Thomas à Kempis: DE IMITATIONE CHRISTI

1.Audiam quid loquatur in me Dominus meus. Beata anima quæ Dominum in se loquentem audit et de ore ejus verbum consolationis accipit. Beatæ aures quæ divini susurri venas suscipiunt et de mundi hujus susurrationibus nihil advertunt. Beatæ plane aures quæ non vocem foris sonantem, sed interius auscultant veritatem loquentem et docentem.

1.I will hear what my Lord speaks within me. Blessed is the soul that hears the Lord speaking in itself and receives from his mouth the word of consolation. Blessed are the ears that receive the veins of the divine whisper and heed nothing of the whisperings of this world. Blessed indeed are the ears that do not attend to a voice sounding without, but inwardly listen to truth speaking and teaching.

Beati oculi qui exterioribus clausi sunt, interioribus autem intenti. Beati qui interna penetrant, et ad capienda arcana cælestia magis ac magis per quotidiana exercitia se student præparare. Beati qui Deo vacare gestiunt et ab omni impedimento sæculi se excutiunt.

Blessed are the eyes which are closed to externals, but intent upon the internals. Blessed are those who penetrate inward things, and who strive more and more by daily exercises to prepare themselves to grasp the heavenly secrets. Blessed are those who long to be free for God and cast off from themselves every impediment of the world.

2. Animadverte hoc, o anima mea, et claude sensualitatis tuæ ostia, ut possis audire quid loquatur Deus Dominus in te. Hæc dicit dilectus tuus. Salus tua ego sum, pax tua, et vita tua. Serva te apud me, et pacem invenies.

2. Observe this, O my soul, and close the gates of your sensuality, that you may be able to hear what God the Lord speaks within you. These things says your beloved: I am your salvation, your peace, and your life. Keep yourself with me, and you will find peace.

Dimitte omnia transitoria, et quære æterna. Quid sunt omnia temporalia, nisi seductoria et quid juvant omnes creaturæ, si fueris a Creatore deserta? Omnibus ergo abdicatis Creatori tuo te redde placitam et fidelem, ut veram valeas apprehendere beatitudinem.

Dismiss all transitory things, and seek the eternal. What are all temporal things, but seductive, and what avail all creatures if you are deserted by the Creator? Therefore, having renounced all things, present yourself pleasing and faithful to your Creator, that you may be able to apprehend true beatitude.

Cap. 2. Quod veritas intus loquitur sine strepitu.

CHAPTER 2. That truth speaks within without noise.

1.Loquere Domine, quia audit servus tuus. Servus tuus ego sum, da mihi intellectum, ut sciam testimonia tua. Inclina cor meum in verba oris mei. Fluat ut ros eloquium tuum, dicebant olim filii Israel ad Moysen.

1.Speak, O Lord, for your servant hears. Your servant I am; give me understanding, that I may know your testimonies. Incline my heart to the words of my mouth. Let your speech flow like dew, the sons of Israel of old used to say to Moses.

Loquere nobis tu, et audiemus; non loquatur Dominus nobis, ne forte moriamur. Non sic, Domine, non sic oro, sed magis cum Samuele popheta humiliter ad disideranter obsecro. Loquere Domine, quia audit servus suus. Non loquatur Moyses mihi, aut aliquis ex Prophetis, sed otius tu loquere, Domine Deus, inspirator et illuminator omnium. Prophetarum, quia tu solus sine eis potes me perfecte imbuere, illi autem sine te nihil proficient.

Speak to us yourself, and we will hear; let not the Lord speak to us, lest perhaps we die. Not so, Lord, not so I pray, but rather, like Samuel the prophet, I humbly and more eagerly beseech. Speak, Lord, for his servant hears. Let not Moses speak to me, nor any one of the Prophets, but rather you speak, Lord God, inspirer and illuminator of all the Prophets, for you alone without them can perfectly imbue me, whereas they without you will profit nothing.

2. Possunt quidem verba sonare, sed spiritum non conferunt. Pulcherrime dicunt, sed te tacente cor non accedunt. Litteras tradunt, sed tu sensum aperis.

2. Words indeed can sound, but they do not confer the spirit. They speak most beautifully, but with you being silent they do not reach the heart. They hand over letters, but you open the sense.

Mysteria referunt, sed tu referas intellectum signatorum. Mandata edunt, sed tu juvas ad perficiendum. Viam ostendunt, sed tu confortas ad ambulandum.

They relate mysteries, but you restore the understanding of the signs. They give commands, but you aid in accomplishing them. They show the way, but you strengthen (encourage) to walk.

Illi foris tantum agunt, sed tu corda instruis, et illuminas. Illi exterius rigant, sed tu fecunditatem donas. Illi clamant verbis, sed tu auditui intelligentiam tribuis.

They only act outwardly, but you instruct hearts, and you enlighten. They water externally, but you bestow fecundity. They shout with words, but you grant understanding to the hearing.

3. Non ergo mihi loquatur Moyses, sed tu, Domine Deus meus, æterna veritas, ne forte moriar, et sine fructu efficiar, si fuero tantum foris admonitus, et intus non accensus, ne sit mihi ad judicium verbum auditum, et non factum cognitum nec amatum creditum, et non servatum.Loquere igitur, Domine, quia audit servus tuus: verba enim vitæ æternæ habes. Loquere mihi ad qualemcumque animæ meæ consolationem, et ad totius vitæ meæ emendationem, tibi autem ad gloriam et perpetuum honorem.

3. Therefore let not Moses speak to me, but you, Domine Deus meus, æternal truth, lest perhaps I die, and be made without fruit, if I shall have been admonished only without, and not kindled within, lest the word heard be to me for judgment, and not the deed known nor the loved believed, and not kept.Therefore speak, Lord, for your servant hears: for you have the words of eternal life. Speak to me for whatever consolation of my soul, and for the amendment of my whole life, and to you for glory and perpetual honor.

Cap. 3. Quod verba Dei sunt audienda cum humilitate.

CHAPTER 3. THAT THE WORDS OF GOD ARE TO BE HEARD WITH HUMILITY.

1. Audi, fili mi, verba mea. Verba mea suavissima sunt, Philosophorum et Sapientum hujus mundi scientam excedentia. Verba mea spiritus et vita sunt, nec humano sunsu pensanda; non sunt ad vanam complacentiam trahenda, sed in silentio audienda, et cum omni humilitate, atque affectu magno suscipienda.

1. Hear, my son, my words. My words are most sweet, surpassing the scientia of the Philosophers and Sages of this world. My words are spirit and life, nor are they to be weighed by human reason; they are not to be drawn into vain complacency, but to be heard in silence, and to be received with all humility and with great affection.

Et dixi: Beatus quem tu erudieris, Domine, et de lege tua docueris eum, ut mitiges ei a diebus malis et desoletur in terra.

And I said: Blessed is he whom thou wilt instruct, Domine, and whom thou wilt teach out of thy law, that thou mayst mitigate for him from evil days and be desolate in the land.

2. Ego, inquit Dominus, docui Prophetas ab initio, et usque nunc non cesso omnibus loqui. Sed multi ad vocem meam surdi sunt, et muti et duri. Plures mundum libentius audiunt quam Deum, facilius sequuntur carnis suæ appetitum, quam dei beneplacitum.

2. I, said the Lord, have taught the Prophets from the beginning, and even now I do not cease to speak to all. But many have become deaf to my voice, both mute and hard. More readily they hear the world than God, and more easily they follow the appetite of their flesh than the good-pleasure of God.

Promittit temporalia, et parva mundus, et servitur ei aviditate magna. Ego promitto summa, et æterna, et torpescunt mortalium corda. Quis tanta cura in omnibus mihi servit et obedit, sicut mundo et dominis ejus servitur?

The world promises temporal and small things, and is served with great greed. I promise the highest and eternal things, and the hearts of mortals grow numb. Who with such care in all things serves and obeys me, as the world and its lords are served?

Erubesce, Sidon, ait mare. Et si causam quæris audi, quare. Pro modica præbenda longa via curritur, pro vita æterna vix a multis pes a terra semel movetur et levatur. Vile prætium quæritur, pro uno numismate interdum turpiter litigatur, pro vana re et parva promissione die noctuque fatigari non timetur.

Blush, Sidon, says the sea. And if you seek the cause, hear why. For a small provision a long road is run; for eternal life scarcely by many is the foot once lifted from the ground and raised. A cheap price is sought; for one coin sometimes men disgracefully quarrel; for a vain thing and a small promise they are not afraid to be wearied day and night.

3. Sed, proh dolor, pro bono incommutabili, pro prætio inæstimabili, pro summo honore et gloria interminabili vel ad modicum fatigari pigritatur. Erubesce ergo, serve piger et querulose, quod illi paratiores inveniuntur ad perditionem, quam te ad vitam; gaudent illi amplius ad vanitatem, quam tu ad veritatem. Equidem a spe sua nonnunquam frustrantur, sed promissio mea neminem fallit, nec confitentem mihi dimittit inanem.

3. But, alas, for an immutable good, for an inestimable price, for the highest honour and interminable glory one is lazy to be wearied even a little. Shame then, lazy and querulous servant, that those more ready are found for perdition than you for life; they rejoice more for vanity than you for truth. Indeed they sometimes are frustrated in their hope, but my promise deceives no one, nor does it dismiss to me one who confesses as empty.

Quod promisi dabo, quod dix implebo, si tamen usque ad finem fidelis in dilectione mea quis permanserit. Ego remunerator sum omnium bonorum, et fortis probator omnium devotorum.

What I have promised I will give, what I have said I will fulfill, provided that anyone remains faithful in my love even to the end. I am the rewarder of all good things, and the mighty tester of all the devoted.

4. Scribe verba mea in corde tuo, et pertracta diligenter: erunt enim in tempore tentationis valde necessaria. Quod non intelligis, cum legis, cognosces in die visitationis. Dupliciter soleo electos meos visitare, tentatione scilicet et consolatione: et duas lectiones eis quotidie lego, unam increpando eorum vittia, alteram exhortando ad virtutum incrementa.

4. Write my words in your heart, and ponder them diligently: for they will be very necessary in the time of temptation. What you do not understand when you read, you will know on the day of visitation. In two ways I am wont to visit my elect, namely by temptation and by consolation: and I read to them two lessons daily, one reproving their vices, the other exhorting to the increase of virtues.

Qui habet verba mea et spernit ea, habet qui judicet eum in novissimo die.

Whoever has my words and despises them, has him who will judge him on the last day.

5. Domine Deus meus, tu es omnia bona mea. Et quis ego sum, ut audeam ad te loqui? Ego sum pauperrimus servulus tuus, et abjectus vermiculus tuus, multo pauperior et contemptibilior, quam scio et dicere audeo.

5. Lord my God, thou art all my goods. And who am I, that I should dare to speak to thee? I am thy very poorest little servant, and thy abject little worm, much poorer and more contemptible than I know and dare to say.

Memento tamen, Domine, quia nihil sum, nihil valeo, nihilque habeo. Tu solus bonus justus et sanctus; tu omnia potes, omnia præstas, omnia imples, solum peccatorem inanem relinquens. Reminiscere miserationum tuarum, Domine, et imple gratia tua cor ceum, qui non vis vacua esse opera tua.

Remember nevertheless, Lord, that I am nothing, I am worth nothing, and I have nothing. You alone are good, just, and holy; you can do all things, you grant all things, you fill all things, leaving only the empty sinner. Remember your mercies, Lord, and fill with your grace my heart — you who do not wish your works to be empty.

6. Quomodo possum me tolerare in hac misera vita, nisi me confortaveris misericordia tua et gratia tua. Noli avertere faciem tuam a me, noli visitationem tuam prolongare, noli consolationem tuam prolongare, noli consolationem tuam abstrahere, ne fiatanima mea sicut terra sine aqua tibi. Doce me, Domine, facere voluntatem tuam. Doce me coram te digne et humiliter conversari, quia sapientia mea tu es, qui in veritate me cognoscis, et cognovisti antequam fieret mundus, et antequam natus essem in mundo.

6. How can I endure myself in this miserable life, unless you strengthen me by your mercy and by your grace. Do not turn your face away from me, do not prolong your visitation, do not prolong your consolation, do not withdraw your consolation, lestmy soul become like earth without water to you. Teach me, Lord, to do your will. Teach me to walk before you worthily and humbly, for you are my wisdom, who know me in truth, and knew me before the world was made, and before I was born into the world.

Cap. 4. Quod in humilitate et veritate coram Deo est conversandum.

CHAPTER 4. That one must conduct himself before God in humility and truth.

1. Fili, ambula coram me in veritate et in simplicitate cordis tui quære me semper. Qui ambulat coram me in veritate, tutabitur ab incursibus vanis et veritas liberabit eum a seductoribus et detractionibus iniquorum. Si veritas te liberaverit, vere liber eris et non curabis de vanis hominum verbis.

1. Son, walk before me in truth and in the simplicity of your heart; seek me always. He who walks before me in truth will be protected from vain incursions, and the truth will free him from seducers and from the detractions of the wicked. If the truth has freed you, you will be truly free and will not care about the vain words of men.

Domine verum est ut dicis, ita quæso mecum fiat. Veritas tua ipsa me doceat, ipsa me custodiat, et usque ad salutarem finem me conservet; ipsa me liberet ab omni affectione mala et inordinata at ambulabo tecum in magna cordis libertate.

Lord, it is true as you say; so I beg that it be done for me. Let your truth itself teach me, let it itself keep me, and preserve me even to the salutary end; let it itself free me from every evil and disordered affection, and I will walk with you in great freedom of heart.

2. Ego te docebo, ait Veritas, quæ recta sunt et placita coram me. Cogita peccata tua cum displicentia magna et memorare, et nuquam reputes te aliquid esse propter opera bona. Revera peccator es, et multis passionibus obnoxius, et implicatus. Ex te semper ad nihil tendis, cito laberis, cito turbaris, cito dissolveris.

2. I will teach you, says Truth, what things are right and pleasing before me. Consider your sins with great displeasure and remember them, and never reckon yourself to be anything on account of good works. In truth you are a sinner, and liable to many passions, and entangled. From yourself you always tend toward nothing, you quickly slip, you are quickly disturbed, you are quickly dissolved.

Non habes quidquam, unde possis gloriari. Sed multa habes unde te debes vilificare, quia multo infirmior es quam vales comprehendere.

You have nothing by which you can boast. But you have many things by which you ought to vilify yourself, because you are much more infirm than you are able to comprehend.

3. Nihil ergo tibi magnum videatur ex omnibus, quæ agis. Nihil grande, nihil prætiosum et admirabile, nil reputatione appareat dignum, nil altum, nil vere laudabile, et desiderabile, nisi quod æternum. Placeat tibi super omnia æterna veritas, displiceat tibi super omnia vilitas maxima tua.

3. Therefore let nothing seem great to you out of all that you do. Nothing great, nothing precious and admirable, nothing that by reputation appears worthy, nothing lofty, nothing truly laudable and desirable, except that which is eternal. Let eternal truth be pleasing to you above all things, let your greatest vileness be most displeasing to you.

Nil sic temeas et fugias, sicut vitia, et peccata tua, quæ magis displicere debent, quam quælibet rerum damna. Quidam non sincere coram me ambulant, sed quadam curiositte et arrogania ducti volunt secreta mea scire, et alta Dei intelligere, se et suam salutem negligentes. Hi sæpe in magnas tentationes, et peccata, propter suam jactantiam, superbiam et curiositatem, labuntur me eis adversante.

Fear and flee nothing so much as your vices and sins, which ought to displease more than any losses of things. Some do not walk sincerely before me, but led by a certain curiosity and arrogance they wish to know my secrets and to understand the depths of God, neglecting themselves and their own salvation. These often fall into great temptations and sins, on account of their boasting, pride, and curiosity, even though I oppose them.

Time judicia Dei, expavesce iram Omnipotentis.

Fear the judgments of God; be terrified of the wrath of the Almighty.

4. Noli autem discutere opera Altissimi, sed tuas iniquitates perscrutare, in quantis dereliquisti, et quam multa bona neglexisti. Quidam portant solum suam devotionem in libris, quidam in imaginibus; quidam autem in signis exterioribus et figuris. Quidam habent me in ore, sed modicum in corde.

4. Do not dispute the works of the Most High, but examine your own iniquities, in how many things you have forsaken them, and how many good things you have neglected. Some carry their devotion only in books, some in images; others, however, in outward signs and figures. Some have me on their lips, but little in their heart.

Sunt alii qui intellectu illuminati et affectu purgati ad æterna sempe anhelant, de terrenis graviter audiunt, necessitatibus naturæ dolenter inserviunt, et hi sentiunt, quid veritatis spiritus loquitur in eis. Quia docet eos terrena despicere, et amare cælestia, mundum negligere, et cælum tota die et nocte desiderare.

There are others who, enlightened in intellect and purified in affection, ever pant for the eternal; they hear earthly things with heaviness, serve the necessities of nature with sorrow, and these perceive what the spirit of truth speaks in them. For it teaches them to despise the terrestrial and to love the heavenly, to neglect the world, and to long for heaven all day and night.

Cap. 5. De mirabili affectu divini amoris.

CHAPTER 5. On the wondrous affection of divine love.

1. Benedico te, Pater cælestis, Pater Domini mei Jesu Christi, qui mei pauperis dignatus es recordari. O, Pater misericordiarum, et Deus totius consolationis, gratias tibi ago, qui me indignum omni consolatione quandoque tua recreas consolatione. Benedico te semper et glorifico cum unigenito Filio tuo, et Spiritu Sancto paracleto in sæcula sæculorum, amen.

1. I bless you, heavenly Father, Father of my Lord Jesus Christ, who deigned to remember me, a poor one. O Father of mercies, and God of all consolation, I give you thanks, who sometimes refresh me, unworthy, with your consolation. I bless you always and glorify you with your only-begotten Son, and the Holy Spirit the Paraclete, for ever and ever, amen.

Eia, Domine Deus, meus amator sancte, cum tu veneris in cor meum, exultabunt omnia interiora mea. Tu es gloria mea et exultatio cordis mei, tu spes mea et refugium in die tribulationis meæ.

O Lord God, my holy lover, when you come into my heart all my inward being will exult. You are my glory and the exultation of my heart; you are my hope and my refuge in the day of my tribulation.

2. Sed quia adhuc debilis sum in amore et impefectus in virtute, ideo necesse habeo confortari et consolari. Propterea visita me sæpius, et instrue disciplinis tuis. Libera me a passionibus pravis et malis, et sana cor meum ab omnibus affectionibus inordinatis, ut intus sanatus et bene purgatus aptus efficiar ad amandum, fortis ad patiendum, stabilis ad perseverandum.

2. But because I am yet weak in love and imperfect in virtue, therefore I have need to be strengthened and consoled. Wherefore visit me more often, and instruct me with your disciplines. Deliver me from perverse and evil passions, and heal my heart from all disordered affections, that inwardly healed and well purified I may be made fit to love, strong to suffer, steady to persevere.

3. Magna res est amor, magnum omnino bonum quod solum leve facit esse onerosum, et fert æqualiter omne inæquale: nam onus sine onere portat, et omne amarum dulce ac sapidum efficit. Amor Jesu nobilis ad magna operanda impellit, et desideranda semper perfectiora excitat. Amor vult esse sursum, nec ullis infimis rebus retineri.

3. Love is a great thing, an altogether great good which alone makes the light appear burdensome, and bears equally all that is unequal: for it carries a burden without burden, and makes every bitter thing sweet and sapid. The love of Jesus, noble, impels to great deeds, and ever excites desires for more perfect things. Love wills to be above, nor to be held by any low things.

Amor vult esse liber, et ab omni mundana affectione alienus, ne internus ejus impediatur aspectus; ne per aliquod commodum temporale implicationes sustineat, aut per incommodum succumbat. Nil dulcius est amore, nil fortius, nil altius, nil latius, nil jucundius, nil plenius, nil melius in cælo et in terra, quia amor a Deo natus est, nec potest nisi in Deo super omnia creata quiescere.

Love desires to be free, and alien from every worldly affection, lest its inner sight be impeded; lest through some temporal convenience it sustain entanglements, or through inconvenience succumb. Nothing is sweeter than love, nothing stronger, nothing higher, nothing wider, nothing more delightful, nothing fuller, nothing better in heaven and on earth, because love is born of God, and can only, in God, rest above all created things.

4. Amans volat, currit, lætatur, liber est, et non tenetur. Dat omnia pro omnibus, et habet omnia in omnibus, quia in uno summo super omnia quiescit, ex quo omne bonum fluit et procedit. Non respicit ad dona, sed ad donantem se convertit super omnia bona.

4. The lover flies, runs, rejoices, is free, and is not held. He gives all for all, and has all in all, because in the one Highest he rests above all things, from whom every good flows and proceeds. He does not look to gifts, but turns himself to the Giver above all goods.

Amor sæpe modum nescit, sed super omne bonum fervescit. Amor onus non sentit, labores non reputat, plus affectat, quam valet, de impossibilitate non causatur, quia cuncta sibi licere posse arbitratur. Valet igitur ad omnia, et multa implet, et effectui mancipat.

Love often knows no measure, but fervently burns above every good. Love does not feel a burden, does not reckon labours, desires more than it is able, is not turned aside by impossibility, because it judges that all things are permitted to it. Therefore it is strong for all things, and fulfils many things, and subjects them to its effect.

Ubi vero amans deficit et jacet, amor vigilat, et dormiens dormitat, fatigatus non laxatur, arctatus non arctatur, territus non conturbatur, sed, sicut vivax flamma et ardens favilla, sursum erumpit secureque pertransit.

But where the lover fails and lies down, love keeps watch, and sleeping it dozes; wearied it is not relaxed, bound it is not bound, terrified it is not disturbed, but, like a vivacious flame and a glowing ember, it bursts upward and securely passes through.

5. Si quis amat, novit quid hæc vox clamat. Magnus clamor in auribus Dei est ardens affectus animæ, quæ dicit. Deus, Deus meus, amor meus, tu totus meus, et ego tuus.

5. If anyone loves, he knows what this voice proclaims. A great cry in the ears of God is the burning affection of the soul which speaks: "God, my God, my love, thou art wholly mine, and I am thine."

6. Dilata me in amore, ut discam interiori cordis ore degustare, quam suave sit amare et in amore liquefieri et natare. Tenear amore vadens supra me præ nimio fervore et stupore. Cantem amoris canticum; sequar te dilectum meum in altum.

6. Expand me in love, that I may learn with the inner mouth of the heart to taste how sweet it is to love and in love to be liquefied and to swim. I am held by love, going beyond myself through too great fervor and amazement. Let me sing the song of love; I will follow you, my beloved, into the deep.

Deficit in laude tua anima mea, jubilans ex amore. Amem te plus quam me, nec me nisi propter te, et omnes in te, qui vere amant te, sicut jubet lex amoris, lucens ex te.

My soul is lacking in your praise, rejoicing from love. Let me love you more than myself, and let me not love myself except for you, and let all who truly love you be in you, as the law of love commands, shining from you.

7. Est amor velox, sincerus, pius, prudens, longanimis, virilis, et seipsum nunquam quærens. Ubi enim seipsum aliquis quærit, ibi ab amore cadit. Est amor circumspectus, humilis et rectus, non mollis, non levis nec vanis intendens rebus, sobrius, stabilis, castus, quietus, et in cunctis sensibus custoditus.

7. Love is swift, sincere, pious, prudent, long-suffering, manly, and never seeking itself. For where anyone seeks himself, there he falls away from love. Love is circumspect, humble and upright, not soft, not frivolous nor intent upon vain things, sober, stable, chaste, quiet, and kept within all the senses.

Est amor subjectus et obediens Prælatis, sibi vilis et despectus, Deo devotus et gratificus fidens, et semper sperans in eo, etiam cum sibi non sapit Deus, quia sine dolore non vivitur in amore.

Love is subject and obedient to Prelates, lowly and despised in itself, devoted to God and grateful, trusting and always hoping in him, even when God does not seem wise to it, for without sorrow one does not live in love.

8. Qui non est paratus omnia pati, et ad voluntatem stare dilecti, non est dignus amator appellari. Oportet amantem omnia dura et amara propter dilectum libenter amplecti, nec ob contraria accidentia ab eo deflecti.

8. Whoever is not prepared to endure all things, and to stand to the will of the beloved, is not worthy to be called a lover. It behooves the lover to gladly embrace all hard and bitter things for the sake of the beloved, nor to be turned aside from him on account of adverse accidents.

Cap. 6. De probatione veri amatoris.

CHAPTER 6. On the proof of the true lover.

1. Fili, non es adhuc fortis et prudens amator. Quare, Domine? Quia modicam propter contrarietatem deficis, accipis et nimis avide consolationem quæris.

1. Son, you are not yet a strong and prudent lover. Why, Lord? Because you fail slightly on account of adversity, you accept and seek consolation too eagerly.

Fortis amator stat in tentationibus, nec callidis credit persuasionibus inimici. Sicut in prosperis ei placeo, ita nec in adversis displiceo.

The strong lover stands firm in temptations, nor trusts the crafty persuasions of the enemy. As in prosperities I please him, so neither in adversities do I displease him.

2. Prudens amator non tam donum amantis, quam dantis considerat amorem. Affectum potius attendit, quam censum, et infra dilectum omnia data ponit. Nobilis amator non quiescit in dono, sed in me super omne donum.

2. A prudent lover regards not so much the gift of the lover as the love of the giver. He regards the affection rather than the worth, and places all things given beneath the beloved. A noble lover does not rest in a gift, but in me above every gift.

Non ideo perditum totum, si quandoque minus bene de me, vel de sanctis meis sentis, quam velles. Affectus ille bonus et dulcis, quem interdum percipis, effectus gratiæ præsentis est, et quidam prægustus patriæ cælestis, super quo non nimium innitendum est, quia vadit et venit.

Not therefore altogether lost, if at times you think less well of me, or of my saints, than you would. That good and sweet affect, which you sometimes perceive, is an effect of present grace, and a certain foretaste of the heavenly patria, upon which one should not lean too much, because it comes and goes.

3. Certare autem adversus incidentes malos motus animi, suggestionemque spernere diaboli, insigne est virtutis et magni meriti. Non ergo te conturbent alienæ phantasiæ de quacumque materia ingestæ. Forte serva propositum, et intentionem rectam ad Deum. Non est illusio, quod aliquando in excessum subito raperis et statim ad ineptias solitas cordis reverteris.

3. To strive, however, against the arising evil motions of the soul, and to spurn the suggestion of the devil, is a mark of virtue and of great merit. Therefore let not alien phantasies, imported from whatever matter, disturb you. Perhaps keep your purpose, and a right intention toward God. It is no mere illusion that sometimes you are suddenly swept into excess and immediately revert to the usual follies of the heart.

Illas enim magis invite pateris quam agis, et quamdiu displicent, et reniteris, meritum est et non perditio.

For you endure them more unwillingly than you act them, and so long as they displease you and you refuse, it is merit and not perdition.

4. Scito, quod antiquus hostis omnino nititur impedire desiderium tuum in bono, et ab omni devoto exercitio evacuare, a Sanctorum cultu, a pia passionis meæ memoria, a peccatorum utili recordatione, a proprii cordis custodia, et a firmo proposito proficiendi in virtute. Multas malas cogitationes ingerit, ut tædium tibi faciat et horrorem, et ab oratione revocet et sacra lectione. Displicet sibi humilis confessio et, si posset, a sacra communione cessare faceret.

4. Know that the ancient enemy altogether strives to impede your desire for good, and to empty you from every devoted exercise, from the worship of the Saints, from the pious memory of my passion, from the useful recollection of sins, from the custody of your own heart, and from the firm purpose of profiting in virtue. He thrusts in many evil thoughts, that he may cause you weariness and dread, and call you back from prayer and from sacred reading. He is displeased with humble confession and, if he could, would make you cease from holy communion.

Nec credas ei neque cures illum, licet tibi sæpius deceptionis tenderit laqueos. Sibi imputa, cum mala ingerit et immunda. Dicito illi: Vade, immunde spiritus, erubesce miser; vade immundus es tu, qui talia infers auribus meis.

Nor believe him nor heed him, even though he may often hold out snares of deception to you. Impute them to himself when he implants evils and uncleanness. Say to him: "Go away, unclean spirit, be ashamed, wretch; go — unclean are you, you who bring such things to my ears."

Discede a me, seductor pessime; non habebis in me partem ullam, sed Jesus mecum erit, tanquam bellator fortis, et tu stabilis confusus. Malo mori, et omnem pœnam subire, quam tibi consentire. Tace, et obmutesce; non audiam te amplius, licet mihi plures moliaris molestias.

Depart from me, most wicked seducer; you shall have no part in me, but Jesus will be with me, as a valiant warrior, and you shall stand confounded. I prefer to die, and to endure every punishment, than to consent to you. Be silent, and be dumb; I will hear you no longer, even if you attempt many molestations against me.

Dominus illuminatio mea, et salus mea: quem timebo? Si consistant adversum me castra, non timebit cor meum. Dominus adjutor meus et redemptor meus.

The Lord is my light and my salvation: whom shall I fear? If armies stand against me, my heart will not fear. The Lord is my helper and my redeemer.

5. Certa tanquam miles bonus; et si interdum ex fragilitate corruis, resume vires fortiores prioribus, confidens de ampliori gratia mea, et multum præcave a vana complacentia et superbia. Propter hoc multi in errorem ducuntur, et in cecitatem pæne incurabilem quandoque labuntur. Sit tibi in cautelam et perpetuam humilitatem ruina hæc superborum et de se stulte præsumentium.

5. Be steadfast as a good soldier; and if at times you fall from frailty, recover forces stronger than before, trusting in my ampler grace, and beware greatly of vain complacency and pride. Because of this many are led into error, and sometimes slide into blindness almost incurable. Let this ruin of the proud and of those who foolishly presume about themselves be to you a safeguard and perpetual humility.

Cap. 7. De occultanda gratia sub humilitatis custodia.

CHAPTER 7. On concealing grace under the custody of humility.

1. Fili, utilius est tibi et securius devotionis gratiam abscondere nec in altum te efferre, nec multum inde loqui, neque multum ponderare, sed magi teipsum despicere, et tanquam indigno datam timere. Non est huic affectioni tenacius inhærendum, quæ citius potest mutari in contrarium. Cogita quam miser in gratia, et inops esse soles sine gratia.

1. Son, it is more useful for you and safer to hide the grace of devotion, neither to exalt yourself on high, nor to speak much of it, nor to ponder it greatly, but to despise yourself more, and to fear it as given to an unworthy one. One must not cling more tenaciously to that affection, which more quickly can be changed into its contrary. Consider how wretched you are in grace, and how impoverished you are wont to be without grace.

Nec est in eo tantum spiritualis vitæ profectus, cum consolationis habueris gratiam, sed cum humiliter, et abnegate patienterque tuleris ejus subtractionem. Ita quod tunc ab orationis studio non torpeas, nec reliqua opera tua ex usu facienda omnino dilabi permittas, sed sicut potueris melius et intellexeris, libenter quod est in te facias, nec propter ariditatem sive anxietatem mentis quam sentis te totaliter negligas.

Nor is there so great a progress in the spiritual life in having had the grace of consolation, as in humbly, by self-denial, and patiently enduring its withdrawal. So that then you do not grow numb in the study of prayer, nor permit the remaining works of yours, which are to be done out of habit, to slip away entirely, but as you can better and as you understand, willingly do what is within you, nor wholly neglect yourself on account of the dryness or anxiety of mind which you feel.

2. Multi enim sunt qui, cum non bene eis successerit, statim impatientes fiunt aut desides.Non enim semper est in potestate hominis via ejus, sed Dei est dare et consolari, quando vult et quantum vult, et cui vult, sicut sibi placuerit, et non amplius. Quidam incauti propter devotionis gratiam se ipsos destruxerunt, quia plus agere voluerunt quam potuerunt, non pensantes suæ parvitatis mensuram sed magis cordis affectum sequentes, quam rationis judicium.

2. For there are many who, when things have not gone well for them, immediately become impatient or slothful.Non enim semper est in potestate hominis via ejus, but it is God’s to give and to console, when he wills and how much he wills, and to whom he wills, as it has pleased him, and no more. Some imprudent persons, on account of the grace of devotion, have destroyed themselves, because they wished to do more than they could, not weighing the measure of their littleness but following rather the affection of the heart than the judgment of reason.

Et quia majora præsumserunt, quam Deo placitum fuit, idcirco gratiam perdiderunt cito, et facti sunt inopes, et viles relicti, qui in cælum posuerant nidum sibi: ut humiliati et depauperati discant non in alis suis volare, sed sub pennis meis sperare. Qui adhuc novi sunt et imperiti in via Domini, nisi consilio discretorum se regant, faciliter decipi possunt et illudi.

And because they presumed to greater things than was pleasing to God, therefore they quickly lost the grace, and were made poor, and left despicable, those who had set up a nest for themselves in heaven: so that, humbled and impoverished, they may learn not to fly on their own wings, but to hope under my feathers. Those who are still new and inexperienced on the way of the Lord, unless they govern themselves by the counsel of the discreet, can easily be deceived and deluded.

3. Quod si sentire suum magis sequi, quam aliis exercitatis credere volunt, erit eis periculosus exitus, sed tamen retrahi a proprio conceptu non valuerint. Raro sibi ipsis sapientes, ab aliis regi humiliter patiuntur. Melius est modicum sapere cum humilitate, et parva intelligentia quam magi scientiarum thesauri cum vana complacentia.

3. But if they will follow their own feeling rather than trust those exercised by others, the outcome will be dangerous for them, yet they will not be able to be drawn back from their own conceit. Rarely wise for themselves, they will humbly suffer to be ruled by others. It is better to know little with humility, and to have small intelligence, than great thesauri of sciences with vain complacency.

Melius est minus habere, quam multum, unde osses superbire. Non satis discrete agit, qui se totum lætitiæ tradidit, obliviscens pristinæ inopiæ suæ, et casti timoris Domini, qui non timet gratiam oblatam amittere. Non etiam satis virtuose sapit, qui tempore adversitatis et cujuscumque gravitatis nimis desperate se gerit, et minus fidenter de me, quam oportet, cogitat ac sentit.

It is better to have little than to have much, from which you might be led to pride. He does not act wisely enough who has surrendered himself wholly to gladness, forgetting his former poverty and the chaste fear of the Lord, who does not fear to lose the grace offered. Nor does he think virtuously enough who, in time of adversity or any gravity, behaves overly despairing, and thinks and feels less confidently about me than is proper.

4. Qui tempore pacis nimis securus esse voluerit, sæpe tempore belli nimis dejectus et formidolosus reperietur. Si scires semper humilis et modicus in te permanere necnon spiritum tuum bene moderare et regere, non incideres tam cito in periculum et offensam.

4. He who in time of peace wishes to be too secure will often be found in time of war too dejected and fearful. If you knew always to remain humble and moderate in yourself, and likewise to govern and well moderate your spirit, you would not so quickly fall into peril and offence.

5. Consilium bonum est ut fervoris spiritu concepto mediteris quid futurum sit abscedente lumine. Quod dum contigerit, recognita, ac denuo lucem posses reverti, quam ad cautelam tibi, mihi autem ad gloriam, ad tempus subtraxi. Utilior enim est sæpe talis probatio, quam si semper prospera pro tua haberes voluntate.

5. It is good counsel that, with a spirit of fervor conceived, you meditate what will be when the light has departed. And when that shall have happened, having reconsidered and being able again to return to the light — which I withdrew for a time to your caution, but to my glory — for a while, for such a test is often more useful than if you always regarded prosperous things as owing to your own will.

Nam merita non sunt ex hoc extimanda, si quis plures visiones aut consolationes habeat, vel si peritus sit in Scripturis, aut in altiori gradu ponatur: sed si fuerit vera humilitate fundatus, et divina charitate repletus; si Dei honorem pure et integre semper quærat, si se ipsum nihil reputet, et in veritate despiciat atque ab aliis etiam despici et humiliari magis gaudeat quam honorari.

For merits are not to be undervalued on this account if anyone has many visions or consolations, or if he is skilled in the Scriptures, or is placed in a higher grade: but if he is founded on true humility, and filled with divine charity; if he always seeks the honor of God purely and integrally, if he esteems himself as nothing, and in truth despises himself and even rejoices more to be despised and humbled by others than to be honored.

Cap. 8. De vili exstimatione sui ipsius in oculis Dei.

CHAPTER 8. On the low estimation of oneself in the eyes of God.

1.Loquar at Dominum meum, cum sim pulvis et cinis? Si me amplius reputavero, ecce tu stas contra me; et dicunt te testimonium verum iniquitates meæ nec possum contradicere. Si autem me vilificavero et ad nihilum me redegero, et ab omni propria reputatione defecero, atque sicut sum spulverizavero erit, mihi propitia gratia tua, et vicina cordi meo lux tua, et omnis exstimatio, quantulacumque minima, in valle nihilitatis meæ submergetur, et peribit in æternum. Ibi ostendes me mihi, quid sum, quid fui, et de quo veni, quia nihil sum et nescivi. Se mihi ipsi relinquor, ecce nihil, et tota infirmitas; si autem subito me respexeris, statim fortis efficior, et novo repleor gaudio.

1.Shall I speak to my Lord, when I am dust and ashes? If I shall have esteemed myself more, behold you stand against me; and my iniquities give true testimony, and I cannot contradict. But if I abase myself and reduce myself to nothing, and abandon every proper reputation, and pulverize myself as I am, your grace will be propitious to me, and your light near to my heart, and every estimation, however small, will be submerged in the valley of my nothingness, and will perish for ever. There you will show me to myself what I am, what I was, and from what I came, for I am nothing and I knew not. I am left to myself, behold nothing, and all infirmity; but if you suddenly look upon me, straightaway I become stronger, and am filled anew with joy.

Et mirum valde quod sic repente sublevor, et tam benigne a te complector, qui proprio pondere semper ad imi feror.

And it is very wonderful that I am thus suddenly lifted up, and so kindly embraced by you, who by my own weight am always borne down to the lowest.

2. Facit hoc amor tuus gratis præveniens me, et in tam multis subveniens necessitatibus, a gravibus quoque custodiens me periculis, et ab innumeris, ut ver dicam, eripiens malis. Me siquidem male amando perdidi; et te solum quærendo et pure amando me et te pariter inveni, atque ex amore profundius ad nihilum me redegi. Quia tu, o Dulcissime, facis mecum supra meritum omne et supra id quod audeo sperare vel rogare.

2. Your love does this, freely anticipating me, and succoring me in so many necessities, also guarding me from grave dangers, and, from innumerable — to tell the truth — rescuing me from evils. Indeed by ill-loving myself I perished; and seeking you alone and loving purely I found both myself and you together, and from love I more deeply reduced myself to nothing. For you, O Dulcissime, do with me beyond all merit and beyond that which I dare to hope or ask.

3. Benedictus sis Deus meus, quia licet ego omnibus bonis indignus sim, tua tamen nobilitas et infinita bonitas nunquam cessat benefacere etiam ingratis, et longe a te aversis. Converte nos ad te, ut simus grati, humiles, devoti, quia salus nostra es tu, virtus et fortitudo nostra.

3. Blessed be my God, for although I am unworthy of all good things, yet your nobility and infinite goodness never cease to do good even to the ungrateful and to those far turned away from you. Convert us to you, that we may be grateful, humble, devoted, for you are our salvation, our virtue and our strength.

Cap. 9. Quod omnia ad Deum sicut ad finem ultimum sunt referenda.

CHAPTER 9. That all things are to be referred to God as to the ultimate end.

1. Fili, ego debeo esse finis tuus supremus. Ex hac intentione purificabitur affectus tuus, sæpius ad se ipsum, et ad creaturas male incurvatus. Nam si te ipsum in aliquo quæris, statim in te deficies et arescis.

1. Son, I ought to be your supreme end. From this intention your affection will be purified, more often turned to itself, and wrongly bent toward creatures. For if you seek yourself in anything, immediately you will fail and wither.

Omnia ergo ad me principaliter referas qui omnia sum, qui omnia dedi. Sic singula considera sicut ex summo bono manantia. Et ideo ad me tanquam ad originem suam cuncta sunt referenda.

Therefore refer all things to me principally, who am all things, who gave all things. Thus consider particulars as flowing from the highest good. And therefore all things are to be referred to me as to their origin.

2. Ex me pusillus et magnus, pauper et dives, tanquam ex fonte vivo aquam hauriunt vivam. Et qui mihi sponte et libere deserviunt, gratiam, pro gratia accipient. Qui autem extra me voluerit gloriari vel in aliquo privato bono delectari, non stabilietur in vero gaudio, nec in corde suo dilatabitur, sed multipliciter impedietur et angustiabitur.

2. From me the small and the great, the poor and the rich, as from a living fountain draw living water. And those who serve me willingly and freely will receive grace, for grace. But whoever wishes to glory outside of me or to take delight in any private good will not be established in true joy, nor will he be enlarged in his heart, but will be impeded and constricted in many ways.

Nihil ergo tibi de bono adscribere debes, nec alicui homini virtutem attribuas, sed totum da Deo, sine quo nihil habet homo. Ego totum dedi, ego totum rehabere volo, et cum magna districtione gratiarum actiones requiro.

Therefore you should ascribe nothing to yourself of the good, nor attribute virtue to any man, but give the whole to God, without whom man has nothing. I have given the whole, I wish to receive the whole back, and with great strictness I demand acts of thanksgiving.

3. Hæc est veritas qua fugatur gloriæ vanitas. Et si intraverit cælestis gratia et vera charitas, non erit aliqua invidia, nec contractio cordis, neqe privatus amor occupabit. Vincit enim omnia divina charitas, et dilatat omnes animæ vires.

3. This is the truth by which the vanity of glory is driven away. And if heavenly grace and true charity enter, there will be no envy, nor contraction of the heart, nor will private love take hold. For divine charity conquers all things, and expands all the soul’s powers.

Si recte sapis, in me solo gaudebis, in me solo sperabis, quia nemo bonus nisi solus Deus, qui est super omnia laudandus, et in omnibus benedicendus.

If you are truly wise, you will rejoice in me alone, you will hope in me alone, for no one is good except God alone, who is to be praised above all, and to be blessed in all things.

Cap. 10. Quod spreto mundo dulce est servire Deo.

CHAPTER 10. That, with the world spurned, it is sweet to serve God.

1. Nunc iterum loquar, Domine, et non silebo. Dicam in auribus Dei mei, et Regis mei qui est in excelso.O, quam magna est multitudo dulcedinis tuæ, Domine, quam abscondisti timentibus te. Sed quid es amantibus te? Quid toto corde tibi servientibus?

1. Now again I will speak, Lord, and I will not be silent. I will speak in the ears of my God, and of my King who is on high.O, how great is the multitude of your sweetness, Lord, how you have hidden it from those who fear you. But what are you to those who love you? What to those who serve you with whole heart?

Vere ineffabilis dulcedo contemplationis tuæ, quam largiris amantibus te. In hoc maxime ostendisti dulcedinem charitatis tuæ, quia cum no essem, fecisti me, et cum errarem longe a te, reduxisti me, ut servirem tibi, et præcepisti ut diligam te.

Truly ineffable is the sweetness of your contemplation, which you bestow on those who love you. In this above all you showed the sweetness of your charity, for when I was not, you made me, and when I wandered far from you, you brought me back that I might serve you, and you commanded that I love you.

2. O, fons amoris perpetui, quid dicam de te? Quomodo potero tui oblivisci, qui mei recordari dignatus es? Et postquam contabui, et perii, fecisti ultra omnem spem misericordiam cum servo tuo, et ultra omne meritum gratiam et amicitiam exhibuisti. Quid retribuam tibi pro gratia ista? Non enim omnibus datum est, ut omnibus abdicatis sæculo renuntient, et monasticam vitam assumant.

2. O, fount of perpetual love, what shall I say of you? How could I forget you, who deigned to remember me? And after I had withered and perished, you showed mercy beyond all hope toward your servant, and bestowed grace and friendship beyond all desert. What shall I repay you for this grace? For it is not given to all to renounce the world wholly and to take up the monastic life.

Nonquid non magnum est ut tibi serviam, cui omnis creatura servire tenetur? Non magnum mihi videri debet? Sed potius hoc mihi magnum et admirandum paret, quod tam pauperem et indignum dignaris in servum recipere, et dilectis servis tuis adunare.

Is it not a great thing that I should serve you, to whom every creatura is bound to serve? Ought it not to seem great to me? But rather this seems to me great and admirable, that you deign to receive so poor and unworthy a servant, and to adjoin him to your beloved servIs.

3. Ecce omnia tua sunt quæ habeo, et unde tibi servio. Verumtamen vice versa tu mihi magis servis, quam ego tibi. Ecce cælum et terra, quæ in ministerio hominis creasti, præsto sunt et faciunt quotidie quæcumque mandasti.

3. Behold, all things I have are yours, and from which I serve you. Verumtamen, vice versa, you serve me more than I you. Behold the heaven and the earth, which in the ministry of man you created, stand ready and daily do whatever you commanded.

Et hoc parum est: quin etiam Angelos in ministerio hominis creasti et ordinasti. Transcendit autem hæc omnia, quod tu homini servire dignatus es, et te ispum daturum promisisti.

And this is little: nay, you even created and ordained Angels in the ministry of man. Moreover all these things are surpassed, because you deigned to serve man, and promised that you yourself would give yourself.

4. Quid dabo tibi pro istis millibus bonis? Utinam possem tibi servire cunctis diebus vitæ meæ. Utinam vel uno die dignum servitium exhibere sufficerem. Vere tu es dignus omni servitio, omni honore et laude æterna.

4. What shall I give you for these thousands of good things? O that I could serve you all the days of my life. O that even for one day I might render a worthy service. Truly you are worthy of every service, every honor, and of eternal praise.

Vere Dominus meus es, et ego pauper servus tuus, qui totis viribus teneor servire tibi, nec unquam in laudibus tuis debeo fastidire. Sic volo, sic desidero, et quidquid mihi deest, tu digneris supplere.

Truly you are my Lord, and I your poor servant, who with all my strength am bound to serve you, nor should I ever be disdainful of your praises. Thus I will, thus I desire, and whatever is lacking to me, may you deign to supply.

5. Magnus honor, magna gloria tibi servire, et omnia per te, propter te contemnere. Habebunt enim gratiam magnam, qui sponte se subjecerint tuæ sanctissimæ servituti, et invenient suavissimam Spiritus Sancti consolationem. Consequentur magnam cordis libertatem, qui pro nomine tuo arctam ingrediuntur viam, et omnem mundanam neglexerint curam.

5. Great honor, great glory to serve you, and to despise all things through you, for your sake. For they will have great grace who of their own will have subjected themselves to your most holy service, and will find the most sweet consolation of the Holy Spirit. They will obtain a great freedom of heart who, for your name, enter the narrow way and have neglected every worldly care.

6. O, grata et jucunda Dei servitus, qua homo veraciter efficitur liber et sanctus. O, sacer status religiosi famulatus, qui hominem Angelis reddit æqualem, Deo placabilem, dæmonibus terribilem, et cunctis fidelibus commendabilem. O, amplectendum et semper optandum servitium, quo promeretur summum bonum, et gaudium promeretur sine fine permansurum.

6. O, grateful and pleasant servitude of God, by which man is verily made free and holy. O, sacred state of religious service and servitude, which makes man equal to Angels, acceptable to God, terrible to demons, and commendable to all the faithful. O, a service to be embraced and ever desired, by which one would deserve the highest good, and would deserve a joy that will remain without end.

Cap. 11. Quod desideria cordis examinanda sunt et moderanda.

CHAPTER 11. That the desires of the heart must be examined and moderated.

1. Fili, oportet te adhuc multa discere, quæ necdum bene didicisti. Quæ sunt hæc, Domine? ut desiderium tuum ponas totaliter secundum beneplacitum meum, et tui ipsius amator non sis: sed meæ voluntatis cupidus amator et æmulator.

1. Son, it behooves you still to learn many things which you have not yet well learned. What are these, Lord? — that you place your desire wholly according to my good pleasure, and be not a lover of yourself; but an eager lover and emulator of my will.

Desideria te sæpe accendunt, et vehementer impellunt; sed considera an propter meum, an propter honorem tuum vel commodum magis movearis. Si ego sum in causa, bene contentus eris quomodocumque ordinavero. Si autem de proprio quæstu aliquid latet, ecce hoc est quod te impedit et gravat.

Desires often inflame you, and drive you vehemently; but consider whether you are moved more on my account or on account of your honor or advantage. If I am in the cause, you will be well content however I shall ordain. But if something of your own gain lurks, behold this is what hinders and burdens you.

2. Cave ergo ne nimium innitaris super desiderio præconcepto, me non consulto, ne forte postea pæniteat et displiceat quod primo placuit, et quasi pro meliore zelasti. Non enim omnis affectio, quæ videtur bona, statim est sequenda: sed neque omnis contraria affectio ad primum fugienda. Expedit interdum refrænatione uti, etiam in bonis studiis et desideriis, ne per importunitatem mentis distractionem incurra, ne aliis per indisciplinationem scandalum generes, vel etiam per resistentiam aliorum subito turberis et corruas.

2. Beware therefore that you do not lean too much upon a preconceived desire, formed without consulting me, lest afterward you repent and it displease which at first pleased, and as if you had vied for something better. For not every affection which seems good is to be followed immediately: nor is every contrary affection to be fled from at the first. It is sometimes expedient to make use of restraint, even in good pursuits and desires, lest by importunity of mind you fall into distraction, lest by your lack of discipline you give scandal to others, or even by the resistance of others you be suddenly disturbed and fall.

3. Interdum vero oportet violentia uti, et viriliter appetitui sensitivo contraire, nec advertere quid velit caro, et quid non velit; sed hoc magis fatagere ut subjecta sit etiam nolens spiritui, et tamdiu castigari debet et cogi servituti subesse, donec parata sit ad omnia, paucisque contentari discat, et simplicibus delectari nec contra aliquod inonveniens murmurare.

3. Sometimes indeed it is necessary to use violence, and manfully to resist the sensual appetite, and not to attend to what the flesh wills and what it does not will; but rather to avow that even unwilling it must be subjected to the spirit, and it ought so long to be chastised and compelled to submit to servitude until it be prepared for all things, and learn to be content with few, and to delight in simples and not complain at any inconvenient thing.

Cap. 12. De informatione patientiæ, et luctamine adversus concupiscentias.

CHAPTER 12. On the formation of patience, and the struggle against concupiscences.

1. Domine Deus, ut audio, patientia est mihi valde necessaria. Multa enim in hac vita accidunt contraria. Nam qualitercumque ordinavero de pace mea, non potes esse sine dolore et bello vita mea.

1. Lord God, as I hear, patience is very necessary to me. For many contrary things befall in this life. For however I may order concerning my peace, my life cannot be without pain and war.

Ita est, fili. Non enim volo te talem quærere pacem, quæ tentationibus careat, aut contraria non sentiat; sed tunc etiam te extimare pacem invenisse, cum tu fueris variis tribulationibus exercitatus, et in multis contrarietatibus probatus.

It is so, son. For I do not wish you to seek such a peace as is free from temptations, or that feels no oppositions; but you should then also reckon that you have found peace when you have been exercised by various tribulations and proved in many adversities.

2. Si dixeris te non multa posse pati, quomodo tunc sustinebis ignem purgatorii? De duobus malis semper minus tamen est eligendum: ut ergo æterna futura supplicia possis evadere, mala præsentia studeas pro Deo æquanimiter tolerare. An putas quod homines sæculi hujus nihil, aut parum patiantur?

2. If you say that you cannot suffer many things, how then will you endure the fire of purgatory? Between two evils the lesser is always to be chosen: therefore, so that you may escape the eternal punishments to come, endeavor to endure present evils for God with equanimity. Do you think that the men of this world suffer nothing, or little?

Nec hoc invenies, etiamsi delicatissimos quæsieris. Sed habent, inquies, multas delectationes, et proprias sequuntur voluntates: ideoque parum ponderant suas tribulationes. Esto quod ita sit, quod habeant quidquid voluerint, sed quamdiu putas durabit?

Nor will you find this, even if you seek out the most delicate. But you will say they have many delights, and follow their own wills: and therefore they little weigh their tribulations. Let it be that this is so, that they have whatever they wish; but how long do you think it will endure?

3. Ecce quemadmodum sumus deficient in sæculo abundantes, et nulla erit recordatio præteritorum gaudiorum. Sed et cum adhuc vivunt, non sine amaritudine et tædio ac timore in eis quiescunt. Ex eadem namque re, unde delectationem concipiunt, sibi inde doloris pœnam frequenter recipiunt.

3. Behold how we, abounding in the world, shall fail, and there will be no remembrance of former joys. But even while they yet live, they repose in them not without bitterness and weariness and fear. For from the very same thing by which they conceive delight, they frequently receive for themselves thence the penalty of pain.

Juste illis fit ut quia inordinate delectationes quærunt et sequuntur, non sine amaritudine et confusione eas expleant.

It justly happens to them that, because they seek and pursue pleasures inordinately, they do not satisfy them without bitterness and confusion.

4. O, quam breves, quam falsæ, quam inordinatæ, et turpes omnes sunt. Verumtamen præ ebrietate et cæcitate non intelligunt, sed velut muta animalia, propter modicum corruptibilis vitæ delectamentum, mortem animæ incurrunt. Tu ergo, fili,post concupiscentias tuas non eas: et a voluntate tua avertere; delectare in Domino, et dabit tibi petitiones cordis tui.

4. O, how brief, how false, how disordered, and shameful all things are. Yet through drunkenness and blindness they do not understand, but like mute animals, for the sake of a small delight of corruptible life, they incur the death of the soul. You therefore, son,do not follow after your concupiscences: and from your will turn away; delight in the Lord, and he will give you the desires of your heart.

5. Etenim si veraciter vis delectari, et abundantius a me consolari, ecce in contemtu omnium mundanorum, et in abscissione omnium infirmarum delectationum erit benedictio tua, et copiosa tibi reddetur consolatio. Et quanto plus te ab omni creaturarum solatio subtraxeris, tanto in me suaviores et potentiores consolationes invenies. Sed primo non sine quadam tristitia et labore certaminis ad has pertinges.

5. For if you truly wish to be delighted, and to be consoled more abundantly by me, behold: your blessing will be in the contempt of all worldly things, and in the cutting off of all weak delights, and copious consolation will be restored to you. And the more you withdraw yourself from every consolation of creatures, the more sweet and more powerful consolations in me you will find. But at first you will attain these not without a certain sadness and the labor of struggle.

Obsistet inolita consuetudo, sed meliori consuetudine devincetur. Remurmurabit caro, sed fervore spiritus frænabitur. Instigabit te et exacerbabit serpens antiquus sed oratione fugabitur, insuper et labore utili aditus ei magnus obstruetur.

An ingrained custom will resist, but it will be overcome by a better custom. The flesh will murmur anew, but it will be bridled by the fervor of the spirit. The ancient serpent will instigate and embitter you, but he will be driven off by prayer; moreover, by useful labor a great access to him will be blocked.

Cap. 13. De obedientia humili subditi, ad exemplum Jesu Christi.

CHAPTER 13. On the obedience of the humble subject, after the example of Jesus Christ.

1. Fili, qui se subtrahere nititur ab obedientia, ipse se subtrahit a gratia et qui quærit habere privata, amittit communia. Qui non libenter, et sponte suo superiori se subdit: signum est quod caro sua nondum perfecte sibi obedit, sed sæpe recalcitrat et murmurat. Disce ergo celeriter superiori tuo te submittere, si carnem propriam optas subjugare.

1. Son, he who strives to withdraw himself from obedience withdraws himself from grace, and he who seeks to have private things loses the common. He who does not willingly, and of his own accord, subject himself to his superior: it is a sign that his flesh does not yet perfectly obey him, but often kicks back and murmurs. Learn therefore quickly to submit yourself to your superior, if you wish to subjugate your own flesh.

Citius namque exterior vincitur inimicus, si interior homo non fuerit devastatus. Non est molestior et pejor animæ hostis, quam tu ipse tibi, non bene concordans spiritui. Oportet enim te verum assumere tui ipsius contemtum, si vis prævalere adversus carnem, et sanguinem, quia adhuc nimis inordinate te diligis: ideo plene te resignare aliorum voluntati trepidas.

For the exterior enemy is conquered more quickly, if the interior man has not been devastated. There is no more troublesome and worse enemy of the anima than you yourself, not well concordant with the spirit. For you must truly assume a contempt of yourself, if you wish to prevail against flesh and blood, because you still love yourself too disorderly: therefore wholly resign yourself, trembling, to the will of others.

2. Sed quid magnum tu, qui pulvis es, et nihil, si propter Deum te subdis homini, quando eo Omnipotens et Altissimus, qui cuncta creavi ex nihilo, me homini propter te subjeci humiliter. Factus sum omnium humillimus, et infimus, ut etiam superbiam mea humilitate vinceres. Disce obtemperare, pulvis, dice te humiliare, terra et limus, et sub omnium pedibus incurvare.

2. But what greatness are you, who are dust and nothing, if you subject yourself to a man for the sake of God, when the Omnipotent and Most High, who created all things from nothing, humbly subjected me to a man for your sake. I have been made the humblest and lowest of all, that you might even conquer pride by my humility. Learn to obey, O dust; say that you abase yourself, earth and clay, and bend beneath the feet of all.

Disce voluntates tuas frangere, et ad omnem subjectionem te dare.

Learn to break your wills, and to give yourself up to every subjection.

3. Exardesce contra te, nec patiaris tumorem in te vivere, sed ita subjectum et pulverem te exhibe, ut omnes super te ambulare possint, et sicut lutum platearum conculcare. Quid habes, homo inanis, conqueri? Quid, sordide peccator, potes contradicere exprobrantibus tibi, qui toties Deum offendisti et toties infernum meruisti?

3. Be inflamed against yourself, nor suffer swelling to live in you, but present yourself so subjected and dust-like that all may walk upon you, and trample you as the mud of the streets. What have you, vain man, to complain of? What, filthy sinner, can you answer to those who reproach you, who so often have offended God and so often have deserved hell?

Sed pepercit tibi oculus meus, quia prætiosa fuit anima tua in conspectu meo, ut cognosceres dilectionem meam, et gratus semper beneficiis meis existeres et ad veram subjectionem et humilitatem te jugiter dares, patienterque proprium contemtum ferres.

But my eye spared you, because your soul was precious in my sight, that you might know my love, and always be grateful for my benefits and continually give yourself to true subjection and humility, and patiently endure your own contempt.

Cap. 14. De judiciis Dei occultis considerandis, ne extollamur in bonis.

CHAPTER 14. On the hidden judgments of God to be considered, lest we be exalted in good things.

1. Intonas super me judicia tua, Domine, et timore ac tremore concutis omnia ossa mea et expavescit anima mea valde. Sto attonitus et considero, quiacæli non sunt mundi in conspectu tuo. Si in Angelis reperisti pravitatem, nec tamen epercisti, quid fiet de me. Ceciderunt stellæ de cælo, et ego pulvis quid præsumo?

1. Thunder your judgments over me, O Lord, and with fear and trembling you shake all my bones, and my soul trembles greatly. I stand astonished and consider, becausecæli non sunt mundi in conspectu tuo. Si in Angelis reperisti pravitatem, and yet you did not spare them—what will become of me? The stars have fallen from the sky, and I, dust, what do I presume?

Quorum opra videbantur laudabilia, ceciderunt ad infima, et qui comedebant panem Angelorum, vidi siliquis delectari porcorum.

Those whose works seemed laudable fell to the lowest things, and those who ate the bread of the Angels I saw delighting in the pods of swine.

2. Nulla est ergo sanctitas, si manum tuam retrahas, Domine. Nulla sapientia prodest, si gubernare desistas. Nulla juvat fortitudo, si conservare desinas.

2. There is therefore no sanctity, if you withdraw your hand, Lord. No wisdom profits, if you cease to govern. No strength avails, if you cease to preserve.

Nulla secura castitas, si eam non protegas. Nulla propria prodest custodia, si non adsit tua sancta vigilantia. Nam relicti mergimur et perimus; visitati autem: vivimus et erigimur.

There is no secure chastity, if you do not protect it. No one's own custody profits, if your holy vigilance is not present. For when we are left behind we are submerged and perish; when visited, however, we live and are raised up.

Instabiles quippe sumus, sed propter te confirmamur; tepescimus, sed a te accendimur.

For we are unstable, indeed, but because of you we are strengthened; we grow lukewarm, but by you are kindled.

3. O, quam humiliter et abjecte mihi de me ipso sentiendum est, quam nihili pendendum est si quid boni videor habere. O, quam profunde me submittere debeo sub abyssalibus tuis judiciis, Domine; ubi nihil aliud me esse invenio, quam nihil et nihil. O, pondus immensum, o pelagus instransnatabile, ubi nihil de me reperio, quam in totum nihil.

3. O, how humbly and abjectly I must think of myself, how little weight to assign if I seem to possess any good. O, how profoundly I ought to abase myself under your abyssal judgments, Lord; where I find myself to be nothing else than nothing and nothing. O, immense weight, O sea impassable, where concerning myself I find nothing but utter nothing.

Ubi est ergo latebra gloriæ? Ubi confidentia de gloria concepta? Absorpta est omnis gloria vana in profunditate judiciorum tuorum super me.

Where then is the hiding-place of glory? Where is the confidence conceived from glory? All vain glory has been absorbed in the depth of your judgments upon me.

4. Quid est omni caro in conspectu tuo?Numquid gloriabitur lutum contra formantem se? Quomodo potest erigi vaniloquio, cujus cor in veritate subjectum est Deo? Non eum totus mundus erigeret, quem sibi subjecit veritas.

4. What is all flesh in your sight?Will the clay boast against the one who forms it? How can one be raised up by vain talk, whose heart in truth is subjected to God? Not even the whole world could raise up him whom truth has subjected to itself.

Nec omnium laudantium ore movebitur, qui totam spem suam in Deo firmavit. Nam et ipsi qui loquuntur, ecce omnes nihil, et deficient cum sonitu verborum. Veritas autem Domini manet in æternum.

He will not be moved by the mouth of all who praise, who has fixed his whole hope in God. For even those who speak themselves, behold, all are nothing, and they will fail with the sound of words. The truth however of the Lord remains for ever.

Cap. 15. Qualiter standum sit ad dicendum in omni re desiderabili.

CHAPTER 15. How one should stand when speaking about every desirable matter.

1. Fili, si dicas in omni re: Domine, si tibi placitum fuerit, fiat hoc ita; Domine, si sit honor tuus, fiat in nomine tuo hoc; Domine, si mihi videris expedire et utile esse probaveris, tunc da mihi hoc uti ad honorem tuum. Sed si mihi nocivum fore cognoveris, nec animæ meæ saluti prodesse, aufer a me tale desiderium. Non enim omne desiderium a Spiritu Sancto est, etiamsi homini videatur justum, rectum et bonum.

1. Son, if you say in every matter: Lord, if it pleases you, let this be so; Lord, if it be your honor, let this be in your name; Lord, if you judge it advantageous to me and prove it to be useful, then grant me this to use to your honor. But if you perceive it will be harmful to me, nor profitable for the salvation of my soul, remove such a desire from me. For not every desire is from the Holy Spirit, even if to a man it seems just, right, and good.

Difficile est pro vero judicare, an spiritus bonus, aut malus te impellat ad desiderandum hoc vel illud, an etiam ex proprio movearis spiritu. Multi in fine sunt decepti, qui primo bono spiritu videbantur inducti.

Difficult it is to judge truly whether a good spirit or an evil spirit impels you to desire this or that, or whether you are even moved by your own spirit. Many at the end have been deceived, who at first seemed to be led by a good spirit.

2. Igitur semper cum timore Dei, et humilitate cordis desiderandum est et petendum, quidquid desiderabile menti occurrit, maximeque cum propria resignatione mihi totum committendum est atque dicendum. Domine, tu scis qualiter melius est mihi hoc vel illud; sicut volueris, da mihi quod vis et quantum vis et quando vis. Fac mecum sicut scis et sicut tibi magis placuerit, et major honor fuerit tuus.

2. Therefore always with the fear of God and humility of heart one must desire and ask for whatever is desirable to the mind, and above all when by one’s own resignation it must be wholly committed to me and said: Lord, you know how this or that is better for me; as you will, give me what you wish and how much you wish and when you wish. Do with me as you know and as shall more please you, and may your honor be the greater.

Pone me ubi vis, et liber age mecum in omnibus. In manu tua ego sum, gira et reversa me per circuitum. En ego servus tuus paratus ad omnia: quoniam non desidero mihi vivere, sed tibi, utinam digne et perfecte.

Place me where you will, and deal with me freely in all things. In your hand I am; turn me and turn me back about the circuit. Behold, I your servant am ready for all things: for I do not desire to live for myself, but for you — would that worthily and perfectly.

3. Concede mihi, benignissime Jesu, gratiam tuam, ut mecum sit et mecum laboret, mecumque usque in finem perseveret. Da mihi semper desiderare, et velle quod tibi magis acceptum est, et charius placet. Tua voluntas mea sit, et mea voluntas tuam sequatur semper, et optime ei concordet.

3. Grant to me, most kind Jesus, thy grace, that it be with me and labor with me, and persevere with me even to the end. Give me always to desire, and to will that which is more acceptable to thee, and which pleases thee more dearly. Thy will be my will, and may my will always follow thy will, and may it most harmonize with it.

Sit mihi unum velle, et unum nolle tecum: nec aliud posse velle, aut nolle nisi quod vis, aut nolis.

Let it be mine to will one thing, and to be of one not-willing with you; nor to be able to will or not to will anything else except what you will, or do not will.

4. Da mihi omnibus mori quæ in mundo sunt, et propter te amare contemni, et nesciri in hoc sæculo. Da mihi super omnia desiderata in te quiescere, et cor meum in te pacificare. Tu vera pax cordis, tu sola requies; extra te omnia sunt dura, et inquieta.

4. Grant me to die to all things that are in the world, and to be despised for your sake, and to be unknown in this age. Grant me above all that my desires may rest in you, and that my heart be pacified in you. You are the true peace of the heart, you alone the rest; outside you all things are hard and restless.

In hac pace in idipsum, hoc est in te uno et summo et æterno bono, dormiam et requiescam. Amen.

In this peace in that very thing, that is, in you alone and the highest and eternal good, may I sleep and may I rest. Amen.

Cap. 16. Quod verum solatium in solo Deo est quærendum.

CHAPTER 16. That true consolation is to be sought in God alone.

1. Quidquid desiderare vel cogitare possum ad solatium meum, non hic exspecto, sed in posterum: quia, si omnia solatia mundi hujus haberem, et omnibus deliciis frui possem, certum est quod diu durare no possent. Unde non potes plene, anima mea, consolari, nec perfecte recreari, nisi in Deo, consolatione pauperum et susceptore humilium. Exspecta modicum, anima mea: exspecta divinum promissum, et habebis abundantiam omnium bonorum in cælo; et, si nimis inordinate ista appetis præsentia, perdes æterna et cælestia.

1. Whatever I can desire or think for my consolation I do not look for here, but in the future: for if I had all the consolations of this world, and could enjoy all delights, it is certain that they would not last long. Hence you cannot be fully, my soul, consoled, nor perfectly refreshed, except in God, the consolation of the poor and the supporter of the humble. Await a little, my soul: await the divine promise, and you will have an abundance of all good things in heaven; and if you desire these present things too inordinately, you will lose the eternal and the heavenly.

Sint temporalia in usu, æterna in desiderio. Non potes aliquo bono temporali satiari, quia ad hæc fruenda non es creata.

Sint temporalia in usu, æterna in desiderio. You cannot be satiated with any temporal good, because you were not created for the enjoyment of these things.

2. Etsi omnia bona creata haberes, non posses esse felix et beata; sed in Deo, qui cuncta creavit, tota beatitudo tua et felicitas consistit, non qualis videtur et laudatur a stultis mundi amatoribus, sed qualem exspectant boni Christi fideles, et prægustant interdum spirituales ac mundi corde, quorumconversatio est in cælis. Vanum est et breve omne humanum solatium: beatum et verum solatium, quod intus a veritate percipitur. Devotus homo ubique fert secum consolatorem suum Jesum et dicit ad eum: Adesto mihi, Domine Jesu, in omni loco et tempore. Hæc mihi sit consolatio, libenter velle carere omni humano solatio.

2. Although you had all created goods, you could not be happy and blessed; but in God, who created all things, your whole beatitude and felicity consists — not such as seems and is praised by the foolish lovers of the world, but such as the good faithful of Christ expect, and which the spiritual and pure of heart sometimes foretaste, whoseconversation is in heaven. Every human consolation is vain and brief: the blessed and true consolation is that perceived inwardly by truth. The devout man carries everywhere with him his consoler Jesus and says to him: Adesto mihi, Domine Jesu, in omni loco et tempore. Let this be my consolation, to be willing gladly to be without all human consolation.

Et si tua defuerit consolatio, sit mihi tua voluntas, et justa probatio pro summo solatio. Non in perpetuum enim irasceris, neque in æternum comminaberis.

And if your consolation should fail me, let your will be mine, and a just trial in place of the highest consolation. You will not be angry forever, nor will you threaten for eternity.

Cap. 17. Quod omnis sollicitudo in Deo ponenda est.

CHAPTER 17. THAT ALL SOLICITUDE IS TO BE PLACED IN GOD.

1. Fili, sine me tecum agere quod volo: ego scio quid expediat tibi. Tu cogitas ut homo, in multis sentis, sicut tibi humanus suadet affectus.

1. Son, let me deal with you as I wish: I know what is expedient for you. You think as a man, you feel in many things, as a human affection urges you.

2. Domine, verum est quod dicis. Major est sollicitudo tua pro me, quam omnis cura quam ego possem gerere pro me. Nimis enim casualiter stat, qui non projicit omnem sollicitudinem suam in te. Domine, dummodo voluntas mea recta et firma, in te permaneat, fac de me quidquid tibi placuerit. Non enim potest esse nisi bonum quidquid de me feceris.

2. Lord, it is true what you say. Your solicitude for me is greater than all the care that I could bear for myself. For he stands too much by chance who does not cast all his solicitude upon you. Lord, provided my will remain right and firm, and abide in you, do to me whatever shall please you. For whatever you do to me cannot be other than good.

Si me vis esse in tenebris, sis benedictus; et si me vis esse in luce, sis iterum benedictus. Si me dignaris consolari, sis benedictus; si me vis tribulari, æque sis semper benedictus.

If you wish me to be in darkness, be blessed; and if you wish me to be in light, be blessed again. If you deign to console me, be blessed; if you wish to afflict me, equally be always blessed.

3. Fili, sic oportet te stare, si mecum desideras ambulare. Ita promtus debes esse ad patiendum, sicut ad gaudendum. Ita libenter debes esse inops et pauper, sicut plenus, et dives.

3. Son, thus ought you to stand, if you desire to walk with me. So ready must you be to suffer, as to rejoice. So willingly must you be needy and poor, as full and rich.

4. Domine, libenter patiar pro te sicut volueris venire super me. Indifferenter volo de manu tua bonum et malum, dulce et amarum, lætum et triste suscipere, et pro omnibus mihi contingentibus gratias agere. Custodi me ab omni peccato, et non timebo mortem neque infernum. Dummodo in æternum non projicias, nec deleas me de libro vitæ, non mihi nocebit quidquid veniret tribulationis super me.

4. Lord, I will gladly suffer for you as you will that it come upon me. Indifferently I desire to receive from your hand good and evil, sweet and bitter, joyful and sad, and to give thanks for all things that befall me. Keep me from every sin, and I will not fear death nor hell. Provided only that you do not cast me away for eternity, nor blot me out from the book of life, nothing of whatever tribulation might come upon me will harm me.

Cap. 18. Quod temporales miseriæ Christi exemplo æquanimiter sunt ferendæ.

CHAPTER 18. That temporal miseries are to be borne with equanimity by the example of Christ.

1. Fili, ego descendi de cælo pro tua salute; suscepi tuas miserias, non necessitate, sed charitate trahente ut patientiam disceres et temporales miserias non indignanter ferres. Nam ab hora ortus mei usque ad exitum in cruce non defuit mihi tolerantia doloris, at defectum rerum temporalium magnum habui. Multas querimonias de me frequenter audivi, confusiones et opprobria benigne sustinui, pro miraculis blasphemias, pro doctrina reprehensiones.

1. Son, I descended from heaven for your salvation; I took up your miseries, not by necessity, but drawn by charity, that you might learn patience and not bear temporal miseries indignantly. For from the hour of my birth until my exit on the cross the tolerance of pain did not fail me, yet I endured a great lack of temporal things. I frequently heard many complaints against me, I kindly sustained confusions and opprobrium, for miracles blasphemies, for doctrine reproaches.

2. Domine, quia fuisti patiens in vita tua, in hoc maxime implendo præceptum Patris tui, dignum est ut ego misellus peccator secundum voluntatem tuam patienter me sustineam, et donec ipse volueris, onus corruptibilis vitæ pro salute mea portem. Nam etsi sentitur onerosa præsens vita, facta est tamen jam per gratiam tuam valde meritoria, atque exemplo tuo atque Sanctorum tuorum vestigiis infirmis tolerabilior, et clarior. Sed et multo magis consolatioria, quam olim in veteri Testamento fuerat, cum porta cæli clausa persisteret, et obscurior etiam via videbatur, quando tam pauci regnum cælorum quærere curabant.

2. Lord, since you were patient in your life, especially in this, fulfilling the precept of your Father, it is fitting that I, a wretched sinner, according to your will patiently sustain myself, and until you yourself wish, bear the corruptible burden of life for my salvation. For although the present life is felt to be onerous, yet it has now by your grace become very meritorious, and by your example and by the footsteps of your Saints more tolerable to the weak, and clearer. But far more consolatory than it once was in the Old Testament, when the gate of heaven remained closed, and the way also seemed more obscure, when so few cared to seek the kingdom of heaven.

Sed neque qui tunc justi erant et salvandi ante passionem tuam et sacræ mortis obitum, cæleste regnum poterant introire.

But neither could those who then were just and destined to be saved before your passion and the obit of your sacred death enter the heavenly kingdom.

3. O, quantas tibi gratias teneor referre, quia rectam et bonam viam dignatus es mihi et cinctis fidelibus ad æternum regnum ostendere tuum. Nam vita tua via nostra, et per sanctam patietiam ambulamus ad te, qui es corona nostra. Nisi tu nos præcessisses et docuisses, quis sequi curaret?

3. O, how many thanks am I bound to render to you, because you deigned to show me and the girded faithful the right and good way to the eternal kingdom. For your life is our way, and through holy patience we walk to you, who are our crown. If you had not gone before us and taught us, who would care to follow?

Heu quanti longe retrocenderent, nisi tua præclara exempla inspicerent. Ecce adhuc tepescimus auditis tot signis tuis et doctrinis. Quid fieret si tantum lumen ad sequendum te non haberemus?

Alas, how far they would have receded, had they not beheld your most illustrious examples. Behold, we are still lukewarm, having heard so many of your signs and doctrines. What would happen if we did not even have that light by which to follow you?

Cap. 19. De tolerantia injuriarum, et quis verus patiens perhibetur.

CHAPTER 19. On the tolerance of injuries, and who is held to be truly patient.

1. Quid est quod loqueris o fili? Cessa conqueri, considera meam et aliorum Sanctorum passionem.Nondum usque ad sanguinem restitisti. Parum est quod tu pateris in comparatione eorum, qui tam multa passi sunt, tam fortiter tentati, tam graviter tribulati, tam multipliciter probati, et exercitati.

1. What is it that you say, O son? Cease to complain; consider my and the other Saints’ passion.You have not yet persevered even unto blood. It is little that you suffer in comparison with those who have suffered so many things, so bravely tempted, so gravely tribulated, so manifoldly proved, and exercised.

Oportet igitur aliorum graviora ad mentem reducere, ut levius feras tua minima. Et si tibi minima non videntur, vide ne et hoc tua faciat impatientia. Sive tamen parva, sive magna sint, stude cuncta patienter ferre.

Therefore you ought to bring to mind the heavier things of others, so that you may bear your smallest things more lightly. And if the smallest things do not seem small to you, take care lest impatience make even this of yours [seem great]. Yet whether they are small or great, strive to bear all things patiently.

2. Quanto melius te ad patiendum disponis, tanto sapientius agis, et amplius promereris et feres levius animo et usu ad hoc non segniter paratus. Nec dica: Non valeo hæc ab homine tali pati, nec hujuscemodi mihi patienda sunt: grave enim intulit damnum, et improperat mihi quæ nunquam cogitaveram; sed ab alio libenter patiar, et sicut patienda videro. Insipiens est talis cogitatio, quæ virtutem patientiæ non considerat, nec a quo coronanda erit; sed magis personas, et offensas sibi illatas perpendit.

2. The better you dispose yourself to endure, the more wisely you act, and you deserve more and will bear more lightly in spirit, and by practice are not sluggishly prepared for this. Nor say: I cannot endure these things from such a man, nor ought such things be endured by me; for it has inflicted a grave injury, and he upbraids me with things I never conceived; but I will gladly endure them from another, and as I see them endured. Such a thought is foolish which does not consider the virtue of patience, nor by whom it is to be crowned; but rather weighs persons and the offenses inflicted upon him.

3. Non est verus patiens qui non vult pati, nisi quantum sibi visum fuerit, et a quo sibi placuerit. Verus autem patiens non attendit a quo homine, utrum a Prælato suo, an ab alio æquali, an inferior, utrum a bono, et sancto viro, vel a perverso, et indigno exerceatur. Sed indifferenter ab omni creatura, quantumcumque et quotiescumque ei aliquid adversi acciderit, totum hoc gratanter de manu Dei accipit, et ingens lucrum reputat, quia nihil apud Deum, quantumlibet parvum pro Deo tamen passum, poterit sine merito transire.

3. He is not truly patient who will not suffer except so far as seems good to him, and from whomsoever pleases him. But the true patient does not regard by what man he is tried—whether by his Prelate, or by another equal, or by one inferior, whether he is exercised by a good and holy man, or by a perverse and unworthy one. Rather, indifferently from every creature, however great and as often as any adversity befalls him, he takes all this gladly from the hand of God, and counts it a great gain, because nothing before God, however small, yet suffered for God, can pass without merit.

4. Esto igitur expeditus ad pugnam, si vis habere victoriam. Sine certamine non potes venire ad patientiæ coronam; si pati non vis, recusas coronari. Si autem coronari desideras, certa viriliter, sustine patienter.

4. Therefore be unencumbered for battle, if you wish to obtain victory. Without contest you cannot come to the crown of patience; if you will not suffer, you refuse to be crowned. But if you desire to be crowned, strive manfully and endure patiently.

Sine labore non tenditur ad requiem, nec sine pugna pervenitur ad victoriam.

Without labor one is not led to rest, nor without battle is victory attained.

5. Fac mihi possibile, Domine, per gratiam, quod mihi impossibiel videtur per naturam. Tu scis quod modicum possum pati, et quod cito dejicior, levi exsurgente adversitate. Efficiatur mihi quælibet exercitatio tribulationis, pro nomine tuo amabilis, et acceptabilis: nam pati et vexari pro te valde salubre est animæ meæ.

5. Make possible for me, Lord, through grace, what seems impossible to me by nature. You know that I can endure but little, and that I am quickly cast down when a slight adversity arises. Let every exercise of tribulation be effected for me, dear and acceptable for your name; for to suffer and to be afflicted for you is very salutary for my soul.

Cap. 20. De confessione propriæ infirmitatis, et hujus vitæ miseriis.

CHAPTER 20. On the confession of one's own infirmity, and the miseries of this life.

1.Confiteor adversum me injustitiam meam; confitebor tibi, Domini, infirmitatem meam. Sæpe parva res est quæ dejicit et contristat. Præpono me firmiter acturum, sed cum modica tentatio venerit, magis mihi sit angustia.

1.I confess against myself my injustice; I will confess to you, Lord, my weakness. Often it is a small thing that casts me down and saddens me. I set myself firmly to act, but when a slight temptation comes, it brings me greater anguish.

Valde vilis quandoque res est, unde gravis tentatio provenit; dum puto me aliquantulum tutum, cum non sentio, invenio me nonnunquam pæne devictum ex levi flatu.

Sometimes a very worthless thing is that from which a grievous temptation arises; while I reckon myself somewhat safe, when I do not perceive it, I find myself not seldom almost overcome by a slight breath.

2. Vide ergo, Domine, humilitatem meam, et fragilitatem tibi undique notam. Miserere mei, eteripe me de luto, ut non infigar, non permaneam devictus usquequaque. Hoc est quod me frequenter reverberat, et coram te confundit, quod tam labilis sum, et infirmus ad resistendum passionibus, et si non omnino ad consensionem, tamen mihi etiam molesta et gravis est earum infectatio, et tædet valde sic quotidie vivere in lite.

2. See then, Lord, my humility, and my fragility known to you everywhere. Have mercy on me, anddeliver me from the mire, that I may not be fastened, that I may not remain defeated everywhere. This is what frequently rebounds upon me, and shames me before you: that I am so slippery, and weak to resist passions, and if not wholly to consenting, yet their infection is also troublesome and grievous to me, and I am very weary to live thus daily in strife.

Exhinc nota sit mihi infirmitas mea, quia multo facilius irrunt abominandæ semper phantasiæ, quam discedunt.

Hence let my weakness be made known to me, for the always abominable phantasies attack much more easily than they depart.

3. Utinam, fortissime Deus Israel, zelator animarum fidelium, respicias servi tui laborem et dolorem, adsistasque illi in omnibus ad quæcumque perrexerit. Robora me cælesti fortitudine, neque vetus homo, misera caro spiritui necdum bene subjecta valeat dominari, adversus quam certare oportebit, quamdiu spiratur in hac vita miserrima. Heu, qualis est hæc vita?

3. O that you, most valiant God of Israel, zealous guardian of the souls of the faithful, would look upon the toil and sorrow of your servant, and stand by him in all things whither he shall have gone. Strengthen me with heavenly fortitude, and let not the old man, wretched flesh not yet well subjected to the spirit, be able to dominate, against whom it will be necessary to contend so long as one breathes in this most miserable life. Ah, what kind of life is this?

Ubi non desunt tribulationes, et miseriæ; ubi plena laqueis, et hostibus sunt omnia. Nam una tribulatione seu tentatione recedente, alia accedit, sed et adhuc priore durante conflictu aliæ plures superveniunt et insperatæ.

Where tribulations and miseries are not wanting; where all things are full of snares and enemies. For with one tribulation or temptation withdrawing, another comes, and even while the former yet endures in conflict, many other and unexpected ones overtake (us).

4. Et quomodo potest amari vita hominis habens tantas amaritudines, et tot subjecta calamitatibus et miseriis? Quomodo etiam dicitur vita tot generans mortes et pestes? Et tamen amatur, et delectari in ea quæritur a multis.

4. And how can the life of a man be loved, having so many bitternesses, and so much subjected to calamities and miseries? How also is life said to generate so many deaths and plagues? And yet it is loved, and to be delighted in it is sought by many.

Reprehenditur frequenter mundus tanquam fallax sit, et vanus, nec tamen facile relinquitur, cum concupiscentiæ carnis dominantur. Sed alia trahunt ad amandum, alia ad contemnendum, alia ad amorem mundi, carnis desiderium, desiderium oculorum et superbia vitæ; sed pœnæ et miseriæ sequentes ea odium mundi pariunt et tædiunt.

The world is frequently reproached as though it were deceitful and vain, and yet it is not easily forsaken when the concupiscences of the flesh hold sway. But some things draw to loving, others to despising, others to the love of the world, the desire of the flesh, the desire of the eyes, and the pride of life; yet the penalties and miseries that follow these beget hatred of the world and cause weariness.

5. Sed vincit, proh dolor, delectatio prava mentem mundo deditam, etesse sub sentibus delicias reputat, quia Dei suavitatem, et internam virtutis amœnitatem nec vidit nec gustavit. Qui qutem mundum perfecte contemnunt, et Deo vivere sub sancta disciplina student, isti dulcedinem divinam veris abrenuntiatoribus promissam non ignorant, et quam graviter mundus errat, et varie fallitur, vident.

5. But, alas, perverse delight conquers the mind given to the world, andhe counts it a delight to be under thorns, because he has neither seen nor tasted the sweetness of God and the inward pleasantness of virtue. Those, however, who perfectly despise the world and strive to live to God under holy discipline, these do not lack knowledge of the divine sweetness promised to true renouncers, and see how gravely the world errs and is variously deceived.

Cap. 21. Quod in Deo super omnia bona et dona requiescendum est.

CHAPTER 21. That one must repose in God above all goods and gifts.

1. Super omnia et in omnibus requiesces, anima mea, in Domino semper, quia ipse est Sanctorum æterna requies. Da mihi, dulcissime et amantissime Jesus, in te super omnem salutem, et pulchritudinem, super omnem gloriam et honorem, super omnem potentiam et dignitatem, super omnem scientiam et subtilitatem, et super omnes divitias et artes, super omnem lætitiam et exultationem, super omnem famam et laudem, super omnem suavitatem, et consolationem, super omnem spem et promissionem, super omne meritum et desiderium, super omnia dona et munera quæ potest dare et infundere, super omne gaudium et jubilationem, quam potest mens capere et sentire. Denique super omnes Angelos et Archangelos, et super omnem exercitum cæli et super omnia visibilia et invisibilia, et super omne, Deus meus, quod tu, non es: quia tu, Deus meus, super omnia optimus es.

1. Above all things and in all things rest, my soul, ever in the Lord, for he is the eternal rest of the saints. Give to me, sweetest and most loving Jesus, in you above all salvation, and beauty, above all glory and honor, above all power and dignity, above all knowledge and subtlety, and above all riches and arts, above all joy and exultation, above all fame and praise, above all sweetness and consolation, above all hope and promise, above all merit and desire, above all gifts and presents which he can give and pour forth, above all gladness and jubilation which the mind can grasp and feel. Finally above all Angels and Archangels, and above every host of heaven and above all things visible and invisible, and above every thing, my God, which you are not: for you, my God, are best above all.

2. Tu solus altissimus, tu solus potentissimus, tu solus sufficientissimus et plenissimus, tu solus suavissimus et solatiosissimus, tu solus pulcherrimus et amantissimus, tu solus nobilissimus et gloriosissimus super omnia; in quo bona cuncta simul perfecta sunt, fuerunt et erunt. Atque ideo minus est et insufficiens quidquid præter te ipsum mihi donas, et de te ipso revelas, vel promittis, te non viso nec plene adepto: quoniam quidem non potest cor meum veraciter requiescere, nec totaliter contentari, nisi in te requiescat, et omnia dona omnemque creaturam transcendat.

2. Thou alone Most High, thou alone Most Powerful, thou alone most Sufficient and most Full, thou alone sweetest and most consoling, thou alone most beautiful and most loving, thou alone most noble and most glorious above all things; in whom all good things together are perfect, were, and will be. And therefore whatever besides thyself thou givest me, and from thyself revealest or promisest, is lesser and insufficient, since I have not seen thee nor fully obtained thee: for indeed my heart cannot truly rest, nor be totally content, unless it rest in thee, and transcend all gifts and every creature.

3. O, mi dilectissime sponse Jesu Christe, amator purissime, dominator universæ creaturæ, quis mihi det pennas veræ libertatis, ad volandum et pausandum in te? O, quando ad plenum dabitur vacare mihi, et videre quam suavis es, Domine Deus meus? Quando ad plenum recolligam me in te, ut præ amore tuo non sentiam me, sed te solum supra omnem sensum et modum in modo non omnibus noto? Nunc autem frequenter gemo, et infelicitatem meam cum dolore porto, quia multa mala in hac valle miseriarum occurrunt, quæ me sæpius conturbant, et contristant et obnubilant, sæpius impediunt, et distrahunt, alliciunt et implicant, ne liberum accessum habeam ad te, et ne jucundis fruar amplexibus, præsto semper cum beatis spiritibus.

3. O, my most beloved bridegroom Jesus Christ, most pure lover, ruler of the whole creation, who will give me the wings of true freedom to fly and rest in you? O, when will it be granted me to be wholly at leisure and to see how sweet you are, Lord my God? When will I wholly gather myself into you, so that through your love I feel not myself, but you alone above every sense and measure, in a manner not known to all? Now I often groan, and bear my unhappiness with sorrow, because many evils meet me in this vale of miseries, which oftentimes disturb me, and sadden and cloud me, oftentimes impede and distract, allure and entangle me, so that I do not have free access to you, nor enjoy joyful embraces, ever present with the blessed spirits.

Moveat te suspirium meum, et desolatio multiplex in terra.

May my sigh, and the manifold desolation on earth, move you.

4. O, Jesu splendor æternæ gloriæ, solamen peregrinationis animæ meæ, apud te est os meum sine voce, et silentium meum loquitur tibi. Usquequo tardat Deus meus venire? Veniat ad me pauperculum suum, et lætum faciat, mittat manum suam, et miserum eripiat de omni angustia.

4. O Jesus, splendor of eternal glory, solace of the pilgrimage of my soul, with you my mouth is voiceless, and my silence speaks to you. How long does my God delay to come? May he come to his poor little one and make him glad; may he send his hand and snatch the wretched one—me—out of every anguish.

Veni, veni, quia nulla erit sine te quieta dies aut hora, quia tu lætitia mea, et sine te vacua est mensa mea. Miser sum, et quodammodo incarceratus, et compeditus ac gravatus, donec luce præsentiæ tuæ me reficias, ac libertati dones, et vultum amicabilem reddas ac demonstres.

Come, come, for no day or hour will be quiet without you, for you are my joy, and without you my table is empty. I am wretched, and in a manner imprisoned, and fettered and burdened, until by the light of your presence you refresh me, and grant me to liberty, and restore a friendly countenance and make it manifest.

5. Quærant alii pro te aliud quodcumque libuerit, et mihi aliud interim nihil placet, nec placebit, nisi Deus meus, spes mea, salus æterna. Non reticebo nec depræcari cessabo, donec gratia tua revertatur nihi, quia tu intus loquaris.

5. Let others seek for you some other thing, whatever may please them, and meanwhile nothing else pleases me, nor will please, except my God, my hope, my eternal salvation. I will not be silent nor cease to entreat, until your grace be restored to me, because you speak within.

6. Ecce adsum, ecce ego ad te venio, quia invocasti me. Lacrymæ tuæ, et desiderium animæ tuæ, humiliatio tua, et contritio cordis inclinaverunt me, et adduxerunt ad te.

6. Behold, I am present, behold I come to you, because you have invoked me. Your lacrymæ, and the desire of your soul, your humiliation, and the contrition of your heart have inclined me, and have brought me to you.

7. Et dixi: Domine, invocavi te, et desideravi te frui, paratus omnia respuere propter te: tu enim prior excitasti me, ut quærerem te; sis ergo benedictus, Domine, qui fecisti hanc bonitatem cum servo tuo, secundum multitudinem misericordiæ tuæ. Quid habet ultra dicere, Domine, servus tuus coram te, nisi ut humiliet se valde ante te, memor semper propriæ iniquitatis, et infirmitatis et vilitatis. Non enim est similis tui in cunctis mirabilibus cæli, et terræ. Sunt opera tua bona valde, Domine, judicia vera, et providentia tua reguntur universa. Laus ergo tibi et gloria, o Patris sapientia, te laudet et benedicat os meum, anima ma, et cuncta creata simul.

7. And I said: Lord, I have invoked you, and I have desired to enjoy you, ready to reject all things for your sake; for you first stirred me up that I might seek you; therefore be blessed, Lord, who hast done this goodness with your servant, according to the multitude of your mercy. What more has your servant to say before you, Lord, except that he humble himself very much before you, always mindful of his own iniquity, and infirmity and baseness. For there is none like you in all the wonders of heaven and earth. Your works are very good, Lord, true judgments, and by your providence all things are governed. Praise therefore to you and glory, O wisdom of the Father, may my mouth praise and bless you, my soul, and all created things together.

Cap. 22. De recordatione multiplicium beneficiorum Dei.

CHAPTER 22. On the remembrance of the manifold benefits of God.

1. Aperi, Domine, cor meum in lege tua, et in præceptis tuis doce me ambulare. Da mihi intelligere voluntatem tuam et cum magna reverentia ac diligenti consideratione beneficia tua, tam in generali, quam in particulari memorare tibi, ut hinc valeam gratias referre. Verum scio et confiteor, nec pro minimo puncto me posse debitas gratiarum laudes persolvere.

1. Open, O Lord, my heart in your law, and in your precepts teach me to walk. Grant me to understand your will, and with great reverence and diligent consideration to remember your benefits to you, both in general and in particular, that thereby I may be able to render thanks. But truly I know and confess that I cannot, not even for the smallest point, discharge the due praises of thanksgiving.

Minor ego sum omnibus bonis mihi præstitis; et cum tuam nobilitatem attendo, deficit præ magnitudine illius spiritus meus.

I am less than all the good things bestowed upon me; and when I contemplate your nobility, my spirit falters before its great magnitude.

2. Omnia quæ in anima habemus et in corpore et quæcumque exterius vel interius naturaliter vel supernaturaliter possidemus, tua sunt beneficia, et beneficum pium, ac bonum commendant, a quo bona cunta accepimus. Et si alius plura alius pauciora accepit, omnia tamen tua sunt, nec minimum sine te haberi potest. Ille qui majora accepit, non potest merito suo gloriari, nec super alios extolli, nec minori insultare, quia ille major et melior est, qui sibi minus adscribit, et in regratiando humilior est atque devotior: et qui omnibus viliorem se esse esistimat, et indigniorem se judicat, aptior est ad percipiendum majora.

2. All things which we have in soul and in body and whatsoever outwardly or inwardly we possess, naturally or supernaturally, are your benefits, and a pious and good benefactor commends them to the One from whom we received all things. And if one received more and another fewer, yet all are yours, nor can the least be had without you. He who received greater things cannot rightly glory in his merit, nor lift himself up above others, nor insult the lesser, for he is the greater and better who ascribes less to himself, and in returning thanks is more humble and more devout: and he who counts himself meaner and judges himself more unworthy is the more apt to receive greater things.

3. Qui autem pauciora accepit, contristari non debet, nec indignanter ferre, neque ditiori invidere: sed te potius attendere, et tuam bonitatem maxime laudare, quod tam affluenter, tam gratis, tam libenter sine personarum acceptione tua munera largiris. Omnia ex te, et ideo omnibus es laudandus. Tu scis quid unicuique donari expediat, et cur iste minus et ille amplius habeat, non nostrum, sed tuum est discernere, aud quem singulorum definita sunt merita.

3. He who has received fewer things ought not to be saddened, nor to bear it with indignation, nor to envy the richer; but rather to attend to you, and most highly to praise your goodness, that so abundantly, so freely, so gladly you bestow your gifts without acceptance of persons. All things are from you, and therefore you are to be praised by all. You know what it is expedient to give to each one, and why this one has less and that one more; it is not for us but for you to discern, to whom the merits of each have been assigned.

4. Unde, Domine Deus, pro magno etiam reputo beneficio, non multa habere unde exterius et secundum homines laus et gloria appareat: ita ut quis considerata paupertate et vilitate personæ suæ, non modo gravitatem, aut tristitiam, vel dejectionem inde concipiat, sed potius consolationem, et hilaritatem magnam; quia tu, Deus, pauperes et humiles atque huic mundo despectos tibi elegisti in familiares et domesticos. Testes sunt ipsi Apostoli tui, quosprincipes super omnem terram constituisti. Fuerunt enim sine querela conversati in mundo, tam humiles quam simplices sine omni malitia et dolo, ut etiam pati contemelias gauderent pro nomine tuo, et quæ mundus abhorret, ipsi amplecterentur affectu magno.

4. Wherefore, Lord God, I reckon it also a great benefit not to possess many things by which outwardly and according to men praise and glory might appear: so that one, his poverty and the baseness of his person considered, should not conceive thereby either gravity, or sadness, or dejection, but rather consolation and great cheerfulness; because you, God, chose the poor and humble and those despised by this world for your familiars and household. Witnesses are the very Apostles of yours, whomyou appointed princes over all the earth. For they lived in the world without complaint, as humble as they were simple, without all malice and guile, so that they even rejoiced to suffer contempts for your name, and embraced with great affection those things which the world abhors.

5. Nihil ergo amatorem tuum, et cognitorem beneficiorum tuorum ita lætificare debet, sicut voluntas tua in eo, et beneplacitum æternæ dispositionis tuæ, de qua tantum contentari debet et consolari, ut ita libenter velit esse minimus, sicut aliquis optaret esse maximus, et ita pacificus et contentus in novissimo loco sicut in loco primo atque ita libenter despicabilis, et abjectus, nullius quoque nominis et famæ sicut cæteris honorabilior, et major in mundo. Nam voluntas tua et amor honoris tui, omnia excedere debet, et plus eum consolari, magisque placere, quam omnia beneficia sibi data vel danda.

5. Nothing, therefore, ought to so gladden your lover and knower of your benefits as your will in him, and the good-pleasure of your eternal dispensation, of which he ought to be so content and comforted that he would gladly wish to be least, just as some might desire to be greatest, and thus peaceful and content in the last place as in the first place, and thus gladly despicable and abject, of no name or fame, yet more honorable and greater in the world than others. For your will and the love of your honor ought to exceed all, and console him more, and be more pleasing, than all the benefits given or to be given to him.

Cap. 23. De 4.or. magnam importantibus pacem.

CHAPTER 23. De 4.or. Concerning the four who greatly importune for peace.

1. Fili, nunc decebo te viam pacis et veræ libertatis.

1. Son, now I will show you the way of peace and of true liberty.

2. Fac, Domine, quod dicis, quia hoc mihi est gratum audire.

2. Do, Lord, what you say, for this is pleasing to me to hear.

3. Stude, Fili, alterius potius facere voluntatem quam tuam. Elige semper minus quam plus habere. Quære semper inferiorem locum et omnibus subesse.

3. Strive, Son, rather to do another’s will than your own. Always choose to have less rather than more. Always seek the lower place and to be subject to all.

Opta semper et ora, ut voluntas Dei integre in te fiat. Ecce talis homo ingreditur fines pacis et quietis.

Always desire and pray that the will of God be made whole in you. Behold, such a man enters the bounds of peace and of quiet.

4. Domine, sermo tuus iste brevis multum continet perfectionis; parvus est dictu, sed plenus sensu et uber in fructu. Nam si posset a me fideliter custodiri, non deberet tam facilis in me turbatio origi. Nam quoties me impacatum sentio et gravatum, ab hac doctrina me recessisse invenio.

4. Lord, this thy brief discourse contains much of perfection; small it is to speak, but full of sense and rich in fruit. For if it could be faithfully kept by me, so easy a disturbance would not originate in me. For whenever I feel myself impatient and weighed down, I find that I have withdrawn from this doctrine.

Sed tu qui omnia potes, et animæ profectum semper diligis, adauge amjorem gratiam, ut posim tuum complere sermonem, et meam perficere salutem.

But you who can do all things, and always love the soul’s progress, add greater grace, that I may be able to complete your discourse, and perfect my salvation.

5.Domine Deus meus, ne elongeris a me; Deus meus, in auxilium meum respice: quoniam in me surrexerunt cogitationes vanæ et timores magni affligentes animam meam. Quomodo pertransibo illæsus? Quomodo perfringam eas?

5.Lord my God, do not be far from me; my God, look upon my help: for vain thoughts have risen up in me and great fears afflicting my soul. How shall I pass through them unhurt? How shall I break them?

6.Ego, inquit, ante te ibo, et gloriosos terræ humiliabo; aperiam januam carceris, et arcana secretorum revelabo tibi.

6.I, he says, will go before you, and I will humble the glorious of the earth; I will open the gate of the prison, and I will reveal to you the arcana of secrets.

7. Fac, Domine, ut loqueris, et fugiant a facie tua omnes iniquæ cogitationes. Hæc est spes et unica consolatio mea, ad te in omni tribulatione confugere, tibi confidere, ex intimo invocare, et patienter consolationem tuam exspectare.

7. Grant, Lord, as you say, that all wicked (iniquae) thoughts may flee from your face; this is my hope and sole consolation: to flee to you in every tribulation, to trust in you, to invoke you from the inmost, and to await your consolation patiently.

8. Clarifica me, bone Jesu, claritate æterni lumnis. Educ de habitaculo cordis mei tenebras universas. Cohibe evagationes multas et elide vim facientes tentationes.

8. Enlighten me, good Jesus, with the clarity of the eternal lights. Lead forth from the habitation of my heart all its universal darknesses. Restrain my many wanderings and crush the power-wielding temptations.

Pugna pro me fortiter, et expugna malas bestias, concupiscentias dico illecebrosas, ut fiat pax in virtute tua et abundantia laudis tuæ resonet in aula sancta, hoc est in conscientia pura. Impera ventis et tempestatibus; dic, mari quiesce; dic Aquiloni, ne flaveris: et erit tranquillitas magna.

Fight for me bravely, and drive out the evil beasts, the concupiscences — I mean the seductive enticements; that there may be peace in your virtue and the abundance of your praise may resound in the holy hall, that is, in a pure conscience. Command the winds and the tempests; say, "Sea, be quiet"; say to the North Wind, do not blow: and there will be great tranquillity.

9.Emitte lucem tuam et veritatem, ut luceant super terram, quia terra sum inanis et vacua, donec illumines me. Effunde gratiam tuam desuper, perfunde cor meum gratia cælesti, ministra devotionis aquas ad irrigandum faciem terræ, ad producendum fructum bonum et optimum. Eleva mentem pressam mole peccatorum et ad cælestia totum desiderium meum suspende: ut gustata suavitate supernæ felicitatis pigeat de terrenis cogitare.

9.Send forth your light and your truth, that they may shine upon the earth; for I am an empty and void land until you enlighten me. Pour down your grace from above; soak my heart with heavenly grace; supply the waters of devotion to irrigate the face of the earth, to bring forth good and best fruit. Raise up my mind pressed by the weight of sins, and fix my whole desire upon the heavenly things: that having tasted the sweetness of supernal felicity it may be distasteful to think of earthly things.

10. Rape me et eripe me ab omni creaturarum indurabili consolatione, quia nulla res creata appetitum meum plenarie valet quietare et consolari. Junge me tibi inseparabili dilectionis vinculo, quoniam tu solus sufficis amanti et absque te frivola sunt universa.

10. Seize me and snatch me away from every consolation of creatures, however durable, for no created thing is able fully to quiet and console my appetite. Join me to you with the inseparable bond of dilection, since you alone suffice the lover, and without you all things are frivolous.

Chap. 24. De evitatione curiosæ inquisitionis super alterius vita.

CHAPTER 24. On the avoidance of curious inquiry into another's life.

1. Fili, noli esse curiosus nec vacuas gerere sollicitudines.Quid hoc vel illud ad te? Tu me sequere. Quid enim ad te, utrum ille sit talis, vel talis, aut iste sic agit, vel loquitur? Tu non indiges respondere pro aliis, sed pro te ipso rationem reddas: quid ergo te implicas?

1. Son, do not be curious nor carry empty anxieties.What is this or that to you? You, follow me. For what concern is it of yours whether that man is such or such, or whether this one thus acts or speaks? You need not answer for others, but render an account for yourself: why then do you entangle yourself?

Ecce ego omnes cognosco, et cuncta, quæ fiunt sub sole, video, et scio qualiter cum unoquoque sit, quod cogitet, quid velit, et ad quem finem tendat ejus intentio. Mihi igitur committenda sunt omnia; tu vero serva te in bona pace, et dimitte agitantem agitare quantum voluerit. Veniet super eum quidquid fecerit vel dixerit, quia me fallere non potest.

Behold, I know all things, and I see and know everything that is done under the sun, and how it is with each one, what he thinks, what he wishes, and to what end his intention tends. Therefore all things must be entrusted to me; you however keep yourself in good peace, and let the agitator agitate as much as he will. Whatever he has done or said will come upon him, for he cannot deceive me.

2. Non sit tibi curæ de magni nominis umbra, non de multorum familiaritate, nec de privata hominum dilectione: ista enim generant distractiones, et magnas in corde obscuritates. Libenter tibi loquerer Verbum meum, et abscondita revelarem, si adventum meum diligenter observares, et ostium cordis mihi aperires. Esto prudens, et vigila in orationibus et humilia te in omnibus.

2. Let not the shadow of a great name be to you a care, nor the familiarity of many, nor the private affection of men: for these generate distractions, and great obscurities in the heart. Willingly I would speak to you my Word, and reveal hidden things, if you would diligently observe my coming, and open to me the door of your heart. Be prudent, and watch in prayers, and humble yourself in all things.

Cap. 25. In quibus firma pax cordis, et verus profectus consistit.

CHAPTER 25. In which firm peace of the heart, and true progress consist.

1. Fili, ego locutus sum:Pacem relinquo vobis, pacem meam do vobis; non quomodo hic mundus dat ego do vobis. Pacem omnes desiderant: sed quæ ad veram pacem pertinent, non omnes curant. Pax mea cum humilibus et mansuetis corde, pax tua erit in multa patientia. Si me audieris, et vocem meam secutus fueris, poteris multa pace frui.

1. Son, I have spoken:I leave peace to you, I give you my peace; not as this world gives do I give to you. All desire peace: but not all care for those things that pertain to true peace. My peace is with the humble and meek in heart, your peace will be in much patience. If you hear me, and have followed my voice, you will be able to enjoy much peace.

Quid igitur faciam in omni re? Attende tibi quid facias et quid dicas et omnem intentionem tuam ad hoc dirige, ut mihi soli placeas, et extra me nihil cupias, vel quæras. Sed et de aliorum dictis vel factis nil temere judices, nec cum rebus tibi non commissis te implices, et poterit fieri ut parum vel raro turberis.

What then shall I do in every thing? Attend to yourself what you do and what you say, and direct all your intention to this end, that you may please me alone, and desire or seek nothing outside of me. But also concerning others’ sayings or deeds judge nothing rashly, nor involve yourself with matters not entrusted to you, and it will be possible that you be little or rarely disturbed.

2. Nunquam autem sentire aliquam turbationem, nec pati aliquam cordis vel corporis molestiam non est præsentis temporis, sed status æternæ quietis. Non ergo exstimes te veram pacem invenisse, si nullam senseris gravitatem, nec tunc totum esse bonum, si neminem pateris adversarium, nec hoc esse perfectum, si cuncta fuerint secundum tuum affectum. Neque tunc magni aliquid te reputes aut specialiter dilectum existimes, si in magna fueris devotione aut dulcedine: quia in istis non congnoscitur verus amator virtutis, nec in istis consistit profectus, et perfictio hominis.

2. Never, however, to feel any disturbance, nor to suffer any distress of heart or body, is not of the present time, but of the state of eternal quiet. Therefore do not deem that you have found true peace if you have felt no heaviness, nor that all is then good if you suffer no adversary, nor that this is perfect if all things have been according to your desire. Nor then think yourself great or specially beloved if you are in great devotion or sweetness; for in these the true lover of virtue is not known, nor in these does a man’s progress and perfection consist.

3. In quo ergo, Domine? In offerendo te ex toto corde tuo voluntati divinæ, non quærendo quæ tua sunt, nec in parvo nec in magno, nec in tempore nec in æternitate, ita ut una æquali facie in gratiarum actione permaneas inter prospera et contraria omnia æqua lance pensando. Si fueris tam fortis et longanimis in spe, ut subtracta interiori consolatione etiam ad ampliora sustinenda cor tuum præparaveris, nec te justificaveris et sanctum laudaveris: tunc in vera et recta via pacis ambulas, et spes, indubitata erit, quod rursus in jubilo faciem meam sis visurus.

3. In what then, Lord? In offering yourself with your whole heart to the divine will, not seeking what are your own, neither in little nor in great, neither in time nor in eternity, so that with one even countenance in thanksgiving you remain, weighing all things on an even scale between prosperity and adversity. If you are so strong and long-suffering in hope that, with inward consolation withdrawn, you have prepared your heart even to endure greater things, and have not justified nor praised yourself as holy: then you walk in the true and straight way of peace, and hope will be undoubted that again in joy you shall see my face.

Quod si ad plenum tui ipsius contemptum peveneris, scito quod tunc abundantia pacis perfrueris secundum possibilitatem tui incolatus.

But if you have come to the full contempt of yourself, know that then you will enjoy an abundance of peace according to the capacity of your habitation.

Cap. 26. De eminentia liberæ mentis quam supplex oratio magis meretur quam lectio.

CHAPTER 26. On the preeminence of a free mind quam a suppliant prayer more merits than a reading.

1. Domine, hoc opus est perfecti viri, nunquam ab intentione cælestium animum relaxare et inter multas curas quasi sine cura transire, non more torpentis, sed prærogativa quadam liberæ mentis, nulli creaturæ inordinata affectione adhærando.

1. Lord, this is the work of a perfect man: never to relax the mind from the intention of heavenly things, and to pass among many cares as if without care, not in the manner of one benumbed, but by a certain prerogative of free mind, adhering to no creature with inordinate affection.

2. Obsecro te, piissime Domine Deus meus, præserva me a curis hujus vitæ, ne nimis implicer a multis necessitatibus corporis, ne voluptate capiar ab universis animæ obstaculis, ne molestiis fractus dejiciar. Non dico ab his rebus, quas toto affectu ambit vanitas mundana, sed ab his miseriis, quæ animam servi tui communi maledicto mortalitatis pœnaliter gravant et retardant, ne in libertatem spiritus quoties libuerit valeat introire.

2. I beseech you, most pious Lord my God, preserve me from the cares of this life, lest I be too entangled by the many necessities of the body, lest I be seized by pleasure from all the obstacles of the soul, lest, broken by troubles, I be cast down. I do not speak of those things which worldly vanity longs for with whole affection, but of those miseries which, by the common curse of mortality, penally burden and retard the soul of your servant, so that it may not be able to enter into the freedom of the spirit whenever it pleases.

3. O, Deus meus, dulcedo ineffabilis, verte mihi in amaritudinem omnem consolationem carnalem ab æternorum amore me abstrahentem, et ad se in intuitu cujusdam boni delectabilis præsentis male allicientem. Non me vincat, Deus meus, non me vincat caro et snaguis, non me decipiat mundus, ac brevis gloria ejus, non me suplantet diabolus et astutia illius. Da mihi fortitudinem resistendi, patientiam tolerandi, constantiam perseverandi.

3. O my God, ineffable sweetness, turn to bitterness for me every carnal consolation that withdraws me from the love of the eternal, and by the sight of some delectable present good wickedly entices me away from Him. Let not flesh and blood conquer me, my God; let not flesh and blood win me, let not the world and its brief glory deceive me, let not the devil and his craft supplant me. Give me the fortitude to resist, the patience to endure, the constancy to persevere.

Da pro omnibus mundi consolationibus suavissimam spiritus tui unctionem, et pro carnali amoe tui nominis infunde amorem.

Give, instead of all the world's consolations, the most sweet anointing of thy spirit, and in place of the carnal love of thy name pour in love.

4. Ecce cibus, potus, vestis ac cætera utensilia ad corporis sustentaculum pertenentia, serventi spiritui sunt onerosa. Tribue talibus fomentis temperate uti, non desiderio nimio implicari. Abjicere omnia non licet, quia natura sustentanda est; requirere auem superflua et quæ magis delectant, lex sancta prohibet: nam alias caro adversus spiritum insolesceret.

4. Behold, food, drink, clothing, and other utensils belonging to the sustenance of the body are burdensome to the spirit that serves; grant that such comforts be used temperately, not that one be entangled by excessive desire. It is not lawful to cast away all, for nature must be sustained; but to seek superfluities and those things that more delight is forbidden by the holy law: for otherwise the flesh would grow insolent against the spirit.

Inter hæc quæso manus tua, Domine, me regat et doceat, ne quid nimium fiat.

Among these things I beseech that your hand, O Lord, govern and teach me, that nothing be done to excess.

Cap. 27. Quod privatus amor a summo bono maxime retardat.

CHAPTER 27. That private love most greatly delays (or detains) from the highest Good.

1. Fili, oportet te dare totum pro toto, et nihil tui ipsius esse. Scito quod amor tui ipsius magis nocet tibi, quam aliqua res hujus mundi. Secundum amorem et affectum quem geris quælibet res plus vel minus adhæret.

1. Son, it behooves you to give the whole for the whole, and that nothing be of yourself. Know that the love of yourself harms you more than any thing of this world. According to the love and affection which you bear, each thing clings more or less.

Si fuerit amor tuus purus et simplex et bene ordinatus, eris sine captivitate rerum. Noli concupiscere quod non licet habere; noli habere quod te potest impedire et libertate interiori privare. Mirum quod non ex toto fundo cordis te ipsum mihi committis cum omnibus quæ desiderare potes, vel habere.

If your love is pure and simple and well-ordered, you will be without the captivity of things. Do not covet what it is not lawful to have; do not possess that which can impede you and deprive you of interior liberty. It is wondrous that you do not, from the whole depth of your heart, commit yourself to me with all the things which you can desire or possess.

2. Quare vano mærore consumeris? cur superfluis curis fatigaris? Sta ad beneplacitum meum, et nullum patieris detrimentum.

2. Why are you consumed by vain sorrow? why are you wearied by superfluous cares? Stand by my good-pleasure, and you shall suffer no detriment.

Si quæris hoc vel illud, et volueris esse ibi vel ibi propter tuum commodum et proprium beneplacitum magis habendum, nunquam eris in quietudine, nec liber a sollicitudine, quia in omni re reperietur aliquis defectus, et in omni loco erit qui adversetur.

If you seek this or that, and would wish to be here or there for your convenience and that your own beneplacitum be more regarded, you will never be in quiet, nor free from solicitude, for in every thing some defect will be found, and in every place there will be one who opposes.

3. Juvat ergo non quælibet res adepta, vel multiplicata exterius, sed potius contemta et decisa ex corde radicitus. Quod non tantum de censu æris, et divitiarum intelligat, sed de honoris etiam ambitu ac vanæ laudationis desiderio, quæ omnia transeunt cum mundo. Munit parum locus, si deest spiritus fervoris; nec diu stabit pax illa quæsita forinsecus, si vacat a vero fundamento status cordis: hoc est, nisi steteris in me, permutare te potes, sed non meliorare.

3. It therefore profits not that things be obtained or multiplied outwardly, but rather contemned and cut off from the heart from the root. Which he should understand not only concerning the census of money and riches, but also concerning the ambition of honour and the desire of vain praise, all of which pass away with the world. A place little fortifies, if the spirit of zeal be lacking; nor will that peace sought from without stand long, if it is vacant of the true foundation of the state of the heart: that is, unless you stand in me, you can change yourself, but not improve yourself.

Nam occasione orta et accepta invenies quod fugisti et amplius.

For when an occasion has arisen and been accepted you will find that which you fled and more.

4. Confirma me, Deus, per gratiam Sancti Spiritus; da mihi virtutem corroborari in interiori homine, et cor meum ab omni inutili sollicitudine et angore evacuare, nec variis desideriis trahi cujuscumque rei vilis, aut prætiosæ: sed omnia inspicere sicut transeuntia, et me pariter cum illis transiturum, quia nihil permanens sub sole, quia omnia vanitas et afflictio spiritus. O, quam sapiens qui ita considerat.

4. Confirm me, God, by the grace of the Holy Spirit; give me the power to be strengthened in the inner man, and to empty my heart of all useless solicitude and anguish, nor to be drawn by the various desires of any thing base or precious; but to behold all things as passing, and that I likewise shall pass away with them, because nothing is permanent under the sun, because all is vanity and affliction of spirit. O, how wise is he who thus considers.

5. Da mihi, Domine, cælestem sapientiam, ut discam te super omnia quærere, et invenire, super omnia sapere et diligere, et cætera secundum ordinem sapientiæ tuæ, prout sunt, intelligere. Da prudenter declinare blandientem et patienter ferre adversantem, quia hæc magna sapientia, omni vento non moveri verborum, nec aurem male blandienti præbere: sic enim incepta pergitur via secure.

5. Give me, Lord, celestial wisdom, that I may learn to seek you above all things, and to find you, above all to be wise and to love, and to understand other things according to the order of your wisdom, as they are. Grant that I may prudently turn away from the flatterer and patiently bear the adversary, for this is great wisdom: not to be moved by every wind of words, nor to lend an ear to one who flatters ill; for thus the way once begun is carried forward securely.

Cap. 28. Contra linguas obtrectatorum.

CHAPTER 28. Against the tongues of detractors.

1. Fili, non ægre feras, si quidam de te male senserint, et dixerint quod non libenter audias. Tu deteriora de te ipso sentire debes, et neminem inferiorem te credere. Si ambulas ab intra, non multum ponderabis volantia verba ab extra.

1. Son, do not bear it harshly if some should think ill of you, and say what you do not willingly hear. You ought to think worse things of yourself, and to believe no one inferior to you. If you walk from within, you will not weigh greatly the flying words from without.

Est non parva prudentia silere in tempore malo, et introrsus ad me converti, nec humano judicio disturbari.

There is no small prudence in keeping silence in an evil time, and in turning inward to oneself, and in not being disturbed by human judgment.

2. Non sit pax tua in ore hominum; sive enim bene sive male interpretati fuerint, non es alter homo. Ubi est vera pax et vera gloria? Nonne in me? Et qui non appetit hominibus placere, nec displicere timet, multa fruetur pace.

2. Let not your peace be in the mouth of men; for whether they have interpreted it well or ill, you are not another man. Where is true peace and true glory? Is it not in me? And he who does not seek to please men, nor fears to displease them, will enjoy abundant peace.

Ex inordinato amore, et vano timore, oritur omnis inquietudo cordis et distractio sensuum.

From disordered love and vain fear arises all the unrest of the heart and the distraction of the senses.

Cap. 29. Qualiter instante tribulatione Deus invocandus est.

CHAPTER 29. How, with tribulation pressing, God is to be invoked.

1. Sit nomen tuum, Domine, benedictum in sæcula, qui voluisti hanc tentationem et tribulationem venire super me. Non possum eam effugere, sed necesse habeo ad te confugere, ut me adjuves et in bonum mihi convertas. Domine modo sum in tribulatione, et non est cordi meo bene, sed multum vexor a præsenti passione. Et nunc, Pater dilecte, quid dicam?

1. Let your name, Lord, be blessed for ever, you who willed this temptation and tribulation to come upon me. I cannot escape it, but I must flee to you, that you may help me and turn it to good for me. Lord, now I am in tribulation, and my heart is not well, but I am greatly vexed by the present suffering. And now, beloved Father, what shall I say?

Deprehensus sum inter angustias. Salvifica me in hac hora. Sed propterea veni in hanc horam, ut tu clarificeris, cum fuero valde humiliatus, et per te liberatus.

I am seized amid distresses. Save me in this hour. But for this reason I have come into this hour, that you may be glorified when I shall be greatly humbled, and through you be delivered.

Complaceat tibi, Domine, ut eruas me. Nam quid ego pauper agere possum? et quo ibo sine te? Da patientiam, Domine, etiam hac vice. Adjuva me, Deus meus, et non timebo quantumcumque gravatus fuero.

May it please you, Lord, to deliver me. For what can I, poor man, do? And whither shall I go without you? Grant patience, Lord, even this time. Help me, my God, and I will not fear however much I shall be burdened.

2. Et nunc inter hæc quid dicam? Domine, fiat voluntas tua. Ego bene merui tribulari et gravari.

2. And now amid these things what shall I say? Lord, thy will be done. I have well deserved to be afflicted and to be burdened.

Oportet itaque ut sustineam, et utinam patienter, donec transeat tempestas, et melius fiat. Potens est autem omniotens manus tua, etiam hanc tentationem a me auferre, et ejus impetum mitigare, ne penitus succumbam, quemadmodum et prius sæpe egisti mecum. Deus meus misericordia mea.

Therefore I must endure, and would that I might do so patiently, until the tempest passes and things grow better. Yet your omnipotent hand is able to remove even this temptation from me, and to mitigate its assault, lest I utterly succumb, just as you have often before done with me. My God, my mercy.

Et quanto mihi difficuliu, tanto tibi facilior est hæc mutatio dexteræ Excelsi.

And as much as it is more difficult for me, so much is it easier for you: this change of the right hand of the Most High.

Cap. 30. De divino auxilio petendo, et confidentia recuperandæ gratiæ.

CHAPTER 30. ON SEEKING DIVINE AID, AND CONFIDENCE IN THE RECOVERY OF GRACE.

1. Fili, egoDominus confortans in die tribulatoinis. Veni ad me, cum tibi non fueris bene. Hoc est quod maxime impedit consolationem cælestem, quia tardius convertis te ad orationem. Nam antequam me intente roges, me, multa interim solatia quæris et recreas te in externis.

1. Son, I amthe Lord comforting in the day of tribulation. Come to me when you are not well. This is what most hinders heavenly consolation, because you turn yourself to prayer too late. For before you intently ask me, you meanwhile seek many consolations and refresh yourself in external things.

Ideoque fit ut parum omnia prosint, donec advertas, quia sum ego qui curo sperantes in me; nec est extra me valens consilium neque utile, sed neque durabile remedium. Sed jam reassumto spiritu post tempestatem reconvalesce in lucem miserationum mearum, quia prope sum, dicit Dominus, ut restaruem in universa, non solum integre, sed et abundanter et cumulate.

Therefore it comes about that all things profit little until you heed, for I am he who cares for those hoping in me; nor is there outside of me any potent counsel or useful, much less a durable remedy. But now, having taken up your spirit again after the tempest, recover into the light of my mercies, for I am near, says the Lord, to restore all things, not only wholly, but also more abundantly and in full measure.

2. Numquid mihi quidquam difficile est? aut similis ero dicenti et non facienti? Ubi est fides tua?

2. Is anything at all difficult for me? or shall I be like one who says and does not do? Where is your faith?

Sta firmiter et perseveranter. Esto longanimis et vir fortis. Veniet tibi consolatio in tempore suo.

Stand firm and persevering. Be long-suffering and be a strong man. Consolation will come to you in its own time.

Exspecta me, exspecta: veniam et curabo te. Tentatio est quæ te vexat, et formido vana quæ te exterret. Quid importat sollicitudo de futuris contingentibus, nisi ut tristitiam super tristitiam habeas? Sufficit diei malitia sua. Vanum est et inutile de futuris conturbari vel gratulari, quæ forte nunquam evenient.

Await me, await: I will come and I will care for you. The trial that vexes you is a temptation, and a vain dread that frightens you. What profit is anxious care about future contingents, except that you bear sorrow upon sorrow? Each day has enough of its own malice. It is vain and useless to be stirred up or to exult over things to come, which perhaps will never happen.

3. Sed humanum est hujusmodi imaginationibus illudi, et parvi est adhuc animi signum, tam leviter trahi a suggestione inimici. Ipse enim non curat an veris an falsis illudat et decipiat et utrum præsentium amore an futurorum formidine prosternat. Non ergo turbetur cor tuum neque formidet; crede in me, et in misericordia mea habeto fiduciam.

3. But it is human to be deceived by imaginations of this kind, and it is still a small sign of the mind to be so lightly drawn by the suggestion of the enemy. For he himself does not care whether he beguiles and deceives with truths or with falsehoods, and whether he prostrates by the love of present things or by the fear of things to come. Therefore let not your heart be troubled nor afraid; believe in me, and in my mercy have confidence.

Quando tu te elongatum exstimas a me, sæpe sum propinquior. Quando exstimas te totum perditum, tunc sæpe magis merendi instat lucrum. Non est totum perditum, quando res accidit in contrarium.

When you reckon yourself far removed from me, I am often nearer. When you reckon yourself wholly lost, then often the reward of deserving presses on the more. It is not wholly lost when the thing happens contrariwise.

Non debes judicare secundum præsens sentire, nec sic gravitati alicui undecumque venienti adhærere et accipere, tamquam omnis spes sit ablata emergendi.

You must not judge according to present feeling, nor so adhere to and accept with gravity anything coming from anywhere, as if all hope of emerging were taken away.

4. Noli putare te relictum ex toto, quamvis ad tempus permiserim tibi aliquam tribulationem: sic enim transitur ad regnum cælorum. Et hoc sine dubio magis expedit tibi et cæteris servis meis, ut exercitemini a diversis, quam si cuncta ad libitum haberetis. Ego novi cogitationes absconditas: quia multum expedit pro salute tua, ut interdum sine sapore relinquaris, ne forte eleveris in bono successu, et tibi ipsi placere velis in eo quod non es. Quod dedi auferre possum et restituere, cum mihi placuerit.

4. Do not think yourself entirely forsaken, although for a time I have permitted some tribulation to you: for thus one is passed into the kingdom of heaven. And this without doubt is more expedient for you and my other servants, that you be exercised by diverse things, than if you had all at your pleasure. I know hidden cogitations: for it greatly profits for your salvation that you be at times left without savor, lest perhaps you be lifted up by good success and desire to please yourself in that which you are not. What I have given I can take away and restore, whenever it pleases me.

5. Cum dedero, meum est; cum subtraxero, tuum non tuli: quia meum estomne datum optimum, et omne donum perfectum. Si dimisero tibi gravitatem, aut quamlibet contrarietatem, non indigneris, neque concidat cor tuum, quia ego cito sublevare possum, et omne onus in gaudium transmutare. Verumtamen justus sum et commendabilis multum, cum sic facio tecum.

5. When I give, it is mine; when I withdraw, I have not borne what is yours: for mine isevery good gift given, and every perfect gift. If I leave upon you a burden, or any adversity, be not indignant, nor let your heart collapse, for I can quickly lift you up, and change every load into joy. Yet I am just and much commendable, in that I thus deal with you.

6. Si recte sapis et in veritate aspicis, nunquam debes propter adversa tam dejecte contristari, sed magis gaudere, et gratias agere. Immo hoc unicum reputare gaudium, quod affligens te doloribus, non parco tibi.Sicut dilexet me Pater, et ego diligo vos dixi dilectis discipulis meis, quos utique non misi ad gaudia temporalia, sed ad magna certamina; non ad honores, sed ad despectiones; non ad otium, sed ad labores; non ad requiem, sed ad afferendum fructum multum in patientia.

6. If you are rightly wise and look with truth, you should never because of adversities be so dejectedly saddened, but rather rejoice and give thanks. Indeed reckon this as the one joy, that, afflicting you with pains, I spare you not.Sicut dilexet me Pater, et ego diligo vos I said to my beloved disciples, whom certainly I did not send to temporal joys, but to great contests; not to honors, but to despites; not to leisure, but to labors; not to rest, but to bring forth much fruit in patience.

Horum memento, fili me, verborum.

Remember these words, my son.

Cap. 31. De neglectu omnis creaturæ, ut Creator possit inveniri.

CHAPTER 31. On the neglect of all creation, that the Creator may be found.

1. Domine mi, adhuc indegeo majori gratia, si debeo illuc pervenire, ubi nemo me poterit, nec ulla creatura impedire. Nam quamdiu res aliqua me retinet, non possum libere ad te volare. Cupiebat libere volare qui dicebat:Quis dabit mihi pennas sicut columbæ, et volabo, et requiescam? Quid simplici oculo quietius, et quid liberius nil desiderante in terris?

1. My Lord, I yet stand in need of greater grace, if I must reach that place where no one will be able, nor any creature hinder me. For as long as any thing holds me, I cannot freely fly to you. He who said,Who will give me wings like a dove, and I will fly away, and I will rest? desired to fly freely. What is more quiet to the simple eye, and what freer on earth than one desiring nothing?

Oportet igitur omnem pertransire creaturam, et se ipsum perfecte deserere ac in excessu mentis stare, et videre te omnium Conditorem cum creaturis nil simile habere. Et nisi quis ab omnibus creaturis fuerit expeditus, non poterit libere intendere divinis. Ideo enim pauci inveniuntur contemplativi, quia pauci sciunt se a perituris creaturis ad plenum sequestrari.

Therefore it is necessary to pass through every creature, and perfectly to abandon oneself and stand in the ecstasy of the mind, and to see that you, the Creator of all, have nothing akin to the creatures. And unless anyone is made expeditus from all creatures, he will not be able freely to attend to the divine things. For this reason few are found contemplatives, because few know themselves to be fully sequestered from perishable creatures.

2. Ad hoc magna requiritur gratia, quæ animam levet et supra semetipsam rapiat. Et nisi homo sit super se levatus in spiritu, et ab omnibus creaturis liberatus ac Deo totus unitus quidquid scit, quidquid etiam habet, non est magni ponderis, diu parvus erit. Et infra jacebit qui aliquid magni existimat nisi solum unum immensum bonum æternum.

2. For this a great grace is required, which lifts the soul and snatches it above itself. And unless a man be lifted above himself in spirit, and freed from all creatures and wholly united to God, whatever he knows, whatever he even possesses, is not of great weight; he will long remain small. And he will lie low who esteems anything great except the one immense eternal good alone.

Et quidquid Deus non est, nihil est et pro nihilo computari debet. Est quippe magna differentia inter sapientiam illuminati et devoti viri, et scientiam litterati, et studiosi Clerici. Multo nobilior est illa doctrina quæ desursum ex divina influentia manat, quam quæ laboriose humano acquiritur ingenio.

And whatever is not God is nothing and ought to be reckoned as nothing. For there is indeed a great difference between the wisdom of an illuminated and devout man, and the knowledge of a learned and studious Cleric. Far more noble is that doctrine which flows from above by divine influence than that which is laboriously acquired by human ingenuity.

3. Plures reperiuntur contemplationem, desiderare, sed quæ ad eam requiruntur non student exercere. Est et magnum impedimentum quia in signis et rebus sensibilibus statur, et parum de perfecta mortificatione habetur. Nescio quid est, et quo spiritu ducimur et quid prætendimus qui spirituales dici videmur quod totum laborem et ampliorem sollicitudinem pro transitoriis et vilibus rebus agimus, et de interioribus nostris vix raro plene recollectis sensibus cogitamus.

3. Many are found to desire contemplation, but they do not strive to practise those things required for it. There is also a great impediment in that one stands upon signs and sensible things, and little is held about perfect mortification. I know not what it is, nor in what spirit we are led or what we profess, who seem to be called spiritual, since we employ all our labour and greater solicitude for transitory and base things, and concerning our inner life we scarcely — rarely with senses fully recollected — give thought.

4. Proh dolor, satim post modicam recollectionem foris erumpimus, nec opera nostra destricta examinatione trutinamus. Ubi jacent affectus nostri, non attendimus, et quam impura sint omnia nostra, non deploramus.Omnis quippe caro corruperate viam suam, et ideo sequebatur diluvium magnum.

4. Ah, alas, immediately after a slight recollection we burst forth abroad, nor do we weigh our works by strict examination. Where our affections lie we do not attend, and how impure all our things are we do not deplore.All flesh indeed corrupts its way, and therefore a great flood followed.

Cum ergo interior affectus noster corruptus sit, necesse est ut actio sequens index carentiæ interioris vigoris corrumpatur. Ex puro corde procedit fructus bonæ vitæ.

Therefore, when our inward affection is corrupted, it is necessary that the subsequent action, an index of the lack of inner vigor, be corrupted. From a pure heart proceeds the fruit of a good life.

5. Quantum quis fecerit non quæritur, sed ex quanta virtute agit, non tam studiose pensatur. Si fuerit fortis, dives, pulcher, habilis vel bonus scriptor, vel bonus cantor, aut bonus laborator, investigatur; sed quam pauper sit spiritu, quam patiens et mitis, quam devotus et internus, a multis tacetur. Natura exteriora hominis respicit: gratia ad interiora se convertit.

5. How much one has done is not asked, but from what virtue one acts; not so much is weighed by zeal. If he be brave, rich, handsome, clever, or a good writer, or a good singer, or a good laborer, he is scrutinized; but how poor he is in spirit, how patient and meek, how devout and inward, is by many left unspoken. Nature regards a man's externals: grace turns itself toward the internals.

Illa frequenter fallitur; ista in Deo sperat, ut non decipiatur.

That one is often deceived; this one hopes in God, so that she may not be deceived.

Cap. 32. De abnegatione sui ipsius et abdicatione omnis cupiditatis.

CHAPTER 32. On the renunciation of oneself and the abdication of all cupidity.

1. Fili, non potes perfecte possidere libertatem nisi totaliter abneges temetipsum. Compediti sunt omnes proprietarii et sui ipsius amatores, cupidi, curiosi, gyrovagi, quærentes semper curiosa et mollia, non quæ Jesu Christi: sed sæpe hoc fingentes et componentes hoc, quod non stabit. Peribit enim totum hoc quod non es ex Deo ortum.

1. Son, you cannot perfectly possess liberty unless you utterly deny yourself. All possessors and lovers of themselves are fettered — greedy, curious, gyrovagi, ever seeking curiosities and soft things, not those of Jesus Christ; but often inventing and composing this, which will not stand. For all that which was not born of God will perish.

Tene breve et consummatum verbum: Dimitte omnia, et invenies omnia: dimitte cupidinem, et invenies requiem. Hoc mente pertracta et cum impleveris, omnia intelligis.

Hold the brief and consummate word: Let go of all things, and you will find all things; let go of cupidity, and you will find rest. Having weighed this in your mind, and when you have fulfilled it, you will understand all things.

2. Domine, hoc non est opus unius diei, nec ludus parvulorum: immo in hoc brevi conclluditur omnis perfectio Religioforum.

2. Lord, this is not the work of one day, nor a play of little ones: nay, in this brief matter every perfection of the religious life is brought to completion.

3. Fili, non debes averti, nec statim dejici audita via perfectorum, sed magis ad sublimiora provocari, et ad minus ad hoc ex desiderio suspirare. Utinam sic tecum esses, et ad hoc pervenisses, ut tui ipsius amator non esses, sed ad nutum meum pure stares, et ejus quem tibi præposui Patris: tunc mihi valde placeres, et tota vita tua cum gaudio et pace transiret. Habes adhuc multa ad relinquendum quæ nisi mihi ex integro resignaveris, non acquires quod postulas.

3. Son, you must not turn aside, nor at once be cast down having heard the way of the perfect, but rather be called forth to higher things, and to sigh for this less from desire. Would that you were thus with yourself, and had come to this point, that you were not a lover of your own self, but stood purely at my nod, and at that of him whom I have set over you, the Father: then you would please me greatly, and your whole life would pass with joy and peace. You still have many things to relinquish which, unless you resign to me afresh and wholly, you will not obtain what you ask.

Suadeo tibi emere a me aurum ignitum, ut locuples fias, idest sapientiam cælestem, omnia infima conculacantem. Postpone terrenam sapientiam omnem ac humanam complacentiam et propriam.

I advise you to buy from me gold purified by fire, so that you may become wealthy, that is, heavenly wisdom, trampling down all things lowermost. Put aside all earthly wisdom and all human complacency and your own.

4. Dixi tibi viliora emenda pro prætiosis, et altis rebus humanis. Nam vilis et parva, et pene oblivioni tradita videtur vere cælestis sapientia, non sapiens alta de se, nec magnificari quærens in terra. Quam multi ore tenus prædicant, sed vita longe dissentiunt: ipsa tamen est prætiosa margarita multis abscondita.

4. I told you that the lesser things are to be purchased for the precious, and for the high affairs of humanity. For truly celestial wisdom seems cheap and small, and almost delivered over to oblivion; not lofty in pride about itself, nor seeking to be magnified on earth. Many preach it with the mouth only, but in life they widely disagree: yet it itself is a precious pearl hidden from many.

Cap. 33. De instabilitate cordis et de intentione finali ad Deum habenda.

CHAPTER 33. On the instability of the heart and on the final intention to be had toward God.

1.Fili, noli credere affectui tuo, qui nunc est: cito mutabitur in aliud. Quamdiu nam vixeris, mutabilitati subjectus eris, etiam nolens: ut modo lætus, modo tristis, modo pacatus, modo turbatus, nunc devotus, nunc indevotus, nunc studiosus, nunc acidiosus, nunc gravi, nunc levis inveniaris. Sed stat super hæc mutabilia sapiens et bene doctus in spiritu, non attendens quid in se sentiat nec qua parte flet ventus instabilitatis, sed ut tota intentio mentis ejus ad debitum et ad optimum proficiat finem.

1. Son, do not trust your present affect; it will soon be changed into another. For as long as you live you will be subject to mutability, even unwillingly: now joyful, now sad, now peaceful, now disturbed, now devout, now not devout, now studious, now acedia-ridden, now grave, now light you will be found. But above these changeables stands the wise and well-taught in spirit, not attending to what he feels within nor to which side the wind of instability blows, but so that the whole intent of his mind may advance to the due and to the best end.

Nam sic poterit unus et idem inconcussus manere, simplici intentionis oculo per tot varios eventus ad me imprætermisse directo.

For thus one and the same may be able to remain unshaken, with the single eye of intention directed straight to me through so many various events without turning aside.

2. Quanto autem purior fuerit intentionis oculus, tanto constantius inter diversas itur procellas. Sed multis caligat oculos puræ intentionis. Respicit enim cito in aliquod delectabile quod occurrit et raro totus quis liber invenitur a nævo propriæ inquisitionis.

2. The purer, however, the eye of intention is, the more steadily one proceeds amid diverse storms. But for many the eyes of pure intention are clouded. For he soon looks toward some delightful thing that meets him, and seldom is anyone found wholly free from the taint of his own inquisitiveness.

Sic Judæi olim venerunt Bethaniam ad Martham et Mariam, non propter Jesum tantum, sed ut Lazarum viderent. Mundandus est ergo intentionis oculus, ut sit simplex et rectus atque ultra omnia varia media ad me dirigendus.

Thus the Jews once came to Bethany to Martha and Mary, not for Jesus only, but so that they might see Lazarus. Therefore the eye of intention must be cleansed, that it be simple and straight and directed to me above all varied means.

Cap. 34. Quod amanti sapit Deus super omnia et in omnibus.

CHAPTER 34. What pleases God in the lover above all and in all things.

1. Ecce Deus meus et omnia. Quid volo amplius? Et quid felicius desiderare possum?

1. Behold, my God and my all. What more do I want? And what more happily could I desire?

O, sapidum et dulce verbum, sed amanti verbum non mundum, nec ea quæ in mundo sunt. Deus meus et omnia. Intelligenti satis dictum est, et sæpe repetere jucundum est amanti. Te siquidem præsente jucunda sunt omnia: te autem absente fastidiunt cuncta.

O, savory and sweet word, but to the lover a word not of the world, nor those things which are in the world. My God and all things. To the intelligent enough has been said, and often to repeat is delightful to the lover. For indeed, with you present all things are pleasant: but with you absent all things are loathsome.

Tu facis cor tranquillum, et pacem magnam, lætitiamque festivam. Tu faci bene sentire de omnibus, et in omnibus te laudare: nec potest aliquid diu sine te placere; sed si debet gratum esse et bene sapere, oportet gratiam tuam adesse, et condimento tuæ sapientiæ condiri.

You make the heart tranquil, and great peace, and festive joy. You make one feel well about all things, and in all things to praise you: nor can anything long please without you; but if it ought to be pleasing and to taste well, your grace must be present, and be seasoned with the condiment of your wisdom.

2. Cui tu sapis, quid ei recte non sapiet? Et cui tu non sapis, quid ei recte ad jucunditatem esse poterit? Sed deficiunt in tua sapientia mundi sapientes, et qui carnem sapiunt: quia ibi plurima vanitas, et hic mors invenitur.

2. For whom you are wise, what will he not rightly understand? And for whom you are not wise, what can rightly be to him a source of delight? But the wise of the world, and those who are wise in the flesh, fail in your wisdom: for there is very much vanity there, and here death is found.

Qui autem te per contemtum mundanorum et carnis mortificationem sequuntur, vere sapientes esse cognoscuntur, quia de vanitate ad veritatem, et de carne ad spiritum transferuntur. Istis sapit Deus, et quidquid invenitur in creaturis totum referunt ad laudem sui Conditoris. Dissimilis tamen est et multum dissimlis sapor Creatoris et creaturæ, æternitatis, et temporis, lucis increatæ et lucis illuminatæ.

But those who follow you by contempt of the worldly and by mortification of the flesh are known to be truly wise, because they are transferred from vanity to truth, and from the flesh to the spirit. To these God imparts wisdom, and whatever is found in creatures they wholly refer to the praise of their Creator. Yet the savor of the Creator and of the creature, of eternity and of time, of uncreated light and of illumined light, is different and very different.

3. O, lux perpetua, cuncta creata transcendens lumina: fulgura coruscationem de sublimi penetrantem omnia intima cordis mei. Purifica, lætifica, clarifica, et vivifica spiritum meum cum suis potentiis ad inhærendum tibi jubilosis successibus. O, quando veniet hæc beata et desiderabilis hora, ut tua me saties præsentia, et sis mihi omnia in omnibus.

3. O, light perpetual, transcending all created lights: a coruscation of lightning from on high penetrating all the inmost parts of my heart. Purify, gladden, clarify, and quicken my spirit with its powers for clinging to you with jubilant successes. O, when will this blessed and desirable hour come, that your presence may sate me, and that you be all things to me in all things.

Quamdiu hoc non datum fuerit, nec gaudium plenum erit. Adhuc, proh dolor, vivit in me vetus homo, non est totus crucifixus, non est perfecte mortuus, adhuc concupiscit fortiter adversus spiritum. Bella movent intestina, nec regnum animæ patitur esse quietum.

As long as this has not been given, nor will there be full joy. Yet, alas, the old man lives in me; he is not wholly crucified, he is not perfectly dead, he still concupisces strongly against the Spirit. Internal wars are stirred up, nor does the kingdom of the soul suffer itself to be quiet.

4. Sed tu qui dominaris potestati maris, et motum fluctuum ejus tu mitigas, exsurge, adjuva me. Dissipa gentes quæ bella volunt; contere eas in virtute tua. Ostende quæso magnalia tua, et glorificetur dextera tua: quia non est spes alia, nec refugium mihi nisi in te, Domine Deus meus.

4. But you who rule the power of the sea, and who still the motion of its waves, arise, help me. Scatter the nations that desire war; crush them in your might. Show, I beseech you, your mighty works, and let your right hand be glorified: for there is no other hope, nor refuge for me except in you, O Lord my God.

Cap. 35. Quod non est securitas a tentatione in hac vita.

CHAPTER 35. That there is no security from temptation in this life.

1. Fili, nunquam es securus in hac vita: sed quoad vixeris, semper arma spiritualia tibi sunt necessaria. Inter hostes versaris; a dextris et a sinistris impugnaris. Si ergo non uteris undique scuto patientiæ, non eris diu sine vulnere.

1. Son, you are never secure in this life: but so long as you live, spiritual arms are always necessary to you. You are among enemies; you are attacked from the right and from the left. If therefore you do not employ the shield of patience on every side, you will not be long without a wound.

Insuper si non ponis cor tuum fixe in me cum vera voluntate cuncta patiendi propter me, non poteris ardorem istum sustinere, nec ad palmam pertingere Beatorum. Oportet ergo te viriliter omnia pertransire, et potenti manu uti adversus objecta. Nam vincenti datur manna et torpenti relinquitur multa miseria.

Moreover, if you do not fix your heart upon me with a true will to suffer all things for my sake, you will not be able to sustain that ardor, nor to reach the palm of the Blessed. Therefore it is necessary that you manfully go through all things, and use a mighty hand against the things opposed to you. For to the conqueror manna is given, and to the sluggish many miseries are left.

2. Si quæris in hac vita requiem: quomodo tunc pervenies ad æternam requiem? Non ponas te ad multam requiem, sed a magnam patientiam. Quære veram pacem non in terris sed in cælis, non in hominibus nec in cæteris creaturis, sed in Deo solo.

2. If you seek rest in this life: how then will you reach eternal rest? Do not set yourself on much rest, but on great patience. Seek true peace not on earth but in the heavens, not in men nor in other creatures, but in God alone.

Pro amore Dei debes omnia libenter subire, labores scilicet et dolores, tentationes et vexationes, anxietates, et necessitates, infirmitates, injurias, oblocutiones, reprehensiones, humiliationes, confusiones, correctiones et despectiones. Ego reddam ei æternam mercedem pro brevi labore, et infinitam gloriam pro transitoria confusione.

For the love of God you must willingly endure all things, namely labors and pains, temptations and vexations, anxieties and necessities, infirmities, injuries, revilings, reproaches, humiliations, confusions, corrections and despites. I will render to him an eternal reward for a brief labor, and infinite glory for a transitory confusion.

3. Putas, quod semper habebis pro tua voluntate consolationes spirituales. Sancti mei non habuerunt tales, sed multas gravitates et tentationes varia, magnasque desolationes, sed patienter sustinuerunt se in omnibus et magis confisi sunt Deo quam sibi: scientesquia non sunt condignæ passiones hujus temporis ad futuram gloriam promerendam. Vis tu statim habere, quod multi post multas lacrymas et magnos labores vix obtinuerunt?

3. Do you think that, because of your will, you will always have spiritual consolations? My saints did not have such things, but many heavinesses and various temptations, and great desolations; yet they patiently endured themselves in all things and trusted more in God than in themselves: knowingthat the sufferings of this present time are not worthy to merit the future glory to be obtained. Do you wish to have at once what many, after many tears and great labors, scarcely obtained?

Exspecta Dominum, viriliter age et confortare; noli diffidere, noli discedere, sed corpus et animam expone constanter pro gloria Dei. Ego reddam plenissime; ego tecum ero in omni tribulatione.

Await the Lord, act manfully and be strengthened; do not distrust, do not depart, but steadfastly offer body and soul for the glory of God. I will repay most fully; I will be with you in every tribulation.

Cap. 36. Contra hominum vana judicia.

CHAPTER 36. Against men's vain judgments.

1. Fili, jacta cor tuum firmiter in Domino; et humanum ne metuas judicium, ubi te conscientia pium reddit insontem. Bonum est et beatum taliter pati: nec hoc erit grave humili cordi et Deo magis quam sibi ipsi confidenti. Multi multa loquuntur et ideo parva fides est adhibenda.

1. Son, cast your heart firmly upon the Lord; and do not fear human judgment, when conscience renders you pious and innocent. It is good and blessed to suffer thus: nor will this be grievous to a humble heart and to one trusting more in God than in himself. Many speak many things, and therefore little faith should be placed (in them).

Sed et omnibus satis esse non est possibile. Et si Paulus studuit omnibus in Domino placere, et omibus omnia factus est, tamen etiam pro minimo duxit, quod ab humano die judicatus fuerit.

But it is not possible to be sufficient for everyone. And if Paul strove to please all in the Lord, and became all things to all, yet he regarded even the least thing: that he might be judged by human judgment.

2. Egit satis pro aliorum ædificatione et salute, quantum in se erat, et poterat: sed ne ab aliis aliquando judicaretur, vel non despiceretur, cohibere non potuit. Ideo totum commisit Deo, qui totum noverat; et patientia et humilitate contra ora loquentium iniqua, ac etiam vana et mundana cogitatantiam, atque pro libitu suo quæque jactantium se defendit. Respondit tamen interdum, ne infirmis pro sua taciturnitate generaretur scandalum.

2. He acted sufficiently for the edification and salvation of others, as much as lay in him and he was able: but that he might not at times be judged by others, or be despised, he could not refrain. Therefore he committed the whole to God, who knew all; and with patience and humility against the mouths of those speaking unjust things, and even vain and worldly cogitations, he defended himself against each of those who boasted at their pleasure. Yet he answered sometimes, lest by his silence a scandal be raised for the weak.

3.Quis es tu, ut timeas a mortali homine? Hodie est, et cras non comparet. Deum time, et hominum pavores non expavesces. Quis potest in te aliquid?

3.Who are you, that you should fear a mortal man? Today he is, and tomorrow he will not appear. Fear God, and do not be terrified by the fears of men. Who can do anything against you?

Verbis, aut injuriis sibi potius nocet, quam tibi; nec poterit judicium Dei fugere quicumque est ille. Tu habe Deum præ oculis, et noli contendere verbis querolosis. Quod si ad præsens videris succumbi, et confusionem pati quam non meruisti, non indigneris ex hoc neque per impatientiam minuas coronam tuam.

By words, or rather by insults, he harms himself more than you; nor will that man be able to flee the judgment of God. Keep God before your eyes, and do not contend with querulous words. But if for the present you seem to succumb, and to suffer a confusion which you did not deserve, do not be indignant on that account, nor by impatience diminish your crown.

Sed ad me potius respice in cælum, qui potens sum eripere ab omni confusione et injuria et unicuique reddere secundum opera sua.

But rather turn your gaze to me in heaven, who am powerful to snatch away from all confusion and injustice and to render to each according to his works.

Cap. 37. De pura et integra resignatione cordis ad obtinendam sui libertatem.

CHAPTER 37. On the pure and entire resignation of the heart to obtain its own liberty.

1. File, relinque te, et invenies me; sta sine electione, et omni proprietate et semper lucraberis. Nam et adjicietur tibi amplior gratia statim, ut te resignaveris nec resumpseris.

1. Son, relinquish yourself, and you will find me; stand without choice, and you will always profit in every possession. For a greater grace will be added to you immediately, when you have resigned yourself and have not resumed it.

2. Domine, quoties me resignabo? et in quibus me relinquam?

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

3. Semper et in omni hora: sicut in parvo, sic et in magno. Nihil excipio, sed in omnibus te nudatum inveniri volo. Alioquin quomodo poteris esse meus et ego tuus, nisi fueris ab omni propria voluntate intus et foris spoliatus?

3. Always and at every hour: as in small things, so also in great. I except nothing, but in all things I wish to find you naked. Otherwise how can you be mine and I yours, unless you have been stripped of every proper will, inside and out?

Quanto celerius hoc agi, tanto melius habebis; et quanto plenius et sincerius, tanto mihi plus placebis, et amplius lucraberis.

The swifter this is done, the better it will be for you; and the more fully and sincerely, the more you will please me, and the more you will gain.

4. Quidam se resignant, sed cum aliqua exceptione: non enim plene in Deo confidunt; ideo providere sibi satagunt. Quidam etiam primo offerunt totum, sed postea tentatione pulsante ad propria redeunt; ideo minime in virtute proficiunt. Hi ad veram puri cordis libertatem, et jucundæ familiaritatis meæ gratiam non pertingent, nisi integra resignatione, et quotidiana sui immolatione prius facta, sine qua non stabit, nec stat unio fruitiva.

4. Some resign themselves, but with some exception: for they do not fully trust in God; therefore they strive to provide for themselves. Some likewise at first offer the whole, but afterwards, with temptation assailing them, return to their own things; therefore they advance very little in virtue. These will not attain to the true liberty of a pure heart, and to the grace of my pleasant familiarity, unless by entire resignation, and the daily immolation of the self first effected, without which nothing will stand, nor will a fruitful union endure.

5. Dixi tibi sæpissime et iterum nunc dico: Relinque te, resigna te, et frueris magna interna pace. Da totum pro toto, niihil exquire, nil repete, sta pure et inhæsitanter in me, et habebis me. Eris liber in corde, et tenebræ non conculcabunt te. Ad hoc conare, hoc ora, hoc stude desiderare, ut ab omni proprietate possis exspoliari et nudus nudum Jesum sequi, tibi mori, et mihi æternaliter vivere. Tunc deficient omnes vanæ phantasiæ, conturbationes iniquæ, et curæ superfluæ. Tunc etiam recedet immoderatus timor, et inordinatus amor morietur.

5. I have told you very often and now again I say: Leave yourself, resign yourself, and you will enjoy great inner peace. Give all for the whole, seek nothing, demand nothing back, stand purely and cling to me, and you will have me. You will be free in heart, and the shadows will not trample you. Strive for this, pray for this, ardently desire this, that you may be stripped of every possession and, naked, follow the naked Jesus, die to yourself, and live to me eternally. Then all vain phantasies will fail, unjust disturbances, and superfluous cares. Then also immoderate fear will depart, and disordered love will die.

Cap. 38. De bono regimine in externis, et recursu ad Deum in periculis.

CHAPTER 38. On good governance in externals, and recourse to God in dangers.

1. Fili, ad istud diligenter tendere debes, ut in omni loco, actione seu occupatione externa sis intus liber, et tui ipsius potens, et sint omnia sub te, et tu non sub eis, ut sis dominus actionum tuarum, et rector, non servus, nec emptitius, sed magis exemtus verusque Hebræus, in fortem ac libertatem transiens filiorum Dei; qui stant supra præsentia et speculantur æterna; qui transitoria intuentur sinistro oculo, et dextro cælestia, quos temporalia non trahunt ad inhærendum, sed trahunt ipsi ea magis ad bene serviendum, prout ordinata sunt a Deo, et instituta a summo Opifice, qui nil inordinatum reliquit in sua creatura.

1. Son, to this you must diligently tend, that in every place, in action or external occupation you be inwardly free, and master of yourself, and let all things be under you, and you not under them, that you be lord of your actions, and governor, not a servant, nor a hireling, but rather taken up and a true Hebræan, passing into the strength and freedom of the children of God; who stand above the present and contemplate the eternal; who behold the transitory with the left eye, and the heavenly with the right, whom temporals do not draw to cling, but who rather draw the temporals themselves to serve well, as they are ordered by God, and instituted by the highest Architect, who left nothing disordered in his creature.

2. Si autem in omni eventu stas non in apparentia externa, nec oculo carnali lustras visa vel audita, sed mox in qualibet causa intras cum Moyse in tabernaculum ad consulendum Dominum: et audies nonnunquam divinum responsum et redies instructus de multis præsentibus et futuris. Semper enim Moyses recursum habuit ad tabernaculum pro dubiis et quæstionibus solvendis fugitque ad oratiois adjutorium pro periculis et improbitatibus hominum sublevandis. Sic et tu confugere debes in cordis tui secretarium divinum intentius implorando auxilium.

2. But if in every event you stand not upon outward appearances, nor scan with the carnal eye things seen or heard, but immediately in any case enter with Moses into the tabernacle to consult the Lord: and you will sometimes hear a divine response and return instructed about many things present and future. For Moses ever had recourse to the tabernacle to resolve doubts and questions, and fled to the aid of prayer to lift up against dangers and the wickedness of men. Thus you too ought to take refuge in the secret place of your heart, more intently imploring the divine helper for aid.

Propterea namque Josue, et filii Israel a Gabaonitis leguntur decepti, quia os Domini non prius interrogaverunt, sed nimium creduli dulcibus sermonibus falsa pietate delusi sunt.

Therefore Joshua and the sons of Israel are said to have been deceived by the Gibeonites, because they did not first inquire of the mouth of the Lord, but, too credulous, were deluded by sweet speeches with false piety.

Cap. 39. Quod non sit importunus in negociis.

CHAPTER 39. That he not be importunate in business.

1. Fili, committe mihi semper causam tuam, ego bene disponam in tempore suo. Exspecta ordinationem meam et senties exinde profectum.

1. Son, always commit your cause to me; I will well arrange it in its time. Await my ordination and you will perceive benefit therefrom.

2. Domine, satis libenter omnes res tibi committo, quia parum potest cogitatio mea proficere. Utinam non multum adhærerem futuris eventibus, sed ad beneplacitum tuum me incunctanter offerrem.

2. Lord, quite gladly I entrust all things to you, for my thought can little avail. Would that I did not cling much to future events, but that I might unhesitatingly offer myself to your good-pleasure.

3. Fili mi, sæpe homo rem aliquam agitat, quam desiderat: sed cum ad eam pervenerit, aliter incipit sentire, quia affectiones circa idem non sunt durabiles, sed magis de uno vel in aliud nos impellunt. Non est ergo minimum etiam in minimis se relinquere.

3. My son, often a man pursues some thing which he desires; but when he has come to it, he begins to feel otherwise, because affections about the same are not durable, but rather they drive us from one thing into another. It is therefore no small thing even in small matters to abandon oneself.

4. Verus profectus hominis est abnegatio sui ipsius, et homo abnegatus valde liber est et securus. Sed antiquus hosti, omnibus bonis adversans, a tentatione non cessat, et die noctuque graves molitur insidias, si forte in laqueum deceptionis possit præcipitare incautum.Vigilate et orate, dicit Dominus, ut non intretis in tentationem.

4. The true advance of a man is the denial of himself, and a self-denied man is very free and secure. But the ancient enemy, opposing all goods, does not cease from temptation, and day and night he devises grave snares, that perhaps he may plunge the unwary into the snare of deception.Watch and pray, says the Lord, that you may not enter into temptation.

Cap. 40. Quod homo nihil boni ex se habet, et de nullo gloriari debet.

CHAPTER 40. That a man has nothing good from himself, and ought to glory in nothing.

1.Domine, quid est homo, quod memor sis ejus, aut filius hominis, quia visitas eum? Quid promeruit homo, ut dares illi gratiam tuam? Domine, quid possum conqueri, si deseris me? aud quid juste obtendere possum, si quod peto non feceris? Certe hoc in veritate cogitare possum et dicere: Domine, nihil sum; nihil boni ex me habeo, sed in omnibus deficio, et ad nihil semper tendo.

1.Lord, what is man, that you are mindful of him, or the son of man, that you visit him? What has man deserved, that you should give him your grace? Lord, what can I complain of, if you forsake me? or what can I justly plead, if you do not grant what I ask? Certainly I can think and say this in truth: Lord, I am nothing; I have no good thing from myself, but in all things I fail, and I always tend toward nothing.

Ego nisi a te fuero adjutus et interius informatus, totus efficior tepidus et dissolutus.

I, unless I am helped by you and inwardly formed, become wholly lukewarm and dissolved.

2. Tu autem, Domine, semper idem ipse es, et permanes in æternum: semper bonus et justus et sanctus; bene, juste et sancte agens omnia et disponens in sapientia. Sed ego, qui ad defectum magis pronus sum quam ad profectum, non semper sum in uno statu perdurans, quia septem tempora mutantur super me. Verumtamen cito melius sit, cum tibi placuerit, et manum porrexeris adjutricem: quia tu solus sine humano suffragio poteris auxiliari et in tantum confirmare, ut vultus meus amplius in diversa non mutetur, sed in te uno cor meum convertatur et quiescat.

2. But you, Lord, are always the same, and you remain for ever: always good and just and holy; doing and disposing all things well, justly and in holiness. But I, who am more prone to failure than to progress, do not always endure in one state, for seven times (or seasons) change over me. Nevertheless may it soon be better, when it shall please you and you shall have stretched forth a helping hand: for you alone, without human aid, will be able to help and to strengthen so much that my countenance be no longer changed into divers things, but my heart be turned to you alone and rest.

3. Unde si bene scirem omnem humanam consolationem abjicere, sive propter devotionem adipiscendam, sive propter necessitatem qua compellor te quærere, quia non est homo qui me consoletur: tunc merito possem de gratia sperare tua, et de dono novæ consolationis exultare.

3. Wherefore if I knew well how to cast off all human consolation, whether for the gaining of devotion, or because of the necessity by which I am compelled to seek you, since there is no man who consoles me: then rightly I could hope for grace from you, and rejoice in the gift of a new consolation.

4. Gratias tibi, unde totum venit quotiescumque mihi bene succedit. Ego autem vanitas, et nihilum ante te, inconstans homo et infirmus. Unde possum gloriari?

4. Thanks to you, from whom all comes whenever anything succeeds well for me. I, however, am vanity and nothing before you, an inconstant and infirm man. Where, then, can I glory?

aut cur appeto reputari? Numquid de nihilo? et hoc vanissimum est.

Or why do I strive to be reckoned? Can it be out of nothing? and this is most vain.

Vere inanis gloria pestis mala, vanitas maxima, quia a vera trahit gloria, et cælesti spoliat gratia. Dum enim homo complacet sibi, displicet tibi; dum inhiat laudibus humanis, privatur veris virtutibus.

Truly vain glory is an evil pest, the greatest vanity, for glory draws one away from the true and robs celestial grace. For while a man pleases himself, he displeases you; while he longs for human praises, he is deprived of true virtues.

5. Est autem vera gloria et exultatio sancta gloriari in te et non in se, gaudere in nomine tuo, non in virtute propria, nec in aliqua creatura delectari nisi propter te. Laudetur nomen tuum, non meum; magnificetur opus tuum, non meum; benedicatur nomen sanctum tuum, non meum; nihil autem attribuatur mihi de laudibus hominum. Tu gloria mea, tu exaltatio cordis mei. In te gloriabor et exultabo tota die;pro me autem nihil, nisi in infirmatibus meis.

5. Now true glory and holy exultation is to glory in you and not in oneself, to rejoice in your name, not in one’s own virtue, nor to take pleasure in any creature except for your sake. Let your name be praised, not mine; let your work be magnified, not mine; let your holy name be blessed, not mine; and let nothing of human praises be attributed to me. You are my glory, you are the exaltation of my heart. In you I will glory and exult all day;for me, however, nothing, save in my infirmities.

6. Quærant Judæi gloriam quæ ab invicem est: ego hanc requiram quæ a solo Deo est. Omnis quidem gloria humana, omnis honor temporalis, omnis altitudo mundana æternæ gloriæ tuæ comparata vanitas est et stultitia. O, veritas mea, et misericordia mea Deus meus, Trinitas beata: tibi soli laus, vertus, honor et gloria per infinita sæculorum sæcula.

6. Let the Jews seek glory that is from one another; I will seek that which is from God alone. For all human glory, all temporal honor, all worldly loftiness, when compared to your eternal glory, is vanity and folly. O my truth and my mercy, my God, blessed Trinity: to you alone be praise, virtue, honor and glory through infinite ages of ages.

Cap. 41. De contemtu omnis honoris temporalis.

CHAPTER 41. On the contempt of all temporal honor.

1. Fili, noli tibi attrahere, si videas alios honorari et elevari, te autem despici et humiliari. Erige cor tuum ad me in cælum et non contristabit te contemtus hominis in terris.

1. Son, do not let it vex you if you see others honored and exalted, while you yourself are despised and humbled. Lift up your heart to me into heaven, and the contempt of man on earth will not sadden you.

2. Domine, in cæcitate sumus et vanitate cito seducimur. Si recte me inspicio, nunquam facta mihi est injuria ab aliqua creatura: unde nec juste habeo conqueri adversum te: quia autem frequenter et graviter peccavi tibi, merito armatur contra me omnis creatura. Mihi igitur juste debetur confusio, et contemtus: tibi autem laus, honor, virtus et gloria.

2. Lord, in blindness we are and are quickly seduced by vanity. If I examine myself rightly, never has any creature done me injury: whence I have no just cause to complain against you; but because I have often and grievously sinned against you, deservedly every creature is armed against me. To me therefore confusion and contempt are justly due; to you, however, praise, honor, virtue, and glory.

Et nisi ad hoc me præparavero, quod velim libenter ab omni creatura despici et relinqui, atque penitus nihil videri, non possum interius pacificari et stabiliri nec spiritualiter illuminari, neque tibi plene uniri.

And unless I prepare myself for this—that I may willingly be despised and abandoned by every creature, and seem utterly nothing—I cannot be inwardly pacified and established, nor spiritually enlightened, nor fully united to you.

Cap. 42. Quod pax non est ponenda in hominibus.

CHAPTER 42. That peace is not to be placed in men.

1. Fili, si ponis pacem tuam cum aliqua persona propter tuum sentire vel convivere, instabilis eris et implacatus. Sed si recursum habes ad semper viventem et manentem veritatem, non contristabit te amicus recedens aut moriens. In me debet amici dilectio stare, et propter me diligendus est quisquis tibi bonus visus est, et multum carus in hac vita.

1. Son, if you place your peace with any person in order to feel with you or to live with you, you will be unstable and unappeased. But if you have recourse to the ever-living and abiding Truth, a friend departing or dying will not sadden you. In me the love of a friend ought to stand, and for my sake must be loved whoever seems to you good and very dear in this life.

Sine me non valet, nec durabit amicitia; nec est verba et munda dilectio, quam ego non copulo. Ita mortuus esse debes talibus affectionibus dilectorum hominum, ut quantum ad te pertinet sine humano optes esse consortio. Tanto homo magis Deo appropinquat, quanto ab omni solatio terreno longius recedit.

Without me it has no force, nor will friendship endure; nor is there a verbal and pure affection which I do not join. Thus you must be dead to such affections of beloved men, so that, as far as concerns you, you choose to be without human companionship. By so much the more does a man draw near to God, the farther he withdraws from every earthly consolation.

Tanto etiam altius ascendit ad Deum, quanto profundius in se descendit, et plus sibi ipsi vilescit.

He ascends to God the higher, the more profoundly he descends into himself, and the more he becomes worthless to himself.

2. Qui autem aliquid boni sibi attribuit, gratiam Dei in se invenire impedit: quia gratia Spiritus sancti cor humile quærit semper. Si scires te perfecte annihilare, atque ab omni creato amore evacurare, tunc deberem in te cum magna gratia emanare. Quando tu respicis ad creaturas, subtrahitur tibi aspectus Creatoris.

2. But whoever attributes any good to himself hinders finding the grace of God in himself: for the grace of the Holy Spirit always seeks a humble heart. If you knew how to annihilate yourself perfectly, and to evacuate yourself from all love of the created, then grace ought to emanate in you with great abundance. When you turn your gaze to creatures, the sight of the Creator is withdrawn from you.

Disce te in omnibus propter Creatoriem vincere: tunc ad divinam valebis cognitionem pertingere. Quantumcumque modicum sit, si quid inordinate diligitur et respicitur, retardat a summo bono, et vitiat.

Learn to conquer yourself in all things for the sake of the Creator: then you will be able to reach divine knowledge. However small it may be, if anything is loved and regarded inordinately, it delays from the highest good and corrupts.

Cap. 43. Contra vanam, et sæcularem scientiam.

CHAPTER 43. AGAINST VAIN, AND WORLDLY KNOWLEDGE.

1. Fili, non moveant te pulchra et subtilia dicta hominum:non est enim regnum Dei in sermone, sed in virtute. Attende verba mea quæ cordo accendunt et mentes illuminant, inducunt compunctionem, et variam ingerunt consolationem. Nunquam ad hoc legas verbum, ut doctior aut sapientior possis videri; sed stude mortificationem vitiorum, quia hoc amplius tibi proderit, quam notitia multarum difficilium quæstionum.

1. Son, let not the beautiful and subtle sayings of men move you:for the kingdom of God is not in speech, but in power. Attend to my words which kindle the heart and enlighten the minds, produce compunction, and pour in diverse consolation. Never read the word so that you may seem more learned or wiser; but strive for the mortification of vices, for this will profit you more than the knowledge of many difficult questions.

2. Cum multa legeris et cognoveris, ad unum oportet te venire principium. Ego sum qui doceo hominem scientiam et clariorem intelligentiam parvulis tribuo quam ab homine possit doceri. Cui ego loquar, cito sapiens erit et multum in spiritu proficiet.

2. When you have read and learned much, you must come to one principle. I am he who teaches a man; I bestow scientia and a clearer intelligence to the little ones than can be taught by any human. He to whom I speak will soon be wise and will profit greatly in spirit.

Væ illis qui multa curiosa ab hominibus quærunt, et de via mihi serviendi parum curant. Veniet tempus quando apparebit Magister magistrorum Christus, Dominus Angelorum, cunctorum auditurus lectiones, et singulorum examinaturus conscientias, et tunc scrutabitur Hierusalem in lucernis et manifesta erunt abscondita tenebrarum, tacebuntque argumenta linguarum.

Woe to those who ask many curious things of men, and care little about the way of serving me. A time will come when the Master of masters, Christ, Lord of the Angels, will appear, who will hear the readings of all, and will examine the consciences of each; and then Jerusalem will be searched in lamps and the hidden things of darkness will be made manifest, and the arguments of languages will be silent.

3. Ego sum qui humilem in puncto elevo mentem, ut plures æternæ veritatis capiat rationes quam si quis decem annis studuisset in scholis. Ego doceo sine strepitu verborum, sine confusione opinionum, sine fastu honoris, sine pugnatione argumentorum. Ego sum qui doceo terrena despicere, præsentia fastidire, æterna quærere, æterna sapere, honores fugere, scandala sufferre, omnem spem in me ponere, extra me nihil cupere, et super omnia ardenter me amare.

3. I am he who lifts the humble mind in a point, that it may grasp more reasons of eternal truth than if anyone had studied for ten years in the schools. I teach without the noise of words, without the confusion of opinions, without the haughtiness of honor, without the contention of arguments. I am he who teaches to despise earthly things, to scorn present things, to seek the eternal, to be wise in the eternal, to flee honors, to endure scandals, to place all hope in me, to desire nothing outside me, and above all to love me ardently.

4. Nam quidam amando me intime, didicit divina, et loquebatur mirabilia. Plus profecit in relinquendo omnia, quam in studendo subtilia. Sed loquor communia aliis, aliis specialia, aliquibus in signis et figuris dulciter appareo; quibusdam vero in lumine, multa revelo mysteria.

4. For certain ones, by loving me inwardly, learned divine things, and they spoke marvels. He made more progress in relinquishing all things than in studying subtilities. But I speak common things to some, special things to others; to some I sweetly appear in signs and figures; to certain ones, indeed, in light I reveal many mysteries.

Una vox librorum, sed non æque omnes informat, quia intus sum doctor veritatis, cordis scrutator, cognitationum intellector, actionum promotor, distribuens singulis sicut dignum judicavero.

One voice of the books, but it does not equally inform all, because within I am a teacher of truth, an examiner of the heart, a perceiver of cognitions, a promoter of actions, distributing to each as I shall judge worthy.

Cap. 44. De non attrahendo res exteriores.

CHAPTER 44. On not being drawn toward external things.

1. Fili, oportet te in multis esse inscium et æstimare te tamquam mortuum super terram et cui mundus totus crucifixus sit. Multa etiam oportet surda aure pertransire et quæ tuæ pacis sunt magis cogitare. Utilius est oculos a rebus displicentibus avertere, et unicuique suum sentire relinquere, quam contentiosis sermonibus deservire.

1. Son, you ought in many things to be ignorant, and to reckon yourself as though dead upon the earth and to whom the whole world is crucified. You ought also to let many things pass with a deaf ear, and to think more of those things that are of your peace. It is more useful to turn your eyes away from displeasing things, and to leave each to his own feeling, than to be given over to contentious speeches.

Si bene steteris cum Deo, et ejus judicium aspexeris facilius te victum portabis.

If you stand well with God, and have beheld his judgment, you will more easily carry yourself as conquered.

2. O, Domine, quousque venimus? Ecce damnum defletur temporale: pro modico quæstu laboratur et curritur et spirituale detrimentum in oblivionem transit, et vix sero reditur. Quod parum vel nihil prodest, attenditur et quod summe necessarium est, negligenter præteritur, quia totus homo ad externa defluit, et nisi cito resipiscat, libens in exterioribus jacet.

2. O Lord, how far have we come? Behold, temporal loss is bewailed: for a small gain men toil and run, and spiritual detriment passes into oblivion, and is scarcely regained in time. That which profits little or nothing is attended to, and that which is most necessary is negligently passed by, because the whole man flows toward externals, and unless he quickly recovers his senses, he willingly lies in externals.

Cap. 45. Quod omnibus non est credendum, et de facili lapsu verborum.

CHAPTER 45. That which is not to be believed by all, and concerning the easy lapse of words.

1.Da mihi auxilium, Domine, de tribulatione, quia vana salus hominis. Quam sæpe ibi non inveni fidem, ubi me habere putavi: quoties etiam libi reperi, ubi minus præsumsi. Vana ergo spes in hominibus, salus autem justorum in te, Deus. Benedictus sis, Domine Deus, in omnibus quæ nobis accidunt.

1.Give me help, O Lord, from tribulation, for the safety of man is vain. How often there did I not find faith where I supposed I had it: how often likewise did I find there what pleased, where I had presumed less. Therefore vain is hope in men, but the salvation of the just is in you, O God. Blessed are you, Lord God, in all things that befall us.

Infirmi sumus et instabiles; cito fallimur et permutamur.

We are infirm and unstable; quickly we are deceived and changed.

2. Quis est homo qui ita caute et circumspecte in omnibus se custodire valeat: ut aliquando in aliquam deceptionem, vel perplexitatem non veniat. Sed qui in te, Domine, confidit, ac simplici ex corde quærit, non tam facile labitur. Et si inciderit in aliquam tribulationem, quomodocumque etiam fuerit implicatus, citius per te eruetur, aut a te consolabitur, quia tu non deseris in te sperantem usque in finem.

2. Who is the man who can so cautiously and circumspectly guard himself in all things, that he may never come into some deception or perplexity? But he who trusts in you, Domine, and seeks with a simple heart does not so easily slip. And if he should fall into any tribulation, however he may be entangled, he will more quickly be rescued by you, or comforted by you, because you do not forsake him who hopes in you unto the end.

Rarus fidus amicus, in cunctis amici perseverans pressuris. Tu Domine, tu solus es fidelissimus in omnibus, et præter te non est alter talis.

A rare faithful friend, persevering in all a friend's pressures. You, Lord, you alone are the most faithful in all things, and besides you there is no other such.

3. O, quam bene sapuit illa anima sancta, quæ dixit: Mens mea solidata est, et in Christo fundata. Si ita mecum foret, non tam facile timor humanus me sollicitaret, nec verborum jacula moverent. Quis omnia prævidere, quis præcavere futura mala sufficit?

3. O, how well did that holy soul speak, who said: "My mind is established, and founded in Christ." If it were thus with me, human fear would not so easily trouble me, nor would the javelins of words move me. Who is sufficient to foresee all things, who to guard against future evils?

Si prævisa etiam lædunt sæpe, quid improvisa nisi graviter feriunt? Sed quare mihi mesero non melius providi? Cur etiam tam facile aliis credidi?

If foreseen things often even wound, what do unforeseen things do but strike grievously? But why did I, wretched, not provide more carefully for myself? Why too did I so easily trust others?

Sed homines sumus, nec aliud quam fragiles homines sumus, etsi Angeli a multus æstimamur, et dicimur. Cui credam, Domine? Cui credam nisi tibi?

But we are men, and nothing other than fragile men are we, although by many we are esteemed and called angels. Whom shall I trust, Lord? Whom shall I trust if not you?

Es veritas quænon fallis, nec falli potes. Et rursum: Omnis homo mendax, instabilis, et labilis maxime in verbis, ita ut statim vix credit debeat, quod rectum in facie sonare videtur.

You are the truth which is not deceived, nor can be deceived. And again: Every man is mendacious, unstable, and most labile in words, so that that which seems right in appearance should scarcely at once be believed.

4. Quam prudenter præmonuisti,cavendum ab hominibus esse, et quia inimici hominis domestici ejus, nec credendum, si quis dixerit: Ecce hic, aut ecce illic. Doctus sum damno et utinam ad cautelam majorem, non ad insipientiam mihi. Cautus esto, quidam ait; cautus esto, serva apud te quod dico: et dum ego sileo et absconditum credo, nec ille silere potest, quod silendum petiit; sed statim prodit me, et se, et abit. Ab hujusmodi rabulis et incautis hominibus protege me, Domine, ne in manus eorum incideam, nec unquam talia committam.

4. How wisely you forewarned,that one must beware of men, and that the enemies of a man are his own household, and that one should not believe if anyone says: Behold here, or behold there. I have been taught by loss, and would that it had taught me greater caution, not greater folly. "Be cautious," someone says; "be cautious, keep what I say with you:" and while I am silent and think it hidden, he cannot be silent about that which he sought to keep silent; but immediately he betrays me, and himself, and goes away. From such babblers and incautious men protect me, Lord, lest I fall into their hands, nor ever commit such things.

Verbum verum, et stabile da in os meum et linguam calidam longe fac a me. Quod pati nolo, omnimodo cavere debeo.

Give a true and stable word into my mouth, and keep a warm tongue far from me. What I do not wish to endure, I must in every way beware of.

5. O, quam bonum et pacificum de aliis silere, nec indifferenter omnia credere, nec de facili ulterius effari, paucis seipsum revelare, te semper inspectorem cordis quærere, nec omni verborum vento circumferri, sed omnia intima et externa secundum tuæ beneplacitum voluntatis optare perfici. Quam tutum pro conservatione cælestis gratiæ, humanam fugere apparentiam nec appetere quæ foris admirationem videntur præbere: sed ea tota sedulitate sectari, quæ vitæ emendtionem dant, et servorem. Quam multis nocuit virtus scita, ac proprie laudata.

5. O, how good and peaceful it is to be silent about others, neither to receive all things indifferently, nor to speak further easily, to reveal oneself to few, to always seek you as inspector of the heart, not to be borne about by every wind of words, but to desire and accomplish all inner and outer things according to the well-pleasing of your will. How safe for the preservation of heavenly grace to shun human appearance and not to covet those things which outwardly seem to yield admiration; but to pursue with all diligence those things which give amendment and salvation of life. How much harm has prudent virtue, properly praised, done to many.

Quam sane profuit gratia servata silentio in hac fragili vita, quæ tota tentatio fertur et militia.

How truly did grace, preserved in silence, profit in this fragile life, which is altogether counted temptation and militia.

Cap. 46. De confidentia in Deo habenda, quando insurgunt verborum jacula.

CHAPTER 46. On the confidence to be had in God, when the darts of words arise.

1. Fili, sta firmiter et spera in me. Quid enim sunt verba, nisi verba? per aerem volant, sed lapidem non lædunt. Si reus es, cogita, quod libenter velis emendare.

1. Son, stand firm and hope in me. For what are words, but words? They fly through the air, but do not harm a stone. If you are accused, consider what you would gladly have corrected.

Si nihil tibi conscius es, pensa: pensa quod velis libenter pro Deo hoc sustinere. Parum satis est ut vel verba interdum sustineas, qui necdum fortia verbera tolerare vales. Et quare tam parva tibi ad cor transeunt: nisi quia adhuc carnalis es, et homines magis, quam oportet, attendis?

If you are conscious of nothing to your guilt, ponder: reckon what you would gladly sustain for God. It is not enough that you sometimes endure words, you who as yet are not able to bear strong blows. And why do such small things reach your heart, unless because you are still carnal and attend to men more than is proper?

Nam quia despici metuis, reprehendi pro excessibus non vis, et excusationum quæris umbracula.

For because you fear being despised, you do not wish to be rebuked for your excesses, and you seek the umbrageous shelters of excuses.

2. Sed inspice te melius, et cognosces quia vivit adhuc in te mundus, et vanus amor placendi hominibus. Cum enim bassari refugis, et confundi etiam pro defectibus, constat utique, quod nec verus humilis sis, nec vere mundo mortuus, nec tibi mundus crucifixus. Sed audi verba mea, et non curabis decem millia hominum verba.

2. But inspect yourself more closely, and you will know that the world still lives in you, and the vain love of pleasing men. For when you shrink from baseness, and are even ashamed for your failings, it is clear indeed that you are neither truly humble, nor truly dead to the world, nor has the world been crucified to you. But hear my words, and you will not care for the words of ten thousand men.

Ecce, si cuncta contra te dicerentur quæ fingi malitionsissime possunt, quid tibi noceret, si omnino transire permitteres, nec plus, quam festucam perpenderes? Numquid vel unum capillum tibi etrahere possent?

Behold, if all things that could be most maliciously devised were spoken against you, what would it harm you, if you altogether permitted them to pass by, and measured them no more than a straw? Could they even pull out one hair from you?

3. Sed qui cor intus non habent, nec Deum præ ocuis, facile faciliterque verbo moventur vituperationis. Qui autem in me confidit, nec proprio judicio stare appetit, absque humano terrore erit. Ego sum enim judex, et cognitor omnium secretorum; Ego scio, qualiter res acta est; Ego injuriantem novi, et sustinentem.

3. But those who have no heart within, nor God before their eyes, are easily and readily moved by a word of reproach. But whoever trusts in me, and does not seek to stand on his own judgement, will be without human terror. For I am judge, and recognizer of all secrets; I know how the matter was done; I know the injuring one, and the one who endures.

A me exiit verbum istud; me permittente hoc accidit, ut revelentur ex multis cordibus cogitationes. Ego reum et innocentem judicabo; sed utrumque occulto judicio volui probare ante.

A word went forth from me; with me permitting it this happened, that thoughts might be revealed from many hearts. I will judge the guilty and the innocent; but I wished to prove both by a hidden judgment beforehand.

4. Testimonium hominum sæpe salit; meum judicium verum est, stabit et non subvertetur. Latet plerumque, et paucis ad singula patet; numquam tamen errat, nec errare potest, etiamsi oculis insipientium non rectum videatur. Ad me ergo recurrendum est in omni judicio, nec proprio innitendum arbitrio;justus enim non conturbabitur, quidquid a Deo ei acciderit. Et si injuste aliquid contra eum prolatum fuerit, non multum curabit; sed nec vane exultabit, si per alios rationabiliter excusetur.

4. The testimony of men is often unstable; my judgment is true, it will stand and will not be overthrown. It is often hidden, and to few does it open itself in particulars; yet it never errs, nor can it err, even if to the eyes of the unwise it may not seem right. To me, therefore, must one have recourse in every judgment, and not rely on one’s own arbitrary opinion;the just shall not be disturbed, whatever from God may befall him. And if anything unjust has been uttered against him, he will not care greatly; nor will he exult vainly if by others he is reasonably excused.

Pensat namque quia ego sum scrutans corda et renes; qui non judico secundum faciem et humanam apparentiam. Nam sæpe etiam oculis meis reperitur culpabile, quod hominum judicio creditur laudabile.

For he thinks that I am scrutans corda et renes; who do not judge according to the face and human appearance. For often even to my eyes something blameworthy is found, which by the judgment of men is believed praiseworthy.

5. Domine Deus, judex juste, fortis et patiens, qui hominum nosti fragilitatem et pravitatem, esto robur meum, et tota fiducia mea; non enim mihi sufficit conscientia mea. Tu nosti, quod ego non novi, et ideo in omni reprehensione me humiliare debui, et mansuete sustinere. Ignosce ergo mihi propitius, quoties sic non egi; et dona iterum gratiam amplioris sufferentiæ. Melior est enim mihi tua copiosa misericordia ad consecutionem indulgentiæ, quam mea opinata justitia pro defensione latentis conscientiæ.Et si mihi nihil conscius sum, tamen in hoc justificare me non possum: quia remota misericordia tua non justificabitur in conspectu tuo omnis vivens.

5. Lord God, just judge, strong and patient, who knowest the frailty and depravity of men, be my strength and my entire confidence; for my conscience is not sufficient for me. Thou knowest what I did not know, and therefore in every reproof I ought to abase myself, and to endure meekly. Forgive me then, merciful One, as often as I have not so acted; and grant again the grace of increased patience. For thy copious mercy is better for me to the attainment of indulgence than my presumed justice for the defense of a hidden conscience.And if I am conscious of nothing, yet in this I cannot justify myself: because thy mercy being removed not all the living shall be justified in thy sight.

Cap. 47. Quod omnia gravia pro æterna vita sunt toleranda.

CHAPTER 47. That all grievous things are to be endured for eternal life.

1. Fili, non frangant te labores quos assumsisti propter me, nec tribulationes te dejiciant usquequaque; sed mea promissio in omni eventu te roboret, et consoletur. Ego sufficiens sum ad reddendum supra omnem modum et mensuram. Non hic diu laborabis, nec semper gravaberis doloribus.

1. Son, let not the labors which you have undertaken for my sake break you, nor let tribulations cast you down ever; but my promise in every event will strengthen and console you. I am sufficient to repay beyond all measure and bound. You will not labor here long, nor will you always be burdened by pains.

Exspecta paulisper, et videbis celerem finem malorum. Veniet una hora, quando cessabit omnis labor et tumultus. Modicum est, et breve omne, quod transit cum tempore.

Wait a little, and you will see the swift end of evils. There will come one hour when all labor and tumult will cease. It is small, and everything that passes with time is brief.

2. Age quod agis; fideliter labora in vinea mea, ego ero merces tua. Scribe, lege, canta, geme, tace, ora, sustine viriliter contraria: digna est his omnibus et majoribus præliis vita æterna. Veniet pax in die una, quæ nota est Domino.

2. Do what you do; work faithfully in my vineyard, I will be your reward. Write, read, sing, sigh, be silent, pray, endure manfully the opposites: eternal life is worthy of all these and of greater battles. Peace will come in one day, which is known to the Lord.

Non enim erit dies vel nox hujus scilicet temporis, sed lux perpetua, claritas infinita, pax firma et requies secura. Non dices tunc: Quis me liberabit de corpore mortis hujus? Nec clamabis: Heu mihi, quia incolatus meus prolongatus est, quoniam præcipitabitur mors, et salus erit indefectiva, anxietas nulla jucunditas beata, societas dulcis et decora.

For there will be neither day nor night of this, certainly of this time, but perpetual light, infinite brightness, firm peace and secure rest. You will not then say: Quis me liberabit de corpore mortis hujus? Nor will you cry: Heu mihi, quia incolatus meus prolongatus est, for death will be cast down, and salvation will be unfailing, anxiety none, blessed joy, sweet and decorous fellowship.

3. O, si vidisses Sanctorum in cælo coronas perpetuas, quanta quoque nunc exultant gloria, qui huic mundo olim contemtibiles, et quasi vita ipsa indigni putabantur: profecto statim te humiliares usque ad terram et affectares potius omnibus subesse, quam uni præesse; nec hujus vitæ lætos dies concupisceres, sed magis pro Deo tribulari gauderes, et pro nihilo inter homines computari maximum lucrum duceres.

3. O, if you had seen the Saints in heaven with perpetual crowns, and how greatly now they exult in glory, who once held this world contemptible, and as if unworthy even of life itself were thought: certainly you would immediately humble yourself to the ground and would rather strive to be subject to all than to preside over one; nor would you long for the joyful days of this life, but would rather rejoice to be afflicted for God, and to be counted as nothing among men you would deem the greatest gain.

4. O, si tibi hæc saperent, et profunde ad cor transirent, quomodo auderes vel semel conqueri? Nonne pro vita æterna cuncta laboriosa sunt toleranda? Non est parvum quid lucrari, aut perdere regnum Dei.

4. O, if these things were wise to you, and penetrated deeply into your heart, how would you dare even once to complain? Are not all things laborious to be borne for eternal life? It is no small thing to gain, or to lose, the kingdom of God.

Leva igitur faciem tuam in cælo. Ecce ego et omnes Sancti mei mecum, qui in hoc sæculo magnum habuerunt certamen, modo gaudent modo consolantur modo securi sunt et modo requiescunt, et fine fine in regno Patris mei permanebunt mecum.

Therefore lift up your face to heaven. Behold, I and all my Saints with me, who in this world had a great contest, now rejoice, now console, now are secure, and now rest, and at the end in the kingdom of my Father will remain with me.

Cap. 48. De die æternitatis, et hujus vitæ angustiis.

CHAPTER 48. On the day of eternity, and the straits of this life.

1. Supernæ civitatis mansio beatissima. O, dies æternitatis clarissima, quam nox non obscurat, sed summa veritas semper irradiat. Dies semper læta, semper secura et nunquam statum mutans in contraria.

1. The most blessed mansion of the heavenly city. O, brightest day of eternity, which night does not obscure, but the supreme truth always irradiates. A day always glad, always secure, and never changing its state into the contrary.

O, utinam dies illa illuxisset, et cuncta hæc temporalia finem accepissent. Lucet quidem Sanctis perpetua claritate splendida, sed non nisi a longe per speculum peregrinanatibus in terra.

O, that that day had shone, and all these temporal things had received their end. It indeed shines for the Saints with perpetual bright clarity, but only from afar, through a mirror, to those sojourning on earth.

2. Norunt cæli cives, quam gaudiosa sit illa; gemunt exules filii Evæ quod amara et tædiosa sit ista. Dies hujus temporis parvi et mali, pleni doloribus et angustiis: ubi homo multis peccatis inquinatur, multis passionibus irretitur, multis timoribus stringitur, multis curis distenditur, et multis curiositatibus distrahitur, multis vanitatibus implicatur, multis erroribus circumfunditur, multis laboribus atteritur, multis tentationibus gravatur, deliciis enervatur, egestate cruciatur.

2. The citizens of heaven know how joyous that is; the exiled children of Eve groan because this one is bitter and tedious. The day of this time is small and evil, full of pains and angusties: where man is polluted by many sins, ensnared by many passions, constrained by many fears, stretched by many cares, and distracted by many curiosities, entangled in many vanities, surrounded by many errors, worn away by many labors, burdened by many temptations, enervated by delights, and tormented by poverty.

3. O, qundo erit finis horum multorum laborum? Quando liberabor a misera servitute vitiorum? Quando memorabor, Domine, tui solius?

3. O, when will there be an end of these many labors? When shall I be freed from the miserable servitude of vices? When shall I remember, O Lord, of you alone?

Quando ad plenum lætabor in te? Quando ero sine omni impedimento in vera libertate, sine omni gravamine mentis, et corporis? Quando erit pax solida, pax imperturbabilis et secura pax intus et foris, pax ab omni parte firma? Jesu bone, quando stabo ad videndum te? Quando contemplabor regni tui gloriam?

When shall I rejoice fully in thee? When shall I be without every impediment in true liberty, without every burden of mind and of body? When will there be solid peace, imperturbable and secure peace inward and outward, peace firm on every side? O good Jesus, when shall I stand to see thee? When shall I contemplate the glory of thy kingdom?

Quando eris mihi omnia in omnibus? O, quando ero tecum in regno tuo, quod præparasit dilectis tuis ab æterno? Relictus sum pauper et exul in terra hostili, ubi bella quotidiana et infortunia maxima.

When will you be everything to me in all things? O, when shall I be with you in your kingdom, which you prepared for your beloved from eternity? I am left poor and an exile in a hostile land, where daily wars and very great misfortunes prevail.

4. Consolare exilium meum, mitiga dolorem meum, quia ad te suspirat omne desiderium meum. Nam onus totum mihi est, quidquid hic mundus offert ad solatium, desidero te intime frui, sed nequeo apprehendere. Opto inhærere cælestibus, sed deprimunt res temporales, et immortificatæ passiones.

4. Console my exile, mitigate my pain, for all my desire sighs toward you. For it is my whole burden, whatever this world offers for consolation; I long to enjoy you intimately, but I cannot grasp you. I wish to cling to the heavenly things, but temporal things press me down, and immortalized passions.

Mente omnibus rebus superesse opto, carni autem invite subesse cogor. Sic ego infelix homo mecum pugno et factus sum mihimetipsi gravis, dum spiritus sursum, et caro quærit esse deorsum.

I wish with my mind to be above all things, but to the flesh I am compelled unwillingly to be subject. Thus I, unhappy man, fight with myself and have become burdensome to myself, while the spirit strives upwards, and the flesh seeks to be downwards.

5. O, quid intus patior, dum mente cælestia tracto et mox carnalium tentationum et cogitationum turba occurit oranti.Deus meus, ne elongeris a me neque declines in ira a servo tuo. Fulgura coruscationem tuam et dissipa eas, emitte safittas tuas et conturbentur omnes phantasiæ inimici.

5. O, what do I suffer within, while I ponder heavenly things with my mind, and straightaway a throng of carnal temptations and thoughts assails the one praying.Deus meus, ne elongeris a me nor turn away in anger from your servant. Fulgura coruscationem tuam et dissipa them, emitte safittas tuas and let all the phantasies of the enemy be put to confusion.

Recollige omnes sensus meo ad te; fac me oblivisci omnium mundanorum; da cito abjicere et contemnere phantasmata vitiorum. Succurre mihi, æterna Veritas, ut nulla me moveat vanitas. Adveni, cælestis suavitas, et fugiat a facie tua omnis impuritas.

Gather all my senses to you; make me forget all worldly things; grant that I quickly cast off and despise the phantasms of vices. Succour me, Æternal Truth, that no vanity may move me. Come, celestial sweetness, and let all impurity flee from your face.

Ignosce quoque mihi, et misericorditer indulge, quoties præter te aliud in oratione revolvo. Confiteor etenim vere, quia valde distracte me habere consuevi. Nam ibi multoties non sum, ubi corporaliter sto, aut sedeo, sed ibi magis sum, ubi cogitationibus feror.

Also forgive me, and mercifully indulge me, whenever beside you I turn over something else in prayer. For I truly confess that I have been very much given to distraction. For many times I am not where I stand or sit bodily, but rather where I am borne by my cogitations.

Ibi sum, ubi cogitatio mea est; ubi est frequenter cogitatio mea, ibi est id quod amo. Hoc mihi cito occurrit, quod naturaliter delectat aut ex usu placet.

I am there where my thought is; where my thought is frequently, there is that which I love. This occurs to me quickly: that which naturally delights or pleases from use.

6. Unde tu, Veritas æterna, aperte dixisti:Ubi enim est thesaurus tuus, ibi est et cor tuum. Si cælum diligo, libenter de cælestibus penso. Si mundum amo, felicitatibus mundi congaudeo, et de adversitatibus ejus tristor. Si carnem diligo, quæ carnis sunt sæpissime imaginor.

6. Whence you, Veritas æterna, openly said:For where your treasure is, there also is your heart. If I love heaven, I gladly ponder heavenly things. If I love the world, I share in the world’s felicities with joy, and am saddened by its adversities. If I love the flesh, I most often imagine those things which pertain to the flesh.

Si spiritum amo, de spiritualibus cogitare delector. Quæcumque enim diligo, de his libenter loquor et audio, atque talium imagines mecum ad domum reporto. Sed beatus ille homo qui propter te, Domine, omnibus creaturis abeundi licentiam tribuit, qui naturæ vim facit et concupiscentias carnis fervore spiritus crucifigit, ut serenata conscientia, puram tibi orationem offerat, dignusque sit angelicis interesse choris, omnibus terrenis foris et intus exclusis.

If I love the spirit, I take delight in thinking about spiritual things. For whatever I love, of these I gladly speak and hear, and I carry images of such things with me to my home. But blessed is that man who, for your sake, Lord, grants leave to depart from all creatures, who by the fervor of the spirit crucifies the force of nature and the concupiscences of the flesh, that with a calmed conscience he may offer to you a pure prayer, and be worthy to attend the angelic choirs, all earthly things excluded without and within.

Cap. 49. De desiderio æternæ vitæ, et quanta sint certantibus præmia promissa.

CHAPTER 49. On the desire of eternal life, and how great are the promised rewards to those who contend.

1. Fili mi, cum tibi desiderium æternæ beatitudinis desuper infundi sentis, et de tabernaculo corporis exire concupiscis, ut claritatem meam sine vicissitudinis umbra contemplari possis, dilata cor tuum, et omni desiderio hanc sanctam inspirationem suscipe. Redde amplissimas supernæ bonitati gratias, quæ tecum sic dignanter agit, clementer visitat, ardenter excitat, potenter sublevat, ne proprio pondere ad terrena labaris. Neque enim hoc cogitatu tuo aut conatu accipis, sed sola dignatione supernæ gratiæ et divini respectus, quatenus in virtutibus, et majori humilitate proficias et ad futura certamina te præpares mihique toto cordis affectu adhærere et serventi voluntate studeas deservire.

1. My son, when you feel a desire for eternal blessedness poured down upon you, and you long to depart from the tabernacle of the body so that you may behold my clarity without the shadow of vicissitude, enlarge your heart, and receive this holy inspiration with every desire. Give the most ample thanks to the heavenly goodness, which deals with you so worthily, visits you mercifully, arouses you ardently, lifts you up powerfully, lest by your own weight you sink toward earthly things. For you do not receive this by your own thought or effort, but by the sole condescension of heavenly grace and of divine regard, so that you may advance in virtues and in greater humility and prepare yourself for future contests, and cleave to me with the whole affection of your heart and, with a watchful will, strive to serve faithfully.

2. Fili, sæpe ignis ardet, sed sine fumo flamma non ascendit. Sic et aliquorum desideria ad cælestia flagrant et tamen a tentatione carnalis affectus liberi non sunt. Idcirco nec omnino pure pro honore Dei agunt quod tam desideranter ab eo petunt.

2. Son, often fire burns, but without smoke the flame does not ascend. Thus also the desires of some blaze toward heavenly things, and yet they are not free from the temptation of carnal affections. Therefore they do not act wholly purely for the honor of God which they so eagerly seek from him.

Tale est et sæpe desiderium tuum, quod insinuasti fore tam importunum. Non enim est hoc purum et perfectum, quod propria commoditate est infectum.

Such too is often your desire, which you have insinuated would be so importunate. For this is not pure and perfect, but is infected with its own convenience.

3. Pete non quod tibi est delectabile et commodum, sed quod mihi acceptabile atque honorificum; quia si recte judicas meam ordinationem tuo desiderio, et omni desiderato præferre debes, ac sequi. Novi desiderium tuum, et frequentes gemitus audivi. Jam velles esse in libertate gloriæ filiorum Dei, jam te delectat domus æterna, et cælestis patria gaudio plena.

3. Seek not what is delightful and convenient for you, but what is acceptable and honorific to me; for if you rightly judge my ordination, you ought to prefer it before every desired thing, and to follow it. I know your desire, and I have heard frequent groans. Now you would wish to be in the liberty of the glory of the sons of God, now the eternal house delights you, and the heavenly fatherland full of joy.

Sed nondum venit hora ista; sed est adhuc, est aliud temus belli, videlicet tempus laboris et robatinis. Optas summo repleri bono, sed non potes hoc assequi modo. Ego sum, exspecta me, dicit Dominus, donec veniat regnum Dei.

But that hour has not yet come; rather there is still another time, a time of war — namely a time of labor and strengthening. You desire to be filled with the highest good, but you cannot attain this in that manner. "I am; wait for me," says the Lord, "until the kingdom of God comes."

4. Probandus es adhuc in terris et in multis exercitandus. Consolatio interdum tibi dabitur, sed copiosa satietas non concedetur. Confortare igitur et esto robustus, tam in agendo quam in patiendo naturæ contraria.

4. You are still to be tested on earth and to be exercised in many things. Consolation will be given to you at times, but abundant satiety will not be granted. Therefore take heart and be robust, both in acting and in enduring things contrary to nature.

Oportet te novum induere hominem, et in alterum virum mutari. Oportet te sæpe agere quod non vis, et quod vis oportet te relinquere. Quod aliis placet, processum habebit; quod tibi placet, ultra non proficiet.

You must clothe yourself with the new man, and be changed into another man. You must oftentimes do what you do not wish, and what you wish you must relinquish. What pleases others will make progress; what pleases you will profit no further.

Quod alii dicunt, audietur; quod tu dicis, pro nihilo computabitur. Patent alii, et accipient; tu petes nec impetrabis.

What others say will be heard; what you say will be reckoned as nothing. Others will be granted and will receive; you will ask and will not obtain.

5. Erunt alii magni in ore hominum; de te autem tacebitur. Aliis hoc vel illud committetur, tu autem ad nihil utilis judicaberis. Nam propter alium natura contristabitur, sed magnum fructum sibi silens reportabit.

5. There will be others great in the mouths of men; of you, however, there will be silence. To others this or that will be entrusted, but you will be judged of no use. For on account of another nature will be saddened, yet silently it will bring great fruit to itself.

In his et similibus multis probari solet fidelis Domini servus, qualiter se in omnibus abnegare, et in omnibus frangere quærit. Vix est aliquid tale, in quo tantundem mori indiges, sicut videre et pati, quæ voluntati tuæ adversa sunt; maxime autem cum disconvenientia, et quæ minus tibi utilia apparent, fieri jubentur. Et quia non audes resistere altiori potestati, sub dominio constitutus, ideo durum tibi videtur ad nutum alterius ambulare, et omne proprium sentire omittere.

In him and in many like him the faithful servant of the Lord is wont to be proved, how he should deny himself in all things, and in all things seek to break what he desires. Scarcely is there anything of such a sort in which you need to die as much as in seeing and suffering those things that are adverse to your will; and especially when, by way of disagreement, those things which seem less useful to you are commanded to be done. And because you do not dare to resist a higher power, being placed under dominion, therefore it seems hard to you to walk at another’s nod, and to refrain from feeling everything as your own.

6. Sed pensa, fili, horum fructum laborum, celerem finem atque præmium nimis magnum, et non habebis inde gravamen, sed fortissimum patientiæ tuæ solamen. Nam et pro modica hac voluntate, quam modo sponte deseris, habebis semper voluntatem tuam in cælis. Ibi quippe invenies omne quod volueris, omne quod desiderare potes.

6. But weigh, my son, the fruit of these labors, the swift end and a reward too great, and you will have no burden from it, but the strongest consolation of your patience. For even for this small willingness, which you now abandon of your own accord, you will always have your will in the heavens. There indeed you will find everything that you will have wished, everything that you can desire.

Ibi aderit tibi totius facultas boni sine timore amittendi. Ibi voluntas tua una semper mecum; nil cupies extraneum vel privatum. Ibi nullus resistet tibi, nemo de te conqueretur, nemo te impediet, nihil obviabit: sed cuncta desiderata simul erunt præsentia, totumque tuum affectum reficient, et adimplebunt usque ad summum.

There will be to you the whole faculty of good without fear of losing it. There your will will be ever one with me; you will desire nothing foreign or private. There no one will resist you, no one will complain about you, no one will hinder you, nothing will oppose; but all things desired will be present together, and will refresh your whole affect, and will fulfil it even to the utmost.

Ibi reddam gloriam pro contumelia perpessa, pallium laudis pro mærore, pro loco novissimo sedem regni in sæcula. Ibi apparebit fuctus obedientiæ; gaudebit labor pœitentiæ, et humilis subjectio coronabitur gloriose.

I will there repay glory for the contumely endured, a pallium of praise for mourning, and for the most lowly place a seat of the kingdom for ages. There will appear the fruit of obedience; the labor of penitence will rejoice, and humble subjection will be crowned gloriously.

7. Nunc ergo te inclina humliter sub omnium manibus, nec sit curæ, quia hoc dixerit, ve jusserit: sed hoc magno opere curato, ut sive Prælatus, sive minor au æqualis aliud a te exposcerit vel innuerit, pro bono totum accipias, et sincera voluntate studeas adimplere. Quærat alius hoc, alius illud; glorietur ille in illo, et iste in isto; laudenturque millies mille, tu autem nec isto nec illo: sed tui ipsius gaude contemtu, et in mei solius beneplacito ac honore. Hoc optandum est tibi, ut sive per vitam sive per mortem Deus semper in te glorificetur.

7. Now therefore bow thyself humbly under the hands of all, and let it not be a care because he has said this, or has ordered it: but take great heed that whether the Prælatus, or a superior or an equal, demands or hints anything of thee, thou receive the whole for the good, and with sincere will labor to fulfil it. Let one seek this, another that; let one glory in one thing, and another in another; let thousands be praised a thousand times, but thou neither in this nor in that: rather rejoice in thy own contempt, and in the favour and honour of me alone. This is to be desired by thee, that whether in life or in death God may always be glorified in thee.

Cap. 50. Qualiter homo defolatus debet se in manus Dei offerre.

CHAPTER 50. How a man stripped ought to offer himself into the hands of God.

1. Domine Deus, sancte Pater, sis nunc et in æternum benedictus, quia sicut vis ita factum est, et quod facis bonum est. Lætetur in te servus tuus, non in se, nec in aliquo alio, quia tu solus lætitia vera, tu spes mea, et corona mea, tu gaudium meum, et honor meus, Domine. Quid habet servus tuus, nisi quod a te accepit, etiam sine merito suo?

1. Lord God, holy Father, be now and for æternum blessed, for as you will so it has been done, and what you do is good. Let your servant rejoice in you, not in himself, nor in any other thing, for you alone are true joy, you my hope and my crown, you my delight and my honour, Lord. What has your servant, except what he has received from you, even without his own merit?

Tua sunt omnia, quæ dedisti et quæ fecisti. Pauper sum et in laboribus a juventute mea, et contristatur anima mea, nonnunquam usque ad lacrymas, quandoque etiam conturbatur spiritus meus a se propter imminentes passiones.

All things are yours, which you have given and which you have made. I am poor and in labors from my youth, and my soul is saddened, sometimes even to tears, and at times my spirit is also disturbed within me because of imminent passions.

2. Desidero pacis agudium, filiorum tuorum pacis flagito, qui in lumine consolationis a te pascuntur. Si das pacem, si gaudium sanctum infundis, erit anima servi tui plena modulatione, et devota in laude tua. Sed si te subtraxeris sicut sæpissime soles, non poterit currere viam mandatorum tuorum, sed magis ad tundendum pectus genua incurvantur, quia non est illi sicut heri, et nudiustertius, quando lucebat lucerna tua super caput ejus, et sub umbra alarum tuarum protegebatur a tentationibus irruentibus.

2. I desire the joy of peace; I demand the peace of your children, who are fed by you in the light of consolation. If you give peace, if you pour in holy joy, the soul of your servant will be full of modulation and devoted in your praise. But if you withdraw yourself, as you very often are wont, he will not be able to run the way of your commandments; rather his knees are bent to beat his breast, because it is not to him as yesterday and the day before yesterday, when your lamp shone above his head, and under the shadow of your wings he was protected from rushing temptations.

3. Pater juste, et semper laudande, venit hora, ut probetur servus tuus. Pater amande, dignum est, ut hora hac patiatur pro te aliquid servus tuus. Pater perpetuo venerande, venit hora quam ab æterno præsciebas affuturam, ut ad modicum tempus succumbat foris servus tuus; vivat vero semper apud te intus, paululum vilipendatur, humilietur et deficiet coram hominibus, passionibus conteratur et languoribus, ut iterum tecum in aurora lucis novæ resurgat, et in cælestibus clarificetur.

3. Righteous Father, and ever to be praised, the hour has come that your servant be proved. Beloved Father, it is fitting that in this hour your servant should suffer somewhat for you. Father ever to be venerated, the hour has come which from æternity you foreknew would be, that for a short time your servant should succumb outside; yet may he live always with you within, be a little despised, be humbled and fail before men, be crushed by passions and by weaknesses, so that again he may rise with you at the dawn of new light, and be glorified in the heavens.

Pater sancte, tu sic ordinasti, et sic voluisti, et hoc factum est quod præcepisti.

Holy Father, you so ordained, and so willed, and this has been done which you commanded.

4. Est hæc enim gratia ad amicum tuum, pati et tribulari in mundo pro amore to, quotiescumque et a quocumque et quomodocumque id permiseris fieri. Sine consilio et providentia tua, et sine causa nihil fit in terra.Bonum mihi, Domine, quod humiliasti me ut discam justificationes tuas, et omnes elatines cordis atque præsumtiones abjiciam.

4. For this grace is for your friend, to suffer and be afflicted in the world for your love, whenever and by whomever and in whatever manner you permit it to be done. Without your counsel and providence, and without cause nothing takes place on earth.It is good for me, O Lord, that you have humbled me that I may learn your justifications, and that I may cast away all the proud things of the heart and presumptions.

Utile michi, quod confusio cooperuit faciem meam, ut te potius quam homines ad consolandum requiram. Didici etiam ex hoc inscrutabile judicium tuum expavescere, qui affligis justum cum impio, sed non sine æquitate et justitia.

It is useful to me that confusion covered my face, so that I might seek you rather than men for consolation. I also learned from this to fear your inscrutable judgment, you who afflict the just with the impious, but not without equity and justice.

5. Gratias tibi, quia non pepercisti malis meis, sed attrivisti me verberibus amaris, infligens dolores et immittens angustias foris et intus. Non est qui me consoletur ex omnibus quæsub cælo sunt, nisi tu, Domine Deus meus, cælestis medicus animarum, quipercutis et sanas, deducis ad inferos et reducis. Disciplina tua super me et virga tua ipsa me docebit.

5. Thanks to you, for you did not spare me my evils, but you wore me down with bitter scourges, inflicting pains and sending in anguises without and within. There is none to console me among all things that are under heaven, save you, Lord my God, the heavenly physician of souls, whostrike and heal, lead down to the underworld and lead back. Your discipline is upon me, and your very rod will teach me.

6. Ecce, Pater dilecte, in manibus tuis ego sum; sub virga correctionis tuæ me inclino: percute dorsum meum et collum meum, ut incurvem ad voluntatem tuam tortuositatem meam. Fac me pium et humilem discipulum, sicut bene facere consuevisti, ut ambulem ad omnem nutum tuum. Tibi me et omnia mea ad corrigendum committo: melius est hic corripi quam in futuro.

6. Behold, beloved Father, I am in your hands; under the rod of your correction I bow myself: strike my back and my neck, that I may bend my crookedness to your will. Make me a pious and humble disciple, as you are wont to do well, that I may walk at every nod of yours. I commit myself and all that is mine to you for correction: it is better to be corrected here than in the future.

Tu scis omnia et singula, et nihil te latet in humana conscientia. Antequam fiant, nosti ventura, et non opus tibi est ut quis te doceat aut admoneat de his quæ fiunt in terra. Tu scis quid expediat ad profectum meum et quantum deservit tribulatio ad rubiginem vitiorum purgandum.

You know all things and particulars, and nothing is hidden from you in the human conscience. Before they come to pass you know what is to come, and you have no need that anyone teach or admonish you about those things which are done on earth. You know what is expedient for my progress and how much tribulation serves to purge the rust of vices.

Fac mecum desideratum beneplacitum tuum et ne despicias peccaminosam vitam meam, nulli melius et clarius quam tibi soli notam.

Bring about with me your desired good-pleasure, and do not despise my sinful life, known to no one more clearly and better than to you alone.

7. Da mihi, Domine, scire quod sciendum est, hoc amare quod amandum est, hoc laudare quod tibi summe placet, hoc reputare quod tibi prætiosum apparet, hoc vituperare quod tibi sordescit. Non me sinas secundam visionem oculorum exteriorum judicare, neque secundum auditum aurium hominum imperitorum sententiare: sed in judicio vero de visibilibus et spiritualibus discernere atque super omnia voluntatem beneplaciti tui semper inquirere.

7. Give me, Lord, to know what must be known, to love that which must be loved, to praise that which most pleases you, to esteem that which appears precious to you, to reproach that which is foul to you. Do not allow me to judge according to the second sight of outward eyes, nor to form judgment according to the hearing of the ears of unskilled men; but in true judgment to discern concerning visible and spiritual things and above all to seek always the will of your good-pleasure.

8. Falluntur sæpe hominum sensus in judicando; falluntur et amatores sæculi visibilia tantummodo amando. Quid enim homo inde melior, quia reputabitur ab homine major? Fallax fallacem, vanus vanum, cæcus cæcum, infirmus infirmum decipit, dum exaltat et veraciter magis confundit, dum inaniter laudat.

8. The senses of men are often deceived in judging; the lovers of the world are also deceived, loving only the visible. For what is a man thereby better, because he will be reckoned greater by another man? The deceitful deceives the deceitful, the vain the vain, the blind the blind, the weak the weak, while he exalts and in truth rather confounds, while he praises in vain.

Nam quantum unusquisque est in oculis tuis, tantum est et non amplius, ait humilis sanctus Franciscus.

For as much as each one is in your eyes, so much he is and no more, said the humble Saint Francis.

Cap. 51. Quod humilibus insistendum est operibus, cum deficitur a summis.

CHAPTER 51. That one should persist in humble works when it is lacking among the highest.

1. Fili mi, non semper vales in serventiori desiderio virtutum stare nec in altiori gradu contemplationis, sed necesse habes interdum ob originalem corruptelam ad inferiora descendere, et onus corruptibilis vitæ etiam invite et cum tædio portare. Quamdiu mortale corpus geris, tædium senties et gravamen cordis. Oportet ergo sæpe in carne de carnis onere gemere, eo guod non vales spiritualibus studiis, et divinæ contemplationi indefinenter inhærere.

1. My son, you are not always able to stand in the more guarded desire of virtues nor in the higher grade of contemplation, but you must at times, on account of original corruption, descend to the lower things, and carry the burden of corruptible life even unwillingly and with tedium. As long as you bear this mortal body, you will feel weariness and a weight of the heart. It is therefore necessary often to groan in the flesh under the burden of the flesh, because you are not able to persist in spiritual studies and cleave indefinitely to divine contemplation.

2. Tunc expedit tibi ad humilia et exteriora opera confugere, et in bonis te actibus recreare, adventum meum et supernam visitationem firma confidentia exspectare, exilium tuum et ariditatem mentis patienter sufferre, donec iterum a me visiteris, et ab omnibus anxietatibus libereris. Nam faciam te laborum oblivisci, et interna quiete perfrui. Expandam coram te prata scripturarum, ut dilatato corde currere incipas viam mandatorum emorum, et dices:Non sunt condignaæ passiones hujus temproris ad futuram gloriam quæ revelabitur in nobis.

2. Then it will be expedient for you to take refuge in humble and exterior works, and to refresh yourself in good acts, to await my coming and the heavenly visitation with firm confidence, to endure patiently your exile and the dryness of mind until you are visited again by me, and are freed from all anxieties. For I will make you forget your labors, and enjoy inner quiet. I will spread before you the meadows of the Scriptures, so that, with enlarged heart, you begin to run the way of those commandments, and you will say:The sufferings of this present time are not worthy of the future glory which will be revealed in us.

Cap. 52. Quod homo non reputet se consolatione dignum, sed magis verberibus dignum.

CHAPTER 52. That a man should not consider himself worthy of consolation, but rather worthy of beatings.

1. Domine, non sum dignus consolatione tua, nec aliqua spirituali visitatione: et ideo juste mecum agis, quando me inopem et desolatum relinquis. Si enim ad instar maris lacrymas fundere possem, adhuc consolatione tua dignus non essem. Unde nihil dignus sum quam flagellari et puniri, quia graviter et sæpe te offendi, et in multis valde deliqui.

1. Lord, I am not worthy of your consolation, nor of any spiritual visitation; and therefore you deal justly with me when you leave me poor and desolate. For if I could, like the sea, pour forth tears, yet I would not be worthy of your consolation. Whence I am worthy of nothing but to be scourged and punished, because I have grievously and often offended you, and in many things have very greatly sinned.

Ergo vera pensata ratione, nec minima sum dignus consolatione. Sed tu clemens et misericors, quia non vis perire opera tua, ad ostendendum divitias bonitatis tuæ in vasa misericordiæ tuæ, etiam propter omne proprium meritum dignaris consolari servum tuum supra humanum modum. Tuæ enim consolationes non sunt sicut humanæ confabulationes.

Therefore, by true deliberate reason, I am not even in the least worthy of consolation. But you, merciful and compassionate, since you do not wish your works to perish, and to show the riches of your goodness in vessels of your mercy, even for every proper merit deign to console your servant beyond the human measure. For your consolations are not like human confabulations.

2. Quid egi, Domine, ut mihi conferres aliquam cælestem consolationem? Ego nihil boni egisse recolo me, sed semper ad vitia pronum, et ad emendationem pigrum fuisse. Verum est, et abnegare non possum; si aliter dicerem, tu stares contra me, et non esset qui defenderet.

2. What have I done, Lord, that you should grant me some heavenly consolation? I recall that I have done nothing good, but have always been prone to vices, and sluggish toward amendment. It is true, and I cannot deny it; if I were to say otherwise, you would stand against me, and there would be none to defend me.

Quid merui pro peccatis meis, nisi infernum, et ignem æternum? In veritate confiteor, quoniam dignus sum omni ludibrio et contemtu; nec decet me inter devotos tuos commarari. Et licet hoc ægre audiam, tamen adversum me pro veritate peccata mea arguam, ut facilius misericordiam tuam valeam impetrare.

What have I deserved for my sins, except hell and eternal fire? In truth I confess, since I am worthy of every derision and contempt; nor is it fitting that I dwell among your devout. And although I hear this with difficulty, yet against myself, for the truth, I will arraign my sins, so that I may more easily obtain your mercy.

3. Quid dicam reus, et omni confusione plenus? Non habeo os loquendi, nisi hoc tantum verbum: Peccavi, Domine, peccavi: miserere mei, ignosce mihi.Sine me paululum, ut plangam dolorem meum, antequam vadam ad terram tenebrosam, et opertam mortis caligine. Quid tam maxime a reo et misero peccatore requiris nisi ut conteratur et humiliet se pro delictis suis?

3. What shall I say, a defendant, and full of every confusion? I have no mouth for speaking, except this one word: I have sinned, Lord, I have sinned: have mercy on me, forgive me.Leave me a little, that I may bewail my sorrow, before I go to the shadowy land, and covered with the murk of death. What do you demand most from a guilty and wretched sinner, if not that he be crushed and humbled for his offences?

In vera contritione, et cordis humiliatione nascitur spes veniæ, reconciliatur perturbata conscientia, recuperatur gratia perdita, tuetur homo a futura ira, et occurrunt sibi mutuo in osculo sancto Deus et pœnitens anima.

In true contrition and the humiliation of the heart is born the hope of pardon, disturbed conscience is reconciled, lost grace is recovered, man is protected from future wrath, and God and the penitent soul mutually meet in a holy kiss.

4. Humilis peccatorum contritio acceptabile tibi est, Domine, sacrificium, longe suavius odorans in conspectu tuo, quam thuris incesum. Hoc est gratum etiam unguentum, quod sacris pedibus tuis infundi volusti, quiacor contritum, et humiliatum nunquam despexisti. Ibi est locus refugii a facie iræ inimici; ibi emendatur et abluitur quidquid aliunde contractum est in inquinatum.

4. The humble contrition of sinners is an acceptable sacrifice to you, Lord, far more fragrant in your sight than the burning of frankincense. This is also the pleasing ointment which you willed to be poured upon your sacred feet, becausea contrite and humbled heart you have never despised. There is the place of refuge from the face of the enemy’s wrath; there whatever has been contracted elsewhere into pollution is there amended and washed away.

Cap. 53. De gratia quæ non miscetur terrena sapientibus.

CHAPTER 53. On the grace which is not mingled with earthly wisdoms.

1. Fili, prætiosa est gratia mea, non patitur se misceri extraneis rebus, nec consolationibus terrenis. Abjicere ergo oportet omnia impedimenta gratiæ, si optas ejus infusionem suscipere. Pete secretum tibi; ama solus habitare tecum, nullius require confabulatinem, sed magis ad Deum devotam effunde precem, ut devotam teneas mentem, et puram conscientiam.

1. Son, precious is my grace; it does not suffer itself to be mixed with foreign things, nor with earthly consolations. Therefore you must cast away all impediments of grace, if you wish to receive its infusion. Seek a secret place for yourself; love to dwell alone with yourself, seek no one’s confabulation, but rather pour forth a devout prayer to God, that you may keep a devout mind and a pure conscience.

Totum mundum nihil exstima, Dei vacationem omnibus exterioribus antepone. Non enim poteris mihi vacare et in transitoriis pariter delectari. A notis et a charis oportet elongari et ab omni temporali solatio mentem tenere privatam.

Esteem the whole world as nothing; prefer God's retreat before all exterior things. For you will not be able to be devoted to me and at the same time delight in transitory things. You must withdraw from acquaintances and from loved ones and keep your mind private from all temporal consolation.

Sic obsecrat beatus Apostolus Petrus, ut tanquam advenas et peregrinos in hoc mundo se contineant Christi fideles.

Thus the blessed Apostle Peter beseeches that Christ's faithful should hold themselves as strangers and pilgrims in this world.

2. O, quanta fiducia erit morituro, quem nullius rei affectus detinet in mundo. Sed sic segregatum cor habere in omnibus, æger necdum capit animus, nec animalis homo novit interni hominis libertatem. Attamen si vere velit esse spiritualis, oportet eum renuntiare tam remotis, quam propinquis, et a nemine magis cavere, quam a se ipso.

2. O, how great confidence there will be for one about to die, whom attachment to nothing in the world detains not. But to have the heart thus separated from all things the sick soul does not yet attain, nor does the animal man know the freedom of the inner man. Nevertheless, if he truly wishes to be spiritual, he must renounce both remote and near things, and beware of no one more than of himself.

Si te ipsum perfecte viceris, cætera facilis subjugabis. Perfecta namque victoria est de semetipso triumphare: qui enim semetipsum subjectum tenet, ut sensualitas rationi, et ratio in cunctis obediat mihi, hic vere victor sui est et dominus mundi.

If you have perfectly conquered yourself, you will easily subdue the rest. For perfect victory is to triumph over oneself: for whoever holds himself subject, so that sensuality obeys reason, and reason in all things obeys him, this one is truly victor of himself and lord of the world.

3. Si ad hunc apicem scandere gliscis, oportet viriliter incipere et securim ad radicem ponere, ut evellas et destruas occultam in inordinatam inclinationem ad te ipsum et ad omne privatum inclinationem ad te ipsum et ad omne privatum et materiale bonum. Ex hoc vitio quod homo semetipsum nimis inordinate diligit, pene totum pendet quidquid radicaliter vincendum est, quo devicto et subacto malo, pax magna et tranquillitas erit continuo. Sed quia pauci sibi ipsi mori perfecte laborant, nec plene extra se tendunt, propterea in se implicati remanent, nec supra se elevari in spiritu possunt.

3. If you grow to climb to this apex, you must begin manfully and set the axe to the root, that you may pull up and destroy the hidden, disordered inclination toward yourself and toward every private and material good. From this vice — that a man loves himself too much and inordinately — almost everything depends which must be conquered radically; when this evil is overcome and subdued, great and continual peace and tranquillity will follow. But because few labor to die perfectly to themselves, nor wholly reach beyond themselves, therefore they remain entangled in themselves and cannot be raised above themselves in spirit.

Qui autem libere mecum ambulare desiderat, necesse est, ut omnes pravas et inordinatas affectiones suas mortificet atque nulli creaturæ privato amore concupiscenter inhæreat.

But whoever desires to walk freely with me must mortify all his perverse and inordinate affections, and must not cling covetously in private love to any creature.

Cap. 54. De diversis motibus naturæ et gratiæ.

CHAPTER 54. On the diverse motions of nature and of grace.

1. Fili, diligenter adverte motus naturæ et gratiæ: quia valde contrarie et subtiliter moventur, et vix nisi a spirituali et intime illuminato homine discernuntur. Omnes quidem bonum appetunt, et aliquid boni in suis dictis vel factis prætendunt: ideo sub specie boni multi saluntur.

1. Son, attentively note the movements of nature and of grace: for they move very contrariwise and subtly, and are hardly discerned except by a spiritually and inwardly enlightened man. All indeed desire the good, and pretend some good in their words or deeds; therefore many are taken in under the appearance of good.

2. Natura callida est et multos trahit, illaqueat, et decipit, et se semper pro fine habet. Sed gratia simpliciter ambulat, et ab omni specie mala decinat, fallacias non prætendit, et omnia pure propter Deum agit, in quo et finaliter requiescit.

2. Nature is crafty and draws many, entangles and deceives, and always regards itself as an end. But grace walks simply, and shrinks from every evil appearance, pretends no fallacies, and does all things purely for God, in whom it also finally rests.

3. Natura invite vult mori, nec premi nec superari vult, nec subesee nec sponte subjugari. Gratia vero studet mortificationi propriæ, resistit sensualitati, quærit subjici, appetit vinci, nec propria vult libertate fungi, sub disciplina amat teneri, nec alicui cupit dominari: sed sub Dei semper vivere, stare et esse, atque propter Deum omni humanæ creaturæ humiliter parata est inclinari.

3. Nature unwillingly wishes to die, nor will it be pressed or overcome, nor to be subjected nor voluntarily subjugated. Grace, however, strives for its proper mortification, resists sensuality, seeks to subject it, desires to conquer, nor will it enjoy its own liberty, but loves to be held under discipline, and does not desire to dominate anyone: rather it wills always to live, stand, and be under God, and for the sake of God is humbly ready to incline to every human creature.

4. Natura pro suo commodo laborat, et quidquid lucri sibi et alio proveniat attendit. Gratia autem non quid sibi utile et commodum sit, sed quod multis proficiat, magis considerat.

4. Nature labours for its own convenience, and attends to whatever gain may accrue to itself and to another. Grace, however, does not consider what is useful and convenient for itself, but rather what will benefit many it regards more highly.

5. Natura libenter honorem accipit et reverentiam. Gratia vero omnem honoem, et gloriam Deo fideliter attribuit.

5. Nature gladly receives honor and reverence. Grace, however, faithfully ascribes all honor and glory to God.

6. Natura confusionem timet et contemtum. Grata autem gaudet pro nomine Jesu contumeliam pati.

6. Nature fears confusion and contempt. Grace, however, rejoices to suffer contumely for the name of Jesus.

7. Natura otium amat, et quietem corporalem. Gratia vero vacua esse non potest, sed libenter amplectitur laborem.

7. Nature loves leisure, and bodily rest. Grace, however, cannot be empty, but gladly embraces labor.

8. Natural quærit curiosa habere et pulchra, et abhorret vilia, et grossa. Gratia vero simplicibus delectatur et humilibus; aspera non aspernatur, nec vetustis refugit indui pannis.

8. Nature seeks to possess curious and beautiful things, and shuns the base and the coarse. Grace, however, delights in the simple and the humble; it does not spurn the rough, nor does it recoil from being clothed in old garments.

9. Natura respicit temporalia, gaudet ad lucra terrena, tristatur de damno, irritatur de levi injuriæ verbo. Sed gratia attendit æterna, non inhæret temporalibus, nec in perditione rerum turbatur, neque verbis durioribus acerbatur, quia thesaurum suum et gaudium in cælo, ubi nihil perit, constituit.

9. Nature regards temporal things, rejoices at earthly gains, is saddened at loss, is provoked by a slight word of injury. But grace attends to the eternal, does not cling to temporal things, nor is it troubled by the perdition of things, nor is it embittered by harsher words, because it has set its treasure and joy in heaven, where nothing perishes.

10. Natura cupida est, et libentius accipit quam donat; amat propria et privata. Gratia autem pia est et communis, vitat singularia, contentatur paucis, beatius judicat dare quam accipere.

10. Nature is covetous, and more willingly receives than gives; it loves its own and private things. Grace, however, is devout and common, avoids singularities, is content with few things, and judges it more blessed to give than to receive.

11. Natura inclinat ad creaturas ad carnem propriam, ad vanitatem, et discursus. Sed gratia trahit ad Deum, et ad virtutes, renuntiat creaturis, fugit mundum, odit carnis desideria, restringit evagationes, erubescit in publico apparere.

11. Nature leans toward creatures, toward its own flesh, toward vanity, and wanderings. But grace draws to God, and to the virtues, renounces creatures, flees the world, hates the desires of the flesh, restrains wanderings, and is ashamed to appear in public.

12. Natura aliquod solatium libenter habet externum, in quo delectetur ad sensum. Sed gratia in solo Deo quærit consolari, et in summo bono super omnia visiblia delectari.

12. Nature willingly has some external consolation, in which it is delighted by the senses. But grace seeks to be consoled in God alone, and to delight in the highest good above all visible things.

13. Natura totum agit propter lucrum, et commodum proprium, nihil gratis facere otest: sed aut æquale, aut melius, aut laudem, aut favorem pro benefactis consequi speart et multum ponderari sua gesta et dona et dicta concupiscit. Gratia vero nihil temporale quærit, nec aliud præmium quam Deum solum pro mercede postulat, nec amplius de temporalibus necessariis desiderat, nisi quantum hæc sibi ad affecutionem æternorum valeant deservire.

13. Nature does everything for gain and for its own advantage, and will do nothing gratis; but she hopes to obtain for good deeds either an equal return, or a better thing, or praise, or favor, and greatly desires that her deeds, gifts, and words be highly esteemed. Grace, however, seeks nothing temporal, demands no reward save God alone as its wage, and covets no more of temporal necessities except insofar as these can serve to foster affection for eternal things.

14. Natura gaudet de amicis multis et propinquis, gloriatur de nobili loco, et ortu generis; arridet potentibus, blanditur divitibus, applaudit sibi similibus. Gratia autem etiam inimicos diligit, nec de amicorum turba extollitur, nec locum, nec ortum natalium reputat, nisi ubi virtus major fuerit, favet magis pauperi quam diviti, compatitur plus innocenti quam potenti, congaudet veraci et non fallaci, exhortatur semper bonos meliora charismata æmulari, et Filio Dei per virtutes assimilari.

14. Nature rejoices in many friends and kinsmen, boasts of noble station and the origin of lineage; she smiles on the powerful, flatters the rich, applauds those like herself. Grace, however, even loves enemies, is not exalted by a throng of friends, nor esteems place or the birth-origin, unless where virtue is greater; she favors the poor more than the rich, sympathizes more with the innocent than with the powerful, rejoices with the veracious and not with the deceitful, always exhorts the good to emulate higher charismata, and to be assimilated to the Son of God through virtues.

15. Natura de defectu et molestia cito conqueritur. Gratia constanter fert inopiam.

15. Nature quickly complains about deficiency and distress. Grace constantly endures want.

16. Natura ad se omnia reflectit, pro se certat et arguit. Gratia autem ad Deum cuncta reducit, unde originaliter emanant, nihil boni sibi adscribit nec arroganter præsumit, non contendit, nec suam sententiam aliis præfert, sed in omni sensu, et intellectu æternæ sapientiæ ac divino examini se submittit.

16. Nature reflects all things back to itself, fights and accuses on its own behalf. Grace, however, restores all things to God, whence they originally emanate; it ascribes no good to itself nor arrogantly presumes, does not contend, nor prefers its own judgment to others, but in every sense and understanding submits itself to the eternal wisdom and the divine examen.

17. Natura appetit scire secreta, et nova audire; vult exterius apparere et multa per sensus experiri; desiderat agnosci, et agere unde laus et admiratio procedit. Sed gratia non curat nova nec curiosa percipere, quia totum hoc de vetustate corruptonis est ortum, cum nihil novum et durabile est super terram. Docet itaque sensus restringere, vanam complacentiam et ostentationem devitare, laudanda et digne miranda humiliter abscondere, et de omni re et de omni scientia utilitatis fructum, atque Dei laudem et honorem quærere.

17. Nature desires to know secrets and to hear novelties; she wishes to appear outwardly and to try many things by the senses; she longs to be recognized, and to do that from which praise and admiration proceed. But grace does not care to take in new or curious things, because all this has arisen from the antiquity of corruption, since nothing new and lasting is upon the earth. It therefore teaches to restrain the senses, to avoid vain complacency and ostentation, to hide humbly things worthy of praise and of dignified wonder, and from every thing and from every science to seek the fruit of usefulness and the praise and honor of God.

Non vult se nec sua prædicari; sed Deum in donis suis optat benedici, qui cuncta ex mera charitate largitur.

He does not wish himself nor his own things to be proclaimed; but he desires that God be blessed in His gifts, who bestows all things out of mere charity.

18. Hæc gratia supernaturale lumen, et quoddam Dei speciale donum est, et proprie electorum signaculum, et pignus salutis æternæ: quæ hominem de terrenis ad cælestia amanda sustollit, et de carnali spiritualem efficit. Quanto igitur natura amplius premitur, et vincitur, tanto major gratia infunditur, et quotidie novis visitationibus interior homo secundum imaginem Dei formatur.

18. This grace is a supernatural light, and a certain special gift of God, and properly the sign of the elect, and the pledge of eternal salvation: which lifts a man from earthly things to love heavenly things, and makes him spiritual from the carnal. Therefore, the more nature is pressed down and conquered, the greater grace is poured in, and daily by new visitations the inner man is formed according to the image of God.

Cap. 55. De corruptione naturæ, et efficacia gratiæ divinæ.

CHAPTER 55. On the corruption of nature, and the efficacy of divine grace.

1. Domine Deus meus, qui me creasti ad imaginem et similitudinem tuam: concede mihi hanc gratiam, quam ostendisti mhi tam magnam et necessariam ad salutem, ut vincam pessimam naturam meam trahentem me ad peccata et in perditionem. Sentio enim in carne mea legem peccati, contradicentem legi mentis meæ, et captivum me ducentem ad obediendum sensualitati in multis, nec possum resistere passionibus ejus, nisi assistat tua sanctissima gratia, cordi meo ardenter infusa.

1. O Lord my God, who created me to your image and likeness: grant me this grace, which you have shown to me so great and necessary for salvation, that I may overcome my most wicked nature drawing me to sins and into perdition. For I feel in my flesh the law of sin, contradicting the law of my mind, and leading me captive to obey sensuality in many things, and I cannot resist its passions unless your most holy grace assist, ardently poured into my heart.

2. Opus est gratia tua et magna gratia, ut vincatur natura ad malum semper prona ab adolescentia sua. Nam per primum hominem Adam lapsa, et vitiata per peccatum, in omnes homines pœ hujus maculæ descendit, ut ipsa natura, quæ bene et recte a te condita fuit, pro vitio jam et infirmitate corruptæ naturæ ponatur, eo quod motus ejus, sibi relictus, ad malum et inferiora trahit. Nam modica vis, quæ remansit, est tamquam scintilla quædam latens in cinere.

2. Your grace is needed, and great grace, so that nature, always prone to evil from its youth, may be overcome. For having fallen through the first man Adam, and vitiated by sin, the stain of this fault descended into all men, so that nature itself, which was well and rightly founded by you, is accounted as the vice of a nature already corrupted by fault and infirmity, because its motion, left to itself, draws it to evil and to lower things. For the small force that remains is as it were a certain spark hidden in the ash.

Hæc est ipsa caro naturalis, circumfusa magna caligine, adhuc judicium habens boni et mali, veri falsique distantiam, licet impotens sit adimplere omne quod probat, nec pleno jam lumine veritatis, nec sanitate affectionem suarum potiatur.

This is the very natural flesh, surrounded by great darkness, still having judgment of good and evil, the distinction of true and false, although powerless to accomplish all that it approves, nor now enjoying the full light of truth, nor possessing the soundness of its affections.

3. Hinc est, Deus meus, quodcondelector legi tuæ, secundum interiorem hominem, sciens mandatum tuum fore bonum, justum et sanctum, arguens etiam omne malum et peccatum fugiendum. Carni autem servio lege peccati, dum magis sensualitati obedio, quam rationi. Hinc est quod velle bonum mihi adjacet, perficere autem non invenio.

3. From this, my God, it is thatI delight in your law, according to the inner man, knowing your commandment to be good, just, and holy, and also convicting every evil and sin to be shunned. But to the flesh I serve the law of sin, while I obey sensuality more than reason. Hence it is that to will the good is present with me, but to accomplish it I do not find.

Hin sæpe bona multa propono, sed quia gratia deest ad adjuvandam infirmitatem meam, ex levi resistentia exilio et deficio. Hinc accidit quod viam perfectorum agnosco, et qualiter agere debeam, satis clare video: sed propriæ corruptionis pondere pressus ad perfectiora non assurgo.

From this I often set forth many good things, but because grace is lacking to help my infirmity, from slight resistance I fall away and fail. Hence it happens that I recognise the way of the perfect, and how I ought to act I see sufficiently clearly; but, pressed by the weight of my own corruption, I do not rise to more perfect things.

4. O, quam maxime est mihi necessaria gratia tua, Domine, ad inchoandum bonum, ad proficiendum et ad perficiendum. Nam sine te nihil possum facere; omnia autem possum in te, confortante me gratia tua. O, vere cælestis, gratia, sine qua nulla sunt propria merita, nulla quoque dona naturaæ ponderanda.

4. O, how greatly your grace is necessary to me, Lord, to begin good, to advance and to perfect. For without you I can do nothing; but I can do all things in you, your grace strengthening me. O, truly heavenly grace, without which there are no proper merits, nor are the gifts of nature to be weighed.

Nihil artes, nihil divitiæ, nihil pulchritudo vel fortitudo, nihil igneium vel eloquentia valent apud te, Domine, sine gratia tua. Nam bona naturaæ bonis et malis sunt communia: Electorum autem proprium donum est gratia, sive dilectio, qua insigniti digni habenter vita æterna. Tantum eminet hæc gratia, ut nec donum prophetiæ, nec signorum operatio, nec quantalibet alta speculatio aliquid æstimetur sine ea. Sed neque fides neque spes neque aliæ virtutes sine charitate et gratia tibi acceptæ sunt.

Neither arts nor riches, neither beauty nor bravery, neither genius nor eloquence avail with you, Lord, without your grace. For the goods of nature are common to the good and the bad: but to the Elect the proper gift is grace, or dilection, by which those marked as worthy readily obtain eternal life. This grace so eminently stands forth that neither the gift of prophecy, nor the operation of signs, nor any high speculation is esteemed without it. Nor are faith nor hope nor other virtues accepted by you without charity and grace.

5. O, beatissima gratia, quæ pauperem spiritu virtutibus divitem facis, et divitem multis bonis humilem corde reddis. Veni, descende ad me, reple me mane misericordia tua et consolatione tua, ne deficiat præ lassitudine et ariditate mentis anima mea. Obsecro, Domine, ut inveniam gratiam in oculis tuis: sufficit enim mihi gratia cæteris non obtentis quæ desiert natura.

5. O most blessed grace, which makest the poor in spirit rich in virtues, and renderest rich in many goods yet humble of heart. Come, descend to me; fill me in the morning with thy mercy and thy consolation, lest my soul fail through weariness and dryness of mind. I beseech thee, Lord, that I may find grace in thy eyes: for grace suffices me for the other things not obtained which nature fails to give.

Si fuero vexatus et tentatus tribulationibus multis, non timebo mala, dum fuerit mecum gratia tua. Ipsa fortitudo mea, ipsa consilium confert et axilium. Cunctis hostibus potentior est et sapientior universis sapientibus.

If I am vexed and tempted by many tribulations, I will not fear evils, while your grace is with me. That very grace is my strength; that very grace brings counsel and aid. She is more powerful than all enemies and wiser than all the wise.

6. Magistra est veritatis, doctrix disciplinæ, lumen cordis, solamen pressuræ, fugatrix tristitiæ, ablatrix timoris, nutrix devotionis, productrix lacrymarum. Quid sum sine ea nisi aridum lignum et stips inutilis ad ejiciendum? Tua ergo, Domine, gratia me semper præbenitat, et sequatur ac bonis operibus jugiter præstet esse intentum per Jesum Christum Filium tuum.

6. She is teacher of truth, mistress of discipline, light of the heart, comfort in oppression, dispeller of sadness, remover of fear, nurse of devotion, producer of tears. What am I without her but dry wood and a useless stick fit to be cast away? Therefore, O Lord, may your grace always be bestowed upon me, and may it follow and continually grant me to be intent on good works through Jesus Christ your Son.

Amen.

Cap. 56. Quod nosmetipsos abnegare et Christum imitari debemus per crucem.

CHAPTER 56. That we must deny ourselves and imitate Christ through the cross.

1. Fili, quantum vales a te exire, tantum in me poteris pertransire. Sicut nihil foris concupiscere internam pacem facit, sic se interius relinquere Deo conjungit. Volo te addiscere perfectam abnegationem tui in voluntate mea, sine contradictione et querela.

1. Son, as far as you are able to go out from yourself, so far in me you will be able to pass through. Just as desiring nothing outwardly brings internal peace, so leaving oneself inwardly joins one to God. I desire you to learn the perfect abnegation of yourself in my will, without contradiction and complaint.

Sequere me: Ego sum via, veritas, et vita. Sine via non itur; sine veritate non cognoscitur; sine vita non vivitur. Ego sum via, quam sequi debes, veritas, cui credere debes, vita, quam sperare debes. Ego sum via inviolabilis, veritas infallibilis, vita interminabilis.

Follow me: I am the way, the truth, and the life. Without the way there is no going; without the truth there is no knowing; without the life there is no living. I am the way which you must follow, the truth in whom you must believe, the life which you must hope for. I am the inviolable way, the infallible truth, the interminable life.

Ego sum via rectissima, veritas suprema, vita vera, vita beata, vita increata. Si maseris in via mea, cognosces veritatem, et veritas liberabit te et apprehendes vitram æternam.

I am the most straight way, the supreme truth, true life, blessed life, uncreated life. If you remain in my way, you will know the truth, and the truth will free you and you will lay hold of eternal life.

2.Si vis ad vitam ingredi, serva mandata. Si vis veritatem cognoscere, crede mihi. Si vis perfectus esse, vende omnia. Si vis esse discipulus meus, abnega temetipsum. Si vis beatam vitam possidere præsentem vitam contemne.

2.If you wish to enter into life, keep the commandments. If you wish to know the truth, believe me. If you wish to be perfect, sell all things. If you wish to be my disciple, deny yourself. If you wish to possess the blessed life, despise the present life.

Si vis exaltari in cælo, humilia te in mundo. Si vis regnare mecum, porta crecem mecum. Soli enim servi crucis inveniunt vitam beatitudinis et veræ lucis.

If you wish to be exalted in heaven, humble yourself in the world. If you wish to reign with me, carry the cross with me. For only the servants of the cross find the life of beatitude and of true light.

3. Domine Jesu Christe, quia arta erat vita tua, et mundo despecta; dona mihi tecum mundi despectum imitari.Non enim servus est major domino suo, nec discipuus supra magistrum. Exerceatur servus tuus in vita tua, quia ibi est salus mea et sanctitas vera. Quidquid extra eam lego et audio, non me recreat nec delectat plene.

3. Lord Jesus Christ, since your life was austere and despised by the world, grant that I may with you imitate the despising of the world.For a servant is not greater than his lord, nor a disciple above his teacher. Let your servant be exercised in your life, for there is my salvation and true holiness. Whatever I read and hear outside of it does not fully refresh nor delight me.

4. Fili, quia hæc scis et legisti omnia, beatus eris si feceris ea.Qui habet mandata mea et servat ea, ipse est qui diligit me, et ego diligam eum et manifestabo ei meipsum et faciam ipsum consedere mecum in regno Patris mei. Igitur, Domine, sicut dixisti et promisisti, sic utique mihi promereri contingat. Suscepi, suscepi de manu tua crucem: portabo eam usque ad mortem, sicut imposuisti mihi.

4. Son, because you know and have read all these things, blessed will you be if you do them.He who has my commandments and keeps them, he is the one who loves me, and I will love him and will reveal myself to him and I will make him sit with me in the kingdom of my Father. Therefore, Lord, as you said and promised, so may it indeed be granted to me to deserve it. I have taken up, I have taken up the cross from your hand: I will bear it even unto death, as you imposed on me.

Vere vita boni Monachi crux est, sed dux paradisi. Inceptum est, retro abire non licet, nec relinquere oportet.

Truly the life of a good monk is a cross, but a guide to paradise. The undertaking has begun; it is not permitted to go back, nor ought it be abandoned.

5. Eja fratres, pergamus simul: Jesus erit nobiscum; propter Jesum suscepimus hanc crucem; propter Jesum perfeveremus in cruce; erit adjutor noster, qui est dux noster et præcessor. En rex noster ingrediatur ante nos, qui pugnabit pro nobis. Sequamur viriliter, nemo metuat terrores; simus parati mori fortiter in bello, nec inferamus crimen gloriæ nostræ, et fugiamus a cruce.

5. Come then, brothers, let us go on together: Jesus will be with us; for Jesus we have taken up this cross; for Jesus let us persevere on the cross; he will be our aid, who is our leader and forerunner. Behold our king go before us, who will fight for us. Let us follow manfully, let no one fear terrors; let us be ready to die bravely in battle, nor let us bring a stain upon our glory, nor flee from the cross.

Cap. 57. Quod homo non sit nimis dejectus, quando labitur in aliquos defectus.

CHAPTER 57. That a man should not be too dejected when he slips into some failings.

1. Fili, magis placent patientia et humilitas in adversis, quam multa consolatio et devotio in prosperis. Ut quid te contristat parvum factum contra te dictum? Si amplius fuisset, commoveri non debuisses.

1. Son, patience and humility in adversities are more pleasing than abundant consolation and devotion in prosperities. Why does a small act said against you make you sad? If it had been greater, you should not have been moved.

Sed nunc dimitte transire: non est primum nec novum nec ultmum erit, si diu vixeris. Satis virilis es, quamdiu nil obviat adversi; bene etiam consulis et alios nosti roborare verbis: sed cum ad januam tuam venit repentina tribulatio, deficis consilio et robore.

But now let it be passed over: it is neither the first nor new nor will it be the last, if you live long. You are manly enough, so long as nothing adverse meets you; you also give good counsel and know how to fortify others with words: but when sudden tribulation comes to your door, you fail in counsel and in strength.

2. Attende magnam fragilitatem tuam, quam sæpius experiris in modicis objectis: tamen pro salute tua ista fiunt. Cum hæc et similia contingunt, pone te ut melius nosti ex corde; et si tetigerit tribulatio, non tamen dejiciat nec diue implicet. Ad minus sustine patienter, si non potes gaudenter.

2. Give heed to your great fragility, which you more often experience in small things set against you: nevertheless these things are done for your salvation. When these and similar events occur, place yourself, as you best know, from the heart; and if tribulation touch you, yet let it not cast you down nor entangle you long. At least endure patiently, if you cannot gladly.

Et si minus libenter audis et indignationem sentis, reprime te, nec patiaris aliquid inordinatum ex ore tuo exire, unde parvuli scandalizentur. Cito conquiescet commotio excitata, et dolor internus revertente gratia dulcorabitur. Adhuc vivo ego, dixit Dominus; juvare te paratus sum et solito amplius consolari, si confisus fueris in me, et devote invocaveris me.

And if you hear less willingly and feel indignation, restrain yourself, nor permit anything disorderly to go forth from your mouth, whereby little ones might be scandalized. The agitation raised will soon be at rest, and internal grief, with grace returning, will be sweetened. "I am still alive," said the Lord; "I am ready to help you and to console you more than usual, if you have trusted in me and have devoutly invoked me."

3. Animæquior esto et ad majorem sustinentiam accingere. Non est totum frustratum, si te sæpius percipis tribulatum vel graviter tentatum. Homo es, et non Deus; caro es, et non Angelus.

3. Be more soulful and gird yourself for greater endurance. Not all is lost, if you often find yourself perceived as afflicted or grievously tempted. You are a man, and not God; you are flesh, and not an Angel.

Quomodo tu posses semper in eodem statu virtutis permanere, quando hoc defuit Angelo in cælo, et primo Homini in paradiso, quid non diu steterunt? Ego sum qui mærentes erigo sospitate, et suam cognoscentes infirmitatem ad meam provoco divinitatem.

How could you possibly remain always in the same state of virtue, when this was lacking to the Angel in heaven, and to the first Man in paradise — what would not long endure? I am he who raises the sorrowful with salvation, and, recognizing their weakness, I summon them to my divinity.

4. Domine, benedictum sit verbum tuum,dulce super mel et favum ori meo. Quid facerem in tantis tribulationibus et angustiis meis, nisi me confortares tuis sanctis sermonibus? Dummodo tandem ad portum salutis perveniam, quid mihi curæ est, quæ et quanta passus fuero?

4. Lord, blessed be your word,sweeter than honey and honeycomb to my mouth. What would I do in my great tribulations and my distresses, if you did not strengthen me by your holy sayings? So long as at last I reach the port of salvation, what care is it to me what and how great I shall have suffered?

Da finem bonum et da felicem ex hoc mundo transitum. Memento mei, Deus meus, et dirige me recto itinere in regnum tuum. Amen.

Grant a good end and grant a happy passing from this world. Remember me, my God, and direct me by the right way into your kingdom. Amen.

Cap. 58. De altioribus rebus et occultis Dei judiciis non scrutandis.

CHAPTER 58. Concerning higher matters and the hidden judgments of God not to be scrutinized.

1. Fili, caveas disputare de altis materiis et de occultis Dei judiciis: cur iste sic relinquitur, et ille ad tantam gratiam assumitur? cur etiam iste tantum affligitur, et ille tam eximie exaltatur? Ista omnem facultatem humanam excedunt, nec ad investigandum divum judicium ulla ratio prævalet vel disputatio.

1. Son, beware to dispute about lofty matters and the hidden judgments of God: why is this one thus left, and that one received to so great a grace? why too is this one so severely afflicted, and that one so eminently exalted? These things exceed all human faculty, nor does any reason or disputation prevail for investigating the divine judgment.

Quando ergo hæc tibi suggerit inimicus vel etiam quidam curiosi inquirunt homines, responde illud Prophetæ: Justus es, Domine, et justum judicium tuum; et illud: Judicia Domini vera justificata in semetipsa. Judicia mea metuenda sunt, non discutienda, quia humano intellectua sunt incomprehensibilia.

Therefore when an enemy suggests these things to you, or even certain curious inquiring men, answer with that of the Prophet: You are just, O Lord, and your judgment is just; and that: The judgments of the Lord are true, justified in themselves. My judgments are to be feared, not to be disputed, because they are incomprehensible to human intellects.

2. Noli etiam inquirere nec disputare de meritis Sanctorum, quis alio sit sanctior; aut quis major sit in regno cælorum. Talia generant sæpe lites et contentiones inutiles, nutriunt quoque superbiam et vanam gloriam: unde oriuntur invidiæ et dissensiones, dum ille istum Sanctum, et alius alium conatur superbe præfferre. Talia autem velle scire et investigare nullum fructum afferunt, sed magis Sanctis displicent, quianon sum Deus dissensionis, sed pacis, quæ pax magis in humilitate vera, quam in propria exaltatione consisit.

2. Do not also inquire nor dispute about the merits of the Saints, who is holier than another; or who is greater in the kingdom of heaven. Such things often engender quarrels and useless contentions, and also nourish pride and vain glory: whence envy and dissensions arise, while one strives to arrogantly prefer this Saint, and another to prefer another. Moreover, desiring to know and to investigate such matters brings no fruit, but rather displeases the Saints, becauseI am not God of dissension, but of peace, which peace consists more in true humility than in self-exaltation.

3. Quidam zelo devotionis trahuntur ad hos Sanctos vel ad illos, ampliori effectu, sed humano potius, quam divino. Ego sum qui cunctos condidi Sanctos; ego donavi gratiam; ego præstiti gloriam. Ego novi singulorum merita;ego præveni eos in benedictionibus dulcedinis meæ. Ego præscivi dilectos meos ante sæcula; ego eos elegi de mundo, non ipsi me præelegerunt.

3. Some are drawn by a zeal of devotion to these Saints or to those, with a greater effect, but more human than divine. I am he who founded all the Saints; I bestowed the grace; I granted the glory. I knew the merits of each;I anticipated them in the blessings of my sweetness. I foreknew my beloved before the ages; I chose them out of the world, not they who pre-chose me.

Ego vocavi per gratiam, attraxi per miscericordiam; ego perduxi eos per tentationes varias. Ego infudi consolationes magnificas; ego dedi perseverantiam; ego coronavi eorum patientiam.

I called them by grace, I drew them by mercy; I led them through various temptations. I poured forth magnificent consolations; I gave perseverance; I crowned their patience.

4. Ego primum et novissimum agnosco; ego omnes inæstimabili dilectione amplector. Ego laudandus sum in omnibus Sanctis meis; ego super omnia benedicendus sum et honorandus in singulis, quos sic gloriose magnificavi, et prædestinavi sine ullis præcedentibus propriis meritis. Qui ergo unum de minimis meis contemsit, nec magnum honorat:quia pusillum et magnum ego feci. Qui derogat alicui Sanctorum, derogat et mihi, et omnibus cæteris in regno cælorum.

4. I acknowledge the first and the last; I embrace all with inestimable affection. I am to be praised in all my Saints; above all I am to be blessed and honored in each one, whom thus gloriously I magnified and predestined without any preceding personal merits. Therefore whoever despises one of my least, nor honors the great:because small and great I made. Whoever disparages any of the Saints, disparages me also, and all the rest in the kingdom of heaven.

Omnes unum sunt per charitatis vinculum, idem sentiunt, idem volunt et omnes in unum se diligunt.

All are one by the bond of charity, they think the same, they will the same, and all love one another as one.

5. Adhuc autem, quod multo altius est, plus me quam se et sua merita diligunt. Nam supra se rapti et extra propriam dilectionem tracti, toti in amorem meum pergunt, in quo et fruitive quiescunt. Nihil est quod eos avertere possit aut deprimere: quippe qui æterna veritate pleni, igne ardescunt inexstinguibilis charitatis.

5. Moreover, and this which is far higher, they love me more than themselves and than their own merits. For snatched above themselves and drawn beyond their proper affection, they altogether proceed into my love, in which they also repose in enjoyment. There is nothing that can turn them away or cast them down: for, filled with eternal truth, they burn with the fire of inexstinguishable charity.

Taceant igitur carnales et animales homines de Sanctorum statu differere: qui non norunt nisi privata gaudia diligere; demunt et addunt pro sua inclinatione, non prout placet æternæ Veritati.

Let, therefore, carnal and animal men be silent about differing from the state of the Saints: who know nothing but to love private joys; they subtract and add according to their own inclination, not as pleases the eternal Truth.

6. In multis est ignorantia, eorum maxime qui parum illuminati raro aliquem perfecta dilectione spirituali diligere norunt. Multi adhuc naturali affectu, et humana amicitia ad hos vel ad illos trahuntur; et sicut in inferioribus se habent, ita et de cælestibus imaginantur. Sed est distantia incomparabilis inter ea quæ imperfecti non cognitant, et ea quæ illuminati viri per revelationem contemplantur, et speculantur superna.

6. In many things there is ignorance, above all in those who, but little illumined, seldom know how to love anyone with perfect spiritual dilection; many even are drawn by natural affection and by human amity to this one or that one; and as they behave about the lower things, so likewise they imagine concerning the heavenly. But there is an incomparable distance between those things which the imperfect do not know, and those which illuminated men, by revelation, contemplate and behold the supernal.

7. Cave ergo, fili, de istis curiose tractare, quæ scientiam tuam excedunt; sed hoc magis satage et intende, ut vel minimus in regno Dei queas inveniri. Et si quispiam sciret, quis alio sanctior esset, vel major haberetur in regno cælorum, quid ei hæc notitia prodesset, nisi se ex hac cognitione coram me humliaret, et in majorem mei nominis laudem exsurgeret? Multo acceptius Deo facit qui de peccatorum suorum magnitudine, et virtutum suarum parvitate cogitat, et quam longe a Sanctorum perfectione distat, quam is, qui de majoritate eorum vel parvitate disputat.

7. Beware therefore, son, of treating curiously those things which exceed your science; but rather strive and apply yourself that you may be found even the least in the kingdom of God. And if anyone knew who among others were holier, or were held greater in the kingdom of heaven, what would this knowledge profit him, unless he humbled himself before me from this cognition, and rose up into the greater praise of my name? Much more acceptable to God is he who reflects on the greatness of his sins and the smallness of his virtues, and how far he is distant from the perfection of the Saints, than he who disputes about their greatness or smallness.

Melius est Sanctos devotis precibus et lacrymis exorare et eorum gloriosa suffragia humili mente implicare, quam eorum secreta vana inquisitione perscrutari.

It is better to entreat the Saints with devout prayers and tears, and to entwine their glorious suffrages with a humble mind, than to scrutinize their secrets with vain inquiry.

8. Illi bene et optime contentantur, si homines scirent contentari et vaniloquia sua compescere. Non gloriantur de propriis meritis, quippe qui sibi nil bonitatis adscribunt; sed totum mihi, quoniam ipsis cuncta ex infinita mea charitate donavi. Tanto amore divinitatis et gaudio supereffluenti replentur, ut nil desit eis gloriæ, nihilque desit felicitatis.

8. They are well and most excellently contented, if men knew how to be content and to curb their vain talk. They do not glory in their own merits, for they ascribe nothing of goodness to themselves; but all to me, since I have bestowed upon them all things out of my infinite charity. They are filled with so great a love of the divinity and with overflowing joy, that nothing of glory is lacking to them, nor anything of felicity.

Omnes Sancti quanto altiores in gloria tanto humiliores in se ipsis, et mihi viciniores et dilectiores existunt. Ideoque habes scriptum, quia mittebant coronas suas ante Deum, et ceciderunt in facies suas coram Agno et adoraverunt viventem in sæcula sæculorum.

All the Saints, the higher they are in glory, the more humble in themselves, and the nearer and dearer to me they are. And therefore you have it written, because they were casting their crowns before God, and fell on their faces before the Lamb and worshipped the living one for ever and ever.

9. Multi quærunt, quis major sit in regno Dei, qui ignorant an cum minimis erunt digni computari. Magnum est vel esse minimum in cælo, ubi omnes magni sunt: quia omnes filii Dei vocabuntur et erunt.Minimus erit in mille et peccator centum annorum morietur. Cum enim quærerent Discipuli, quis major esset in regno cælorum, tale audierunt responsum: Nisi conversi fueritis et efficiamini sicut parvuli, non intrabitis in regnum cælorum.

9. Many ask who is greater in the kingdom of God, not knowing whether they will be reckoned worthy even with the least. It is a great thing even to be least in heaven, where all are great: for all will be called and will be sons of God.The least shall be among a thousand, and a sinner of a hundred years shall die. For when the Disciples asked who would be greatest in the kingdom of heaven, they heard this answer: Unless you are converted and become like little children, you will not enter the kingdom of heaven.

Quicumque ergo humiliaverit se sicut parvulus iste: hic major est in regno cælorum.

Therefore whoever humbles himself like this little child: he is the greatest in the kingdom of heaven.

10. Væ eis, qui cum parvulis se humiliare sponte dedignantur, quoniam humilis janua regni cælestis eos non admittet intrare.Væ et divitibus, qui habent consolationes suas hic, quia pauperibus intrantibus in regnum Dei, ipsi stabunt foris ejulantes. Gaudete humiles, et exultate pauperes, quia vestrum est regnum Dei, si tamen in veritate ambulatis.

10. Woe to those who disdain to humble themselves with little ones of their own accord, since the humble gate of the heavenly kingdom will not admit them to enter.Woe and to the rich, who have their consolations here, for with the poor entering into the kingdom of God, they themselves will stand outside wailing. Rejoice, you humble, and exult, you poor, for yours is the kingdom of God, if indeed you walk in truth.

Cap. 59. Quod omnis spes et fiducia in solo Deo et figenda.

CHAPTER 59. That all hope and confidence should be placed in God alone.

1. Domine, quæ est fiducia mea quam in hac vita habeo, aut quod majus solatium meum ex omnibus apparentibus sub cælo? Nonne tu, Domine Deus meus, cujus misericordiæ non est numerus? Ubi mihi bene fuit sine te? Aut quando male esse potuit præsente te? Malo pauper esse propter te, quam dives sine te. Eligo potius tecum in terra peregrainari, quam sine te cælum possidere. Ubi tu, ibi cælum; atque ibi mors est atque infernus, ubi tu non es. Tu mihi in desiderio es, et ideo post te gemere et clamare et exorare necesse est.

1. Lord, what is my trust that I have in this life, or what greater consolation of mine from all things visible under heaven? Are you not, Lord my God, of whose mercy there is no number? Where was it well for me without you? Or when could it be ill with you present? I prefer to be poor for your sake than rich without you. I choose rather to wander on earth with you than to possess heaven without you. Where you are, there is heaven; and there is death and hell where you are not. You are to me in desire, and therefore after you it is necessary to groan and to cry and to beseech.

In nullo denique possum plene considere, qui in necessitatibus auxilietur opportunius, nisi in te solo Deo meo. Tu es spes mea, et fiducia mea, et consolator meus, et fidelissimus in omnibus.

In nothing, then, can I fully rely who is helped most opportunely in necessities, except in you alone, my God. You are my hope, and my confidence, and my consoler, and most faithful in all things.

2. Omnes quæ sua sunt quærunt; tu salutem meam, et profectum meum solummodo prætendis et omnia in bonum mihi convertis. Et si variis tentationibus et adversitatibus exponas me, hoc totum ad utilitatem meam ordinas, qui mille modis dilectos tuos probare consuevisti. In qua probatione non minus diligi debes et laudari, quam si cælestibus consolationibus me repleres.

2. All seek what is their own; you set forth only my salvation and my progress and turn all things to good for me. And if you expose me to various temptations and adversities, you order all this wholly for my benefit, you who are accustomed to prove your beloved in a thousand ways. In this trial you ought to be loved and praised no less than if you filled me with heavenly consolations.

3. In te ergo, Domine Deus meus, pono totam spem meam et refugium; in te omnem tribulationem meam et angustiam meam constituo, quia totum infirumum et instabile invenio quidquid extra te conspicio. Non enim proderunt multi amici, neque fortes auxiliarii adjuvare poterunt, neque prudentes consiliarii responsum utile dare, neque libri Doctorum consolari, nec alia prætiosa substantia liberare, neque locus aliquis secretus contutari, si tu ipse non assistas, juves, confortes, consoleris, instruas et custodias.

3. Therefore in you, Lord my God, I place all my hope and refuge; in you I set all my tribulation and my distress, for I find everything infirm and unstable whatever I behold apart from you. For many friends will not avail, nor will strong auxiliaries be able to help, nor will prudent counsellors give a useful answer, nor will the books of the Learned console, nor will any other precious substance deliver, nor will any secret place protect, if you yourself do not assist, help, strengthen, console, instruct, and guard.

4. Omnia namque, quæ ad pacem videntur esse et felicitatem habendam, te absente nihil sunt, nihilque felicitatis et veritate conferunt. Finis ergo omnium bonorum et altitudo vitæ et profunditas eloquiorum tu es; et in te super omnia sperare, fortissimum solatium omnium servorum tuorum. Ad te sunt oculi mei; in te confido, Deus meus; misericordiarum Pater, benedic et sanctifica animam meam benedictione cælesti, ut fiat habitatio sancta tua et sedes æternæ gloriæ tuæ, nihilque in templo tuæ dignitatis inveniatur, quod oculos tuæ majestatis offendat.

4. For all things which seem to pertain to peace and to be of held felicity are nothing without you, and confer nothing of felicity and truth. You therefore are the end of all goods and the height of life and the depth of eloquence; and to hope in you above all is the strongest solace of all your servants. To you are my eyes; in you I trust, my God; Father of mercies, bless and sanctify my soul with a heavenly benediction, that your holy habitation and the seat of your eternal glory may be made, and let nothing be found in the temple of your dignity which might offend the eyes of your majesty.

Secundum multitudinem miserationum tuarum et magnitudinem bonitatis tuæ respice in me, et exaudi orationem pauperis servi tui, longe exulantis in regione umbræ mortis. Protege et conserva animam servuli tui inter tot discrimina vitæ corruptibilis, ac comitante gratia tua, dirige per viam pacis ad perpetuæ patriam felicitatis et claritatis.

According to the multitude of your mercies and the magnitude of your goodness look upon me, and hear the prayer of your poor servant, long exiled in the region of the shadow of death. Protect and preserve the soul of your little servant amid so many dangers of corruptible life, and, your grace accompanying, guide him by the way of peace to the everlasting homeland of felicity and clarity.