Thou shalt not labour here long, nor shalt thou be always oppressed with sorrows.
Wait a little while, and thou shalt see a speedy end of all thy evils.
The hour will come when labour and trouble shall be no more.
All is little and short which passeth away with time.
2. Mind what thou art about; labour faithfully in my vineyard; I will be thy reward.
Write, read, sing, sigh, keep silence, pray, bear thy crosses manfully: eternal life is worthy of all these, and greater combats.
Peace shall come in one day, which is known to the Lord: and it shall not be day, nor night, viz. such as is at present, but everlasting light, infinite brightness, steadfast peace, and secure rest.
Thou shalt not then say, Who shall deliver me from the body of this death, (Romans vii.) nor shalt thou cry out, Wo to me for that my sojourning is prolonged. (Psalms cxix.) For death shall be no more; but never failing health, no anxiety, but blessed delight, and a society sweet and lovely.
[USCCB: Psalms cxx. 6. "Too long did I live among those who hated peace."]
3. Oh! if thou hadst seen the everlasting crowns of the saints in heaven, and in how great glory they now triumph, who appeared contemptible heretofore to this world, and in a manner unworthy even of life, doubtless thou wouldst immediately cast thyself down to the very earth, and wouldst rather seek to be under the feet of all, than to have command so much as over one.
Neither wouldst thou covet the pleasant days of this life, but wouldst rather be glad to suffer tribulation for God's sake, and esteem it thy greatest gain to be reputed as nothing amongst men.
4. Ah! if thou didst but relish these things, and didst suffer them to penetrate deeply thy heart, how wouldst thou dare so much as once to complain!
Are not all painful labours to be endured for everlasting life?
It is no small matter to lose or to gain the kingdom of God.
Lift up therefore thy face to heaven. Behold I, and all my saints with me, who in this world have had a great conflict, do now rejoice, are comforted now, are now secure, are now at rest, and for all eternity shall abide with me in the kingdom of my Father.
1. O Most happy mansion of the city above! O most bright day of eternity, which knows no night, but is always enlightened by the Sovereign Truth; a day always joyful, always secure, and never changing its state for the contrary!
Oh! that this day would shine upon us, and all these temporal things would come to an end!
It shines indeed upon the saints, resplendant with everlasting brightness; but to us pilgrims upon earth it is seen only as afar off, and through a glass.
2. The citizens of heaven know how joyful that day is; but the banished children of Eve lament that this our day is bitter and tedious.
The days of this life are short and evil, full of sorrows and miseries: where man is defiled with many sins, is ensnared with many passions, attacked with many fears, disquieted with many cares, distracted with many curiosities, entangled with many vanities, encompassed with many errors, broken with many labours, troubled with temptations, weakened with delights, tormented with want.
3. Oh! when will there be an end of these evils? When shall I be set at liberty from the wretched slavery of sin?
When, O Lord, shall I be so happy as to think of thee alone? When shall I to the full rejoice in thee?
When shall I be without any impediment in true liberty, without any trouble of mind or body?
When shall I enjoy a solid peace, a peace never to be disturbed and always secure, a peace both within and without, a peace every where firm?
O good Jesu, when shall I stand to behold thee?
When shall I contemplate the glory of thy kingdom? When wilt thou be all in all to me? O when shall I be with thee in thy kingdom, which thou hast prepared for thy Beloved from all eternity?
I am left a poor and banished man, in an enemy's country, where there are wars every day, and very great misfortunes.
4. Comfort me in my banishment, assuage my sorrows; for all my desire is after thee: and all that this world offers for my comfort is burthensome to me.
I long to enjoy thee intimately, but cannot attain to it.
I desire to cleave to heavenly things, but the things of this life and my unmortified passions bear me down. I am willing in mind to be above all things, but by the flesh am obliged against my will to be subject to them.
Thus, unhappy man that I am, I fight with myself, and am become burthensome to myself, whilst the spirit seeks to tend upwards, and the flesh downwards.
5. Oh! what do I suffer interiorly, whilst in my mind I consider heavenly things, and presently a crowd of carnal thoughts offers to interrupt my prayer? O my God, remove not thyself far from me, and depart not in thy wrath from thy servant.
Dart forth thy lightning, and disperse them: shoot thy arrows, and let all the phantoms of the enemy be put to flight.
Gather my senses together to thee; make me forget all worldly things; give me the grace speedily to cast away and to despise all wicked imaginations.
Come to my aid, O eternal truth, that no vanity may move me.
Come, heavenly sweetness, and let all impurity fly before thy face.
Pardon me also, and mercifully forgive me the times that I have thought of any thing else in prayer besides thee.
For I confess truly, that I am accustomed to be very much distracted:
For oftentimes I am not there, where I am bodily standing or sitting, but am rather there where my thoughts carry me.
There I am, where my thought is: and there oftentimes is my thought, where that is which I love.
That thing most readily comes to my mind, which naturally delights me, or which through custom is pleasing to me.
6. For this reason thou, who art the truth, hast plainly said, Where thy treasure is, there also is thy heart. Matthew vi.
If I love heaven, I willingly think of heavenly things.
If I love the world, I rejoice in the prosperity of the world, and am troubled at its adversity.
If I love the flesh, my imagination is often taken up with the things of the flesh.
If I love the spirit, I delight to think of spiritual things.
For whatsoever things I love, of the same I willingly speak and hear, and carry home with me the images of them.
But blessed is the man, who for thee, O Lord, lets go all things created: who offers violence to his nature; and through fervour of spirit crucifies the lusts of the flesh: that so his conscience being cleared up, he may offer to thee pure prayer, and may be worthy to be admitted, among the choirs of angels, having shut out all things of the earth both from without and within.
1. Son, when thou perceivest a longing after eternal bliss to be infused into thee from above, and that thou desirest to go out of the dwelling of this body, that thou mayest contemplate my brightness, without any shadow of change; dilate thy heart, and with all thy affection embrace this holy inspiration.
Return very great thanks to the divine bounty, which deals so favourably with thee, which mercifully delivers thee, ardently excites thee, and powerfully raises thee up, lest by thy own weight thou fall down to the things of the earth.
For it is not by thy own thought or endeavours that thou attainest to this; but only by the favour of heavenly grace and the divine visit: that so thou mayest advance in virtues, and greater humility, and prepare thyself for future conflicts, and labour with the whole affection of thy heart to stick close to me, and serve me with a fervent will.
2. Son, the fire often burns, but the flame ascends not without smoke:
So also some people's desires are on fire after heavenly things, and yet they are not free from temptation of fleshly affection:
And therefore it is not altogether purely for God's honour that they do what they so earnestly request of him.
Such also is oftentimes thy desire, which thou hast signified to be so strong.
For that is not pure and perfect, which is infected with self-interest.
4. Ask not what is delightful and commodious for thee, but what is pleasing and honourable to me: for if thou judgest rightly, thou oughtest to follow my appointment rather than thy own desire, and to prefer it before all that thou desirest.
I know thy desire, and I have often heard thy sighs.
Thou wouldst be glad to be at present in the liberty of the glory of the children of God:
Thou wouldst be pleased to be now at thy eternal home, and in thy heavenly country abounding with joy: but that hour is not yet come; for there is yet another time, viz. a time of war, a time of labour and trial.
Thou wishest to be replenished with the Sovereign Good, but thou canst not at present attain to it.
I am [that Sovereign Good] wait for me, saith the Lord, till the kingdom of God comes.
4. Thou must yet be tried upon earth, and exercised in many things.
Consolation shall sometimes be given thee; but to be fully satisfied shall not be granted thee.
Take courage therefore, and be valiant as well in doing as in suffering things repugnant to nature.
Thou must put on the new man, and be changed into another man.
Thou must oftentimes do that which is against thy inclination, and let alone that which thou art inclined to:
That which is pleasing to others shall go forward, that which thou wouldst have shall not succeed:
That which others say, shall be hearkened to; what thou sayest shall not be regarded:
Others shall ask, and shall receive; thou shalt ask, and not obtain.
5. Others shall be great in the esteem of men; but of thee no notice shall be taken.
To others this or that shall be committed; but thou shalt be accounted fit for nothing.
At this nature will sometimes repine, and it will be no small matter if thou bear it with silence.
In these and many such like things, the faithful servant of the Lord is used to be tried, how far he can renounce himself, and break himself in all things.
There is scarce any one thing in which thou standest so much in need of mortifying thyself, as in seeing and suffering the things that are repugnant to thy will; and especially when that is commanded which seems to thee incongruous and to little purpose.
And because being under authority thou darest not resist the higher power, therefore thou art apt to think it hard to walk at the beck of another, and wholly to give up thy own sentiment.
6. But consider, Son, the fruit of these labours, how quickly they will end, and their exceeding great reward; and thou wilt not be troubled at them, but strongly comforted in thy sufferings.
For in regard of the little of thy will, which thou now willingly forsakest, thou shalt for ever have thy will in heaven.
For there thou shalt find all that thou willest, all that thou canst desire.
There thou shalt enjoy all good without fear of ever losing it.
There thy will being always one with mine, shall desire nothing foreign or private.
There no one shall resist thee, no man shall complain of thee, no man shall hinder thee, nothing shall stand in thy way: but all that thou desirest shall be there together present, and shall replenish thy whole affection, and shall satiate it to the full.
There I will give thee glory for the affronts which thou hast suffered; a garment of praise for thy sorrow; and for thy having been seated here in the lowest place, a royal throne for all eternity.
There will the fruit of obedience appear, there will the labour of penance rejoice, and humble subjection shall be gloriously crowned.
7. Bow down thyself then humbly at present under the hands of all; and heed not who it was that has said or commanded this;
But let it be thy great care, that whether thy superior or inferior, or equal, desire any thing of thee, or hint at any thing, thou take all in good part, and labour with a sincere will to perform it.
Let one man seek this, another that; let this man glory in this thing, another in that, and be praised a thousand thousand times: but thou, for thy part, rejoice neither in this nor in that, but in the contempt of thyself, and in my good pleasure and honour alone.
This is what thou oughtest to wish, that whether in life, or in death, God may be always glorified in thee.
1. O Lord God, O Holy Father, be thou now and for ever blessed, for as thou wilt, so it has happened; and what thou dost is always good.
Let thy servant rejoice in thee, not in himself, nor in any other; for thou alone art true joy, thou my hope, and my crown; thou my gladness, and my honour, O Lord.
What hath thy servant but what he hath received from thee, and this without any merit on his side? All things are thine which thou hast given, and which thou hast made.
I am poor, and in my labours from my youth; and my soul is grieved even unto tears sometimes; and sometimes is disturbed within herself by reason of the passions which encompass her.
2. I long for the joy of peace, I beg for the peace of thy children, who are fed by thee in the light of thy consolation.
If thou givest peace, if thou infusest holy joy, the soul of thy servant shall be full of melody, and devout in thy praise.
But if thou withdraw thyself, as thou art very often accustomed to do, he will not be able to run in the way of thy commandments; but rather must bow down his knees, and knock his breast, because it is not with him, as it was yesterday and the day before, when thy lamp shined over his head, and he was covered under the shadow of thy wings from temptation rushing in upon him.
3. O just Father, holy, and always to be praised, the hour is come for thy servant to be tried.
O Father, worthy of all love, it is fitting that thy servant should at this hour suffer something for thee.
O Father, always to be honoured, the hour is come, when thou didst foresee from all eternity, that thy servant for the short time should be oppressed without, but always live within to thee; that he should be a little slighted, and humbled, and should fall in the sight of men; that he should be severely afflicted with sufferings and diseases; that so he may rise again with thee in the dawning of a new light, and be glorified in heaven.
O holy Father, thou hast so appointed, and such is thy will; and that has come to pass which thou hast ordered.
4. For this is a favour to thy friend, that he should suffer and be afflicted in this world for the love of thee; how often soever, and by whomsoever thou permittest it to fall upon him.
Without thy counsel and providence, and without cause nothing is done upon earth.
It is good for me, O Lord, that thou hast humbled me, that I may learn thy justifications, (Psalms cxviii.) and cast away from me all pride of heart and presumption.
[USCCB: Psalms cxix. 71. "It was good for me to be afflicted, in order to learn your laws."]
It is advantageous for me that shame has covered my face, that I may rather seek my comfort from thee, than from men.
I have also learned hereby to fear thy impenetrable judgment, who afflicting the just together with the wicked, but not without equity and justice.
5. Thanks be to thee, that thou hast not spared me in my evils, but hast bruised me with bitter stripes, inflicting pains, and sending distress both within and without.
And of all things under heaven, there is none can comfort me but thou, O Lord my God, the heavenly physician of souls, who woundest and healest, bringest down to hell, and leadest back again.
Thy discipline is on me, and thy rod shall instruct me.
6. Behold, dear Father, I am in thy hands, I bow myself down under the rod of thy correction.
Strike thou my back and my neck, that I may bend my crookedness to thy will:
Make me a pious and humble disciple of thine, as thou art wont well to do, that I may walk at thy beck at all times.
To thee I commit myself and all that is mine, to be corrected by thee: it is better to be chastised here than hereafter.
Thou knowest all and every thing, and there is nothing in man's conscience hidden from thee.
Thou knowest things to come, before they are done; and thou hast no need to be taught or admonished by any one of these things that pass upon earth.
Thou knowest what is expedient for my progress, and how serviceable tribulation is to rub away the rust of sin.
Do with me according to thy good pleasure, it is what I desire, and despise not my sinful life, to no one better or more clearly known than to thyself alone.
7. Grant, O Lord, that I may know what I ought to know; that I may love what I ought to love; that I may praise that which is most pleasing to thee; that I may esteem that which is valuable in thy sight; that I may despise that which is despicable in thy eyes.
Suffer me not to judge according to the sight of the outward eye, nor to give sentence according to the hearing of the ears of men that know not what they are about: but to determine both of visible and spiritual matters with true judgment, and above all things ever to seek thy good-will and pleasure.
8. The sentiments of men are often wrong in their judgments; and the lovers of this world are deceived in loving visible things alone;
What is a man the better for being reputed greater by man?
One deceitful man deceives another; the vain deceives the vain, the blind deceives the blind, the weak the weak, whilst he extols him;
And in truth doth rather confound him whilst he vainly praiseth him: for how much each one is in thy eyes, so much is he, and no more, saith the humble St. Francis.
1. Son, thou must not always continue in the most fervent desire of virtues, nor stand in the highest degree of contemplation; but it must needs be that thou sometimes descend to lower things, by reason of original corruption; and that thou bear the burden of this corruptible life, even against thy will, and with irksomeness.
As long as thou carriest about with thee thy mortal body, thou shalt feel trouble and heaviness of heart.
Thou oughtest therefore, as long as thou art in the flesh, oftentimes to bewail the burden of the flesh; for that thou canst not without intermission be employed in spiritual exercises and divine contemplation.
2. At these times it is expedient for thee to fly to humble and exterior works, and to recreate thyself in good actions; to look for my coming and heavenly visitation with an assured hope; to bear with patience thy banishment, and the aridity of thy mind, till thou be visited again by me, and delivered from all anguish.
For I will make thee forget thy pains, and enjoy eternal rest.
I will lay open before thee the pleasant fields of the scriptures, that thy heart being dilated, thou mayest begin to run the way of my commandments.
And that thou shalt say, the sufferings of this time have no proportion with the future glory, which shall be revealed in us. Romans viii.
1. Lord, I am not worthy of thy consolation, or any spiritual visitation; and therefore thou dealest justly with me, when thou leavest me poor and desolate.
For if I could shed tears like a sea, yet should I not be worthy of thy comfort;
Since I have deserved nothing but stripes and punishments, because I have grievously and often offended thee, and in very many things sinned against thee.
Therefore according to all just reason I have not deserved the least of thy comforts.
But thou, who art a good and merciful God, who wilt not have thy works perish, to shew the riches of thy goodness towards the vessels of mercy, vouchsafest beyond all his deserts to comfort thy servant above human measure; for thy consolations are not like the consolations of men.
2. What have I done, O Lord, that thou shouldst impart any heavenly comfort to me?
I can remember nothing of good that ever I have done; but that I was always prone to vice, and sluggish to amendment.
It is the truth, and I cannot deny it. If I should say otherwise, thou wouldst stand against me, and there would be none to defend me.
What have I deserved for my sins but hell and everlasting fire?
In truth, I confess I am worthy of all scorn and contempt; neither is it fitting that I should be named among thy devout servants. And though it goes against me to hear this, yet for truth's sake I will condemn my sins against myself, that so I may the easier obtain thy mercy.
3. What shall I say, who am guilty, and full of all confusion?
I have not the face to say any thing but this one word, I have sinned, O Lord, I have sinned; have mercy on me, and pardon me.
Suffer me a little, that I may mourn out my grief, before I go to the darksome land that is covered with the dismal shade of death. Job x.
What dost thou chiefly require of a guilty and wretched sinner, but that he should heartily repent, and humble himself for his sins.
In true contrition and humility of heart is brought forth hope of forgiveness; a troubled conscience is reconciled; grace that was lost is recovered; a man is secured from the wrath to come, and God meets the penitent soul in the holy kiss of peace.
4. Humble contrition for sins is an acceptable sacrifice to thee, O Lord; of far sweeter odour in thy sight than the burning of frankincense.
This is also that pleasing ointment which thou wouldst have to be poured upon thy sacred feet: for thou never yet hast despised a contrite and humble heart. Psalms l.
[USCCB: Psalms li. 19. "…God, do not spurn a broken, humbled heart." ]
Here is a sure place of refuge from the face of the wrath of the enemy: here whatever has been elsewhere contracted of uncleanness is amended and washed away.
1. Son, my grace is precious; it suffers not itself to be mingled with external things, or earthly consolations.
Thou must therefore cast away all impediments of grace, if thou desire to have it infused into thee.
Choose a secret place to thyself; love to dwell with thyself alone; seek not to be talking with any one; but rather pour forth devout prayers to God, that thou mayest keep thy mind in compunction, and thy conscience clean.
Esteem the whole world as nothing: prefer the attendance on God before all external things:
For thou canst not both attend to me, and at the same time delight thyself in transitory things.
Thou must be sequestered from thy acquaintance, and from those that are dear to thee, and keep thy mind disengaged from all temporal comfort.
So the blessed apostle Peter beseeches the faithful of Christ to keep themselves as strangers and pilgrims in this world. 1 Peter ii.
2. Oh! how great confidence shall he have at the hour of his death, who is not detained by an affection to any thing in the world?
But an infirm soul is not yet capable of having a heart thus perfectly disengaged from all things; neither doth the sensual man understand the liberty of an internal man.
But if he will be spiritual indeed, he must renounce as well those that are near him, as those that are afar off; and beware of none more than of himself.
If thou perfectly overcome thyself, thou shalt with more ease subdue all things else.
The perfect victory is to triumph over one's self.
For he that keeps himself in subjection, so that his sensuality is ever subject to reason, and reason in all things obedient to me, he is indeed a conqueror of himself, and Lord of all the world.
3. If thou desire to mount thus high, thou must begin manfully, and set the axe to the root, that thou mayest root out and destroy thy secret inordinate inclination to thyself, and to all selfish and earthly goods.
This vice, by which a man inordinately loves himself, is at the bottom of all that which is to be rooted out and overcome in us; which evil being once conquered and brought under, a great peace and tranquillity will presently ensue.
But because there are few that labour to die perfectly to themselves, and that fully tend beyond themselves; therefore do they remain entangled in themselves, nor can they be elevated in spirit above themselves.
But he that desires to walk freely with me, must mortify all his wicked and irregular affections, and must not cleave to any thing created with any concupiscence or private love.
1. Son, observe diligently the motions of nature and grace; for they move very opposite ways, and very subtilly; and can hardly be distinguished but by a spiritual man, and one that is internally illuminated.
All men indeed aim at good, and pretend to something of good in what they do and say; therefore, under the appearance of good many are deceived.
2. Nature is crafty, and draws away many, ensnares them and deceives them, and always intends herself for her end:
But grace walks with simplicity, declines from all shew of evil, offers no deceits, and does all things purely for God, in whom also she rests, as in her last end.
3. Nature is not willing to be mortified, or to be restrained, or to be overcome, or to be subject; neither will she of her own accord be brought under:
But grace studies the mortification of her own self, resists sensuality, seeks to be subject, covets to be overcome, aims not at following her own liberty, loves to be kept under discipline, and desires not to have the command over any one; but under God ever to live, stand, and be; and for God's sake is ever ready humbly to bow down herself under all human creatures.
4. Nature labours for her own interest, and considers what gain she may reap from another:
But grace considers not what may be advantageous and profitable to herself; but rather what may be profitable to many.
5. Nature willingly receives honour and respect:
But grace faithfully attributes all honour and glory to God.
6. Nature is afraid of being put to shame and despised:
But grace is glad to suffer reproach for the name of Jesus.
7. Nature loves idleness and bodily rest:
But grace cannot be idle, and willingly embraces labour.
8. Nature seeks to have things that are curious and fine, and does not care for things that are cheap and coarse:
But grace is pleased with that which is plain and humble, rejects not coarse things, nor refuses to be clad in old clothes.
9. Nature has regard to temporal things, rejoices at earthly gain, is troubled at losses, and is provoked at every slight injurious word:
But grace attends to things eternal, and cleaves not to those which pass with time; neither is she disturbed at the loss of things, nor exasperated with hard words; for she places her treasure and her joy in heaven, where nothing is lost.
10. Nature is covetous, and is more willing to take than to give; and loves to have things to herself:
But grace is bountiful and open-hearted, avoids selfishness, is contented with little, and judges it more happy to give than to receive. Acts xx.
11. Nature inclines to creatures, to her own flesh, to vanities, and to gadding abroad:
But grace draws to God, and virtues; renounces creatures, flies the world, hates the desires of the flesh, restrains wandering about, and is ashamed to appear in public.
12. Nature willingly receives exterior comfort: in which she may be sensibly delighted:
But grace seeks to be comforted in God alone, and beyond all things visible to be delighted in the Sovereign Good.
13. Nature doth all for her own lucre and interest; she can do nothing gratis, but hopes to gain sometime equal, or better, or praise or favour for her good deeds; and covets to have her actions and gifts much valued:
But grace seeks nothing temporal; nor requires any other recompence but God alone for her reward; nor desires any more of the necessaries of this life than may be serviceable for the obtaining of a happy eternity.
14. Nature rejoices in a multitude of friends and kindred; she glories in the nobility of her stock and descent; she fawns on them that are in power, flatters the rich, and applauds such as are like herself:
But grace loves even her enemies, and is not puffed up with having a great many friends, nor has any value for family or birth, unless when joined with greater virtue; she rather favours the poor than the rich; she has more compassion for the innocent than the powerful; she rejoices with him that loves the truth, and not with the deceitful; she ever exhorts the good to be zealous for better gifts, and to become like to the Son of God by the exercise of virtues.
15. Nature easily complains of want, and of trouble:
But grace bears poverty with constancy.
16. Nature turns all things to herself, and for herself she labours and disputes:
But grace refers all things to God, from whom all originally proceed; she attributes no good to herself, nor does she arrogantly presume of herself; she does not contend, nor prefer her own opinion to others; but in every sense and understanding she submits herself to the Eternal Wisdom, and to the divine examination.
17. Nature covets to know secrets, and to hear news; is willing to appear abroad, and to have the experience of many things by the senses; desires to be taken notice of, and to do such things as may procure praise and admiration:
But grace cares not for the hearing of news or curious things, because all this springs from the old corruption, since nothing is new or lasting upon earth:
She teaches therefore to restrain the senses, to avoid vain complacence and ostentation, humbly to hide those things which are worthy of praise and admiration; and from every thing, and in every knowledge, to seek the fruit of spiritual profit, and the praise and honour of God:
She desires not to have herself, or what belongs to her, extolled; but wishes that God may be blessed in his gifts, who bestows all out of mere love.
18. This grace is a supernatural light, and a certain special gift of God, and the proper mark of the elect, and pledge of eternal salvation, which elevates a man from the things of the earth to the love of heavenly things, and of carnal makes him spiritual:
By how much therefore the more nature is kept down and subdued, with so much the greater abundance grace is infused; and the inward man, by new visitations, is daily more reformed according to the image of God.
1. O Lord, my God, who hast created me to thy own image and likeness, grant me this grace, which thou hast declared to be so great, and so necessary to salvation; that I may overcome my wicked nature, which draws to sin and perdition:
For I perceive in my flesh the law of sin contradicting the law of my mind, and leading me captive to obey sensuality in many things; neither can I resist the passions thereof, unless thy most holy grace assist me, infused ardently into my heart.
2. I stand in need of thy grace, and of a great grace to overcome nature, which is always prone to evil from her youth;
For she having fallen in Adam, the first man, and having been corrupted by sin, the penalty of this stain has descended upon all mankind: so that nature itself, which by thee was created good and right, is now put for the vice and infirmity of corrupt nature; because the motion thereof, left to itself, draws to evil, and to things below;
For the little strength which remains, is but like a spark hidden in the ashes.
This is our natural reason, which is surrounded with a great mist, having yet the judgment of good and evil, and of the distance of truth and falsehood; though it be unable to fulfil all that it approves; neither does it now enjoy the full light of truth, nor the former integrity of its affections.
3. Hence it is, O my God, that according to the inward man I am delighted with thy law, knowing thy command to be good, just, and holy, and reproving all evil and sin, as what ought to be shunned:
And yet in the flesh I serve the law of sin, whilst I rather obey sensuality than reason.
Hence it is, that to will good is present with me, but how to accomplish it I do not find. Romans vii.
Hence I often make many good purposes; but because I want grace to help my weakness, through a slight resistance, I recoil and fall off.
Hence it comes to pass, that I know the way to perfection, and see clearly enough what it is I ought to do;
But being pressed down with the weight of my own corruption, I rise not to those things which are more perfect.
4. O how exceedingly necessary is thy grace for me, O Lord, to begin that which is good, to go forward with it, and to accomplish it? For without it I can do nothing: but I can do all things in thee, when thy grace strengthens me.
O truly heavenly grace, without which we have no merits of our own, neither are any of the gifts of nature to be valued!
No arts, no riches, no beauty or strength, no wit or eloquence, are of any worth with thee, O Lord, without grace;
For the gifts of nature are common to the good and bad: but grace or divine love is the proper gift of the elect, which they that are adorned with are esteemed worthy of eternal life.
This grace is so excellent, that neither the gift of prophecy, nor the working of miracles, nor any speculation, how sublime soever, is of any value without it.
Nor even faith, nor hope, nor any other virtues, are acceptable to thee, without charity and grace.
5. O most blessed grace, which makest the poor in spirit rich in virtues, and renderest him that is rich in many good things humble of heart;
Come, descend upon me, replenish me betimes with consolation, lest my soul faint through weariness and dryness of mind.
I beg of thee, O Lord, that I may find grace in thy sight; for thy grace is enough for me, though I obtain none of those things which nature desires.