor will you care much for the despisings of men, and you will easily bear the words of detractors.

5. Jesus Christus Dominus fuit etiam in mundo ab hominibus despectus, et in maxima necessitate, a notis et amicis inter opprobria derelictus. Dominus Jesus pati voluit et despici, et tu audes de aliquo conqueri? Christus habuit adversarios et oblocutores, et tu vis omnes habere amicos, et benefactores?

5. The Lord Jesus Christ was even in the world despised by men, and in greatest necessity, by acquaintances and friends abandoned amid opprobrium. The Lord Jesus willed to suffer and to be despised, and do you dare to complain about anyone? Christ had adversaries and gainsayers, and do you wish to have all as friends and benefactors?

Ubi coronabitur patentia tua, si nihil adversitatis occurrit. Si nihil contrarium vis pati, quomodo eris amicus Christi? Sustine cum Christo et pro Christo, si vis regare cum Christo.

Where will your patience be crowned, if no adversity occurs? If you wish to suffer nothing contrary, how will you be a friend of Christ? Endure with Christ and for Christ, if you wish to reign with Christ.

6. Si semel perfecte introisses in interiora Jesu, et modicum de ardenti amore ejus sapuisses, tunc de proprio commodo, vel incommodo nihil curares, sed magis de opprobrio illato gauderes, quia amor Jesu facit hominem se ipsum contemnere. Amator Jesu et verus internus, et liber ab affectionibus inordinatis, potest se ad Deum libere convertere, et elevare se supra se ipsum in spiritu ac fruitive quiescere.

6. If once you had perfectly entered into the interior of Jesus, and had tasted even a little of his ardent love, then you would care nothing for your own convenience or inconvenience, but would rather rejoice at reproach inflicted, because the love of Jesus makes a man contemn himself. The lover of Jesus, truly inward and free from inordinate affections, can freely turn himself to God, and lift himself above himself in spirit and fruitively rest.

7. Cui sapiunt omnia prout sunt non ut dicuntur, aut æstimantur, hic vere sapiens est, et doctus a Deo magis, quam ab hominibus. Qui ab intra scit ambulare et modicum res ab extra ponderare, non reqirit loca, nec tempora expectat ad habenda devota exercitia. Homo internus cito se recolligit, et nunquam se totum ad exteriora effundit.

7. He to whom all things savor as they are, not as they are said or esteemed, this man is truly wise, and taught by God more than by men. He who knows how to walk from within and to weigh external things but a little does not require places, nor does he await times for having devout exercises. The internal man quickly recollects himself, and never pours himself out wholly to externals.

Non illi obest labor exterior, aut occupatio ad tempus necessaria. Sed sicut res eveniunt, sic se illis accommodat. Qui intus bene dispositus est et ordinatus, non curat mirabiles et perversos hominum gestus.

External labor does not harm him, nor an occupation necessary for a time. But just as events occur, so he accommodates himself to them. He who is well disposed and ordered within does not care about the marvelous and perverse gestures of men.

Tantum homo impeditur, et distrahitur, quantum sibi res attrahit.

A man is only so much impeded and distracted as things attract him to themselves.

8. Si recte tibi esses, et bene purgatus esses, omnia tibi in bonum cederent, et profectum. Ideo multa tibi sæpe displicent et sæpe conturbant, quia adhuc non es perfecte tibi mortuus, nec segregatus ab omnibus terrenis. Nihil sic maculat et implicat cor hominis, sicut impurus amor in creaturis.

8. If you were right with yourself, and well purged, all things would turn to your good and profit. Therefore many things often displease you and often throw you into confusion, because you are not yet perfectly dead to yourself, nor segregated from all earthly things. Nothing so maculates and entangles the heart of man as impure love in creatures.

Si renuis consolari exterius, poteris speculari cælestia, et frequenter interius jubilare.

If you refuse to be consoled externally, you will be able to contemplate the celestial things, and frequently to jubilate internally.

Cap. 2. De submissione, Prælati regimine.

CHAPTER 2. On submission, the governance of the Prelate.

1. Non magni pendas qui pro te vel contra te fit, sed hoc age, et cura, ut Deus tecum sit in omni re quam facis. Habeas conscientiam bonam, et Deus bene te defensabit. Quem enim adjuvare voluerit, nullius perversitas nocere poterit.

1. Do not weigh as of great moment what is done for you or against you, but do this, and take care, that God be with you in every thing you do. Have a good conscience, and God will defend you well. For the one whom He will to help, no one’s perversity will be able to harm.

Si tu sci tacere et pati, videbis proculdubio auxilium Domini. Ipse novit tempus, et modum liberandi te, et idea debes te illi resignare. Dei est adjuvare, et ab omni confusione liberare.

If you know how to be silent and to suffer, you will without doubt see the aid of the Lord. He himself knows the time and the mode of liberating you, and therefore you ought to resign yourself to him. It is God’s to aid, and to liberate from all confusion.

sæpe valde prodest ad majorem humilitatem conservandam, quod defectus nostros alii sciunt, et redarguunt.

often it very much profits, for preserving greater humility, that our defects are known by others and are reproved.

2. Quando pro defectibus suis se humiliat, tunc faciliter alios placat, et leviter satisfacit sibi irascentibus. Humilem Deus protegit, et liberat. Humilem diligit, et consolatur.

2. When, for his defects, he humbles himself, then he easily placates others, and readily makes satisfaction to those who are angry with him. God protects the humble, and liberates. The humble he loves, and consoles.

Humili homini se inclinat. Humili largitur gratiam plenam et magnam. Et post suam depressionem levat ad gloriam.

He inclines himself to the humble man. To the humble he bestows grace full and great. And after his own abasement, he lifts to glory.

Humili sua secreta revelat, et ad se dulciter trahit, et invitat. Humilis accepta contumelia et confusione satis bene est in pace, quia stat in Deo, et non in mundo. Non reputes te aliquid profecisse, nisi omnibus te inferiorem esse sentias.

To the humble he reveals his secrets, and draws and invites him sweetly to himself. The humble man, insult and confusion having been received, is well enough in peace, because he stands in God and not in the world. Do not reckon that you have made any progress, unless you feel yourself to be inferior to all.

Cap. 3. De bono pacifico homine.

CHAPTER 3. On the good peaceable man.

1. Pone te primus in pace, et tunc alios poteris pacificare. Homo pacificus plus prodest, quam bene doctus. Homo passionatus etiam bonus in malum trahit, et faciliter malum credit.

1. Set yourself first in peace, and then you will be able to pacify others. A pacific man profits more than a well-taught man. A passionate man drags even the good into evil, and easily credits evil.

Bonus homo pacificus omnia ad bonum convertit. Qui bene in pace est, de nullo suspicatur. Qui autem male contentus est, et commotus, variis suspicionibus agitatur, nec ipse quiescit, nec alios quiescere permittit.

A good peace-making man converts all things to good. He who is well in peace suspects no one. But he who is ill-content and stirred up is agitated by various suspicions, and neither does he himself rest, nor does he permit others to rest.

Dicit sæpe quod sibi magis facere expediret, et negligit, quod ipse facere tenetur. Habe ergo primum zelum super te ipsum, tunc zelare poteris etiam juste proximum tuum.

He often says what it would be more expedient for him to do, and neglects what he himself is obliged to do. Have therefore first zeal over yourself; then you will be able also to be zealous justly for your neighbor.

2. Tu bene facta scis excusare, et tolerare, et aliorum non vis accipere excusationes. Justus esses, si te accusares, et fratrem tuum excusares. Si portari vis, porta alium.

2. You know how to excuse your deeds well, and to tolerate, and you do not wish to accept the excuses of others. You would be just, if you accused yourself and excused your brother. If you wish to be carried, carry another.

Vide quam longe es adhuc a vera charitate, et humilitate, quæ nuli novit indignarei vel irasci, nisi tantum sibi ipsi. Non est magnum cum bonis, et mansuetis conversari. Hoc enim omnibus naturaliter placet, et unusquisque libenter pacem habet, et secum sentientes magis diligit.

See how far you still are from true charity and humility, which knows to be indignant at or to be angry with no one, except only at itself. It is no great thing to converse with the good and the meek. For this naturally pleases all, and each one gladly has peace, and loves more those who are of the same sentiment with himself.

Sed cum duris, et perversis aut indisciplinatis aut nobis contrariantibus pacifice posse vivere, magna gratia est, et laudabile nimis virileque factum.

But to be able to live peacefully with the hard, and the perverse or the undisciplined or those opposing us, is a great grace, and an exceedingly laudable and virile deed.

3. Sed sunt qui se ipsos in pace tenent, et cum aliis etiam pacem habent. Et sunt qui nec pacem habent, nec alios in pace dimittunt. Aliis sunt graves, sed sibi sunt semper graviores.

3. But there are those who hold themselves in peace, and also have peace with others. And there are those who neither have peace, nor do they let others remain in peace. To others they are grievous, but to themselves they are always more grievous.

Et sunt qui se ipsos in pace retinent, et ad pacem alios reducere student. Et tamen tota pax nostra in hac misera vita potius in humili sufferentia ponenda est, quam in non sentiendo contraria? Qui melius scit pati, pacem tenebit maiorem.

And there are those who retain themselves in peace, and strive to lead others back to peace. And yet ought not our whole peace in this wretched life rather to be placed in humble sufferance than in not sensing the contraries? He who knows better how to suffer will hold the greater peace.

Iste est victor fui, et dominus mundi, amicus Christi, et hæres cæli.

This man is one who has been a victor, and lord of the world, a friend of Christ, and an heir of heaven.

Cap. 4. De pura mente et simplici intentione.

CHAPTER 4. On the pure mind and simple intention.

1. Duabus alis homo sublevatur a terrenis, scilicet simplicitate et puritate. Simplicitas debet esse in intentione, puritas in affectione. Simplicitas intendit deum, puritas apprehendit et gustat.

1. By two wings a man is uplifted from earthly things, namely by simplicity and purity. Simplicity ought to be in intention, purity in affection. Simplicity aims at God, purity apprehends and tastes.

Nulla actio te impediet, si liber intus ab omni inordinato affectu fueris. Si nihil aliud quam Dei beneplacitum, et proximi utilitatem intendis et quæris, interna libertate frueris. Si rectum cor tuum esset, tunc omnis creatura speculum vitæ, et liber sanctæ doctrinæ esset.

No action will impede you, if you are free within from every inordinate affection. If you intend and seek nothing else than the good-pleasure of God and the utility of your neighbor, you will enjoy internal liberty. If your heart were right, then every creature would be a mirror of life and a book of holy doctrine.

Non est creatura tam parva et vilis quæ bonitatem Dei non repræsentet.

There is no creature so small and so base that does not represent the goodness of God.

2. Si tu esses intus bonus, et purus, tunc omnia sine impedimento, et caperes bene. Cor purum penetrat cælum, et infernum. Qualis unusquisque est intus, taliter iudicat exterius.

2. If you were inwardly good and pure, then you would do all things without impediment, and you would apprehend them well. A pure heart penetrates heaven, and hell. As each one is within, so does he judge outwardly.

Si est gaudium in mundo, hoc utique possidet cordis puri homo. Et si est alicubi tribulatio et angustia, hoc melius novit mala conscientia. Sicut ferrum missum in ignem amittit rubiginem et totum candens efficitur, sic homo ad Deum integre se convertens, a torpore exuitur, et in novum hominem transmutatur.

If there is joy in the world, the man of a pure heart certainly possesses it. And if there is anywhere tribulation and anguish, a bad—guilty—conscience knows this the better. Just as iron sent into the fire loses its rust and is made wholly incandescent, so the human being turning himself entirely to God is stripped of torpor and is transmuted into a new man.

3. Quando homo incipit tepescere, tunc parvum metuit laborem, et externam accipit consolationem. Sed quando perfecte incipit se vincere, et viriliter in via Dei ambulare, tunc minus ea reputat, quæ sibi prius gravia esse sentiebat.

3. When a man begins to grow tepid, then he fears small labor, and receives external consolation. But when he begins perfectly to conquer himself, and to walk manfully in the way of God, then he esteems less those things which he previously felt to be grievous to himself.

Cap. 5. De propria consideratione.

Chapter 5. On proper consideration of oneself.

1. Non possumus nobis ipsis nimis credere, quia sæpe gratia nobis deest, modicum lumen est in nobis, et hoc cito per negligentiam amittimus. Sæpe etiam non advertimus, quod tam cæci intus sumus. Sæpe male agimus, et peius excusamus.

1. We cannot trust ourselves too much, because grace is often lacking to us, a small light is in us, and this we quickly lose through negligence. Often also we do not advert that we are so blind within. Often we act badly, and we excuse ourselves worse.

Et passione interdum movemur, et zelum putamus. Parva in aliis reprehendimus, et nostra maiora pertransimus. Satis cito persentimus et ponderamus quid ab aliis sustinemus; sed quantum alii de nobis sustinent, non advertimus.

And sometimes we are moved by passion, and we think it zeal. We reprehend small things in others, and we pass over our own greater ones. Quite quickly we perceive and ponder what we endure from others; but how much others endure from us, we do not notice.

Qui bene et recte sua ponderaret, non esset quid de alio graviter iudicaret.

He who would ponder his own affairs well and rightly would have no cause to judge another gravely.

2. Internus homo sui ipsius curam omnibus curis anteponit: et qui sibi ipsi diligenter intendit, faciliter de aliis tacet. Nunquam eris internus et devotus, nisi de aliis silueris et ad te ipsum specialiter respexeris. Si tibi ipsi et Deo totaliter intendis, modicum te movebit, quod foris percipis.

2. The internal man puts the care of himself before all cares: and he who diligently attends to himself easily keeps silence about others. You will never be internal and devout, unless you have kept silence about others and have looked in a special way to yourself. If you attend wholly to yourself and to God, what you perceive outside will move you only a little.

Ubi es, quando tibi ipsi præsens non es? Et quando omnia percurristi, quid te neglecto profecisti? Si debes habere pacem et unionem veram, oportet, quod totum adhuc postponas et te solum præ oculis habeas.

Where are you, when you are not present to yourself? And when you have run through all things, what have you profited with yourself neglected? If you are to have peace and true union, it is fitting that you still postpone everything and have yourself alone before your eyes.

3. Multum proinde proficies, si te seriatum ab omni temporali cura conserves. Valde deficies, si aliquid temporale reputaveris. Nihil altum, nihil magnum, nihil gratum, nihil acceptum tibi sit, nisi pure Deus, aut de Deo sit.

3. You will make much progress, therefore, if you keep yourself separated from every temporal care. You will greatly fail, if you reckon anything temporal. Let nothing high, nothing great, nothing grateful/pleasing, nothing acceptable be to you, unless it be purely God, or be from God.

Totum vanum exstima, quidquid consolationis occurrit de aliqua creatura. Amans Deum anima sub Deo contemnit, despicit universa. Solus Deus æternus et immensus, implens omnia, solatium est animæ et vera mentis lætitia.

Esteem as wholly vain whatever consolation occurs from any creature. A soul loving God, under God, scorns and despises all things. God alone—eternal and immense, filling all things—is the solace of the soul and the true joy of the mind.

Cap. 6. De lætitia bonæ conscientiæ

Chapter 6. On the joy of a good conscience

1. Gloria bonis hominibus testimonium bonæ conscientiæ. Habe bonam conscientiam et semper habebis lætitiam. Bona conscientia valde multa potest portare, et valde læta est inter adversa. Mala conscientia semper timida, et inquieta.

1. For good men, glory is the testimony of a good conscience. Have a good conscience and you will always have joy. A good conscience can bear very many things, and is very joyful amid adversities. A bad conscience is always timid and restless.

Suaviter requiesces, si te cor tuum non reprehenderit. Noli lætari, nisi cum benefeceris. Mali nunquam habent veram lætitiam, nec internam sentiunt pacem, quia non est pax impiis, dicit Dominus. Et si dixerint: in pace sumus, non venient super nos mala; et quis nobis nocere audebit?

You will rest sweetly, if your heart does not reprove you. Do not rejoice, unless when you have done good. The wicked never have true gladness, nor do they feel inward peace, because there is no peace for the impious, says the Lord. And even if they say: we are in peace, evils will not come upon us; and who will dare to harm us?

non credas eis, quoniam repente exsurget ira Dei, et in nihilum redigentur actus eorum, et cogitationes eorum peribunt.

do not believe them, for suddenly the wrath of God will arise, and their acts will be reduced to nothing, and their cogitations will perish.

2.Gloriari in tribulationibus non est grave amanti, Sic enim gloriari est in cruce Domini gloriari. Brevis gloria quæ ab hominibus datur et accipitur. Mundi gloriam semper comitatur tristitia. Bonorum gloria in conscientiis eorum, et non in ore hominum.

2.To glory in tribulations is not burdensome to the lover; for thus to glory is to glory in the Cross of the Lord. Brief is the glory which is given and received by men. The world’s glory is always accompanied by sadness. The glory of the good is in their consciences, and not in the mouth of men.

Justorum lætitia de Deo et in Deo est, et gaudium eorum de veritate. Qui veram et æternam gloriam desiderat, temporalem non curat. Et qui temporalem quærit gloriam, aut non ex animo contemnit, minus amare convincitur cælestem.

The joy of the just is from God and in God, and their gladness is from verity. He who desires true and eternal glory does not care for the temporal. And he who seeks temporal glory, or does not despise it from the heart, is proved to love the celestial less.

Magnam habet cordis tranquillitatem, qui nec laudes curat, nec vituperia.

He has great tranquility of heart who cares neither for praises nor for censures.

3. Facile erit contentus et pacatus, cuius conscientia munda est. Non es sanctior, si laudaris, nec vilior, si vituperaris. Quod es hoc es, nec melior dici vales, quam Deo teste sis, si attendis quid apud te sis intus, non curabis quid de te loquantur homines foris.

3. He will easily be content and pacified, whose conscience is clean. You are not holier if you are praised, nor more vile if you are vituperated. What you are, that you are, nor can you be said to be better than you are, with God as witness; if you attend to what you are within yourself, you will not care what men speak of you outside.

Homo videt in facie, Deus autem in corde. Homo confiderat actus, Deus pensat intentionem. Bene semper agere, et modicum de se tenere humilis animæ indicium est.

Man sees in the face, but God in the heart. Man trusts in acts, God weighs the intention. Always to act well, and to hold a modest estimate of oneself, is an indication of a humble soul.

Nolle consolari ab aliqua creatura magnæ puritatis, et internæ fiduciæ indicium est.

To be unwilling to be consoled by any creature is an indication of great purity and of internal confidence.

4. Qui nullum extrinsecus pro se testimonium quærit, liquet quod Deo se totaliter commisit.Non enim, qui se ipsum commendat, ille probatus est, ait beatus Paulus, sed quem Deus commendat. Ambulare cum Deo intus, nec aliqua affectione teneri foris, status est interni hominis.

4. He who seeks no external testimony for himself, it is clear that he has totally committed himself to God.For not he who commends himself is approved, says blessed Paul, but he whom God commends. To walk with God within, and to be held by no affection outside, is the state of the inner man.

Cap. 7. De amore Jesu super omnia.

Chapter 7. On the love of Jesus above all things.

1. Beatus qui intelligit quid sit amare Jesum, et contemnere se ipsum propeter Deum? Oportet dilectum propter dilectum relinquere, quia Jesus vult solus super omnia amari. Dilectio creaturæ fallax et instabilis, dilectio Jesu felix et perseverabilis.

1. Blessed is he who understands what it is to love Jesus, and to contemn himself for the sake of God? It is needful to leave the beloved for the Beloved, because Jesus wills to be loved alone above all things. The love of the creature is fallacious and unstable; the love of Jesus is felicitous and persevering.

Qui adhæret creaturæ, cadet cum labili, qui amplectitur Jesum, firmabitur in Eum. Illum dilige, et amicum tene tibi, qui omnibus recedentibus te non relinquet, nec patietur in fine perire. Ab omnibus oportet aliquando te separari, sive velis, sive nolis.

He who adheres to the creature will fall with the labile; he who embraces Jesus will be made firm in him. Love him, and keep as your friend the one who, when all withdraw, will not leave you, nor will he suffer you in the end to perish. From all it is necessary that at some time you be separated, whether you will or whether you will not.

2. Tene te apud Jesum vivens et moriens et illius fedelitati te committe, qui omnibus deficientibus solus potestte adjuvare. Dilectus tuus talis est naturæ, ut alienum non velit admittere, sed solus vult cor tuum habere, et tanquam rex in proprio throno sedere. Si scires te ab omni creatura evacuare, Jesus libenter tecum habitaret.

2. Keep yourself with Jesus, living and dying, and commit yourself to his fidelity, who, with all others failing, alone can help you. Your Beloved is of such a nature that he is unwilling to admit anything alien, but wishes alone to have your heart, and to sit like a king upon his own throne. If you knew how to empty yourself of every creature, Jesus would gladly dwell with you.

Pene totum perditum invenies, quidquid extra Jesum in hominibus posueris. Non confidas, nec innitaris super calamum ventosum, quia omnis caro fœnum, et omnis gloria ejus et flos fœni cadet.

You will find nearly the whole lost, whatever you place among men outside of Jesus. Do not trust, nor lean upon a windy reed, because all flesh is grass, and all its glory and the flower of the grass will fall.

3. Cito deciperis, si ad externam hominum apparentiam tantum aspexeris. Si autem tuum in aliis quæris solatium, et lucrum, sæpe senties detrimentum. Si quæris in omnibus Jesum, invenies utique Jesum.

3. You are quickly deceived, if you look only at the external appearance of men. But if you seek in others your own solace and lucre, you will often feel detriment. If you seek Jesus in all things, you will assuredly find Jesus.

Si autem quæris te ipsum, invenies etiam te ipsum, sed ad tuam perniciem. Plus enim homo nocivior est sibi, si Jesum non quærit, quam totus mundus, et omnes sui adversarii.

If, however, you seek yourself, you will also find yourself—but to your perdition. For man is more harmful to himself, if he does not seek Jesus, than the whole world and all his adversaries.

Cap. 8. De familiari amicitia Jesu.

CHAPTER 8. On the familiar friendship of Jesus.

1. Quando Jesus adest, totum bonum est, nec quicquam difficile videtur. Quando vero Jesus non adest, totum durum est. Si autuem Jesus unum verbum loquitur tantum, magna consolatio sentitur.

1. When Jesus is present, the whole is good, and nothing at all seems difficult. But when Jesus is not present, the whole is hard. If, however, Jesus speaks only one word, great consolation is felt.

Nonne ne Maria Magdalena statim surreit de loco, in quo flevit, quando Martha illi dixit, Magister adet et vocat te? Felix hora quando Jesus vocat te de lacrymis ad gaudium spiritus. Quam aridus et durus es sine Jesu. Quam insipiens et vanus, si cupis aliquid extra Jesum.

Did not Mary Magdalene at once rise from the place where she wept, when Martha said to her, The Master is present and calls you? Blessed the hour when Jesus calls you from tears to the joy of the spirit. How arid and hard you are without Jesus. How insipid and vain, if you desire anything outside of Jesus.

Nonne hoc est majus damnum, quam si totum perderes mundum?

Is not this a greater loss than if you were to lose the whole world?

2. Quid habet mundus conferre sine Jesu? Esse sine Jesu est gravis infernus, et esse cum Jesu dulcis paradisus. Si fuerit tecum Jesus, invenit thesaurum bonus, immo bonum super omne bonum.

2. What has the world to confer without Jesus? To be without Jesus is a grievous hell, and to be with Jesus a sweet paradise. If Jesus is with you, you have found a good treasure, nay, the good above every good.

Et qui perdidit Jesum, perdidit nimis multum et plus quam totum mundum. Pauperrimus est qui vivit sine Jesu, ditissimus est qui bene est cum Jesu.

And he who has lost Jesus has lost exceedingly much, and more than the whole world. The poorest is he who lives without Jesus; the richest is he who is well with Jesus.

3. Magna ars est scire conversari cum Jesu, et scire Jesum tenere, magna prudentia. Esto humilis et pacificus, et erit tecum Jesus. Sis devotus et quietus, et permanebit tecum Jesus.

3. It is a great art to know how to converse with Jesus, and great prudence to know how to hold Jesus. Be humble and peaceable, and Jesus will be with you. Be devout and quiet, and Jesus will remain with you.

Potes cito fugare Jesum, et gratiam ejus perdere, si volueris ad exteriora declinare. Et si illum effugaveris et perdideris, ad quem tunc fugies, et quem tunc quæres amicum? Sine amico non potes diu vivere.

You can quickly drive away Jesus, and lose his grace, if you are willing to decline toward externals. And if you have driven him away and lost him, to whom then will you flee, and whom then will you seek as a friend? Without a friend you cannot live long.

Et si Jesus non fuerit tibi præ omnibus amicus, eris nimis tristis, et desolatus. Fatue igitur agis, si in aliquo altero confidis et lætaris. Eligendum est magis habere totum mundum contrarium, quam Jesum offensum.

And if Jesus is not to you, above all, a friend, you will be exceedingly sad and desolate. You act foolishly, therefore, if you put confidence in any other and rejoice. It is rather to be chosen to have the whole world contrary to you than Jesus offended.

Ex omnibus ergo charis sit Jesus dilectus specialis.

Therefore, among all the dear ones, let Jesus be the special Beloved.

4. Diligantur homines propter Jesum, Jesus autem propter se ipsum. Solus Jesus Christus singulariter est amandus, qui bonus solus et fidelis invenitur præ omnibus amicis. Propter ipsum et in ipso tam amici quam inimici tibi sint chari et pro omnibus his exorandus est, ut omnes ipsum cognoscant et diligant.

4. Let human beings be loved on account of Jesus, but Jesus on account of himself. Jesus Christ alone is to be loved singularly, who alone is found good and faithful above all friends. For his sake and in him, let both friends and enemies be dear to you, and for all these he is to be implored, that all may know and love him.

Nunquam cupias singulariter laudari et amari, quia hoc solius Dei est, qui similem sibi non habet. Nec velis quod aliquis in corde tuo tecum occupetur, neque tu cum alicujus occuperis amore. Sed sit Jesus in te, et in omni bono homine.

Never desire to be singularly praised and loved, for this is of God alone, who has no one similar to himself. Nor wish that anyone be occupied with you in your heart, nor that you be occupied with anyone’s love. But let Jesus be in you, and in every good man.

5. Esto purus, et liber intus, sine alicujus creaturæ implicamento. Oportet te esse nudum, et purum cor ad Jesum gerere, si vis vacare, etvidere, quam suavis est Dominus. Et revera ad hoc non pervenies, nisi gratia ejus fueris præventus, et introtractus, ut omnibus evacuatis et licentiatis, solus cum Deo uniaris. Quando enim gratia Dei venit ad hominem, tunc potens sit ad omnia.

5. Be pure and free within, without the entanglement of any creature. It is needful that you be naked, and bear a pure heart toward Jesus, if you wish to be at leisure, andto see how sweet the Lord is. And in truth you will not attain to this, unless you have been anticipated by his grace and drawn inward; so that, all things emptied out and dismissed, you may be united alone with God. For when the grace of God comes to a human being, then he is potent for all things.

Et quando recedit, tunc pauper et infirmus erit, et quasi tantum ad flagella relictus. In his non debes dejici, nec desperare, sed ad voluntatem Dei æquanimiter stare, et cuncta supervenientia tibi ad laudem Jesu Christi perpeti. Quia post hiemem sequitur aestas, post nectem redit dies, et post tempestatem serenitas magna.

And when it withdraws, then he will be poor and infirm, and as if left only to scourges. In these things you ought not to be cast down, nor to despair, but to stand equanimously to the will of God, and to endure all things supervening upon you to the praise of Jesus Christ. For after winter follows summer, after night day returns, and after the tempest great serenity.

Cap. 9. De carentia omnis solatii.

Chapter 9. On the lack of all solace.

1. Non est grave humanum contemnere solatium, cum adest divinum. Magnum est, et valde magnum, tam humano quam divino posse carere solatio et pro amore Dei libenter exilium cordis velle sustinere et in nullo se ipsum quærere, nec ad proprium meritum respicere. Quid magis es, si hilaris si, et devotus adveniente gratia?

1. It is not grievous to contemn human solace, when the divine is present. It is great, and very great, to be able to be without both human and divine solace, and for the love of God willingly to wish to sustain an exile of the heart, and in nothing to seek oneself, nor to look back to one’s own merit. What more are you, if you are cheerful, and devout with grace arriving?

Optabilis cunctis hæc hora. Satis suaviter equitat quem gratia Dei portat. Et quid mirum si onus non sentit, qui portatur ab Omnipotente, et ducitur a summo Ductore?

Desirable to all is this hour. He rides quite pleasantly whom the grace of God carries. And what wonder if he does not feel the burden, who is carried by the Omnipotent and is led by the Supreme Guide?

2. Libenter aliquid habemus pro solatio, et homo difficulter exuitur a se ipso. Vicit sanctus Laurentius sæculum, cum Summo Sacerdote, quia omne, quod in mundo delectabile videbatur despexit, et Dei Summum Sacerdotem Sixtem, quem maxime diligebat, pro amore Christi etiam a se tolli clementer ferebat. Amore igitur Creatoris amorem hominis superavit, et pro humano solatio divinum beneplacitum magis elegit.

2. Willingly we have something for solace, and a man is with difficulty stripped of himself. Saint Lawrence conquered the world, together with the Supreme Priest, because he despised everything which in the world seemed delectable, and he patiently bore, for love of Christ, that Sixtus, the Supreme Priest of God, whom he most greatly loved, should be taken even from himself. By love, therefore, of the Creator he overcame the love of man, and in place of human solace he chose rather the divine good-pleasure.

Ita et tu aliquem necessarium, et dilectum amicum pro amore Dei disce relinquere. Nec graviter feras cum ab amico fueris derelictus, sciens quoniam oportet nos omnes tandem ab invicem separari.

Thus you also learn to relinquish someone necessary, and a beloved friend, for the love of God. Nor bear it grievously when you have been forsaken by a friend, knowing that it behooves us all at length to be separated from one another.

3. Multum et diu oportet hominem in se ipso certare, antequam discat se ipsum plene superare, et totum affectum suum plene in Deum trahere. Quando homo stat super se ipsum, facile labitur ad consolationes humanas. Sed verus Christi amator, et studiosus sectator virtutum non cadit super illas consolationes, nec quærit tales sensibiles dulcedines.

3. It is needful that a man strive much and long within himself, before he learns fully to overcome himself, and to draw his whole affection wholly into God. When a man relies upon himself, he easily slips to human consolations. But the true lover of Christ, and the studious follower of the virtues, does not fall upon those consolations, nor does he seek such sensible sweetnesses.

Sed magis fortes tentationes et exercitationes, et pro Christo duros sustinere labores.

But rather to sustain strong temptations and exercises, and hard labors for Christ.

4. Cum igitur spiritualis consolatio a Deo datur, cum gratiarum actione accipe eam et Dei munus intellige esse, et non tuum meritum et noli extolli. Noli nimium gaudere nec inaniter præsumere, sed esto magis humilior ex dono, cautior quoque et timoratior in cunctis actibus tuis, quoniam transibit hora illa, et sequetur tentatio. Cum ablata fuerit consolatio, non statim desperes, sed cum humilitate, et patientia exspecta cælestem visitationem, quia potens est Deus ampliorem tibi redonare gratiam et consolationem.

4. Therefore, when spiritual consolation is given by God, receive it with thanksgiving and understand it to be God’s gift and not your merit, and do not be exalted. Do not rejoice excessively nor presume vainly, but be rather more humble because of the gift, and also more cautious and more God-fearing in all your acts, since that hour will pass, and temptation will follow. When the consolation has been taken away, do not at once despair, but with humility and patience await the heavenly visitation, because God is powerful to bestow back upon you a fuller grace and consolation.

Istud non est novum, nec alienum viam Dei expertis, quia in magnis sanctis, et in antiquis prophetis suit sæpe alternationis modus.

This is not new, nor alien to those experienced in the way of God, because in great saints and in ancient prophets there was often a mode of alternation.

5. Unde quidam præsente jam gratia dicebat:Ego dixi in abundantia mea non movebor in æternum. Absente autem gratia quid in se fuerit expertus, adjungit dicens: Avertisti faciem tuam a me, et factus sum conturbatus. Inter hæc tamen nequaquam desperat, sed instantius Dominum rogat, et dicit: Ad te, Domine, clamabo, et ad Deum meum deprocabor. Denique orationis suæ fructum reportat, et se exauditum testatur dicens: Audivit Dominus et misertus est mei, Dominus factus est adjutor meus. Sed in quo? Convertisti, inquit, planctum meum in gaudium mihi, et circumdedisti me lætitia. Et si sic actum est cum magnis Sanctis, non est desperandum nobis informis et pauperibus, si interdum in frigiditate, et interdum in fervore sumus. Quoniam spiritus venit, et recedit, secundum suæ voluntatis beneplacitum.

5. Whence a certain man, with grace now present, was saying:I said in my abundance: I shall not be moved forever. But with grace absent, what he had experienced in himself he adds, saying: You turned your face away from me, and I was troubled. Yet amid these things he by no means despairs, but more insistently entreats the Lord, and says: To you, O Lord, I will cry, and to my God I will supplicate. Finally he carries back the fruit of his prayer, and bears witness that he has been heard, saying: The Lord heard and had mercy on me; the Lord became my helper. But in what? You have turned, he says, my lament into joy for me, and you have surrounded me with gladness. And if it has been done thus with great Saints, it is not to be despaired of by us who are infirm and poor, if at times we are in coldness and at times in fervor. For the Spirit comes and withdraws, according to the good pleasure of his will.

Unde beatus Job ait: Visitas eum iluculo, et subito probas illum.

Whence the blessed Job says: You visit him at daybreak, and suddenly you prove him.

6. Super quid igitur sperare possum, aut in quo confidere debeo, nisi in sola magna misericordia Domini, et in sola spe gratiæ cælestis? Sive enim adsint homines boni sive devoti fratres, et amici fideles, sive libri sancti, vel tractatus pulchri, sive dulces cantus et hymni, omnia hæc modicum juvant, et modicum sapiunt, quando sum defertus a gratia, et in propria paupertate relictus. Tunc non est melius remedium quam patientia, et abnegatio mei in voluntate Dei.

6. Upon what therefore can I hope, or in what ought I to confide, save in the sole great mercy of the Lord, and in the sole hope of celestial grace? For whether there be present good men or devout brothers, and faithful friends, or holy books, or beautiful treatises, or sweet songs and hymns, all these help a little, and have little savor, when I am bereft of grace and left in my own poverty. Then there is no better remedy than patience, and the abnegation of myself in the will of God.

7. Nunquam inveni aliquem Religiosum, qui non habuerit interdum gratiæ subtractionem, aut non senserit fervoris diminutionem. Nullus Sanctus fuit tam alte raptus, vel illuminatus, qui prius vel postea non fuerit tentatus. Non enim alta Dei contemplatione dignus est, qui pro Deo non est exercitatus aliqua tribulatione.

7. I have never found any Religious who did not at times have a subtraction of grace, or did not feel a diminution of fervor. No Saint was so highly rapt, or illuminated, who had not before or afterwards been tempted. For he is not worthy of the high contemplation of God who has not been exercised for God by some tribulation.

Solet enim sequentis consolationis tribulatio præcedens esse signum. Nam tentationibus probatis cælestis promittitur consolatio. Qui vicerit, inquit, dabo ei edere de ligno vitæ.

For indeed the preceding tribulation is wont to be a sign of the consolation that follows. For, temptations having been proved, celestial consolation is promised. He who conquers, he says, I will give him to eat from the tree of life.

8. Datur etiam consolatio divina, ut homo fortior sit ad sustinendum adversa. Sequitur etiam tentatio, ne se elevet de bono. Non dormit diabolus, nec caro adhuc mortua est.

8. Divine consolation also is given, that a man may be stronger for sustaining adversities. Temptation also follows, lest he be exalted by the good. The devil does not sleep, nor is the flesh yet dead.

Ideo non cesses te præparare ad certamen, quia a dextris et a sinistris sunt hostes qui nunquam quiescunt.

Therefore do not cease to prepare yourself for the contest, because on the right and on the left are enemies who never rest.

Cap. 10. De gratitudine progratia Dei.

Chapter 10. On gratitude for the grace of God.

1. Quid quæris quietem, cum natus sis ad laborem, ad patientiam magis quam ad consolationem, et ad crucem portandam magis quam ad lætitiam? Quis etiam sæcularium non libenter consoltionem et lætitiam spiritualiem acciperet, si semper obtinere posset? Excedunt enim spirituales consolationes omnes mundi delicias et carnis voluptates.

1. Why do you seek quiet, since you were born for labor, for patience rather than for consolation, and for carrying the cross rather than for joy? Who, even among the secular, would not gladly receive spiritual consolation and joy, if he could always obtain it? For spiritual consolations exceed all the world’s delights and the pleasures of the flesh.

Nam omnes deliciæ mundanæ aut turpes, aut vanæ sunt. Spirituales vero deliciæ solæ sunt jucundæ et honestæ ex virtutibus progenitæ, et a Deo puris infusæ mentibus. Sed istis divnis consolationibus nemo semper pro suo affectu frui valet, quia tempus tentationis non diu cessat.

For all worldly delights are either base or vain. But spiritual delights alone are jocund and honest, begotten from virtues, and infused by God into pure minds. Yet no one is able to enjoy these divine consolations always according to his affection, because the time of temptation does not cease for long.

2. Multum contrariatur supernæ visitationi salsa libertas animi, et magna confidentia sui. Deus benefacit consolatinis gratiam dando, sed homo male facit non statim Deo cum gratiarum actione retribuendo. Et ideo non possunt in nobis dona gratiæ fluere, quia ingrati sumus auctori, nec totum refundimus fontali origini.

2. A saucy freedom of mind, and great confidence in oneself, are very much opposed to supernal visitation. God does well by giving the grace of consolations, but man does ill by not at once repaying to God with thanksgiving. And therefore the gifts of grace cannot flow within us, because we are ungrateful to the Author, nor do we wholly pour back to the fontal origin.

Semper enim debetur gratia digne gratias agenti sive referenti. Auferetur ab elato, quod dari solet humili.

For grace is always due to the one who worthily gives thanks or who returns it; it will be taken away from the elated, that which is wont to be given to the humble.

3. Nolo consolationem quæ mihi auferat compunctionem, nec affecto contemplationem, quæ ducit in elationem. Non enim omne altum sanctum, nec omne desiderium purum, nec omne dulce bonum, nec omne carum gratum Deo. Libenter accepto gratiam unde humilior, et timoratior inveniar atque ad relinquendum me paratior fiam.

3. I do not want a consolation which takes compunction from me, nor do I aspire to a contemplation which leads into elation. For not every lofty thing is holy, nor every desire pure, nor every sweetness good, nor everything dear pleasing to God. I gladly accept the grace whereby I may be found more humble and more God‑fearing, and may become more prepared for relinquishing myself.

Doctus dono gratiæ, et eruditus subtractionis verbere non sibi audebit, quidquam boni attribuere, sed potius se pauperem, et nudum confitebitur. Da Deo quidquid Dei est, et tibi adscribe, quod tuum est. Hoc est Deo gratias pro gratia tribue, tibi autem soli culpam, et dignam pœnam pro culpa deberi sentias.

Having been taught by the gift of grace, and schooled by the scourge of withdrawal, he will not dare to attribute anything good to himself, but rather will confess himself poor and naked. Give to God whatever is God’s, and ascribe to yourself what is yours. That is, render thanks to God for grace, but feel that to yourself alone guilt, and the due penalty for the guilt, are owed.

4. Pone te semper ad infimum, et dabitur tibi summum. Nam summum non stat sine infimo. Summi Sancti apud Deum minimi sunt apud se, et quanto gloriosiores, tanto in se humiliores; pleni veritate et gloria cælesti, non vanæ gloriæ cupidi et in Deo fundati et confirmati, nullo modo possunt esse elati.

4. Set yourself always at the lowest, and the highest will be given to you. For the highest does not stand without the lowest. The highest Saints before God are the least with respect to themselves; and the more glorious, the more humble in themselves; filled with truth and celestial glory, not desirous of vain glory, and founded and confirmed in God, they can in no way be puffed up.

Et qui Deo totum adscribunt quidquid boni acceperunt, gloriam ab invicem non quærunt. Sed gloriam quæ a Deo est volunt, et Deum quærunt in se, et in omnibus Sanctis laudari super omnia cupiunt, et semper in ipsum tendunt.

And those who ascribe all to God, whatever good they have received, do not seek glory from one another. But they want the glory that is from God, and they seek God in themselves, and they desire that He be praised above all in themselves and in all the Saints, and they always tend toward Him.

5. Esto igitur gratus in minimo, et eris dignus majora accipere. Sit tibi minimum pro maximo et contemtibile pro speciali dono. Si dignitas datoris inspicitur, nullum datum parvum aut minus vile videbitur.

5. Therefore be grateful in the least, and you will be worthy to receive greater things. Let the minimum be for you as the maximum, and the contemptible as a special gift. If the dignity of the giver is considered, no gift will seem small or in any way vile.

Non enim parvum est quod a summo Deo donatur, etiam si pœnas et verbera donaverit, gratum esse debet, quia semper pro salute nostra facit quidquid nobis advenire permittit. Qui gratiam Dei retinere desiderat, sit gratus pro gratia Dei data, patiens pro sublata, oret ut reddatur, cautus sit et humilis ne amittat.

For what is given by the Most High God is not small; even if he has given punishments and scourges, one ought to be grateful, because he always does, for our salvation, whatever he permits to befall us. He who desires to retain the grace of God, let him be grateful for the grace of God given, patient for that taken away, let him pray that it be restored, let him be cautious and humble lest he lose it.

Cap. 11. De paucitate amatorum crucis.

CHAPTER 11. On the paucity of lovers of the cross.

1. Habet autem Jesus multos amatores sui regnis cælestis, sed paucos bajulatores suæ crucis. Plures invenit socios mensæ sed paucos abstinentiæ. Omnes volunt cum Christo gaudere, sed pauci volunt aliquid pro ipso sustinere. Multi sequuntur Jesum usque as fractionem panis, sed pauci ad bibendum calicem passionis.

1. But Jesus has many lovers of his celestial kingdom, yet few bearers of his cross. He finds more companions of the table, but few of abstinence. All wish to rejoice with Christ, but few are willing to endure anything for him. Many follow Jesus as far as the fraction of the bread, but few to the drinking of the chalice of the Passion.

Multi miracula ejus venerantur, sed pauci ignominias crucis sequuntur. Multi Jesum diligunt, quamdiu adversa non contingunt. Multi illum laudant et benedicunt, quamdiu consolationes aliquas ab ipso recipiunt.

Many venerate his miracles, but few follow the ignominies of the cross. Many love Jesus, so long as adversities do not befall. Many praise and bless him, so long as they receive some consolations from him.

Si autem Jesus se abscondiderit, et modicum eos reliquerit, aut in querimoniam aut in dejectionem nimiam cadunt.

But if Jesus should hide himself, and leave them for a little while, they fall either into querimony or into excessive dejection.

2. Qui autem Jesum propter Jesum, et non propter aliquam suam consolationem propriam diligunt, ipsum in tribulatione, et in angustia cordis, sicut in summa consolatione diligunt, et benedicunt. Et si eis consolationem nunquam dare vellet, ipsum tamen laudarent, et semper gratias agere vellent.

2. But those who love Jesus for Jesus’s sake, and not on account of any consolation of their own, love and bless him in tribulation and in anguish of heart, just as in highest consolation. And even if he were never willing to give them consolation, they would nonetheless praise him, and would always wish to give thanks.

3. O, quantum potest amor Jesu purus, nullo propio commodo vel amore permixtus. Nonne omnes mercenarii sunt dicendi, qui consolationes semper quærunt? Nonne amatores sui magis quam Jesu probantur qui sua commoda vel lucra semper meditantur?

3. O, how potent is the pure love of Jesus, unmixed with any personal advantage or affection. Are not all to be called mercenaries who always seek consolations? Are they not proved to be lovers of themselves rather than of Jesus, who always ponder their own advantages or lucre?

Ubi invenitur talis, qui velit servire Deo gratis?

Where is such a one found, who is willing to serve God gratis?

4. Raro invenitur tam spiritualis aliquis qui omnibus sit nudatus. Nam verum spiritu pauperem ab omni creatura nudum quis inveniet?Procul et de omnibus finibus pretium ejus. Si dederit homo omnem substantiam suam, adhuc nihil est.

4. Rarely is someone so spiritual found who is stripped of all things. For who will find one truly poor in spirit, naked from every creature?Far off, and from all boundaries, is his price. If a man should give all his substance, still it is nothing.

Et si fecerit pœnitentiam magnam, adhuc exiguum est. Et si apprehenderit omnem scientiam, adhuc longe est. Et si habuerit virtutem magnam, et devotionem nimis ardentem, adhuc sibi multum deest.

And if he has done great penance, it is still a small thing. And if he has grasped all science, he is still far off. And if he has had great virtue and an exceedingly ardent devotion, still much is lacking to him.

Unum scilicet, quod sibi summe necessarium est. Quid illud? Ut omnibus relictis se relinquat, et a se totaliter exeat, nihilque de privato amore retineat.

One thing, to wit, which is supremely necessary for him. What is that? That, with all things left behind, he relinquish himself, and go out totally from himself, and retain nothing of private love.

Cum omnia fecerit quæ facienda noverit, nihil se fecisse sentiat.

When he has done all the things that he knows are to be done, let him feel that he has done nothing.

5. Non grande ponderet quod grandis extimari possit, sed in veritate fervum inutilem se pronunciet. Sicut veritas ait:Cum feceritis omnia quæ nobis præcepta sunt, adhuc dicite, quia servi inutiles sumus. Tunc vero pauper, et nudus spiritu esse poterit, et cum Propheta dicere: Quia unicus et pauper sum ego. Nemo isto ditior, nemo tam liberior, nemo potentior eo, qui scit se et omnia relinquere et ad infimum se ponere.

5. Let him not ponder as grand that which can be esteemed grand, but in truth let him pronounce himself a useless servant. As Truth says:When you have done all the things that have been commanded to us, still say, because we are unprofitable servants. Then indeed he will be able to be poor and naked in spirit, and to say with the Prophet: For I am alone and poor. No one is richer than this, no one so freer, no one more potent than he who knows to leave himself and all things, and to place himself at the lowest.

Cap. 12. De regia via sanctae crucis.

Chapter 12. On the royal way of the holy cross.

1. Durus hic multis videtur sermo.Abnego temet ipsum, tolle crucem tuam et sequere Jesum. Sed multo durius erit audire illud extremum verbum: Discedite a me, omnes maledicti, in ignem æternum. Qui enim modo libenter audiunt verbum crucis, et sequuntur, tunc non timebunt ab auditione æternæ damnationis. Hoc signum crucis erit in cælo, cum Dominus ad judicandum venerit.

1. This discourse seems hard to many.Deny yourself, take up your cross, and follow Jesus. But it will be much harsher to hear that final word: Depart from me, all you accursed, into the eternal fire. For those who now gladly hear the word of the cross and follow will then not fear the hearing of eternal damnation. This sign of the cross will be in heaven, when the Lord shall have come to judge.

Tunc omnes servi crucis, qui se Crucifixo conformaverunt in vita, ad Christum accedent judicem cum magna fiducia.

Then all the servants of the cross, who in life conformed themselves to the Crucified, will approach Christ the Judge with great confidence.

2. Quid igitur times tollere crucem, per quam itur ad Regnum? In cruce salus. In cruce vita.

2. Why therefore do you fear to take up the cross, through which one goes to the Kingdom? In the cross is salvation. In the cross is life.

In cruce protectio ab hostibus. In cruce robur mentis. In cruce gaudium spiritus.

In the cross protection from enemies. In the cross the robustness of mind. In the cross the joy of spirit.

In cruce virtus summa. In cruce perfectio sanctitatis. Non est salus animae, nec spes æternæ vitæ, nisi in cruce.

In the cross is the highest virtue. In the cross is the perfection of sanctity. There is no salvation of the soul, nor hope of eternal life, except in the cross.

Tolle ergo crucem et sequere Jesum, et ibis in vitam æternam. Præcessit ille bajulans sibi crucem, et mortuus est pro te in cruce, ut tu etiam portes crucem, et mori affectes in cruce. Quia, si commortuus fueris in cruce, etiam cum illo pariter vives, et si socius fueris pœ, socius eris et gloriæ.

Therefore take up the cross and follow Jesus, and you will go into eternal life. He went before, bearing the cross for himself, and died for you on the cross, so that you too may carry the cross, and aspire to die on the cross. For if you have died together on the cross, you will also live together with him; and if you are a companion of the penalty (suffering), you will be a companion also of the glory.

3. Ecce in cruce totum jacet, et non est alia via ad vitam, et ad veram et internam pacem, nisi via sanctæ crucis, et quotidianæ mortificationis. Ambula ubi vis, quære quodcumque volueris, et non invenies altiorem viam supra, nec securiorem infra, nisi viam sanctæ crucis. Dispone et ordina omnia secundum velle tuum et videre,et non invenies, nisi semper aliquid pati debere aut sponte aut invite et ita crucem semper invenies.

3. Behold, in the cross all lies, and there is no other way to life, and to true and internal peace, except the way of the holy cross, and of daily mortification. Walk where you will, seek whatever you will, and you will not find a higher way above, nor a safer below, except the way of the holy cross. Dispose and order all things according to your will and seeing,and you will not find it, unless that something must always be suffered either willingly or unwillingly, and thus you will always find the cross.

Aut enim in corpore dolorem senties, aut in anima spiritus tribulationem sustinebis.

For either you will feel pain in the body, or in the soul you will sustain the tribulation of the spirit.

4. Interdum a Deo relinqueris, interdum a proximo exercitaberis, et quod amplius est sæpe tibimetipsi gravis eris. Nec tamen aliquo remedio vel solatio liberari seu alleviari poteris, sed donec Deus voluerit, oportet ut sustineas. Vult enim Deus ut tribulationem sine consolatione discas pati, et illi totaliter te subjicias et humilior ex tribulatione fias.

4. At times you will be left by God, at times you will be exercised by your neighbor, and what is more, often you will be grievous to yourself. Nor yet will you be able to be freed or alleviated by any remedy or solace, but until God wills, it is necessary that you endure. For God wills that you learn to suffer tribulation without consolation, and that you subject yourself to Him totally, and become more humble from tribulation.

Nemo ita cordialiter sentit passionem Christi, sicut is cui contigerit similia pati. Crux igitur semper parata est, et ubique te exspectat. Non potes effugere ubicumque cucurreris, quia ubicumque veneris, temetipsum tecum portas, et semper te ipsum invenies.

No one feels the Passion of Christ so cordially as the one to whom it has befallen to suffer similar things. The Cross therefore is always prepared, and everywhere it awaits you. You cannot escape, wherever you run, for wherever you come, you carry yourself with you, and you will always find yourself.

Converte te supra, converte te infra, converte te extra et intra, et in his omnibus invenies crucem, et necese est te ubicumque tenere patientiam, si internam vis habere pacem et perpetuam promereri coronam.

Turn yourself above, turn yourself below, turn yourself outside and inside, and in all these you will find the cross; and it is necessary for you, wherever you are, to hold patience, if you wish to have internal peace and to merit the perpetual crown.

5. Si libenter crucem portas, portabit te, et deducet te ad desideratum finem, ubi scilicet finis patiendi erit. Si invite portas, onus tibi facis, et te ipsum magis gravas, et tamen oportet ut sustineas. Si abjicis unam crucem, aliam proculdubio invenies, et forsitan graviorem.

5. If you carry the cross willingly, it will carry you, and will conduct you to the desired end, namely where there will be an end of suffering. If you carry it unwillingly, you make a burden for yourself, and you weigh yourself down more, and yet it is necessary that you endure. If you cast away one cross, without doubt you will find another, and perhaps a heavier one.

6. Credis tu evadere, quod nemo mortalium potuit præterire? Quis Sanctorum in mundo sine cruce et tribulatione fuit? Nec enim Dominus noster Jesus Christus una hora sine dolore passionis fuit, quamdiu vixit.

6. Do you believe you will escape what no mortal has been able to pass by? Which of the Saints was in the world without cross and tribulation? For neither was our Lord Jesus Christ for a single hour without the pain of the Passion, as long as he lived.

Opertebat autem Christum pati, et resurgere a mortuis, et ita intrare in gloriam suam. Et quomodo tu aliam viam crucem quæris, quam hanc regiam, quæ est via sanctæ crucis.

It behooved however Christ to suffer, and to rise again from the dead, and so to enter into his glory. And how do you seek another way of the cross than this royal one, which is the way of the holy cross.

7. Tota vita Christi crux fuit, et martyrium, et tu tibi quæris reqiuem, et gaudium? Erras, erras si aliud quæris quam pati tribulationes, quia tota ista vita mortalis plena est miseriis, et circumsignata crucibus. Et quanto quis altius in spiritu profecerit, tanto gravioes cruces sæpe inveniet, quia exilii sui pœna magis ex amore crescit.

7. The whole life of Christ was a cross and martyrdom, and do you seek for yourself rest and joy? You err, you err, if you seek anything other than to suffer tribulations, because this whole mortal life is full of miseries and circumscribed with crosses. And the higher one has advanced in spirit, the heavier crosses he will often find, because the penalty of his exile grows the more from love.

8. Sed tamen iste sic multipliciter afflictus, non est sine lavamine consolationis, quia fructum magnum sibi sentit accrescere ex sufferentia suæ crucis. Nondum sponte illi se subjicit, omne onus tribulationis in fiduciam divinæ consolationis convertitur. Et quanto caro magis per tribulationem atteritur, tanto amplius spiritus per internam consolationem roboratur.

8. Yet, thus multiply afflicted, he is not without a solace of consolation, for he feels a great fruit to accrue to himself from the sufferance of his cross. Though he does not as yet submit himself to it of his own accord, the whole onus of tribulation is converted into a confidence of divine consolation. And the more the flesh is attrited through tribulation, so much the more is the spirit corroborated by inward consolation.

Et nonnunquam in tantum confortatur ex affectu tribulationis, et adversitatis ob amorem conformitatis crucis Christi, ut non sine dolore, et tribulatione esse vellet, quoniam se tantum acceptiorem Deo reddit, quanto dura, et graviora plura pro eo ferre poterit. Non est istud virtus hominis, sed gratia Christi, quæ tanta potest, et agit in carne fragili, ut quod naturaliter semper abhorret et fugit, hoc fervore spiritus aggrediatur et diligat.

And sometimes he is strengthened to such a degree from the affection of tribulation, and of adversity on account of love for conformity to the cross of Christ, that he would not wish to be without pain, and tribulation, since he renders himself so much more acceptable to God, the more hard and graver things in greater number he will be able to bear for Him. This is not a virtue of man, but the grace of Christ, which can so much, and acts in fragile flesh, so that what it naturally always abhors and flees, this, by the fervor of the spirit, it undertakes and loves.

9. Non est secundum hominem crucem portare, crucem amare, corpus castigare, et servituti subjicere, honores fugere, contumelias libenter sustinere, se ipsum despicere, et despici optare, adversa quæquæ cum damnis perpeti, et nihil prosperitatis in hoc mundo desiderare. Si ad te ipsum respicis, nihil hujusmodi ex te poteris. Sed si in Domino confidis, dabitur tibi fortitudo de cælo, et subjicientur ditioni tuæ mundus et caro, sed nec inimicum diabolum timebis, si fueris fide armatus, et cruce Jesu signatus.

9. It is not according to man to carry the cross, to love the cross, to chastise the body and subject it to servitude, to flee honors, to willingly endure contumelies, to despise oneself and to wish to be despised, to endure whatever adversities with losses, and to desire no prosperity in this world. If you look to yourself, you will be able to do nothing of this kind from yourself. But if you trust in the Lord, strength will be given to you from heaven, and the world and the flesh will be subjected to your dominion, nor will you fear the enemy, the devil, if you are armed with faith and signed with the cross of Jesus.

10. Pone ergo te sicut fidelis et bonus servus Christi ad portandum viriliter crucem Domini tui pro te ex amore crucifixi. Præpara te ad toleranda multa adversa, et varia incommoda in hac misera vita, quia sic tecum erit ubicumque, et sic revera eum invenies ubicumque latueris. Oportet te ita esse, et non est remedium evadendi a tribulatione malorum, et dolore, quam ut te patiaris.

10. Set yourself, therefore, like a faithful and good servant of Christ, to bear manfully the cross of your Lord for your sake, out of love for the Crucified. Prepare yourself to tolerate many adversities and various inconveniences in this miserable life, because thus he will be with you everywhere, and thus in truth you will find him wherever you may hide. You ought to be thus, and there is no remedy for escaping from the tribulation of evils and pain, except to let yourself suffer.

Calicem Domini affectanter bibe, si amicus ejus esse, et partem cum eo habere desideras. Consolationes Deo committe, faciat ipse cum talibus sicut sibi magis placuerit. Tu vero pone te ad sustinendum tribulatones, et reputa eas maximas consolationes, quia non sunt condignæ passiones hujus temporis ad futuram gloriam, quæ revelabitur in nobis, promerendam, etiam si omnes solus posses sustinere.

Drink the Chalice of the Lord eagerly, if you desire to be his friend and to have a part with him. Commit consolations to God; let him himself deal with such things as shall most please him. But do you set yourself to endure tribulations, and repute them the greatest consolations, because the passions of this time are not condign for meriting the future glory, which will be revealed in us, even if you alone could sustain them all.

11. Quando ad hoc veneris, quod tribulatio tibi dulcis erit et sapiet pro Christo, tunc bene tecum esse exstima, quia invenisti paradisum in terra. Quamdiu tibi pati grave est et fugere quæris, tamdiu male habebis, et sequentur te ubique tribulationes.

11. When you have come to this point—that tribulation will be sweet to you and will have a savor for Christ’s sake—then reckon it well with you, because you have found paradise on earth. So long as it is grievous for you to suffer and you seek to flee, so long you will have it ill, and tribulations will follow you everywhere.

12. Si ponis te ad quod esse debes, videlicet ad patiendum, et moriendum, fiet cito melius, et pacem invenies. Etiamsi raptus fueris in tertium cælum cum Paulo, non es propterea securus de nullo malo sustinendo.Ego, inquit Jesus, ostendam illi quanta oporteat eum pro nomine meo pati. Pati ergo tibi remanet, si Deum diligere, et perpetue illi servire placeat.

12. If you set yourself to that which you ought to be—namely, to suffer and to die—it will quickly become better, and you will find peace. Even if you should be caught up into the third heaven with Paul, you are not therefore secure from having to endure any evil.I, says Jesus, will show him how much it is necessary for him to suffer for my name. Therefore suffering remains for you, if it should please you to love God and to serve him perpetually.

13. Utinam dignus esses, pro nomine Jesu aliqud pati, quam magna gloria remaneret tibi, quanta exultatio omnibus Sanctis Dei, quanta ædificatio esset proximi. Nam patientiam omnes commendant, quamvis pauci pati velint. Merito deberes modicum pati pro Christo, cum multi graviora patiantur pro mundo.

13. Would that you were worthy to suffer something for the name of Jesus—what great glory would remain to you, what exultation for all the Saints of God, what edification it would be for your neighbor. For all commend patience, although few are willing to suffer. Deservedly you ought to suffer a little for Christ, since many suffer heavier things for the world.

14. Scias pro certo, quia morientem te oportet ducere vitam. Et quanto unusquisque plus sibi moritur, tanto Deo magis vivere incipit. Nemo aptus est ad comprehendendum cælestia, nisi se submiserit ad portandum pro Christo adversa.

14. Know for certain that it behooves you to lead a dying life. And the more each one dies to himself, the more he begins to live to God. No one is apt to comprehend celestial things unless he has submitted himself to carry adversities for Christ.

Nihil Deo acceptius, nihil tibi salubrius in mundo isto, quam libenter pati pro Christo. Et si eligendum tibi esset, magis optare deberes pro Christo adversa pati, quam multis consolationibus recreari, quia Christo similior esses, et omnibus Sanctis conformior. Non enim stat meritum nostrum et profectus status nostri in multis sensualitatibus, et consolationibus, sed potius in magnis gravitatibus et tribulationibus perferendis.

Nothing more acceptable to God, nothing more salutary for you in this world, than to suffer willingly for Christ. And if it were to be chosen by you, you ought rather to desire to suffer adversities for Christ than to be refreshed by many consolations, because you would be more similar to Christ and more conformable to all the Saints. For our merit and the progress of our state does not consist in many sensualities and consolations, but rather in the enduring of great gravities and tribulations.

15. Si quidem aliquid melius et utilius saluti hominum quam pati fuisset, Christus utique verbo et exemplo ostendisset. Nam et se sequentes discipulos omnesque eum sequi cupientes, manifeste ad crucem portandam hortatur, et dicit:Si quis vult venire post me, abneget semetipsum, et tollat crucem suam, et sequatur me. Omnibus ergo perlectis et scrutatis sit ista finalis conclusio: quoniam per multas tribulationes oportet nos intrare in regnum Dei. Amen.

15. For if there had been anything better and more useful to the salvation of human beings than to suffer, Christ would certainly have shown it by word and by example. For he urges his disciples who follow him, and all who desire to follow him, manifestly to the bearing of the cross, and says:If anyone wishes to come after me, let him deny himself, and take up his cross, and follow me. Therefore, with all things read through and scrutinized, let this be the final conclusion: that through many tribulations it is necessary for us to enter into the kingdom of God. Amen.