The Way of Perfection · 20 of 46

Chapter 20: She shows how we never want consolation in prayer, and she advises the sisters to let their discours

IT seems that in the preceding chapter I contradict what I had said before; for in comforting those who do not arrive so far as perfect contemplation, I told them there were different ways whereby to approach to God, as He had many mansions for us in heaven.

The same thing I now repeat again, for as His Majesty knows our weakness, He has so provided for us in His goodness; yet He did not say that some should come by this way, and others by another. But His mercy was so great, that He has forbidden no one at all to strive and come to drink at this fountain of life. May He be blessed for ever, for with how great reason might He have forbidden me. Now, since He did not command me to desist, when I began, but even caused me to be plunged into the depths thereof, I dare certainly say, He forbids no one, but rather calls us publicly and aloud; though being so very good, He does not force us, but gives in many ways drink to those who will follow Him, that so no one may go away disconsolate, or die through thirst. From this rich spring come rivers; some great, some small ones, and sometimes little pools for children; this is sufficient for them, since they would be frightened, if they beheld a great body of water; these are persons who are yet only in their rudiments.

Do not fear then, sisters, you will die of thirst. In this way the water of consolation will never be wanting – in such a way, I mean, as cannot be endured; and since this is the truth, take my advice, and do not loiter on the way, but fight like resolute souls till you die in asserting your right; you are here for no other purpose but to fight. And if you always continue thus firmly resolved rather to die than desist from advancing to the end of the journey, though God should suffer you to endure some thirst in this life; yet in the other, which is eternal, He will make you drink thereof abundantly, and that without fear of ever wanting it. May God grant we may not be wanting to Him. Amen.

Now, in order to enter upon this way which I have mentioned before, so as not to turn aside in the beginning, let us speak a little as to the manner how this journey is to be commenced; this is of the greatest consequence. I say everything depends upon it. I do not mean that whoever has not the resolution which I shall mention hereafter, should neglect to begin, because our Lord will go on perfecting him; and when he makes but one step forwards, it has so great a virtue with it, that he must not fear losing it, or despair of his being very well rewarded. It is, as we may say, like one who has a rosary, to which indulgences are annexed, so that if it be used once, he gains something, and the more the oftener: but if he never make use of it, and only keep it in a chest, it would be better if it had no indulgences attached. Hence, though afterwards one should not go along the same way, the little progress he has made therein will give him light to proceed well in other ways; and the further he goes, the more light he has. In a word, let him be assured that the fact of his having begun will not prejudice him in anything, though he should afterwards forsake it, because good can never do harm. Therefore, daughters, with regard to all persons with whom you may converse, if you are in any way friendly with them, endeavour to remove from such the fear of their commencing so excellent a thing. And I beseech you, for the love of God, that you always direct your conversation for the good of those with whom you converse, since your prayers should be for the welfare of souls: and this you should always beg of our Lord. It would look bad, sisters, not to endeavour to accomplish this object by all means in our power. If you wish to be kind relations, this is true friendship; or to be good friends, you can show it in no other way but this. Let truth enter into your hearts by meditation, and you will plainly perceive what love we are bound to have for our neighbour.

This is not now the time, sisters, for children's play, (for these worldly friendships seem to be nothing else, though they may be good); nor let there be heard amongst you any such words as these, "Do you love me?" or, "Do you not love me?" Such language must not be addressed either to friends or to any one else, except for some important object, or for the good of some soul; for it may happen, that in order to get your relation, or brother, or such like person, to hear a truth and receive it, it will be necessary to dispose them by using such words, and such proofs of love, which are always pleasing to sensuality: it may be that they will be more affected "with one kind word," as they term it; and thereby they may dispose themselves better than by many words spoken about God, that so afterwards they may relish these the better. Hence, while you act with a design to benefit others, I do not forbid you to use those words; but if you do not use them for this object, they can produce no good, but may do harm without your perceiving it. They already know that you are "Religious," and that your employment is about prayer; therefore, never say to yourselves, "I do not wish them to consider me good," for the public benefit depends upon what they see in you; and it is the cause of great evil, that persons who lie under such obligations of speaking only on God (as nuns do), should in such a case approve of any dissimulation in their discourse, except it were for a greater good.

This is your employment and language; whoever wishes to converse with you, let him learn it; if not, be careful lest you learn his, for it will prove a hell to you. If they consider you to be clowns it matters little; if hypocrites, still less. Thereby you will gain this object, – viz. that none will visit you but such as understand this language; for it is unlikely that one who does not understand Arabic, should delight often to talk with him who knows no other language. And thus they will not weary or molest you, since it would be no small trouble to begin to speak a new language, and to spend all your time in learning it. You cannot understand so well as I do – who have experience in this matter – the great mischief it does a soul, which in learning one thing forgets another. It is also a perpetual trouble, which you must avoid by all means in your power, because that which is of great assistance to us, in the way we are beginning to speak about, is peace and tranquillity in the soul. If those who converse with you wish to learn your language (since it is not for you to teach it), you may tell them of the riches that may be gained by learning it; and be not weary of this duty, but perform it with piety, and love, and prayer, thereby to do them some good, that so perceiving the great gain, they may seek a master to instruct them; for that would be a great favour which our Lord would bestow, to excite any soul to seek after so great a good. But in beginning to speak of this way, how many things present themselves even to one who has travelled along the road so badly as I have! God grant, sisters, that I may explain this duty to you, better than I have observed it. Amen.