Nature is often deceived, but grace hath her trust in God, that she may not be deceived.
Chap. XXXII.
Of the denying ourselves,
and renouncing all cupidity.
1. Son, thou canst not possess perfect liberty, unless thou wholly deny thyself.
All self-seekers and self-lovers are bound in fetters, full of desires, full of cares, unsettled, and seeking always their own ease, and not the things of Jesus Christ, but oftentimes devising and framing that which shall not stand;
For all shall come to nothing that proceeds not from God.
Take this short and perfect word, Forsake all and thou shall find all, leave thy desires and thou shall find rest.
Consider this well, and when thou shalt put it in practice thou shalt understand all things.
2. Lord, this is not the work of one day, nor children's sport; yea, in this short sentence is included the whole perfection of the religious.
Son, thou must not be turned back, nor presently cast down, when thou hearest what the way of the perfect is, but rather be incited thereby to undertake great things, or at least to sigh after them with an earnest desire.
I would it were so with thee, and that thou wert come so far that thou wert no longer a lover of thyself, but didst stand wholly at my beck, and at his whom I have appointed father over thee; then wouldst thou exceedingly please me, and all thy life would pass in joy and peace.
Thou hast yet many things to forsake, which unless thou give up to me without reserve, thou shalt not attain to that which thou demandest.
I counsel thee to buy of me gold tried in the fire, that thou mayest become rich. Apoc. iii.
That is heavenly wisdom, which treads under foot all things below.
Set aside the wisdom of the earth, i.e. seeking to please the world and thyself.
3. I have said that thou shouldst give the things that are high and of great esteem with men, to purchase those which are esteemed contemptible;
For true heavenly wisdom seems very mean and contemptible, and is scarce thought of by men; that wisdom which teaches to think meanly of one's self, and not to seek to become great upon earth, which many praise; in words, but in their life they are far from it; yet this same is that precious, pearl, which is hidden from many. Matthew xiii.
Chap. XXXIII.
Of the inconstancy of our
heart,
and of directing our final intention
to God.
1. Son, trust not to thy present affection, it will quickly be changed into another.
As long as thou livest thou art subject to change, even against thy will; so as to be sometimes joyful, other times sad; now easy, anon troubled; at one time devout, at another dry; sometimes fervent, other times sluggish; one day heavy, another lighter.
But he that is wise and well instructed in spirit stands above all these changes; not minding what he feels in himself, nor on what side the wind of mutability blows; but that the whole bent of his soul may advance towards its due and wished-for end;
For so he may continue one and the self-same without being shaken, by directing without ceasing, through all this variety of events, the single eye of his intention towards me.
2. And by how much the purer the eye of the intention is, by so much the more constantly may one pass these diverse storms.
But in many the eye of pure intention is dark, for we quickly look towards something delightful which comes in our way;
And it is rare to find one wholly free from all blemish of self-seeking.
So the Jews heretofore came into Bethania to Martha and Mary, not for Jesus only, but that they might see Lazarus also. John xi.
The eye of the intention therefore must be purified, that it may be single and right; and must be directed unto me, beyond all the various objects that interpose themselves.
Chap. XXXIV.
That he that loves God
relishes him above all things, and in all
things.
1. Behold my God, and my All, What would I have more, and what can I desire more happy?
O savoury and sweet word! but to him that loves the Word, not the world, nor the things that are in the world.
My God, and All! Enough is said to him that understands; and it is delightful to him that loves to repeat it often.
For when thou art present all things yield delight; but when thou art absent, all things are loathsome.
Thou givest tranquillity to the heart, and great peace, and pleasant joy.
Thou makest to think well of all, and praise thee in all things; nor can any thing without thee afford any lasting pleasure: but to make it agreeable and relishing, thy grace must be present; and it must be seasoned with the seasoning of thy wisdom.
2. He that has a relish of thee will find all things savoury.
And to him that relishes thee not, what can ever yield any true delight?
But the wise of this world, and the admirers of the flesh, are far from the relish of thy wisdom; because in the world is much vanity, and the following of the flesh leads to death.
But they that follow thee, by despising the things of this world, and mortifying the flesh, are found to be wise indeed: for they are translated from vanity to truth, from the flesh to the spirit.
Such as these have a relish of God; and what good soever is found in creatures, they refer it all to the praise of their Maker.
But great, yea very great, is the difference between the relish of the Creator and the creature; of eternity and of time; of light increated, and of light enlightened.
3. O Light eternal, transcending all created lights, dart forth thy lightning from above, which may penetrate all the most inward parts of my heart.
Cleanse, cherish, enlighten, and enliven my spirit with its powers, that it may be absorpt in thee with ecstasies of joy.
Oh! when will this blessed and desirable hour come, that thou shalt fill me with thy presence, and become to me All in All?
As long as this is not granted me, my joy will not be full.
Alas! the old man is still living in me; he is not wholly crucified; he is not perfectly dead:
He still lusts strongly against the spirit; he wages war within me, and suffers not the kingdom of my soul to be quiet.
4. But, O Lord, who rulest over the power of the sea, and assuagest the motion of its waves, (Psalms lxxxviii.) arise and help me.
[USCCB: Psalms lxxxix. 10.]
Dissipate the people that desire war. Psalms lxvii. Crush them by thy power.
Shew forth, I beseech thee, thy wonderful works; and let thy right-hand be glorified: for there is no other help nor refuge for me, but in thee, O Lord, my God.
Chap. XXXV.
That there is no being
secure from temptation in this life.
1. Son, thou art never secure in this life; but as long as thou livest thou hast always need of spiritual arms.
Thou art in the midst of enemies, and art assaulted on all sides.
If then thou dost not make use of the buckler of patience, thou wilt not be long without wounds.
Moreover, if thou dost not fix thy heart on me, with a sincere will of suffering all things for my sake, thou canst not support the heat of this warfare, nor attain to the victory of the saints. It behoveth thee therefore to go through all manfully, and to use a strong hand against all things that oppose thee.
For to him that overcomes is given manna, (Apoc. ii.) and to the sluggard is left much misery.
2. If thou seekest rest in this life, how then wilt thou come to rest everlasting?
Set not thy self to seek for much rest, but for much patience.
Seek true peace, not upon earth, but in heaven; not in men, nor in other things created, but in God alone.
Thou must be willing, for the love of God, to suffer all things, viz. labours and sorrows, temptations and vexations, anxieties, necessities, sicknesses, injuries, detractions, reprehensions, humiliations, confusions, corrections, and contempts.
These things help to obtain virtue: these try a novice of Christ: these procure a heavenly crown.
I will give an everlasting reward for this short labour, and glory without end for transitory confusion.
3. Dost thou think to have always spiritual consolations when thou pleasest?
My saints had not so; but met with many troubles, and various temptations and great desolations.
But they bore all with patience, and confided more in God than in themselves; knowing that the sufferings of this life are not of equal proportion to the merit of the glory to come.
Wouldst thou have that immediately, which others after many tears and great labours have hardly obtained?
Expect the Lord, do manfully, and be of good heart. Do not despond, do not fall off; but constantly offer both soul and body for the glory of God.
I will reward thee most abundantly, and will be with thee in all thy tribulations.
Chap. XXXVI.
Against the vain judgments
of men.
1. Son, cast thy heart firmly on the Lord, and fear not the judgement of man, when thy conscience gives testimony of thy piety and innocence.
It is good and happy to suffer in this manner, neither will this be grievous to an humble heart, nor to him that trusts in God more than in himself.
Many say many things, and therefore little credit is to be given to them.
Neither is it possible to satisfy all;
Though Paul endeavoured to please all in the Lord, and made himself all unto all: yet at the same time he made little account of his being judged by man's day. 1 Corinthians iv. and ix.
2. He labours for the edification and salvation of others, as much as he could, and as lay in him; but he could not prevent his being sometimes judged or despised by others.
Therefore he committed all to God, who knows all; and defended himself by patience and humility against the tongues of those that spoke evil, or thought and gave out at pleasure vain and faulty things of him.
However, he answered them sometimes, lest his silence might give occasion of scandal to the weak.
3. Who art thou, that thou shouldst be afraid of a mortal man? To-day he is, and to-morrow he appears no more.
Fear God, and thou shalt have no need of being afraid of man.
What can any one do against thee, by his words or injuries? He rather hurts himself than thee; nor can he escape the judgment of God whoever he be.
See thou have God before thine eyes; and do not contend with complaining words.
And if at present thou seem to be overcome, and to suffer a confusion which thou hast not deserved; do not repine at this, and do not lessen thy crown by impatience.
But rather look up to me in heaven, who am able to deliver thee from all confusion and wrong, and to repay every one according to his works.
Chap. XXXVII.
Of a pure and full
resignation of ourselves,
for the obtaining
freedom of heart.
1. Son, leave thyself, and thou shalt find me.
Stand without choice, or any self-seeking; and thou shalt always gain.
For the greater grace shall always be added to thee, when thou hast perfectly given up thyself, without resuming thyself again.
2. Lord, how often shall I resign myself; and in what things shall I leave myself?
3. Always, and at all times; as in little, so also in great: I make no exception, but will have thee to be found in all things stript of thyself.
Otherwise how canst thou be mine, and I thine; unless thou be both within and without freed from all self-will?
The sooner thou effectest this, the better will it be for thee; and the more fully and sincerely thou dost it, the more shalt thou please me, and the more shalt thou gain.
4. Some there are that resign themselves, but it is with some exception; for they do not trust wholly to God, and therefore are busy to provide for themselves. Some also at the first offer all; but afterwards, being assaulted by temptation, return again to what they left; and therefore they make no progress in virtue.
These shall not attain to the true liberty of a pure heart, nor to the grace of a delightful familiarity with me; unless they first entirely resign themselves up, and offer themselves a daily sacrifice to me; for without this, divine union neither is nor will be obtained.
5. I have often said to thee, and I repeat it now again, forsake thyself, resign thyself, and thou shalt enjoy a great inward peace.
Give all for all, seek nothing, call for nothing back, stand purely, and with a full confidence in me, and thou shalt have me.
Thou shalt be at liberty within thy own heart, and darkness shall not overwhelm thee.
Aim only at this, pray for this, desire this, that thou mayest be stript of self-seeking, and thus naked follow thy naked Jesus; that thou mayest die to thyself, and live eternally to me.
Then all vain imaginations shall vanish, all evil disturbances, and superfluous cares.
Then also immoderate fear shall leave thee, and inordinate love shall die.
Chap. XXXVIII.
Of the good government
of ourselves in outward things, and of
having recourse to God in dangers.
1. Son, thou must diligently make it thy aim, that in every place, and in every action or outward employment, thou be inwardly free, and master of thyself; and that all things be under thee, and not thou under them.
That thou mayest be lord and ruler of thy actions, and not a slave or bondsman:
But rather a freeman, and a true Hebrew transferred to the lot and to the liberty of the children of God;
Who stand above the things present, and contemplate those that are eternal; who look upon transitory things with the left eye, and with the right the things of heaven.
Who suffer not themselves to be drawn away by temporal things to cleave to them; but they rather draw these things to themselves, to make them serviceable to that end, for which they were ordained by God, and appointed by that Sovereign Artist, who has left nothing in all his works but regular and orderly.
2. If likewise, in all events, thou rulest not thyself by the outward appearance; nor lookest on the things which thou seest or hearest, with a carnal eye; but presently, on every occasion, doth enter like Moses into the tabernacle to consult the Lord; thou shalt sometimes hear the divine answer, and come out instructed in many things present and to come.
For Moses always had recourse to the tabernacle, for the deciding all doubts and questions; and fled to the help of prayer, against the dangers and wickedness of men:
So must thou in like manner fly to the closet of thy heart, and there most earnestly implore the divine assistance: for Joshua and the children of Israel, as we read, (Joshua ix.) were therefore deceived by the Gabaonites; because they did not first consult the Lord, but too easily giving credit to fair words, were deluded with counterfeit piety.
Chap. XXXIX.
That a man must not be
over eager in his affairs.
1. Son, always commit thy cause to me; I will dispose well of it in due season. Wait for my disposal, and thou shalt find it will be for thy advantage.
2. Lord, I willingly commit all things to thee; for my care can profit little.
I wish I was not too much set upon future events; but offered myself with all readiness to thy divine pleasure.
3. My Son, oftentimes a man eagerly sets about a thing which he desires; but when he has obtained it, he begins to be of another mind: for our inclinations are not wont to continue long upon the same thing, but rather pass from one thing to another.
It is therefore a thing not of the least importance, to forsake one's self even in the least things.
4. A man's true progress consists in denying himself; and the man that has renounced himself is very much at liberty, and very safe.
But the old enemy, who opposes all that is good, fails not to tempt; but day and night lays his dangerous plots to withdraw the unwary into his deceitful snare. Watch and pray, saith the Lord, that ye enter not into temptation. Matthew xxvi.
Chap. XL.
That man hath no good of
himself,
and that he cannot glory in any
thing.
3. Lord, what is man that thou art mindful of him; or the Son of Man that thou vouchsafest to visit him? Psalms vi.
What hath man deserved, that thou shouldst give him thy grace?
Lord what cause have I to complain if thou forsake me? Or what can I justly alledge, if thou refuse to grant my petition?
This, indeed, I may truly think and say: Lord, I am nothing, I can do nothing, I have nothing of myself that is good; but I fail and am defective in all things, and ever tend to nothing;
And unless I am supported and interiorly instructed by thee, I become quite tepid and dissolute.
2. But thou, O Lord, art always the same, and endureth for ever; always good, just and holy; doing all things well, justly, and holily; and disposing them in wisdom.
But I, who am more inclined to go back than to go forward, continue not always in one state; for seven different seasons are changed over me.
Yet it quickly becomes better when it pleaseth thee, and thou stretchest out thy helping hand: for thou alone, without man's aid, canst assist me, and so strengthen me, that my countenance shall be no more changed, but my heart shall be converted, and take its rest in thee alone.
3. Wherefore if I did but well know how to cast away from me all human comfort, either for the sake of devotion, or through the necessity of seeking thee, because there is no man that can comfort me.
Then might I justly depend on thy grace, and rejoice in the gift of new consolation.
4. Thanks be to thee, from whom all proceeds as often as it goes well with me.
But, for my part, I am but mere vanity, and nothing in thy sight; an unconstant and weak man.
What have I then to glory in? or why do I desire to be esteemed?
Is it not for nothing? And this is most vain.
Truly, vain-glory is an evil plague, a very great vanity; because it draws us away from true glory, and robs us of heavenly grace.
For whilst a man takes a complacence in himself, he displeaseth thee; whilst he gapes after the praises of men, he is deprived of true virtues.
5. But true glory and holy joy is to glory in thee, and not in one's self; to rejoice in thy name, and not to be delighted in one's own virtue, nor in any creature, save only for thy sake.
Let thy name be praised, not mine: let thy work be extolled, not mine: let thy holy name be blessed, but to me let nothing be attributed of the praises of men.
Thou art my glory, thou art the joy of my heart:
In thee will I glory and rejoice all the day; but for myself I will glory in nothing but in my infirmities.
6. Let the Jews seek the glory which one man receives from another: I will seek that which is from God alone.
All human glory, all temporal honour, all worldly grandeur, compared to thy eternal glory, is but vanity and foolishness.
O my truth, and my mercy, my God, O blessed Trinity, to thee alone be all praise, honour, power, and glory, for endless ages of ages.
Chap. XLI.
Of the contempt of all
temporal honour.
1. My Son, take it not to heart, if thou seest others honoured and advanced, and thyself despised and debased.
Lift up thy heart to me in heaven, and thou wilt not be concerned at thy being contemned by men upon earth.
2. Lord, we are in blindness, and are quickly seduced by vanity. If I look well into myself, never was any injury done me by any creature; and therefore I cannot justly complain of thee.
For, because I have often and grievously sinned against thee, all creatures have reason to take up arms against me.
To me therefore confusion and contempt is justly due, but to thee praise, honour, and glory.
And unless I put myself in this disposition, to be willing to be despised and forsaken of all creatures, and to be esteemed nothing at all, I cannot arrive at inward peace and strength, nor be spiritually enlightened, nor fully united to thee.
Chap. XLII.
That our peace is not to be
placed in men.
1. Son, if thou placest thy peace with any person, for the sake of thy contentment in his company, thou shall be unsettled and entangled:
But if thou hast recourse to the everliving and subsisting Truth, thou shalt not be grieved when a friend departs or dies.
In me the love of thy friend must stand; and for me is he to be loved, whoever he be, who appears to thee good, and is very dear to thee in this life.
Without me no friendship is of any strength, nor will be durable; nor is that love true and pure of which I am not the author.
Thou oughtest to be so far mortified to such affections of persons beloved, as to wish (for as much as appertains to thee) to be without any company of man.
By so much the more does a man draw nigh to God, by how much the farther he withdraws himself from all earthly comfort.
So much the higher he ascends into God, by how much the lower he descends into himself, and by how much the meaner he esteems himself.
2. But he that attributes any thing of good to himself, stops the grace of God from coming into him; for the grace of the Holy Ghost ever seeks an humble heart.
If thou couldst perfectly annihilate thyself, and cast out from thyself all created love, then should I flow into thee with abundance of grace.
When thou lookest towards creatures, the sight of the Creator is withdrawn from thee.
Learn for the Creator's sake, to overcome thyself in all things; and then thou shalt be able to attain to the knowledge of God.
How little soever it be, if a thing be inordinately loved and regarded, it keeps us back from the Sovereign Good, and corrupts the soul.
Chap. XLIII.
Against vain and worldly
learning.
1. Son, be not moved with the fine and quaint sayings of men: For the kingdom of God consists not in talk, but in virtue.
Attend to my words, which inflame the heart, and enlighten the mind: which excite to compunction, and afford manifold consolations.
Never read any thing that thou may appear more learned or more wise.
Study therefore to mortify thy vices, for this will avail thee more than the knowledge of many hard questions.
2. When thou shalt have read, and shalt know many things, thou must always return to one beginning.
I am he that teacheth man knowledge, and I give a more clear understanding to little ones than can be taught by man.
He to whom I speak will quickly be wise, and will make great progress in spirit.
Wo to them that enquire of men after many curious things, and are little curious of the way to serve me.
The time will come, when Christ, the Master of masters, the Lord of angels, shall appeal, to hear the lessons of all men; that is, to examine the consciences of every one.
And then he will search Jerusalem with candles, and the hidden things of darkness shall be brought to light, and the arguments of tongues shall be silent.
3. I am he that in an instant elevates an humble mind, to comprehend more reasons of the eternal truth than could be got by ten years study in the schools.
I teach without noise of words, without confusion of opinions, without ambition of honour, without contention of arguments.
I teach to despise all earthly things, to loathe things present, to seek things eternal, to relish things eternal, to fly honours, to endure scandals, to repose all hope in me, to desire nothing out of me, and above all things ardently to love me.
4. For a certain person, by loving me, entirely learned divine things, and spoke wonders.
He profited more by forsaking all things, than by studying subtleties.
But to some I speak things common, to others things more particular; to some I sweetly appear in signs and figures; to others in great light I reveal mysteries.
The voice of the books is the same, but it teacheth not all men alike; because I within am the teacher of truth, the searcher of hearts, the understander of thoughts, the promoter of actions; distributing to every one as I judge fitting.
Chap. XLIV.
Of not drawing to ourselves
exterior things.
1. Son, in many things it behoveth thee to be ignorant and to esteem thyself as one dead upon earth, and as one to whom the whole world is crucified.
Many things also must you pass by with a deaf ear, and think rather of those things that appertain to thy peace.
It is more profitable to turn away thy eyes from such things as displease thee, and to leave to every one his own way of thinking, than to give way to contentious discourses.
If thou standeth well with God, and lookest at his judgment, thou wilt more easily bear to see thyself overcome.
2. O Lord, to what are we come? Behold a temporal loss is greatly bewailed, for a small gain men labour and toil; but the loss of the soul is little thought on, and hardly ever returns to mind.
That which is of little or no profit takes up our thoughts; and that which is above all things necessary is negligently passed over: for the whole man sinks down into outward things; and unless he quickly recovers himself, he willingly continues immersed in them.
Chap. XLV.
That credit is not to be
given to all men;
and that men are prone to
offend in words.
1. Grant me help, O Lord, in my tribulation, for vain is the aid of man. Psalms lix.
[USCCB: Psalms lx. 13.]
How often have I not found faith there, where I thought I might depend upon it?
And how often have I found it where I did not expect it?
Vain therefore is all hope in men; but the safety of the Just is in thee, O Lord.
Blessed be thou, O Lord my God, in all things that befal us.
We are weak and unsettled, we are quickly deceived and changed.
2. Who is the man that is able to keep himself so warily, and with so much circumspection in all things, as not to fall sometimes into some deceit or perplexity?
But he that trusts in thee, O Lord, and seeks thee with a simple heart, does not so easily fall;
And if he lights into some tribulation, in what manner soever he may be entangled therewith, he will quickly be rescued or comforted by thee; for thou wilt not forsake forever him that trusts in thee.
A trusty friend is rarely to be found, that continues faithful in all the distresses of his friend.
Thou, O Lord, thou alone art most faithful in all things, and besides thee there is no other such.
3. Oh! how wise was that holy soul that said, My mind is strongly settled and grounded upon Christ. St. Agatha.
If it were so with me, the fear of man would not so easily give me trouble, nor flying words move me.
Who can foresee all things, or who is able to provide against all future evils?
If things foreseen do yet often hurt us, how can things unlooked for fail of wounding us grievously?
But why did I not provide better for myself, miserable wretch as I am? Why also have I so easily given credit to others?
But we are men, and are but frail men, though by many we are reputed and called angels.
To whom shall I give credit, O Lord? to whom but thee? Thou art the truth, which neither canst deceive nor be deceived.
And on the other side, Every man is a liar, (Psalms cxi.) infirm, unstable, and subject to fail, especially in words; so that we ought not readily to believe even that which in appearance seems to sound well.
4. How wisely didst thou forewarn us to take heed of men, (Matthew. x. 17.) and that man's enemies are those of his own household. (Matthew. x. 36.) And that we are not to believe, if any one should say, Behold here, or behold there. Matthew xxiv.
I have been taught to my cost, and I wish it may serve to make me more cautious, and not to increase my folly.
Be wary, saith one, be wary, keep in thyself what I tell thee: and whilst I hold my peace, and believe the matter to be secret, he himself cannot keep the secret which he desired me to keep, but presently discovers both me and himself, and goes his way.
From such tales and such unwary people defend me, O Lord, that I may not fall into their hands, nor ever commit the like.
Give to my mouth truth and constancy in my words, and remove far from me a crafty tongue.
What I am not willing to suffer, I ought by all means to shun.
5. O how good a thing and how peaceable it is to be silent of others, nor to believe all that is said, nor easily to report what one has heard; to lay one's self open to few; always to seek thee the Beholder of the Heart; and not to be carried about with every wind of words; but to wish that all things both within and without us may go according to the pleasure of thy will!
How secure it is for the keeping of heavenly grace, to fly the sight of men, and not to seek those things that seem to cause admiration abroad; but with all diligence to follow that which brings amendment of life and fervour!
To how many hath it been hurtful to have their virtue known, and over-hastily praised? How profitable indeed hath grace been kept with silence in this frail life, which is all but a temptation and a warfare?
Chap. XLVI.
Of having confidence in
God,
when words arise against us.
1. Son, stand firm, and trust in me; for what are words but words? they fly through the air, but hurt not a stone.
If thou art guilty, think that thou wilt willingly amend thyself.
If thy conscience accuse thee not, think that thou wilt willingly suffer this for God's sake.
It is a small matter that thou shouldst sometimes bear with words, if thou hast not as yet the courage to endure hard stripes.
And why do such small things go to thy heart; but because thou art yet carnal, and regardest man more than thou oughtest?
For because thou art afraid of being despised, thou art not willing to be reprehended for thy faults, and seekest to shelter thyself in excuses.
2. But look better into thyself, and thou shalt find that the world is still living in thee, and a vain desire of pleasing men:
For when thou art unwilling to be humbled and confounded for thy defects, it is plain indeed that thou art not truly humble, nor truly dead to the world, nor the world crucified to thee.
But give ear to my word, and thou shalt not value ten thousand words of men.
Behold, if all should be said against thee, which the malice of men can invent, what hurt could it do thee, if thou wouldst let it pass, and make no reckoning of it? Could it even so much as pluck one hair away from thee?
3. But he who has not his heart within, nor God before his eyes, is easily moved with a word of dispraise:
Whereas he that trusts in me, and desires not to stand by his own judgment, will be free from the fear of men.
For I am the judge and discerner of all secrets; I know how the matter passed; I know both him that offers the injury, and him that suffers it.
From me this word went forth; by my permission it happened, that out of many hearts thoughts may be revealed. Luke ii.
I shall judge the guilty and the innocent; but by a secret judgment I would beforehand try them both.
4. The testimony of men oftentimes deceives: my judgment is true, it shall stand and not be overthrown.
It is hidden for the most part, and to few laid open in every thing; yet it never errs, nor can it err, though to the eyes of fools it seems not right.
To me therefore must thou run in every judgment, and not depend upon thy own will.
For the just man will not be troubled whatever happens to him from God. Proverbs xii.
And if any thing be wrongfully pronounced against him, he will not much care; neither will he vainly rejoice, if by others he be reasonably excused; for he considers that I am he that searcheth the heart and the reins, (Apoc. ii.) who judge not according to the face, nor according to human appearance;
[USCCB: Revelation 3:23, "…I am the searcher of hearts and minds…".]
For oftentimes that is found blameworthy in my eyes, which in the judgment of men is esteemed commendable.
5. O Lord God, the best judge, strong and patient, who knowest the frailty and perverseness of men, be thou my strength, and all my confidence, for my own conscience sufficeth me not.
Thou knowest that which I know not; and therefore in every reprehension I ought to humble myself, and bear it with meekness.
Pardon me, I beseech thee in thy mercy, as often as I have not done thus, and give me again the grace to suffer still more.
For better to me is thy great mercy, for the obtaining of pardon, than the justice which I imagine in myself for the defence of my hidden conscience.
Although my conscience accuse me not, yet I cannot hereby justify myself; for setting thy mercy aside, no man living shall be justified in thy sight. Psalms cxlii.
[USCCB: Psalms cxliii.]
Chap. XLVII.
That all grievious things
are to be endured for life everlasting.
1. Son, be not dismayed with the labours which thou hast undertaken for me; neither let the tribulations which befal thee quite cast thee down; but let my promise strengthen thee, and comfort thee in all events.
I am sufficient to reward thee beyond all measure.