CHAPTER XXVI

MARVELLOUS are the benefits that the soul derives from self-denial in this rejoicing: some of these are spiritual and some temporal.

2. The first is that the soul, by restraining its rejoicing as to things of sense, is restored from the distraction into which it has fallen through excessive use of the senses, and is recollected in God. The spirituality and the virtues that it has acquired are preserved; nay, they are increased and increase continually.

3. The second spiritual benefit which comes from self-denial in rejoicing as to things of sense is exceeding great. We may say with truth that that which was sensual becomes spiritual, and that which was animal becomes rational; and even that the soul is journeying from a human life to a portion which is angelical; and that, instead of being temporal and human, it becomes celestial and divine. For, even as a man who seeks the pleasure of things of sense and sets his rejoicing upon them neither merits nor deserves any other name than those which we have given him -- that is, sensual, animal, temporal, etc. -- even so, when he exalts his rejoicing above these things of sense, he merits all those other names -- to wit, spiritual, celestial, etc.

4. And it is clear that this is true; for, although the use of the senses and the power of sensuality are contrary, as the Apostle says, to the power and the exercises of spirituality, it follows that, when the one kind of power is diminished and brought to an end, the other contrary kinds, the growth of which was hindered by the first kinds, are increased. And thus, when the spirit is perfected (which is the higher part of the soul and the part that has relations with God and receives His communications), it merits all these attributes aforementioned, since it is perfected in the heavenly and spiritual gifts and blessings of God. Both these things are proved by Saint Paul, who calls the sensual man (namely, the man that directs the exercise of his will solely to sense) the animal man, who perceives not the things of God. But this other man, who lifts up his will to God, he calls the spiritual man, saying that this man penetrates and judges all things, even the deep things of God. Therefore the soul gains herein the marvellous benefit of a disposition well able to receive the blessings and spiritual gifts of God.

5. The third benefit is that the pleasures and the rejoicing of the will in temporal matters are very greatly increased; for, as the Saviour says, they shall receive an hundredfold in this life. So that, if thou deniest thyself one joy, the Lord will give thee an hundredfold in this life, both spiritually and temporally; and likewise, for one joy that thou hast in these things of sense, thou shalt have an hundredfold of affliction and misery. For, through the eye that is purged from the joys of sight, there comes to the soul a spiritual joy, directed to God in all things that are seen, whether Divine or profane. Through the ear that is purged from the joy of hearing, there comes to the soul joy most spiritual an hundredfold, directed to God in all that it hears, whether Divine or profane. Even so is it with the other senses when they are purged. For, even as in the state of innocence all that our first parents saw and said and ate in Paradise furnished them with greater sweetness of contemplation, so that the sensual part of their nature might be duly subjected to, and ordered by, reason; even so the man whose senses are purged from all things of sense and made subject to the spirit receives, in their very first motion, the delight of delectable knowledge and contemplation of God.

6. Wherefore, to him that is pure, all things, whether high or low, are an occasion of greater good and further purity; even as the man that is impure is apt to derive evil from things both high and low, because of his impurity. But he that conquers not the joy of desire will not enjoy the serenity of habitual rejoicing in God through His creatures and works. In the man that lives no more according to sense, all the operations of the senses and faculties are directed to Divine contemplation. For, as it is true in good philosophy that each thing operates according to its being, and to the life that it lives, so it is clear, beyond contradiction, that, if the soul lives a spiritual life, the animal life being mortified, it must be journeying straight to God, since all its spiritual actions and motions pertain to the life of the spirit. Hence it follows that such a man, being pure in heart, finds in all things a knowledge of God which is joyful and pleasant, chaste, pure, spiritual, glad and loving.

7. From what has been said I deduce the following doctrine -- namely that, until a man has succeeded in so habituating his senses to the purgation of the joys of sense that from their first motion he is gaining the benefit aforementioned of directing all his powers to God, he must needs deny himself joy and pleasure with respect to these powers, so that he may withdraw his soul from the life of sense. He must fear that since he is not yet spiritual, he may perchance derive from the practice of these things a pleasure and an energy which is of sense rather than of spirit; that the energy which is of sense may predominate in all his actions; and that this may lead to an increase of sensuality and may sustain and nurture it. For, as Our Saviour says, that which is born of the flesh is flesh, and that which is born of the spirit is spirit. Let this be closely considered, for it is the truth. And let not him that has not yet mortified his pleasure in things of sense dare to make great use of the power and operation of sense with respect to them, thinking that they will help him to become more spiritual; for the powers of the soul will increase the more without the intervention of these things of sense -- that is, if it quench the joy and desire for them rather than indulge its pleasure in them.

8. There is no need to speak of the blessings of glory that, in the life to come, result from the renunciation of these joys. For, apart from the fact that the bodily gifts of the life of glory, such as agility and clarity, will be much more excellent than in those souls who have not denied themselves, there will be an increase in the essential glory of the soul corresponding to its love of God, for Whose sake it has renounced the things of sense aforementioned. For every momentary, fleeting joy that has been renounced, as Saint Paul says, there shall be laid up an exceeding weight of glory eternally. And I will not here recount the other benefits, whether moral, temporal or spiritual, which result from this night of rejoicing; for they all are those that have already been described, and to a more eminent degree; since these joys that are renounced are more closely linked to the natural man, and therefore he that renounces them acquires thereby a more intimate purity.

CHAPTER XXVII

THE fourth kind of good wherein the will may rejoice is moral. By this we here understand the virtues, and the habits of the virtues, in so far as these are moral, and the practice of any virtue, and the practice of works of mercy, the keeping of the law of God, and of that of the commonweal, and the putting into practice of all good intentions and inclinations.

2. These kinds of moral good, when they are possessed and practised, deserve perhaps more than any of the other kinds aforementioned that the will should rejoice in them. For a man may rejoice in his own affairs for one of two reasons, or for both reasons together -- namely, for that which they are in themselves, or for the good which they imply and bring with them as a means and instrument. We shall find that the possession of the three kinds of good already mentioned merits no rejoicing of the will. For of themselves, as has been said, they do no good to man, nor in themselves have they any good, since they are so fleeting and frail; rather, as we have likewise said, they cause and bring him trouble and grief and affliction of spirit. Now, although they might merit that man should rejoice in them for the second reason -- which is that he may profit by them for journeying to God -- this is so uncertain that, as we commonly see, they more often harm man than bring him profit. But good things of a moral kind merit a certain degree of rejoicing in him that possesses them, and this for the first reason -- namely, for their intrinsic nature and worth. For they bring with them peace and tranquillity, and a right and ordered use of the reason and actions that are consistent therewith, so that a man cannot, humanly speaking, have anything better in this life.

3. Thus, since these virtues deserve to be loved and esteemed, humanly speaking, for their own sakes, a man may well rejoice in the possession of them, and may practise them for that which they are in themselves, and for the blessing which they bring to man in human and temporal form. In this way and for this reason philosophers and wise men and princes of old esteemed and praised them, and endeavoured to possess and practise them; and, although they were heathen, and regarded them only in a temporal manner, merely considering the blessings which they knew would result from them -- temporal, corporeal and natural -- they not only obtained by means of them the temporal renown and benefits which they sought, but, apart from this, God, Who loves all that is good (even in barbarians and heathen) and, as the Wise Man says, hinders the doing of naught that is good, gave them longer life, greater honour, dominion and peace (as He did for example to the Romans), because they made just laws; for He subjected nearly the whole world to them, and gave rewards of a temporal kind for their good customs to those who because of their unbelief were incapable of eternal reward. For God loves moral good so much that, merely because Solomon asked wisdom of Him that he might teach his people, govern them justly and bring them up in good customs, God Himself was greatly pleased with him, and told him that, because he had asked for wisdom to that end, this should be given him, and there should also be given him that which he had not asked, namely, riches and honour, so that no king, either in the past or in the future, should be like him.

4. But, although the Christian should rejoice in this first way in the moral good that he possesses and in the good works of a temporal kind which he does, since they lead to the temporal blessings which we have described, he must not allow his joy to stop at this first stage (as we have said the heathen did, because their spiritual sight extended not beyond the things of this mortal life); but, since he has the light of faith, wherein he hopes for eternal life, without which nothing that belongs to this life and the next will be of any value to him, he must rejoice principally and solely in the possession and employment of this moral good after the second manner -- namely, in that by doing these works for the love of God he will gain eternal life. And thus he should set his eyes and his rejoicing solely on serving and honouring God with his good customs and virtues. For without this intention the virtues are of no worth in the sight of God, as is seen in the ten virgins of the Gospel, who had all kept their virginity and done good works; and yet, because the joy of five of them was not of the second kind (that is, because they had not directed their joy to God), but was rather after the first and vain kind, for they rejoiced in the possession of their good works, they were cast out from Heaven with no acknowledgement or reward from the Bridegroom. And likewise many persons of old had many virtues and practised good works, and many Christians have them nowadays and accomplish great acts, which will profit them nothing for eternal life, because they have not sought in them the glory and honour which belong to God alone. The Christian, then, must rejoice, not in the performing of good works and the following of good customs, but in doing them for the love of God alone, without respect too aught else soever. For, inasmuch as good works that are done to serve God alone will have the greater reward in glory, the greater will be the confusion in the presence of God of those who have done them for other reasons.

5. The Christian, then, if he will direct his rejoicing to God with regard to moral good, must realize that the value of his good works, fasts, alms, penances, etc., is based, not upon the number or the quality of them, but upon the love of God which inspires him to do them; and that they are the more excellent when they are performed with a purer and sincerer love of God, and when there is less in them of self-interest, joy, pleasure, consolation and praise, whether with reference to this world or to the next. Wherefore the heart must not be set upon pleasure, consolation and delight, and the other interests which good works and practices commonly bring with them, but it must concentrate its rejoicing upon God. It must desire to serve Him in its good works, and purge itself from this other rejoicing, remaining in darkness with respect to it and desiring that God alone shall have joy in its good works and shall take secret pleasure therein, without any other intention and delight than those relating to the honour and glory of God. And thus, with respect to this moral good, the soul will concentrate all the strength of its will upon God.

CHAPTER XXVIII

THE principal evils into which a man may fall through vain rejoicing in his good works and habits I find to be seven; and they are very hurtful because they are spiritual.

2. The first evil is vanity, pride, vainglory and presumption; for a man cannot rejoice in his works without esteeming them. And hence arise boasting and like things, as is said of the Pharisee in the Gospel, who prayed and congratulated himself before God, boasting that he fasted and did other good works.

3. The second evil is usually linked with this: it is our judging others, by comparison with ourselves, as wicked and imperfect, when it seems to us that their acts and good works are inferior to our own; we esteem them the less highly in our hearts, and at times also in our speech. This evil was likewise that of the Pharisee, for in his prayer he said: 'I thank Thee that I am not as other men are: robbers, unjust and adulterers.' So that by one single act he fell into these two evils, esteeming himself and despising others, as do many nowadays, saying: I am not like such a man, nor do I do this and that, as does such or such a man. And many of these are even worse than the Pharisee. He, it is true, not only despised others, but also pointed to an individual, saying: 'Nor am I like this publican.' But they, not satisfied with either of these things, go so far as to be angry and envious when they see that others are praised, or do more, or are of greater use, than themselves.

4. The third evil is that, as they look for pleasure in their good works, they usually perform them only when they see that some pleasure and praise will result from them. And thus, as Christ says, they do everything ut videantur ab hominibus, and work not for the love of God alone.

5. The fourth evil follows from this. It is that they will have no reward from God, since they have desired in this life to have joy or consolation or honour or some other kind of interest as a result of their good works: of such the Saviour says that herein they have received their reward. And thus they have had naught but the labour of their work and are confounded, and receive no reward. There is so much misery among the sons of men which has to do with this evil that I myself believe that the greater number of good works which they perform in public are either vicious or will be of no value to them, or are imperfect in the sight of God, because they are not detached from these human intentions and interests. For what other judgment can be formed of some of the actions which certain men perform, and of the memorials which they set up, when they will not perform these actions at all unless they are surrounded by human respect and honour, which are the vanity of life, or unless they can perpetuate in these memorials their name, lineage or authority, even setting up their emblems and escutcheons in the very churches, as if they wished to set themselves, in the stead of images, in places where all bend the knee? In these good works which some men perform, may it not be said that they are worshipping themselves more than God? This is certainly true if they perform them for the reason described and otherwise would not perform them at all. But leaving aside these, which are the worst cases, how many are there who fall into these evils in their good works in many ways? Some wish to be praised, others to be thanked, others enumerate their good works and desire that this person and that shall know of them, and indeed the whole world; and sometimes they wish an intermediary to present their alms, or to perform other of their charitable deeds, so that more may be known of them; and some desire all these things. This is the sounding of the trumpet, which, says the Saviour in the Gospel, vain men do, for which reason they shall have no reward for their works from God.

6. In order to flee from this evil, such persons must hide their good works so that God alone may see them, and must not desire anyone to take notice of them. And they must hide them, not only from others, but even from themselves. That is to say, they must find no satisfaction in them, nor esteem them as if they were of some worth, nor derive pleasure from them at all. It is this that is spiritually indicated in those words of Our Lord: 'Let not thy left hand know what they right hand doeth. Which is as much to say: Esteem not with thy carnal and temporal eye the work that thou doest spiritually. And in this way the strength of the will is concentrated upon God, and a good deed bears fruit in His sight; so that not only will it not be lost, but it will be of great merit. And in this sense must be understood that passage from Job: 'If I have kissed my hand with my mouth, which is a great sin and iniquity, and my heart hath rejoiced in secret.' Here by the hand is understood good works, and by the mouth is understood the will which finds satisfaction in them. And since this is, as we say, finding satisfaction in oneself, he says: If my heart hath rejoiced in secret, which is a great iniquity against God and a denial of Him. And this is as though he were to say that he had no satisfaction, neither did his heart rejoice in secret.

7. The fifth of these evils is that such persons make no progress on the road of perfection. For, since they are attached to the pleasure and consolation which they find in their good works, it follows that, when they find no such pleasure and consolation in their good works and exercises, which ordinarily happens when God desires to lead them on, by giving them the dry bread of the perfect and taking from them the milk of babes, in order to prove their strength and to purge their delicate appetites so that they may be able to enjoy the food of grown men, they commonly faint and cease to persevere, because their good works give them no pleasure. In this way may be spiritually understood these words of the Wise Man: 'Dying flies spoil the sweetness of ointment.' For, when any mortification comes to these persons, they die to their good works and cease to practise them; and thus they lose their perseverance, wherein are found sweetness of spirit and interior consolation.

8. The sixth of these evils is that such persons commonly deceive themselves, thinking that the things and good works which give them pleasure must be better than those that give them none. They praise and esteem the one kind and depreciate the other; yet as a rule those works whereby a man is most greatly mortified (especially when he is not proficient in perfection) are more acceptable and precious in the sight of God, by reason of the self-denial which a man must observe in performing them, than are those wherein he finds consolation and which may very easily be an occasion of self-seeking. And in this connection Micheas says of them: Malum manuum suarum dicunt bonum. That is: That which is bad in their works they call good. This comes to them because of the pleasure which they take in their good works, instead of thinking only of giving pleasure to God. The extent to which this evil predominates, whether in spiritual men or in ordinary persons, would take too long to describe, for hardly anyone can be found who is moved to do such works simply for God's sake, without the attraction of some advantage of consolation or pleasure, or some other consideration.

9. The seventh evil is that, in so far as a man stifles not vain rejoicing in moral works, he is to that extent incapable of receiving reasonable counsel and instruction with regard to good works that he should perform. For he is lettered by the habit of weakness that he has acquired through performing good works with attachment to vain rejoicing; so that he cannot consider the counsel of others as best, or, even if he considers it to be so, he cannot follow it, through not having the necessary strength of mind. Such persons as this are greatly weakened in charity toward God and their neighbour; for the self-love with respect to their good works in which they indulge causes their charity to grow cold.

CHAPTER XXIX

VERY great are the benefits which come to the soul when it desires not to set the vain rejoicing of its will on this kind of good. For, in the first place, it is freed from falling into many temptations and deceits of the devil, which are involved in rejoicing in these good works, as we may understand by that which is said in Job, namely: 'He sleepeth under the shadow, in the covert of the reed and in moist places.' This he applies to the devil, who deceives the soul in the moisture of rejoicing and in the vanity of the reed -- that is, in vain works. And it is no wonder if the soul is secretly deceived by the devil in this rejoicing; for, apart altogether from his suggestions, vain rejoicing is itself deception. This is especially true when there is any boasting of heart concerning these good works, as Jeremias well says in these words: Arrogantia tua decepit te. For what greater deception is there than boasting? And from this the soul that purges itself from this rejoicing is freed.

2. The second benefit is that the soul performs its good works with greater deliberation and perfection than it can if there be in them the passion of joy and pleasure. For, because of this passion of joy, the passions of wrath and concupiscence are so strong that they will not submit to reason, but ordinarily cause a man to be inconsistent in his actions and purposes, so that he abandons some and takes up others, and begins a thing only to abandon it without completing any part of it. For, since he acts under the influence of pleasure, and since pleasure is variable, being much stronger in some natures than in others, it follows that, when this pleasure ceases, both the action and its purpose cease, important though they may be. To such persons the joy which they have in their work is the soul and the strength thereof; and, when the joy is quenched, the work ceases and perishes, and they persevere therein no longer. It is of such persons that Christ says: 'They receive the word with joy, and then the devil taketh it away from them, lest they should persevere.' And this is because they have no strength and no roots save in the joy aforementioned. To take and to withdraw their will, therefore, from this rejoicing is the cause of their perseverance and success. This benefit, then, is a great one, even as the contrary evil is great likewise. The wise man sets his eyes upon the substance and benefit of his work, not upon the pleasure and delight which it gives him; and so he is not beating the air, but derives from his work a stable joy, without any meed of bitterness.

3. The third benefit is divine. It is that, when vain joy in these good works is quenched, the soul becomes poor in spirit, which is one of the blessings spoken of by the Son of God when He says: 'Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.'

4. The fourth benefit is that he that denies himself this joy will be meek, humble and prudent in his actions. For he will not act impetuously and rapidly, through being impelled by the wrath and concupiscence which belong to joy; neither presumptuously, through being affected by the esteem of his own work which he cherishes because of the joy that he has in it; neither incautiously, through being blinded by joy.

5. The fifth benefit is that he becomes pleasing to God and man, and is freed from spiritual sloth, gluttony and avarice, and from spiritual envy and from a thousand other vices.

CHAPTER XXX

IT now behoves us to treat of the fifth kind of good thing wherein the soul may rejoice, which is the supernatural. By this term we here understand all the gifts and graces given by God which transcend natural virtue and capacity and are called gratis datae. Such as these are the gifts of wisdom and knowledge which God gave to Solomon, and the graces whereof Saint Paul speaks -- namely, faith, gifts of healing, the working of miracles, prophecy, knowledge and discernment of spirits, interpretation of words and likewise the gift of tongues.

2. These good things, it is true, are also spiritual, like those of the same kind of which we have to speak presently; yet, since the two are so different, I have thought well to make a distinction between them. The practice of these has an intimate relation with the profit of man, and it is with a view to this profit and to this end that God gives them. As Saint Paul says: 'The spirit is given to none save for the profit of the rest;' this is to be understood of these graces. But the use and practice of spiritual graces has to do with the soul and God alone, and with God and the soul, in the communion of understanding and will, etc., as we shall say hereafter. And thus there is a difference in their object, since spiritual graces have to do only with the Creator and the soul; whereas supernatural graces have to do with the creature, and furthermore differ in substance, and therefore in their operation, and thus of necessity the instruction which we give concerning them differs also.

3. Speaking now of supernatural graces and gifts as we here understand them, I say that, in order to purge ourselves of vain joy in them, it is well here to notice two benefits which are comprised in this kind of gift -- namely, temporal and spiritual. The temporal benefits are the healing of infirmities, the receiving of their sight by the blind, the raising of the dead, the casting out of devils, prophesying concerning the future so that men may take heed to themselves, and other things of the kind. The spiritual and eternal benefit is that God is known and served through these good works by him that performs them, or by those in whom and in whose presence they are performed.

4. With respect to the first kind of benefit -- namely, the temporal -- supernatural works and miracles merit little or no rejoicing on the part of the soul; for, without the second kind of benefit, they are of little or no importance to man, since they are not in themselves a means for uniting the soul with God, as charity is. And these supernatural works and graces may be performed by those who are not in a state of grace and charity, whether they truly give thanks and attribute their gifts to God, as did the wicked prophet Balaam, and Solomon, or whether they perform them falsely, through the agency of the devil, as did Simon Magus, or by means of other secrets of nature. These works and marvels, if any of them were to be of any profit to him that worked them, would be true works given by God. And Saint Paul teaches us what these are worth without the second kind of benefit, saying: 'Though I speak with the tongues of men and of angels, and have not charity, I am become as a sounding bell or metal. And though I have prophecy and know all mysteries and all knowledge; and though I have all faith, even as much as may remove mountains, and have not charity, I am nothing, etc.' Wherefore Christ will refuse the requests of many who have esteemed their good works in this way, when they beg Him for glory because of them, saying: Lord, have we not prophesied in Thy name and worked many miracles? Then Christ will say to them: 'Depart from Me, workers of iniquity.'

5. A man, then, should rejoice, not when he has such graces and makes use of them, but when he reaps from them the second spiritual fruit, namely that of serving God in them with true charity, for herein is the fruit of eternal life. For this cause Our Saviour reproved the disciples who were rejoicing because they cast out devils, saying: 'Desire not to rejoice in this, that devils are subject to you, but rather because your names are written in the book of life.' This, according to good theology, is as much as to say: Rejoice if your names are written in the book of life. By this it is understood that a man should not rejoice save when he is walking in the way of life, which he may do by performing good works in charity; for where is the profit and what is the worth in the sight of God of aught that is not love of God? And this love is not perfect if it be not strong and discreet in purging the will of joy in all things, and if it be not set upon doing the will of God alone. And in this manner the will is united with God through these good things which are supernatural.

CHAPTER XXXI

THEE principal evils, it seems to me, may come to the soul when it sets its rejoicing upon supernatural good. These are: that it may deceive and be deceived; that it may fall away from the faith; and that it may indulge in vainglory or some other such vanity.

2. As to the first of these, it is a very easy thing to deceive others, and to deceive oneself, by rejoicing in this kind of operation. And the reason is that, in order to know which of these operations are false and which are true, and how and at what time they should be practised, much counsel and much light from God are needful, both of which are greatly impeded by joy in these operations and esteem for them. And this for two reasons: first, because joy blunts and obscures the judgment; second, because, when a man has joy in these things, not only does he the more quickly become eager for them, but he is also the more impelled to practise them out of the proper season. And even supposing the virtues and operations which are practised to be genuine, these two defects suffice for us to be frequently deceived in them, either through not understanding them as they should be understood, or through not profiting by them and not using them at the times and in the ways that are most meet. For, although it is true that, when God gives these gifts and graces, He gives light by which to see them, and the impulse whereby a man may know at what times and in what ways to use them; yet these souls, through the attachment and imperfection which they may have with regard to them, may greatly err, by not using them with the perfection that God desires of them therein, and in the way and at the time that He wills. We read that Balaam desired to do this, when, against the will of God, he determined to go and curse the people of Israel, for which reason God was wroth and purposed to slay him. And Saint James and Saint John desired to call down fire from Heaven upon the Samaritans because they gave not lodging to Our Saviour, and for this He reproved them.

3. Here it is evident that these persons were led to determine to perform these works, when it was not meet for them to do so, by a certain imperfect passion, which was inherent in their joy in them and esteem for them. For, when no such imperfection exists, the soul is moved and determined to perform these virtues only in the manner wherein God so moves it, and at His time, and until then it is not right that they should be performed. It was for this reason that God complained of certain prophets, through Jeremias, saying: 'I sent not the prophets, and they ran; I spake not to them, and they prophesied.' And later He says: 'They deceived My people by their lying and their miracles, when I had not commanded them, neither had I sent them.' And in that place He says of them likewise: 'They see the visions of their heart, and speak of them'; which would not happen if they had not this abominable attachment to these works.

4. From these passages it is to be understood that the evil of this rejoicing not only leads men to make wicked and perverse use of these graces given by God, as did Balaam and those of whom the prophet here says that they worked miracles whereby they deceived the people, but it even leads them to use these graces without having been given them by God, like those who prophesied their own fancies and published the visions which they invented or which the devil represented to them. For, when the devil sees them affectioned to these things, he opens a wide field to them, gives them abundant material and interferes with them in many ways; whereupon they spread their sails and become shamelessly audacious in the freedom wherewith they work these marvels.

5. Nor does the evil stop here. To such a point does their joy in these works and their eagerness for them extend that, if before they had a secret compact with the devil (and many of them do in fact perform these works by such secret compacts), it now makes them bold enough to work with him by an explicit and manifest compact, submitting themselves to him, by agreement, as his disciples and allies. Hence we have wizards, enchanters, magicians, soothsayers and sorcerers. And so far does the joy of these persons in their works carry them that, not only do they seek to purchase gifts and graces with money, as did Simon Magus, in order to serve the devil, but they even strive to obtain sacred things, and (which cannot be said without trembling) Divine things, for even the very Body of our Lord Jesus Christ has been seen to be usurped for the use of their wicked deeds and abominations. May God here extend and show to them His great mercy!

6. Everyone will clearly understand how pernicious are such persons to themselves and how prejudicial to Christianity. It may be noted here that all those magicians and soothsayers who lived among the children of Israel, whom Saul destroyed out of the land, because they desired to imitate the true prophets of God, had fallen into such abominations and deceits.

7. He, then, that has supernatural gifts and graces ought to refrain from desiring to practise them, and from rejoicing in so doing, nor ought he to care to exercise them; for God, Who gives Himself to such persons, by supernatural means, for the profit of His Church and of its members, will move them likewise supernaturally in such a manner and at such time as He desires. As He commanded His faithful ones to take no thought as to what they were to say, or as to how they were to say it, since this is the supernatural business of faith, it will likewise be His will (as these operations are no less a supernatural matter) that a man should wait and allow God to work by moving his heart, since it is in the virtue of this working that there will be wrought all virtue. The disciples (so we read in the Acts of the Apostles), although these graces and gifts had been infused within them, prayed to God, beseeching Him to be pleased to stretch forth His hand in making signs and performing works of healing through them, that they might introduce the faith of our Lord Jesus Christ into men's hearts.

8. From this first evil may proceed the second, which is a falling away from the faith; this can come to pass after two manners. The first has respect to others; for, when a man sets out, unseasonably and needlessly, to perform a marvel or a mighty work, apart from the fact that this is tempting God, which is a great sin, it may be that he will not succeed, and will engender in the hearts of men discredit and contempt for the faith. For, although at times such persons may succeed because for other reasons and purposes God so wills it, as in the case of Saul's witch (if it be true that it was indeed Samuel who appeared on that occasion), they will not always so succeed; and, when they do so, they go astray none the less and are blameworthy for having used these graces when it was not fitting. The second manner in which we may fall away is in ourselves and has respect to the merit of faith; for, if a man make much account of these miracles, he ceases to lean upon the substantial practice of faith, which is an obscure habit; and thus, where signs and witnesses abound, there is less merit in believing. In this way Saint Gregory says that faith has no merit when human reason provides experience. And thus these marvels are never worked by God save when they are really necessary for belief. Therefore, to the end that His disciples should not be without merit, though they had experience of His resurrection, He did many things before He showed Himself to them, so that they should believe Him without seeing Him. To Mary Magdalene, first of all, He showed the empty tomb, and afterwards bade the angels speak to her (for, as Saint Paul says, faith comes by hearing); so that, having heard, she should believe before she saw. And, although she saw Him, it was as an ordinary man, that, by the warmth of His presence, He might completely instruct her in the belief which she lacked. And He first sent to tell His disciples, with the women, and afterwards they went to see the tomb. And, as to those who went to Emmaus, He first of all enkindled their hearts in faith so that they might see Him, dissembling with them as He walked. And finally He reproved them all because they had not believed those who had announced to them His resurrection. And He reproved Saint Thomas because he desired to have the witness of His wounds, by telling him that they who saw Him not and yet believed Him were blessed.

9. And thus it is not the will of God that miracles should be wrought: when He works them, He does so, as it were, because He cannot do otherwise. And for this cause He reproved the Pharisees because they believed not save through signs, saying: 'Unless ye see marvels and signs, ye believe not.' Those, then, who love to rejoice in these supernatural works lose much in the matter of faith.

10. The third evil is that, because of their joy in these works, men commonly fall into vainglory or some other vanity. For even their joy in these wonders, when it is not, as we have said, purely in God and for God, is vanity; which is evident in the reproof given by Our Lord to the disciples because they had rejoiced that devils were subject to them; for which joy, if it had not been vain, He would not have reproved them.

CHAPTER XXXII

BESIDES the benefits which the soul gains by being delivered from the three evils aforementioned through its renunciation of this joy, it acquires two excellent benefits. The first is that it magnifies and exalts God: the second is that it exalts itself. For God is exalted in the soul after two manners: first, by the withdrawal of the heart and the joy of the will from all that is not God, in order that they may be set upon Him alone. This David signified in the verse which we quoted when we began to speak of the night of this faculty; namely: 'Man shall attain to a lofty heart, and God shall be exalted.' For, when the heart is raised above all things, the soul is exalted above them all.

2. And, because in this way the soul centres itself in God alone, God is exalted and magnified, when He reveals to the soul His excellence and greatness; for, in this elevation of joy, God bears witness of Who He Himself is. This cannot be done save if the will be voided of joy and consolation with respect to all things, even as David said also, in these words: 'Be still and see that I am God.' And again he says: 'In a desert land, dry and pathless, have I appeared before Thee, to see Thy power and Thy glory.' And, since it is true that God is exalted by the fixing of the soul's rejoicing upon detachment from all things, He is much more highly exalted when the soul withdraws itself from the most wondrous of these things in order to fix its rejoicing on Him alone. For these, being supernatural, are of a nobler kind; and thus for the soul to cast them aside, in order to set its rejoicing upon God alone, is for it to attribute greater glory and excellence to God than to them. For, the more and the greater things a man despises for the sake of another, the more does he esteem and exalt that other.

3. Furthermore, God is exalted after the second manner when the will is withdrawn from this kind of operation; for, the more God is believed and served without testimonies and signs, the more He is exalted by the soul, for it believes more concerning God than signs and miracles can demonstrate.

4. The second benefit wherein the soul is exalted consists in this, that, withdrawing the will from all desire for apparent signs and testimonies, it is exalted in purest faith, which God increases and infuses within it much more intensely. And, together with this, He increases in it the other two theological virtues, which are charity and hope, wherein the soul enjoys the highest Divine knowledge by means of the obscure and detached habit of faith; and it enjoys great delight of love by means of charity, whereby the will rejoices in naught else than in the living God; and likewise it enjoys satisfaction in the memory by means of hope. All this is a wondrous benefit, which leads essentially and directly to the perfect union of the soul with God.

CHAPTER XXXIII

SINCE the intention of this work of ours is to lead the spirit through these good things of the spirit even to the Divine union of the soul with God, it will not behove both myself and the reader to give our consideration to this matter with particular care. For, in speaking of this sixth kind of good, we have to treat of the good things of the spirit, which are those that are of the greatest service to this end. For it is quite certain, and quite an ordinary occurrence, that some persons, because of their lack of knowledge, make use of spiritual things with respect only to sense, and leave the spirit empty. There will scarcely be anyone whose spirit is not to a considerable degree corrupted by sweetness of sense; since, if the water be drunk up before it reaches the spirit, the latter becomes dry and barren.

2. Coming to this matter, then, I say that by good things of the spirit I understand all those that influence and aid the soul in Divine things and in its intercourse with God, and the communications of God to the soul.

3. Beginning by making a division between these supreme kinds of good, I say that good things of the spirit are of two kinds: the one kind is delectable and the other painful. And each of these kinds is likewise of two manners; for the delectable kind consists of clear things that are distinctly understood, and also of things that are not understood clearly or distinctly. The painful kind, likewise, may be of clear and distinct things, or of things dark and confused.

4. Between all these we may likewise make distinctions with respect to the faculties of the soul. For some kinds of spiritual good, being of knowledge, pertain to the understanding; others, being of affection, pertain to the will; and others, inasmuch as they are imaginary, pertain to the memory.

5. We shall leave for later consideration those good things that are painful, since they pertain to the passive night, in treating of which we shall have to speak of them; and likewise the delectable blessings which we described as being of things confused and not distinct, of which we shall treat hereafter, since they pertain to that general, confused and loving knowledge wherein is effected the union of the soul with God, and which we passed over in the second book, deferring it so that we might treat of it later when we should make a division between the apprehensions of the understanding. We shall speak here and now of those delectable blessings which are of things clear and distinct.

CHAPTER XXXIV

WE might spend much time here upon the multitude of the apprehensions of the memory and the understanding, teaching how the will is to conduct itself with regard to the joy that it may have in them, had we not treated of this at length in the second and the third book. But, since we there spoke of the manner wherein it behoves these two faculties to act with respect to them, in order that they may take the road to Divine union, and since it behoves the will to conduct itself likewise as regards rejoicing in them, it is unnecessary to go over this here; for it suffices to say that wheresoever we there said that those faculties should void themselves of this or that apprehension, it is to be understood also that the will should likewise be voided of joy in them. And in the way wherein it is said that memory and understanding are to conduct themselves with regard to all these apprehensions, the will must conduct itself likewise; for, since the understanding and the other faculties cannot admit or reject anything unless the will intervene therein, it is clear that the same teaching that serves for the one will serve also for the other.

2. It may there be seen, then, what is requisite in this case, for the soul will fall into all the evils and perils to which we there referred if it cannot direct the rejoicing of the will to God in all those apprehensions.

CHAPTER XXXV

WE can reduce all the kinds of good which can distinctly cause joy to the will to four: namely, motive, provocative, directive and perfective. Of these we shall speak in turn, each in its order; and first, of the motive kind -- namely, images and portraits of saints, oratories and ceremonies.

2. As touching images and portraits, there may be much vanity and vain rejoicing in these. For, though they are most important for Divine worship and most necessary to move the will to devotion, as is shown by the approval given to them and the use made of them by our Mother Church (for which reason it is always well that we should employ them, in order to awaken our lukewarmness), there are many persons who rejoice rather in the painting and decoration of them than in what they represent.

3. The use of images has been ordained by the Church for two principal ends -- namely, that we may reverence the saints in them, and that the will may be moved and devotion to the saints awakened by them. When they serve this purpose they are beneficial and the use of them is necessary; and therefore we must choose those that are most true and lifelike, and that most move the will to devotion, and our eyes must ever be fixed upon this motive rather than upon the value and cunning of their workmanship and decoration. For, as I say, there are some who pay more attention to the cunning with which an image is made, and to its value, than to what it represents; and that interior devotion which they ought to direct spiritually to the saint whom they see not, forgetting the image at once, since it serves only as a motive, they squander upon the cunning and the decoration of its outward workmanship. In this way sense is pleased and delighted, and the love and rejoicing of the will remain there. This is a complete hindrance to true spirituality, which demands annihilation of the affections as to all particular things.

4. This will become quite clear from the detestable custom which certain persons observe with regard to images in these our days. Holding not in abhorence the vain trappings of the world, they adorn images with the garments which from time to time vain persons invent in order to satisfy their own pleasures and vanities. So they clothe images with garments reprehensible even in themselves, a kind of vanity which was, and is still, abhorrent to the saints whom the images represent. Herein, with their help, the devil succeeds in canonizing his vanities, by clothing the saints with them, not without causing them great displeasure. And in this way the honest and grave devotion of the soul, which rejects and spurns all vanity and every trace of it, becomes with them little more than a dressing of dolls; some persons use images merely as idols upon which they have set their rejoicing. And thus you will see certain persons who are never tired of adding one image to another, and wish them to be of this or that kind and workmanship, and to be placed in this or that manner, so as to be pleasing to sense; and they make little account of the devotion of the heart. They are as much attached to them as was Michas to his idols, or as was Laban; for the one ran out of his house crying aloud because they were being taken from him; and the other, having made a long journey and been very wroth because of them, disturbed all the household stuff of Jacob, in searching for them.

5. The person who is truly devout sets his devotion principally upon that which is invisible; he needs few images and uses few, and chooses those that harmonize with the Divine rather than with the human, clothing them, and with them himself, in the garments of the world to come, and following its fashions rather than those of this world. For not only does an image belonging to this world in no way influence his desire; it does not even lead him to think of this world, in spite of his having before his eyes something worldly, akin to the world's interests. Nor is his heart attached to the images that he uses; if they are taken from him, he grieves very little, for he seeks within himself the living image, which is Christ crucified, for Whose sake he even desires that all should be taken from him and he should have nothing. Even when the motives and means which lead him closest to God are taken from him, he remains in tranquility. For the soul is nearer perfection when it is tranquil and joyous, though it be deprived of these motives, than if it has possession of them together with desire and attachment. For, although it is good to be pleased to have such images as assist the soul to greater devotion (for which reason it is those which move it most that must always be chosen), yet it is something far removed from perfection to be so greatly attached to them as to possess them with attachment, so that, if they are taken away from the soul, it becomes sad.

6. Let the soul be sure that, the more closely it is attached to an image or a motive, the less will its devotion and prayer mount to God. For, although it is true that, since some are more appropriate than others, and excite devotion more than others, it is well, for this reason alone, to be more affectioned to some than to others, as I have just now said, yet there must be none of the attachment and affection which I have described. Otherwise, that which has to sustain the spirit in its flight to God, in total forgetfulness, will be wholly occupied by sense, and the soul will be completely immersed in a delight afforded it by what are but instruments. These instruments I have to use, but solely in order to assist me in devotion; and, on account of my imperfection, they may well serve me as a hindrance, no less so than may affection and attachment to anything else.

7. But, though perhaps in this matter of images you may think that there is something to be said on the other side, if you have not clearly understood how much detachment and poverty of spirit is required by perfection, at least you cannot excuse the imperfection which is commonly indulged with regard to rosaries; for you will hardly find anyone who has not some weakness with regard to these, desiring them to be of this workmanship rather than of that, or of this colour or metal rather than of that, or decorated in some one style or in some other. Yet no one style is better than another for the hearing of a prayer by God, for this depends upon the simple and true heart, which looks at no more than pleasing God, and, apart from the question of indulgences, cares no more for one rosary than for another.

8. Our vain concupiscence is of such a nature and quality that it tries to establish itself in everything; and it is like the worm which destroys healthy wood, and works upon things both good and evil. For what else is your desire to have a rosary of cunning workmanship, and your wish that it shall be of one kind rather than of another, but the fixing of your rejoicing upon the instrument? It is like desiring to choose one image rather than another, and considering, not if it will better awaken Divine love within you, but only if it is more precious and more cunningly made. If you employed your desire and rejoicing solely in the love of God, you would care nothing for any of these considerations. It is most vexatious to see certain spiritual persons so greatly attached to the manner and workmanship of these instruments and motives, and to the curiosity and vain pleasure which they find in them: you will never see them satisfied; they will be continually leaving one thing for another, and forgetting and forsaking spiritual devotion for these visible things, to which they have affection and attachment, sometimes of just the same kind as that which a man has to temporal things; and from this they receive no small harm.

CHAPTER XXXVI

THERE is much that might be said of the stupidity which many persons display with regard to images; their foolishness reaches such a point that some of them place more confidence in one kind of image than in another, believing that God will hear them more readily because of these than because of those, even when both represent the same thing, as when there are two of Christ or two of Our Lady. And this happens because they have more affection for the one kind of workmanship than for the other; which implies the crudest ideas concerning intercourse with God and the worship and honour that are owed to Him, which has solely to do with the faith and the purity of heart of him that prays. For if God sometimes grants more favours by means of one image rather than by another of the same kind, it is not because there is more virtue to this effect in one than in another (however much difference there may be in their workmanship), but because some persons better awaken their own devotion by one than by another. If they had the same devotion for the one as for the other (or even without the use of either), they would receive the same favours from God.

2. Hence the reason for which God works miracles and grants favours by means of one kind of image rather than by another is not that these should be esteemed more than those, but to the end that, by means of the wonder that they cause, there may be awakened sleeping devotion and the affection of the faithful for prayer. And hence it comes that, as the contemplation of the image at that time enkindles devotion and makes us to continue in prayer (both these being means whereby God hears and grants that which is asked of Him), therefore, at that time and by means of that same image, God continues to work favours and miracles because of the prayer and affection which are then shown; for it is certain that God does it not because of the image, which in itself is no more than a painted thing, but because of the devotion and faith which the person has toward the saint whom it represents. And so, if you had the same devotion and faith in Our Lady before one image representing her as before another, since the person represented is the same (and even, as we have said, if you had no such image at all), you would receive the same favours. For it is clear from experience that, when God grants certain favours and works miracles, He does so as a rule by means of certain images which are not well carved or cunningly formed or painted, so that the faithful may attribute nothing to the figure or the painting.

3. Furthermore, Our Lord is frequently wont to grant these favours by means of those images that are most remote and solitary. One reason for this is that the effort necessary to journey to them causes the affections to be increased and makes the act of prayer more earnest. Another reason is that we may withdraw ourselves from noise and from people when we pray, even as did the Lord. Wherefore he that makes a pilgrimage does well if he makes it at a time when no others are doing so, even though the time be unusual. I should never advise him to make a pilgrimage when a great multitude is doing so; for, as a rule, on these occasions, people return in a state of greater distraction than when they went. And many set out on these pilgrimages and make them for recreation rather than for devotion. Where there is devotion and faith, then, any image will suffice; but, if there is none, none will suffice. Our Saviour was a very living image in the world; and yet those that had no faith, even though they went about with Him and saw His wondrous works, derived no benefit from them. And this was the reason why, as the Evangelist says, He did few mighty works in His own country.

4. I desire also to speak here of certain supernatural effects which are sometimes produced by certain images upon particular persons. To certain images God gives a particular spiritual influence upon such persons, so that the figure of the image and the devotion caused by it remain fixed in the mind, and the person has them ever present before him; and so, when he suddenly thinks of the image, the spiritual influence which works upon him is of the same kind as when he saw it -- sometimes it is less, but sometimes it is even greater -- yet, from another image, although it be of more perfect workmanship, he will not obtain the same spiritual effect.

5. Many persons, too, have devotion to one kind of workmanship rather than to another, and to some they will have no more than a natural inclination and affection, just as we prefer seeing one person's face to another's. And they will naturally become more attracted to a particular image, and will keep it more vividly in their imagination, even though it be not as beautiful as others, just because their nature is attracted to that kind of form and figure which it represents. And some persons will think that the affection which they have for such or such an image is devotion, whereas it will perhaps be no more than natural inclination and affection. Again, it may happen that, when they look at an image, they will see it move, or make signs and gestures and indications, or speak. This, and the variety of supernatural effects caused by images of which we have here been speaking, are, it is true, quite frequently good and true effects, produced by God either to increase devotion or so that the soul may have some support on which to lean, because it is somewhat weak, and so that it may not be distracted. Yet frequently, again, they are produced by the devil in order to cause deception and harm. We shall therefore give instruction concerning this in the chapter following.

CHAPTER XXXVII

JUST as images are of great benefit for remembering God and the saints, and for moving the will to devotion when they are used in the ordinary way, as is fitting, so they will lead to great error if, when supernatural happenings come to pass in connection with them, the soul should not be able to conduct itself as is fitting for its journey to God. For one of the means by which the devil lays hold on incautious souls, with great ease, and obstructs the way of spiritual truth for them, is the use of extraordinary and supernatural happenings, of which he gives examples by means of images, both the material and corporeal images used by the Church, and also those which he is wont to fix in the fancy in relation to such or such a saint, or an image of him, transforming himself into an angel of light that he may deceive. For in those very means which we possess for our relief and help the astute devil contrives to hide himself in order to catch us when we are least prepared. Wherefore it is concerning good things that the soul that is good must ever have the greatest misgivings, for evil things bear their own testimony with them.

2. Hence, in order to avoid all the evils which may happen to the soul in this connection, which are its being hindered from soaring upward to God, or its using images in an unworthy and ignorant manner, or its being deceived by them through natural or supernatural means, all of which are things that we have touched upon above; and in order likewise to purify the rejoicing of the will in them and by means of them to lead the soul to God, for which reason the Church recommends their use, I desire here to set down only one warning, which will suffice for everything; and this warning is that, since images serve us as a motive for invisible things, we must strive to set the motive and the affection and the rejoicing of our will only upon that which in fact they represent. Let the faithful soul, then, be careful that, when he sees the image, he desire not that his senses should be absorbed by it, whether the image be corporeal or imaginary, whether beautifully made, whether richly adorned, whether the devotion that it causes be of sense or of spirit, whether it produce supernatural manifestations or no. The soul must on no account set store by these accidents, nor even regard them, but must raise up its mind from the image to that which it represents, centering the sweetness and rejoicing of its will, together with the prayer and devotion of its spirit, upon God or upon the saint who is being invoked; for that which belongs to the living reality and to the spirit should not be usurped by sense and by the painted object. If the soul do this, it will not be deceived, for it will set no store by anything that the image may say to it, nor will it occupy its sense or its spirit in such a way that they cannot travel freely to God, nor will it place more confidence in one image than in another. And an image which would cause the soul devotion by supernatural means will now do so more abundantly, since the soul will now go with its affections directly to God. For, whensoever God grants these and other favours, He does so by inclining the affection of the joy of the will to that which is invisible, and this He wishes us also to do, by annihilating the power and sweetness of the faculties with respect to these visible things of sense.

CHAPTER XXXVIII

I THINK it has now been explained how the spiritual person may find as great imperfection in the accidents of images, by setting his pleasure and rejoicing upon them, as in other corporeal and temporal things, and perchance imperfection more perilous still. And I say perchance more perilous, because, when a person says that the objects of his rejoicing are holy, he feels more secure, and fears not to cling to them and become attached to them in a natural way. And thus such a person is sometimes greatly deceived, thinking himself to be full of devotion because he perceives that he takes pleasure in these holy things, when, perchance, this is due only to his natural desire and temperament, which lead him to this just as they lead him to other things.

2. Hence it arises (we are now beginning to treat of oratories) that there are some persons who never tire of adding to their oratories images of one kind and then of another, and take pleasure in the order and array in which they set them out, so that these oratories may be well adorned and pleasing to behold. Yet they love God no more when their oratories are ornate than when they are simple -- nay, rather do they love Him less, since, as we have said, the pleasure which they set upon their painted adornments is stolen from the living reality. It is true that all the adornment and embellishment and respect that can be lavished upon images amounts to very little, and that therefore those who have images and treat them with a lack of decency and reverence are worthy of severe reproof, as are those who have images so ill-carved that they take away devotion rather than produce it, for which reason some image-makers who are very defective and unskilled in this art should be forbidden to practise it. But what has that to do with the attachment and affection and desire which you have for these outward adornments and decorations, when your senses are absorbed by them in such a way that your heart is hindered from journeying to God, and from loving Him and forgetting all things for love of Him? If you fail in the latter aim for the sake of the former, not only will God not esteem you for it, but He will even chasten you for not having sought His pleasure in all things rather than your own. This you may clearly gather from the description of that feast which they made for His Majesty when He entered Jerusalem. They received Him with songs and with branches, and the Lord wept; for their hearts were very far removed from Him and they paid Him reverence only with outward adornments and signs. We may say of them that they were making a festival for themselves rather than for God; and this is done nowadays by many, who, when there is some solemn festival in a place, are apt to rejoice because of the pleasure which they themselves will find in it -- whether in seeing or in being seen, or whether in eating or in some other selfish thing -- rather than to rejoice at being acceptable to God. By these inclinations and intentions they are giving no pleasure to God. Especially is this so when those who celebrate festivals invent ridiculous and undevout things to intersperse in them, so that they may incite people to laughter, which causes them greater distraction. And other persons invent things which merely please people rather than move them to devotion.

3. And what shall I say of persons who celebrate festivals for reasons connected with their own interests? They alone, and God Who sees them, know if their regard and desire are set upon such interests rather than upon the service of God. Let them realize, when they act in any of these ways, that they are making festivals in their own honour rather than in that of God. For that which they do for their own pleasure, or for the pleasure of men, God will not account as done for Himself. Yea, many who take part in God's festivals will be enjoying themselves even while God is wroth with them, as He was with the children of Israel when they made a festival, and sang and danced before their idol, thinking that they were keeping a festival in honour of God; of whom He slew many thousands. Or again, as He was with the priests Nabad and Abiu, the sons of Aaron, whom He slew with the censers in their hands, because they offered strange fire. Or as with the man that entered the wedding feast ill-adorned and ill-garbed, whom the king commanded to be thrown into outer darkness, bound hand and foot. By this it may be known how ill God suffers these irreverences in assemblies that are held for His service. For how many festivals, O my God, are made Thee by the sons of men to the devil's advantage rather than to Thine! The devil takes a delight in them, because such gatherings bring him business, as they might to a trader. And how often wilt Thou say concerning them: 'This people honoureth Me with their lips alone, but their heart is far from Me, for they serve Me from a wrong cause!' For the sole reason for which God must be served is that He is Who He is, and not for any other mediate ends. And thus to serve Him for other reasons than solely that He is Who He is, is to serve Him without regard for Him as the Ultimate Reason.

4. Returning now to oratories, I say that some persons deck them out for their own pleasure rather than for the pleasure of God; and some persons set so little account by the devotion which they arouse that they think no more of them than of their own secular antechambers; some, indeed, think even less of them, for they take more pleasure in the profane than in the Divine.

5. But let us cease speaking of this and speak only of those who are more particular -- that is to say, of those who consider themselves devout persons. Many of these centre their desire and pleasure upon their oratory and its adornments, to such an extent that they squander on them all the time that they should be employing in prayer to God and interior recollection. They cannot see that, by not arranging their oratory with a view to the interior recollection and peace of the soul, they are as much distracted by it as by anything else, and will find the pleasure which they take in it a continual occasion of unrest, and more so still if anyone endeavors to deprive them of it.

CHAPTER XXXIX

WITH regard to the direction of the spirit to God through this kind of good, it is well to point out that it is certainly lawful, and even expedient, for beginners to find some sensible sweetness and pleasure in images, oratories and other visible objects of devotion, since they have not yet weaned or detached their desire from things of the world, so that they can leave the one pleasure for the other. They are like a child holding something in one of its hands; to make it loosen its hold upon it we give it something else to hold in the other hand lest it should cry because both its hands are empty. But the spiritual person that would make progress must strip himself of all those pleasures and desires wherein the will can rejoice, for pure spirituality is bound very little to any of those objects, but only to interior recollection and mental converse with God. So, although he makes use of images and oratories, he does so only fleetingly; his spirit at once comes to rest in God and he forgets all things of sense.

2. Wherefore, although it is best to pray where there is most decency, yet notwithstanding one should choose the place where sense and spirit are least hindered from journeying to God. Here we should consider that answer made by Our Saviour to the Samaritan woman, when she asked Him which was the more fitting place wherein to pray, the temple or the mountain, and He answered her that true prayer was not connected with the mountain or with the temple, but that those who adored the Father and were pleasing to Him were those that adored Him in spirit and in truth. Wherefore, although churches and pleasant places are set apart and furnished for prayer (for a church must not be used for aught else), yet, for a matter as intimate as converse held with God, one should choose that place which gives sense the least occupation and the least encouragement. And thus it must not be a place that is pleasant and delectable to sense (like the places that some habitually contrive to find), for otherwise, instead of the recollection of the spirit in God, naught will be achieved save recreation and pleasure and delight of sense. Wherefore it is good to choose a place that is solitary, and even wild, so that the spirit may resolutely and directly soar upward to God, and not be hindered or detained by visible things; for, although these sometimes help to raise up the spirit, it is better to forget them at once and to rest in God. For this reason Our Saviour was wont to choose solitary places for prayer, and such as occupied the senses but little, in order to give us an example. He chose places that lifted up the soul to God, such as mountains, which are lifted up above the earth, and are ordinarily bare, thus offering no occasion for recreation of the senses.

3. The truly spiritual man, then, is never tied to a place of prayer because of its suitability in this way or in that, nor does he even consider such a thing, for, if he did so, he would still be tied to sense. But, to the end that he may attain interior recollection, and forget everything, he chooses the places most free from sensible objects and attractions, withdrawing his attention from all these, that he may be able to rejoice in his God and be far removed from all things created. But it is a remarkable thing to see some spiritual persons, who waste all their time in setting up oratories and furnishing places which please their temperaments or inclinations, yet make little account of interior recollection, which is the most important thing, but of which they have very little. If they had more of it, they would be incapable of taking pleasure in those methods and manners of devotion, which would simply weary them.

CHAPTER XL

THE reason, then, why some spiritual persons never enter perfectly into the true joys of the spirit is that they never succeed in raising their desire for rejoicing above these things that are outward and visible. Let such take note that, although the visible oratory and temple is a decent place set apart for prayer, and an image is a motive to prayer, the sweetness and delight of the soul must not be set upon the motive or the visible temple, lest the soul should forget to pray in the living temple, which is the interior recollection of the soul. The Apostle, to remind us of this, said: 'See that your bodies are living temples of the Holy Spirit, Who dwelleth in you.' And this thought is suggested by the words of Christ which we have quoted, namely that they who truly adore God must needs adore Him in spirit and in truth. For God takes little heed of your oratories and your places set apart for prayer if your desire and pleasure are bound to them, and thus you have little interior detachment, which is spiritual poverty and renunciation of all things that you may possess.

2. In order, then, to purge the will from vain desire and rejoicing in this matter, and to lead it to God in your prayer, you must see only to this, that your conscience is pure, and your will perfect with God, and your spirit truly set upon Him. Then, as I have said, you should choose the place that is the farthest withdraw and the most solitary that you can find, and devote all the rejoicing of the will to calling upon God and glorifying Him; and you should take no account of those whims about outward things, but rather strive to renounce them. For, if the soul be attached to the delight of sensible devotion, it will never succeed in passing onward to the power of spiritual delight, which is found in spiritual detachment coming through interior recollection.

CHAPTER XLI

MANY evils, both interior and exterior, come to the spiritual person when he desires to follow after sweetness of sense in these matters aforementioned. For, as regards the spirit, he will never attain to interior spiritual recollection, which consists in neglecting all such things, and in causing the soul to forget all this sensible sweetness, and to enter into true recollection, and to acquire the virtues by dint of effort. As regards exterior things, he will become unable to dispose himself for prayer in all places, but will be confined to places that are to his taste; and thus he will often fail in prayer, because, as the saying goes, he can understand no other book than his own village.

2. Furthermore, this desire leads such persons into great inconstancy. Some of them never continue in one place or even always in one state: now they will be seen in one place, now in another; now they will go to one hermitage, now to another; now they will set up this oratory, now that. Some of them, again, wear out their lives in changing from one state or manner of living to another. For, as they possess only the sensible fervour and joy to be found in spiritual things, and have never had the strength to attain spiritual recollection by the renunciation of their own will, and submitting to suffering inconveniences, whenever they see a place which they think well suited for devotion, or any kind of life or state well adapted to their temperament and inclination, they at once go after it and leave the condition or state in which they were before. And, as they have come under the influence of that sensible pleasure, it follows that they soon seek something new, for sensible pleasure is not constant, but very quickly fails.

CHAPTER XLII

I CAN think of three kinds of place by means of which God is wont to move the will to devotion. The first consists in certain dispositions of the ground and situation, which, by means of a pleasing effect of variety, whether obtained by the arrangement of the ground or of trees, or by means of quiet solitude, naturally awaken devotion. These places it is beneficial to use, if they at once lead the will to God and cause it to forget the places themselves, even as, in order to reach one's journey's end, it is advisable not to pause and consider the means and motive of the journey more than is necessary. For those who strive to refresh their desires and to gain sensible sweetness will rather find spiritual aridity and distraction; for spiritual sweetness and satisfaction are not found save in interior recollection.

2. When they are in such a place, therefore, they should forget it and strive to be inwardly with God, as though they were not in that place at all. For, if they be attached to the pleasure and delight of the place, as we have said, they are seeking refreshment of sense and instability of spirit rather than spiritual repose. The anchorites and other holy hermits, who in the most vast and pleasing wildernesses selected the smallest places that sufficed for them, built there the smallest cells and caves, in which to imprison themselves. Saint Benedict was in such a place for three years, and another -- namely, Saint Simon -- bound himself with a cord that he might have no more liberty nor go any farther than to places within its reach; and even so did many who are too numerous ever to be counted. Those saints understood very clearly that, if they quenched not the desire and eagerness for spiritual sweetness and pleasure, they could not attain to spirituality.

3. The second kind is of a more special nature, for it relates to certain places (not necessarily deserts, but any places whatsoever) where God is accustomed to grant to a few special persons certain very delectable spiritual favours; ordinarily, such a place attracts the heart of the person who has received a favour there, and sometimes gives him great desires and yearnings to return to it; although, when he goes there, what happened to him before is not repeated, since this is not within his control. For God grants these favours when and how and where He pleases, without being tied to any place or time, nor to the free-will of the person to whom He grants them. Yet it is good to go and pray in such places at times if the desire is free from attachment; and this for three reasons. First, because although, as we said, God is not bound to any place, it would seem that He has willed to be praised by a soul in the place where He has granted it a favour. Secondly, because in that place the soul is more mindful to give thanks to God for that which it has received there. Thirdly, because, by remembering that favour, the soul's devotion is the more keenly awakened.

4. It is for these reasons that a man should go to such places, and not because he thinks that God is bound to grant him favours there, in such a way as to be unable to grant them wheresoever He wills, for the soul is a fitter and more comely place for God than any physical place. Thus we read in Holy Scripture that Abraham built an altar in the very place where God appeared to him, and invoked His holy name there, and that afterwards, coming from Egypt, he returned by the same road where God had appeared to him, and called upon God there once more at the same altar which he had built. Jacob, too, marked the place where God had appeared to him, leaning upon a ladder, by raising there a stone which he anointed with oil. And Agar gave a name to the place where the angel had appeared to her, and prized it highly, saying: 'Of a truth I have here seen the back of Him that seeth me.'

5. The third kind consists of certain special places which God chooses that He may be called upon and served there, such as Mount Sinai, where He gave the law to Moses. And the place that He showed Abraham, that he might sacrifice his son there. And likewise Mount Horeb, where He appeared to our father Elias.

6. The reason for which God chooses these places rather than others, that He may be praised there, is known to Himself alone. What it behoves us to know is that all is for our advantage, and that He will hear our prayers there, and also in any place where we pray to Him with perfect faith; although there is much greater opportunity for us to be heard in places dedicated to His service, since the Church has appointed and dedicated those places to that end.

CHAPTER XLIII

THE useless joys and the imperfect attachment which many persons have to the things which we have described are perhaps to some extent excusable, since these persons act more or less innocently with regard to them. But the great reliance which some persons place in many kinds of ceremonies introduced by uninstructed persons who lack the simplicity of faith is intolerable. Let us here disregard those which bear various extraordinary names or use terms that signify nothing, and also other things that are not sacred which persons who are foolish and gross and mistrustful in spirit are wont to interpolate in their prayers. For these are clearly evil, and involve sin, and many of them imply a secret compact with the devil; by such means these persons provoke God to wrath and not to mercy, wherefore I treat them not here.

2. I wish to speak solely of those ceremonies into which enters nothing of a suspicious nature, and of which many people make use nowadays with indiscreet devotion, attributing such efficacy and faith to these ways and manners wherein they desire to perform their devotions and prayers, that they believe that, if they fail to the very slightest extent in them, or go beyond their limits, God will not be served by them nor will He hear them. They place more reliance upon these methods and kinds of ceremony than upon the reality of their prayer, and herein they greatly offend and displease God. I refer, for example, to a Mass at which there must be so many candles, neither more nor fewer; which has to be said by the priest in such or such a way; and must be at such or such an hour, and neither sooner nor later; and must be after a certain day, neither sooner nor later; and the prayers and stations must be made at such and such times, with such or such ceremonies, and neither sooner nor later nor in any other manner; and the person who makes them must have such or such qualities or qualifications. And there are those who think that, if any of these details which they have laid down be wanting, nothing is accomplished.

3. And, what is worse, and indeed intolerable, is that certain persons desire to feel some effect in themselves, or to have their petitions fulfilled, or to know that the purpose of these ceremonious prayers of theirs will be accomplished. This is nothing less than to tempt God and to anger Him greatly, so much so that He sometimes gives leave to the devil to deceive them, making them feel and understand things that are far removed from the benefit of their soul, which they deserve because of the attachment that they show in their prayers, not desiring God's will, rather than their own desires, to be done therein; and thus, because they place not their whole confidence in God, nothing goes well with them.

CHAPTER XLIV

LET these persons, then, know that, the more reliance they place on these things and ceremonies, the less confidence they have in God, and that they will not obtain of God that which they desire. There are certain persons who pray for their own ends rather than for the honour of God. Although they suppose that a thing will be done if it be for the service of God, and not otherwise, yet, because of their attachment to it and the vain rejoicing which they have in it, they multiply a large number of petitions for a thing, when it would be better for them to substitute others of greater importance to them, such as for the true cleansing of their consciences, and for a real application to things concerning their own salvation, leaving to a much later season all those other petitions of theirs which are not of this kind. And in this way they would attain that which is of the greatest importance to them, and at the same time all the other things that are good for them (although they might not have prayed for them), much better and much earlier than if they had expended all their energy on those things. For this the Lord promised, through the Evangelist, saying: 'Seek ye first and principally the Kingdom of God and His righteousness, and all these other things shall be added unto you.'

2. This is the seeking and the asking that is most pleasing to God, and, in order to obtain the fulfilment of the petitions which we have in our hearts, there is no better way than to direct the energy of our prayer to the thing that most pleases God. For then not only will He give that which we ask of Him, which is salvation, but also that which He sees to be fitting and good for us, although we pray not for it. This David makes clear in a psalm where he says: 'The Lord is nigh unto those that call upon Him in truth, that beg Him for the things that are in the highest degree true, such as salvation; for of these he then says: 'He will fulfill the will of them that fear Him, and will hear their cries, and will save them. For God is the guardian of those that truly love Him.' And thus, this nearness to God of which David here speaks is naught else than His being ready to satisfy them and grant them even that which it has not passed through their minds to ask. Even so we read that, because Solomon did well in asking God for a thing that was pleasing to Him -- namely, wisdom to lead and rule his people righteously -- God answered him, saying: 'Because more than aught else thou didst desire wisdom, and askedst not victory over thine enemies, with their deaths, nor riches, nor long life, I will not only give thee the wisdom that thou askest to rule My people righteously, but I will likewise give thee that which thou hast not asked -- namely, riches and substance and glory -- so that neither before thee nor after thee shall there be any king like unto thee.' And this He did, giving him peace also from his enemies, so that all around him should pay tribute to him and trouble him not: We read of a similar incident in Genesis, where God promised Abraham to increase the generation of his lawful son, like the stars of Heaven, even as he had asked of Him, and said to him: 'Likewise I will increase the son of the bondwoman, for he is thy son.'

3. In this way, then, the strength of the will and its rejoicing must be directed to God in our petitions, and we must not be anxious to cling to ceremonial inventions which are not used or approved by the Catholic Church. We must leave the method and manner of saying Mass to the priest, whom the Church sets there in her place, giving him her orders as to how he is to do it. And let not such persons use new methods, as if they knew more than the Holy Spirit and His Church. If, when they pray in their simplicity, God hears them not, let them not think that He will hear them any the more however many may be their inventions. For God is such that, if they behave towards Him as they should, and conformably to His nature, they will do with Him whatsoever they will; but, if they act from selfish ends, they cannot speak with Him.

4. With regard to further ceremonies connected with prayer and other devotions, let not the will be set upon other ceremonies and forms of prayer than those which Christ taught us. For it is clear that, when His disciples besought Him that He would teach them to pray, He would tell them all that is necessary in order that the Eternal Father may hear us, since He knew the Father's nature so well. Yet all that He taught them was the Pater Noster, with its seven petitions, wherein are included all our needs, both spiritual and temporal; and He taught them not many other kinds of prayer, either in words or in ceremonies. On the contrary, He told them that when they prayed they ought not to desire to speak much, since our heavenly Father knows well what is meet for us. He charged them only, but with great insistence, that they should persevere in prayer (that is, in the prayer of the Pater Noster), saying elsewhere: 'It behoves us always to pray and never to fail.' But He taught not a variety of petitions, but rather that our petitions should be repeated frequently and with fervour and care. For, as I say, in them is contained all that is the will of God and all that is meet for us. Wherefore, when His Majesty drew near three times to the Eternal Father, He prayed all these three times, using those very words of the Pater Noster, as the Evangelists tell us, saying: 'Father, if it cannot be but that I must drink this cup, Thy will be done.' And the ceremonies which He taught us to use in our prayers are only two. Either we are to pray in the secret place of our chamber, where without noise and without paying heed to any we can pray with the most perfect and pure heart, as He said in these words: 'When thou shalt pray, enter into thy chamber and shut the door and pray.' Or else He taught us to go to a solitary and desert place, as He Himself did, and at the best and quietest time of night. And thus there is no reason to fix any limit of time, or any appointed days, or to set apart one time more than another for our devotions, neither is there any reason to use other forms, in our words and prayers, nor phrases with double meanings, but only those which the Church uses and in the manner wherein she uses them; for all are reduced to those which we have described -- namely, the Pater Noster.

5. I do not for this reason condemn -- nay, I rather approve -- the fixing of days on which certain persons sometimes arrange to make their devotions, such as novenas, or other such things. I condemn only their conduct as concerns the fixity of their methods and the ceremonies with which they practise them. Even so did Judith rebuke and reprove the people of Bethulia because they had limited God as to the time wherein they awaited His mercy, saying: 'Do ye set God a time for his mercies?' To do this, she says, is not to move God to clemency, but to awaken His wrath.

CHAPTER XLV

THE second kind of distinct and delectable good wherein the will may rejoice vainly is that which provokes or persuades us to serve God and which we have called provocative. This class comprises preachers, and we might speak of it in two ways, namely, as affecting the preachers themselves and as affecting their hearers. For, as regards both, we must not fail to observe that both must direct the rejoicing of their will to God, with respect to this exercise.

2. In the first place, it must be pointed out to the preacher, if he is to cause his people profit and not to embarrass himself with vain joy and presumption, that preaching is a spiritual exercise rather than a vocal one. For, although it is practised by means of outward words, its power and efficacy reside not in these but in the inward spirit. Wherefore, however lofty be the doctrine that is preached, and however choice the rhetoric and sublime the style wherein it is clothed, it brings as a rule no more benefit than is present in the spirit of the preacher. For, although it is true that the word of God is of itself efficacious, according to those words of David, 'He will give to His voice a voice of virtue,' yet fire, which has also a virtue -- that of burning -- will not burn when the material is not prepared.

3. To the end that the preacher's instruction may exercise its full force, there must be two kinds of preparation: that of the preacher and that of the hearer; for as a rule the benefit derived from a sermon depends upon the preparation of the teacher. For this reason it is said that, as is the master, so is wont to be the disciple. For, when in the Acts of the Apostles those seven sons of that chief priest of the Jews were wont to cast out devils in the same form as Saint Paul, the devil rose up against them, saying: 'Jesus I confess and Paul I know, but you, who are ye?' And then, attacking them, he stripped and wounded them. This was only because they had not the fitting preparation, and not because Christ willed not that they should do this in His name. For the Apostles once found a man, who was not a disciple, casting out a devil in the name of Christ, and they forbade him, and the Lord reproved them for it, saying: 'Forbid him not, for no man that has done any mighty works in My name shall be able to speak evil of Me after a brief space of time.' But He is angry with those who, though teaching the law of God, keep it not, and, which preaching spirituality, possess it not. For this reason God says, through Saint Paul: 'Thou teachest others and teachest not thyself. Thou who preachest that men should not steal, stealest.' And through David the Holy Spirit says: 'To the sinner, God said: "Why dost thou declare My justice and take My law in thy mouth, when thou hast hated discipline and cast My words behind thee?"' Here it is made plain that He will give them no spirituality whereby they may bear fruit.

4. It is a common matter of observation that, so far as we can judge here below, the better is the life of the preacher, the greater is the fruit that he bears, however undistinguished his style may be, however small his rhetoric and however ordinary his instruction. For it is the warmth that comes from the living spirit that clings; whereas the other kind of preacher will produce very little profit, however sublime be his style and his instruction. For, although it is true that a good style and gestures and sublime instruction and well-chosen language influence men and produce much effect when accompanied by true spirituality, yet without this, although a sermon gives pleasure and delight to the sense and the understanding, very little or nothing of its sweetness remains in the will. As a rule, in this case, the will remains as weak and remiss with regard to good works as it was before. Although marvelous things may have been marvellously said by the preacher, they serve only to delight the ear, like a concert of music or a peal of bells; the spirit, as I say, goes no farther from its habits than before, since the voice has no virtue to raise one that is dead from his grave.

5. Little does it matter that one kind of music should sound better than another if the better kind move me not more than the other to do good works. For, although marvellous things may have been said, they are at once forgotten if they have not fired the will. For, not only do they of themselves bear little fruit, but the fastening of the sense upon the pleasure that it finds in that sort of instruction hinders the instruction from passing to the spirit, so that only the method and the accidents of what has been said are appreciated, and the preacher is praised for this characteristic or for that, and followed from such motives as these rather than because of the purpose of amendment of life which he has inspired. This doctrine is well explained to the Corinthians by Saint Paul, where he says: 'I, brethren, when I came to you, came not preaching Christ with loftiness of instruction and of wisdom, and my words and my preaching consisted not in the rhetoric of human wisdom, but in the showing forth of the spirit and of the truth.'

6. Although the intention of the Apostle here, like my own intention, is not to condemn good style and rhetoric and phraseology, for, on the contrary, these are of great importance to the preacher, as in everything else, since good phraseology and style raise up and restore things that are fallen and ruined, even as bad phraseology ruins and destroys good things . . .