De remediis contra spirituales novissimi temporis tentationes, et de exercitio mentis in Deum
Guarding Against Spiritual Deception
The author outlines the primary spiritual temptations of the end times and provides foundational remedies for maintaining discernment and humility.
And because. As has been said, before the Lord comes, many false Christs and false prophets will arise—that is, pretenders and fakes—and they will deceive many who once even seemed perfect. Therefore, some remedies are provided here against certain spiritual temptations that will abound in this time to test and purify the elect, which are also sown by the devil in the hearts of some, preparing the way for the Antichrist. These temptations come in two ways: first, through the suggestion and illusion of the devil, who deceives a person regarding the rule they ought to have toward God and in what belongs to God; second, through the corrupt teaching and way of life of others. who have already come through temptations of this kind. For this reason, we must show: first, what rule you ought to have before God and toward what belongs to God; and afterward, how you ought to be governed toward others, regarding both their teaching and their way of life. The first remedy against the spiritual temptations of this time, which the devil stirs up in the hearts of those who wish to give themselves to God through prayer and contemplation or through other works of perfection, is this: do not desire visions or revelations or feelings that are above nature and above the path of those who love and fear God through the truest love. This is because such a desire cannot exist without the root and foundation of pride and presumption, or without the intention of some vain curiosity regarding the secrets of God, or without frailty and a defect of faith, because of which the justice of God abandons the soul that has such a desire, and sometimes such a person falls into the temptation and illusion of the devil. In this way, the devil sows the greater part of the spiritual temptations of this time, and the root. but in the hearts of those who are messengers of the Antichrist, as you'll be able to see in what follows. You should know that true revelations and spiritual insights into the secrets of God don't come through the desire I mentioned, nor through any effort or study that the soul initiates on its own; they come only through the pure goodness of God into a soul that is deeply humble, fearful, and reverent toward Him. Also, understand that practicing great humility, deep fear, and reverence for God just so you can have visions, revelations, and the spiritual feelings mentioned above shares the same root and foundation as that desire; you fall into the same error as someone driven by that desire. The second remedy is this: in your prayer or contemplation, don't cling to any consolation in your soul, whether great or small, if it seems to you that it's rooted in presumption or self-pride, or if it leads you toward the ambition of your own honor or glory, whether in this life or the next. For a soul that dwells on such consolation falls into many errors and evils, and God, in His just judgment, allows the devil to increase and hasten that consolation, and to imprint upon the soul the most false and dangerous feelings and other illusions, which the soul, steeped in that consolation, believes and considers to be true revelations. Oh, how many people have been deceived in this way! Because of this, be careful that in your prayer or contemplation you don't cling to any consolation unless it comes through a perfect awareness and a complete sense of your own nothingness and imperfection, and which causes that awareness and sense of self to persist within you, along with a sense of the greatness and height of God through deep reverence, and with a great desire for the honor and glory of God; ensure that the aforementioned consolation is founded entirely upon these things, or things similar or equal to them. And understand that what has been said about divine consolation also applies to the fervor and ardor of perfection, which can exist in the same ways. The third remedy is this: if any feeling, however high, or any vision, however secret, appears to you—whatever it may be—if it leads your heart into an opinion contrary to any article of faith, or contrary to good morals, and especially contrary to humility or decency, you must flee from it and recoil, because it undoubtedly comes from the devil. And if you receive a vision that you are certain comes from God, and you are sure that what it prompts is pleasing to Him, don't let yourself become fixated on that vision. The fourth remedy is that you should not follow the advice or ways of certain people just because of their high life, their great devotion, their brilliant intellect, or any other capability you see in them, if you clearly and reasonably recognize that their advice is not in accordance with God and true discernment, as shown by the way of Jesus Christ and the Saints, and by the perfect Scripture noted in the writings of the Saints. Don't fear that you are sinning through pride or presumption by rejecting such advice from these people; rather, do it because of... ...a love for the truth. The fifth remedy is that you should flee and avoid the company of those who sow and spread these temptations, and of those who support and praise them; don't listen to their words or even their conversations, nor should you want to see their ways, for they will show you a great sign of perfection in many words and ways, and if you choose to accept them and follow them as if they were divine, you will fall into the dangers and pitfalls of error and the dishonest ways of those same people.
Discerning Visions and Counsel
Practical guidance is given on how to evaluate the visions, teachings, and spiritual movements of others against the standard of Scripture and the life of Christ.
Next, consider the remedies you should keep in mind regarding those who spread these temptations through their own lives and teachings. The first remedy is not to hold their visions, sentiments, or raptures in high regard; in fact, if they lead you into anything contrary to the faith or the Scriptures... ...or against good morals, or the lives of the Saints, or their words when properly understood, you should abhor their visions and sentiments as foolish delusions, and their raptures as mere ravings. If, however, they lead you toward what aligns with the faith, the Scriptures, the Saints, and good morals, don't despise it, for you might be despising what is of God; yet don't trust in it completely... For it's most often in these temptations that the devil hides his malice under the appearance of truth and... ...malice under the likeness of goodness, so that the devil may... ...spread the matter. Therefore, it seems better to please God than to pursue visions, sentiments, and raptures, which, as has been said, have the appearance of truth and goodness; let them go for what they're worth, unless they occur to some people by reason of their holiness and humility. These are proven and clearly certain, for it is established and manifest that they could not be deceived by the illusions or the cleverness of the devil. And then, although it may be pious to agree with the visions and sentiments of such people, it's still safer not to trust them entirely through mere rational judgment; rather, trust them only when they align with the Catholic faith, Holy Scripture, good morals, the life and words of the Saints, and with reason founded upon the aforementioned. The second remedy is that you shouldn't accept any interpretation of Scripture or the words of the Saints unless it aligns with the life of Jesus Christ and the Saints; understand this, however, as applying to those things proposed to us for imitation, not to those things that are unique to them. —namely, their peculiarities. This is said against certain messengers or disciples of the Antichrist who cloak and defend their own errors and dangerous ways of living by interpreting Holy Scripture according to their own personal attachments, citing as examples certain excesses and peculiarities that some Saints practiced. The third remedy is that if, through revelation or sentiment... or through some other means, your heart is moved to perform some work—especially a serious or notable work that isn't customary for you, and about which you have no certainty that it pleases God, but rather you reasonably doubt it—you should delay performing that work until... . Examine all the circumstances, especially the final outcomes, and see if it pleases God; however, don't judge this by your own opinion, but if you can, by the certain testimony of Scripture or by the imitable example of the holy Fathers. And it’s well said that it must be imitable. For, according to Gregory, some saints performed certain works in which we ought not to follow them. —to imitate, although... There is good in them; but we ought to hold them in reverence. And if you can't determine on your own whether something you feel moved to do pleases God, seek counsel from people who are proven in life, doctrine, and the counsel of truth. —The fourth remedy.
Practical Remedies for the Interior Life
A series of specific, actionable remedies are provided to help the soul remain grounded in humility and obedience during times of spiritual trial.
If you are free from the aforementioned temptations—that is, if you have never had them, or however much you have had them, you have been freed from them—direct your heart and intellect to God, humbly acknowledging the grace done to you, and how often He does this for you. Be careful not to attribute what you have through the pure grace and goodness of God to your own virtue, wisdom, merit, or good habits; nor should you attribute it to chance or luck, because, as the Saints say, this is the primary way that God withdraws the benefit of His grace from a person and allows them to be subjected to the temptations and illusions of the devil. A further remedy is this: when you are in the midst of a spiritual temptation that leaves you in doubt, don't rush to start anything significant or unusual on your own initiative. Instead, restrain your heart and will, and wait humbly with fear and reverence for God until He clarifies your heart; for if you start something significant and unusual while in that state of doubt, you won't be able to reach a good outcome. The sixth remedy is that, if you are experiencing these temptations, you should not abandon any good work you began before you were in them. Most importantly, you must not stop praying, going to confession, or performing works of humility, even if you don't find any consolation in them. As it is written: 'In the morning, that is, in times of prosperity and grace, sow your seed; and in the evening, that is, in times of adversity and temptation, do not let your hand rest from sowing.' The seventh remedy is that you should expel from your heart and memory, with the greatest effort and determination, all the imaginations and errors that make you doubt any truth. Instead, turn your heart and intellect toward the purity and truth of the foundations of our faith, the lives of the Saints, and the truth of the holy Scriptures. If you turn to these humbly and discreetly, you'll be able to draw light to know with certainty what you previously doubted. You should hold to this method in spiritual temptations that don't concern the primary articles of faith, but rather truths closely related to the faith. The eighth remedy is that, while you are in these temptations, you should have a firm and certain hope that God will lead you to some good through them and will clarify your heart. Believe firmly that God allows you to enter into these temptations for the exercise of your virtue and so that you may humble yourself. However, this hope should be held in such a way that it doesn't include negligence, so that you still do everything in your power to expel these temptations from yourself. Similarly, this belief should be held in such a way that it doesn't include pride, but rather that you remain doubtful that these temptations come because of your own fault. The ninth remedy is this. If you have these temptations, don't keep them hidden and secret. Instead, reveal them to your wise and discreet confessor, and to a few select people—but not many—who you believe, based on their own experience with temptation or their light of wisdom and holiness, can give you counsel, help, and comfort. Many saints recommend this remedy, for it is told in the Lives of the Fathers that certain monks who were advanced in the spiritual life came to a bad end because they scorned the counsel and help of the holy Fathers regarding their temptations. It happened to others, however, that by God's will they overcame their temptations because of their simplicity and the humility they showed in asking for counsel and help regarding their struggles; they found a healthy outcome and were freed all the sooner. The tenth remedy is this: if you have the aforementioned temptations, lift your mind to God, humbly seeking what would be most honorable to Him and most healthy for your soul in the face of your temptation, while submitting your own will to the divine will. In this way, if it pleases Him that you persevere in the temptation, it should likewise please you, provided only that you do not offend God. The eleventh remedy is that, unless you can escape these temptations another way, you should forget them and, through a kind of neglect, flee and dismiss them. Consider that they aren't temptations brought on by the devil, but rather passions, frailties, or weaknesses which, since they arise from nature, are common to this life.
Motivations for Spiritual Progress
Fourteen reasons are presented to stir the soul toward greater virtue, deeper humility, and constant vigilance in preparation for the Lord's coming.
And because the Lord urges us in many ways, both above and in what follows, to stay awake and prepare ourselves for the uncertainty of the day of His coming, some reasons are provided here to help you feel the laziness and emptiness of the good you've started, and to stir and move your heart toward greater perfections of every kind of virtue that you haven't yet begun. The first reason is this: if you look at how worthy God is to be loved and honored, according to His goodness, wisdom, and all His other noble perfections—which exist in Him without number or limit—you'll see that what you thought was a great and significant act for the honor of God and according to His will is actually minimal, and as good as nothing compared to what it ought to be, given how worthy God is. This reason is placed first because we should primarily aim in all our works at the honor, reverence, and love of God, since He is in Himself worthy to be loved and honored by every creature. The second reason is this: if you consider how many insults and humiliations, how many hardships and needs, and how many sorrows and sufferings the Son of God endured for the love of you, so that you might love and honor God, you'll realize how little you've done to love and honor Him compared to what you ought to have done. This reason is higher and more perfect than any that follow, which is why it is placed second. The third reason is this: if you think about the innocence and perfection you ought to have according to God's command, by which you are bound to be free from every vice, and free from every fault, and in the fullness of every virtue, just as you ought to love God with all your heart, with all your soul, and with all your strength, you'll clearly see your own weakness and how far you are from that innocence and perfection. The fourth reason is this: if you think about the multitude and generosity of God's benefits, and the common physical and spiritual graces given to you and others, or those given to you individually, you'll feel that what you do for God's sake is nothing compared to repaying those benefits and graces of God, especially if you consider God's liberality and goodness. The fifth reason is this: if you think about the height and nobility of the reward and glory promised and prepared for those who perform works of virtue for the honor of God—a glory that will be given in greater measure the more virtuous and significant those works are—you'll realize that your own merit is nothing in comparison to such glory, and you'll desire to perform more virtuous works than you did before. The sixth reason is this: if you consider the beauty and grace that virtues possess in themselves, and the nobility the soul receives through them; and if you also consider the vileness and filth inherent in vices and sins, and the nothingness the soul receives through those same vices, you will strive for more. If you are wise, you'll strive harder to acquire virtues and flee from vices and sins than you ever have before. The seventh reason is this: if you consider the height and perfection of the lives of the holy Fathers, or their many perfect virtues, you'll recognize the imperfection and weakness of your own life and your own works. The eighth reason is this: if you think about the magnitude and number of the offenses you've committed against God, you'll realize that all the works you do, however good, are nothing toward satisfying God's justice for those offenses. The ninth reason is this: if you contemplate the variety and danger of the temptations of the flesh, the world, and the devil, you'll strive to attain a greater firmness and height in every virtue than you ever have before, so that you may be more secure against those temptations. The tenth reason is this: if you think about the strict final judgment of God, and with what array of good works and what satisfaction for your offenses against God you must come to that judgment, you'll see that what you've done through good works or through mercy is little compared to what you ought to have done. The eleventh reason is this: if you think about the brevity of your life and the necessity of your uncertain death, after which you'll have no time to perform meritorious works or penance, you'll recognize that you ought to perform good works and penance with greater heart and zeal than you do now. The twelfth reason is this: if you notice how, if you begin a good life in any state without the effort and desire to ascend to a greater and higher life, it cannot be without the foundation of presumption and pride in what you've begun; nor can it be without the inclusion of great lukewarmness and negligence, and since these two evils are included, it cannot be without great danger of falling into many spiritual vices. There's no doubt that if you wish to be free and clear of these evils, no matter how high a life you've begun, you'll strive to ascend to a higher and more perfect life. The thirteenth reason is this: if you consider the unfathomable judgments of God upon those who had persevered for a long time in great holiness and perfection, only for God to abandon them because of certain hidden faults they didn't even realize they had.1 There's no doubt that no matter how high a life you've begun, you should examine your attachments and intentions daily, letting go of every vice more than you did before, and drawing closer to a perfect and whole holiness, fearing that some hidden fault might exist in you for which you're worthy of being abandoned by God. The fourteenth reason is this: if you reflect on the hellish punishments prepared for all sinners, I believe every penance, every humility, the scorn of poverty, and every labor you endure in this life will seem light to you. You'll be able to endure these things for God's sake to escape those punishments, and you'll strive continually to hold to a higher and more perfect life, fearing the danger of falling into those punishments. The fourteen reasons mentioned above have been touched upon briefly rather than fully explained, so that you might learn to think great things in few words, making each reason material for expansive consideration. However, know that if you want to make progress with these reasons, you must form them not just through the intellect; you must move your will through affection toward what these reasons dictate. iliones.2 And note that the conclusion of every reason should be in two things: first, in the feeling of your own imperfection and nothingness; then, in the desire and effort to come into a higher life and greater perfection. Thus, there should be no feeling of your own imperfection and nothingness without the desire and effort for greater perfection and a higher life; nor should there be greater perfection and a higher life without the feeling of your own imperfection and nothingness.
A Prayer for Humility and Vigilance
The chapter concludes with a prayer to Christ, asking for the grace of humility and the strength to persevere in a life of virtue.
Lord Jesus Christ, meek and humble of heart, establish my heart in true humility and exclude from me every impulse of presumption and pride, so that I may never desire visions or revelations, nor be led astray by any spiritual temptations. that could in any way lead me into error. Make me, most loving Lord, to ascend daily to the works of virtue and always to progress in goodness, to strive and yearn for a higher life, so that by watching and acting with care, I may be able to prepare myself for your uncertain coming. Amen.
Read the original Latin
Et quia. ut dictum est, ante adventum Domini sur^ent multi pseudochristi et pseudoprophetae, id est simulati, et falsi ; et seducent multos, qui ante videbantur etiam perfecti; ideo hic con^equenter ponunturaliqua remedia contra quasdam tentationes spirituales quae isto temporeabundabunt, ad probandum et purgandum electos, qu3e etiam in cordihus quorumdam seminantur a diabolo, et praeparant locum Antichristo. Dupliciter autem veniunt prsedictae tentationes : primo, per suggestionem et illusionein diaboli, qui decipit hominem in regimine quod debet habere erga Deum, et in hoc quod est Dei ; secundo, per corruptam doctrinam, et modum vivendi aliorum. qui jam venerunt per tentationes hujusmodi. Propter quod ostendendum est : primo quod regimen debes habere apud Deum, et ad id quod Dei est ; et post, quom(jdo debesregi erga alios,quantum ad doctrinam, et quantum ad modum vivendi eorum. 2 — Primum remedium coiitra tentationes spiriluales istius temporis, Cjuas procurat diabulus in cordibus illorum qui volunt se dare Deo per orationem et contemplationem, vel per alia opera perfectionis, est istud : ut non desideres visiones aut revelationes, vel sentimenta quae sunt supra naturam, et supra cursum illorum qui Deum diligunt, et timent per verissimum amorem : quia istud desiderium esse non potest sine radice, et sine fundamento superbise et praesumptionis ; vel sine intentione alicujus vanae curiositatis circa secreta Dei, vel sine fragilitate et defectu (idei : proptcr quae justitia Doi dimittitanimamquac habet desiderium hujusmodi,et venit quandoque talis in tentationem et illusionem diaboli. Per hunc modum seminat diabolus majorem partem tentationum spiritualium istius temporis, et radic. at in cordibus illorum qui sunt nuntii Antichristi, prout videre poteris in subsequentibus.
Unde debes scire quod ver^e revelationes, et seotlmenta spiritualia secretorum Dei, non veniunt i»er antidictum desiderium, neque per aliquod conamen vel studium quod animahabeat in se ; sed tantum veniunt perpuram bonitatem Dei in animam, quae est in magna humilitate, et in magno timore, ac reverentia Dei. Item, scias quod exercitaie se in magna humilitate, ac timore magno, ac reverentia Dei, propter hoc ut homo habcat visiones ac revelationes et sentimenta supradicta, est habere in se radicem SEGUND^ PARflS GAIMJT XLl et fimdamentum, ac limlem iatcationem quam habet antedictum desiderium ; et ex hoc in eodem delicto venit homo, ii quo est per desiderium supiadictum. — Secundum remedium est, quod in tua oraiione vel contemplatione non sustiueas in anima tua aliquam consolationem magnam vel parvam, ex quo tibi videtur quod fundat se in praesumplione et in aestimatione superbiae tuiipsius; et post quam ducit te in ambitionem tui proprii hunoris vel gloriae, sive istius vitae, sive alterius. Anima enim quae se sentit in tali consolatione, venit in plures errores et mala, et Deu5 per suum justum judicium permittit diabolo posse augmentandi et accelerandi praedictam consolationem, et imprimit cum illi in anima falsissima et periculosissima sentimenta, et alias illusiones, quas anima imbutadicta consolatione credit et reputat esse veras revelationes. 0 quot personae per istum modum sunt deceptae ! Et propler hoc caveas, quod in tua oratione vel in tua contempiatione non sustineas aliquam consolationem, nisi iliam quae venit per perfectam notitiam et completum sentimentum tuae nihilitatis et imperfectionis, et quae facit perseverai'e dictam nolitiam et sentimentum tui in te, ac magnitudinem et altitudinem Dei per altam rcverentiam, et cum magno desiderio honoris et gloriae Dei; sic quud antedicta consolalio fundetur et totalitcr sit in his praedictis, vel similibus, aut aequalibus. Et idem quod dictum est de divina consolati^me, intellige etiam de fervore et ardore perfectiunis, quae pussunt esse in eisdem modis. — Tertium remetiium e>t, quod omne sentimentum quantumcumque altum, et omnis visio quantumcumque secreta tibi appareat, quaecumque etiam sit, si ducit cor tuum in opinionem contra aiiquem ariiculum fidei, vel contra bimos mores, et maxime contra humilitalem, vel contra honestatem, fugias eam et horrescas ; quia sine dubio ex parte diaboli venit.
Et si appareat tilji aliqua vi^io, de qua sis certus, quod veniat ex parte Dei, et quod illud quodinducit visio, cst placituui Deo, noli te firmaie in dicta visione. — Quartum remedium est, quod propter altaui vitam, vel propter magnam devotionem, aut proj)ter praeclarum intellectum, seu propter aliquam aliam suCQcientiam quam vides in aliquibus personis, non sequaris eorum consilia, vel moilos, ex quu cognoscis clare et rationabiliter, quod eorum consilia nun sunt secundum Deumet veramdiscretionem, per viam Je-u Christi et Sanctorum munstratam, et perfectam Scripturam in dictis Sanctorum notiticatam. Nec propter hoc timeas quod spernendo talia consilia dictarum personarum, pecces per superbiam etpraesumptionem; sidum quodfacias propter zt. lum et veritatis amorem. — Quintum remedium est, quod fugias et vites familiaritatem illarum personarum quae diclas tentationes seminant et diffundunt, et illas personas quae easdem sustinent et laudant ; et noli eorum verba vel etiam coliocutiones audire,ne(^ue eorum modos velis videre, quiatibi demunstrabunt magnum si^num perfectioms in pluribus verbis et modis, per quae si vis accipere, et eos tamquam divinales sequi, venies in pericula et praecipitia errorum et inhonestorum morum eurumdem.
Post hasc vide remedia, quae debes attendere circa ali(]uas personas, quae persuam vitam et doctrinam seminant dictas tentationes. — Primum remedium est, quod non habeas magnam aestimationem visitmum, aut sentimeutorum, vel raptuum eorum ; imo si ducunt te in aiiquid quod sit contra fidem, vel cuntra Scripturas s. mctas, aut contra bonos mores, vel ctmtra vitas Sanctorum, seu verba eorum sane accepta, abhorreas eorum visiones et sentimenta tamquam stultas dementias, et eorum raptus sicut rabiamenta. Si tamen ducunt in hoc quod est secundum fidem, et secundum Scripiuram, et secuudum Sanctos, et secundum bonos mores, noli spernere, quia forsitan sperneres hoc quod est Di: HEM£ m Dei ; rion tamen totaliter confidas, qua ae? 'C rt maxime \n tent^itionibus indmitur seu alisconditui-ral-itas sub spetie veritatis, et m. ilitia sub simiIitudine boiiilatis, ut diabolus possit niL-lius et s*pi' mortalem err. rem difTuudere. Et ideo vidctnr pliis pacere Deo, quam visionrs et sentimenta ac raptu-, quae secundum quorl dictum est, habent simililudinem veritatis et bonitatis, dimiltas ire pro tanto quaiitum valent ; nisi coiitingat aliquibus personis ratione sanctitatis et humilitati^ e.
irum prubatae certissimc et manileste, de quibus esstt ccrlum et manifestum quod non possent decipi per illusiones vel ingenium diaboli. Et tunc, quamvis sit pium visionibus et seiitimentis talium personarum consentire, tamen securum est, non totjilitcr per ratioucm veridicam eis credere; sed solum, quiaconcordant cum fide catholica et Sacra Scriptura, ac bonis moribus et vita et verbis Sanctorum, et cum ratione fundata supra itraedicta. — Secundum remedium est, quod nulliim expnsitiomm Scripturae et verborum Sanctorum velis accipere, nisi concordct Je-u Christi atque Sanctorum vitae ; quod tami-n mtellif^e quantum ad illos nobis propositos ad imitandiim non(|uantum ad imilandum priviie. iaet ^ingularitaies eorum. Et islud dicitur contra aliquos nuntios seu discipulos Antichristi, qui palliant et dercndunt suos errores et periculnsos modns vivendi, exponendo Sacram Sfripturam secundum eorum propriam affectionem, ducentcs in cxemplum aliquos excessus et siugularitates, quas aliqui Sancti feceruut. — Tertium remediiim est, quod si per revelationem, vel sentimentum. vel per alium modum cor tuum moveatur ad faciendum aliquod opus, et maxime opus grave vel nolabile, et non tibi consuetum, de quo non habeas certitudinem au DfO placeat, imo ct rationabililer dubitas, contrabas moram ad facicndum dictum opus, usqueq? .
o inspcxerisomnes circum-^tantias, et maxime finales, ct cognoscasquod Deo piaceat; non tamen quod tu judiccs per tuam opinionem,sed si potcs, per testimoniiim ccrtum Scriptura3, vcl per excmplum Sanctorum Pairiiiii imitabilc. Et beiie dictum est imit ibile. quia, secunduni Grcgurium, aliqui Sancti fecerunt aliqua opera, in quibus non debcmus eo.' > imitari, quamvis e. s>«ent in eis bona; sel debemus ca haberc in revereiitia. Et, si pcr tcipsum iion poles venirc in notitiam an Deo placeat vel non, illud circa quod faciendum movetur cor tuum, petas con-ilium a probatis personis in vita et doctrina et consilio veritatis. — Quartum remedium t! st, quod si tu es imnmnis a praedictis tentationibus sic : quod numqnam eas habiieris, vel quantumcumque eas habueris libcratns fueris, dirige cor et inlellcctum ad Deum, recognoscendo humiiiter gratiam tibi factam, et quam tibi multoties super hoc facit.
Et cavcas tibi ne hoc quod per puram gratiam et bonitatem Dei habes, velis adscribere tuae virtuti vel sapientiae, seu merito tuo, aut bonis moribus tuis ; neque quod factum fuerita ca^^useu afortuna,quia, ut dicunt Sancti, hoc est pnncipaliiis per quod Detis beiieficiuin suse gratiae aufert et subtrahit homiiii, permittitque eum subjici lentationibus et illusionibus diaboli. — Quin* tum remcdiuin est, qnod te, seu tuo corde cxistente in tcntaiione spicituali, per quam es in dubio, non incipias tua itropria voluntatc aliquid iiotabile tibi inctinsuetum ante ; sed tuum cor et tuam voluntatem retrenando, exspectes humiliier cum timore et reverentia Dci usquequo Dcus cor tuum clarifiret : quia si existendoindictodubio inciperes ex tua propria voluntate aliquid notal»ile, tibi inconsuetum, non posses exire ad finem bonum. — Sextum remedium est, quod propter tentationes antedictas, si habeas, non dimittas aliquod bonum, quod tu incepisti, dum in tentationibus illis non eras ; et maxime non debes dimitiere orare, aut confiteri, ve opera facere humiliiatis, licet consolationem non invcnias in ipsis; unde scriptum est : ili a«e, scilicet prosperitatiset gratiae, m semina^ sciliceL optis boaum; et vespere, scilicet adversitatis et tentationis, ne cesset manus tua, scilicet a seminando. — Septimum remedium est, quod omnes imaginationes et errores quae te venire faciuntquasi in dubium alicujus veritatis, expellas a corde tuo, et a memoria tua cum summo studio et conamine, tantum cor et intellectum convertendo in puritate et veritate radicum nostraj fidei, et in vita Sanctorum, et in veritale sanctarum Scripturarum, de quibus si iiumiliter et discrete ad easdem conversus fueris, poteris lumen extrahere ad certe cngnoscendum hoc in quo prius dubitaveras. Et istum modum debet homo tenere in tentationibus spiritu ilibus, quse non sunt de principalibus fidei articuhs, sed de aliquibus veritatibus ipsi fidei proximis. — Octavum remedium est, quod te existente in antedictis tentationibus, habeas firmam et certam spcm, quod de istis tentationibus Deus te ad aliquod bonum adducet, et cor tuum clarificabit; et credas firmiter quod Deus permittit te venire in praedictas tentationes, propter exercitium tuae virtutis, et ut te humilies, Attamen ita se habeat spes supradicta , quod negiigentia non includatur in ea, sic quod tuum posse facias de expellendo a te tentationes praedictas; et similiter sic se habeat credulitas praedicta, quod superbia non includatur, sed quod dubites quod illae tentationes veniant propter tuam culpam. — Nonum remedium est. quod si habeas antedictas tentationes mullum absconditas et secretas, non eas teneas.
imo eas reveles tuo sapienti et discreto confessori, et aliquibus singularibus personis, sed non multis; de quibusperpendere possisquodratione experientiae tentaiionum quas habuerunt, vel ratione luminis sapientiae et sanctitatis possunt tibi dare consihum et auxilium , ac consolationem. Istud remediumcommendant multi Sancti, quia narratur in vitis Patrum, quod quidam monachi qui per magnam vitam erant aiti, quia contemnebant consilium et auxilium Sanctorum Patrum super tentationibus eorum, veniebant ad finem malum Et contigit aliquibus aliis quod, Deo sic volente, prodebant tentationes propter eorum simplicitatem, et humilitatem quam habebant in petendo consilium, et auxilium super tentationibus suis finem salubrem inveniebant, et citius liberabantur. — Decimum remedium est, quod si antedictas tentationes habeas, levescoret intellectum tuum ad Deum, quaerendo humiliter hoc quod ei fuerit honorabilius, et tuae animae salubrius supertua tentatione, subjiciendo tuam voluntatem voluntati divinae ; sic ut, si sibi placetquod perseveres in tentatione, similiter et tibi placeat, solum ut Deum non offendas. — Undecimum reinedium est, quod nisi per aliam viam possis evadere praedictas tentationes, debes eas oblivisci, et per quamdam negligentiam fugere et dimittere,considerans quod non sunt tentationes per diabolum procuratae, sed passiones, et fragilitates, seu debilitates quae, cuni ex naturaproveniant, sunt communes statui hujus vitae.
Et, quia supra et in sequentibus, multis modis hortatur nos Dominus ut vigilemus, et ad incertum ejus adventus diem nos praeparemus, ideo ut continue ad opera virtutum ascendas, vel saltem vehementer ascendere desideres, ponuntur hicconsequenter aliquae rationes per quas poteris sentire pigritiam et nihilitatem boni quod incepisti, et cor tuum excitare et movere ad majores perfectioncs omnimodae virtutis quam non incepisti. — Prima ratio est, quia si aspiciasquomodo Deusest dignusamari et honorari, secundum suam b^mitatein et sapientiam, et alias suas nobilcs perfectiones, quae sunt in eo sine numero et sine termino, videbis quod hoc quod credidisti facere multum ct magnum ad honorem Dei, et secundum suam voluntatem est minimum, et quasi nihil in respectu quod debcret esse secundum quod Deus est dignus, Ista ratio idcirco primo ponitur, quia principaliter debemus atDE tendere in omnibus oporibus nostris honorem et reverentiam, atque amorcm Dei, quia in se dij^^niis est amari, et honorari per omnem creaturam. ~ Secunda ratio est, quia si attendas quot despectus et vituperia, quot egestates et penurias, quot dolores et passiones sustinuit FiHus Dei amore tui, ut ameset honores Deum ; cognosces quia parum est quod fecisti ad Deum aniandum et honorandum, secundum hoc quod facere Heberes. Ista ratio est altior et perfectior quam aliqua sequentium, et ideo ponitur secundo. — Tertia ratio est, quia si cogitas innocentiam et perfectionem quam deberes habere, secnndum Dei mandatum, per quod teneris esse absque omni vitio. et sine omni culpa, et in plenitudine totius virtutis, sicut est qnod deberes amare Deum : ex toto corde tuo, et ex omni anima tua, et ex tota fortitudine tua, videbis manifeste infirmitatem et distantiam, in quaes a prsedicta innocentia et pertectione. — Quarta ratio est, quia si cogitas multitudinem et largilatembeneficiorum Dei, et gratiarum corporahum et spiritualium communium tibi et aliis , vel quge singulariter tibi sunt datae, senties quod lioc quod facis propter Deum, est nihil ad recompensandum dicta beneficia et gratias Dei, et maxime si Dei liberalitatem attendas ac bonitatcm. — Quinta ratio est, quia si cogitas altitudinem ct nobilitatem remunerationis et gloriae promissae et paratae ilHs, qui faciunt opera virtutum ad honorem Dei, quae gloria tanto m;ijor dabitur, quanto opera erunl virtuosiora et majora, cognosces pro tanto tuum meritum nihil esse in comparatione tantae gloriae, et desiderabi^facere opera virtuusiora quam ante feceras.
— Sexta ratio est, quia si attendas pulchritudinem et gratiositatem quam habent virtutes in se, nobilitatem quam anima recipit per ipsas virtutes; si attendas ctiam vilitatem etturpiludincmquam in se habent vitia et peccata, et nihilitatem quam anima recipit per ipsa vitia, conaberis. si sa[)iens es, adamplius acquirendum virtutes, et amplius fugere vitia et peccata quam umquain conatus fueris. - Seplima ratio est, (juiasi att(;ndas altitudinem et perft^ctionem vit;o Sanctorum Patruin, vel corum multas et perfectas viitutes, cognosces impei'foctionem et infirmitatem vitae tuae et optTum tuorum. — Octava ratio est, (]uia si cogitas magnitudinem ei muitiludinem ofFensarum quas fecisti contra Deum, cognosces quod omnia opera, quae facis quantumcumque bona, nihil sunt ad satisfaciendum [)er viam justitiae offensis Dei - Nona ratio est, quia si speculeris diversitatem et periculum tentationum ; carnis et mundi et diaboli, conaberis ad assumeudum majorem firmitatem et altitudinem in omni virtute quam umquam feceris, ut possis esse in majori securitate contra dictas tentationes. — Decima ratio est; quia si cogitas districtum judicium Dei finale, et cum quo apparatu bonorum operum, et cum qua satisfactione de offensis Dei debes venire ad dictum judicium, videbis quod parum est quod fecisti per bona opera, vel per misericordiam, secundum quod facere debuisses. — Undecima ratio est, quia si cogita^ brevitatem vitae tuae, et necessitatem tuae mortis dubiae, postquam non habebis spatium faciendi opera meritoria vel poenitintiam, cognosces quod cura majori corde et studio deberes facere bona opera, et poenitentiam quam nunc facis. — Duodecima ratio est, quia si advertas qualiter si inci(jias bonam vitam, in quovis gradu, sine conamine et desiderio ascendendi in majurem et altiorem vitam, non potest esse sine fundamento [iraesumptionis et superbiae hujus quod incepisti ; nec potest esse sine inclusione magnae tepiditatis et negligentiae, et ex quo haec duo mala iucluduntur, non potest esse sine magno periculo veniendi in multa spiritualia vitia. Non dubium quod si velis dictorum malorum esse liber et immunis, quantamcumquc altam vitam inceperis, tu conaberis ad ascendendum ad altinrem vitani et pertectiorem.
— Tredecima ratio est, quia si cogitas abyssalia judicia Dei facta super aliquos, qui diu perseveiaverant in magna sanctitate et pei feciione, sic quod Deus eos d' serebat propter aliqua occulta vitia, quae nou crcfiebant habere. non dubiuin qu"d quantamcumque altam vitam inceperis, < mni die eltVcibis tu;is afTectiones et inttntiones, deserendo omne vilium plus quam feceras ante, appropinquando ad perlectam et integram sanctitalem limendo ne forte sit in te aliquod vitium occultum, propter quod sis dignus deseri a Deo. — Quartadecima ratio est, quia si recog:itas pnenas infernalesdamnatorum paratas peccatoribus cunctis, credo quod levis erit tihi omnis poemtentia, omnis humilitas, et paupertatis vitnperium, et omnis laborquem in vita ista pr. tpter Deum possissustinere, ut evadas poenas supradictas, et conaberis continne ad tenendum altiorem et perfectiorem vitam, timendo periculum veniendi ad poenas illas. Praedictae quatuordecim rationes |)lus in brevi tactae sunt quam ex lnatae, ut addiscas in paucis magna cogtare ; sic quod quaelibet latio sit tibi materia considerationis spaciosae. Atamen scias qiiod si vehs proficere cum dictis rationibus, debes eas lormare, nou s dum per intellectum; imoest necessarium quod per allectionem moneas tuam voliintateni ad hoc quod dictant istae r. iliones. Et nota qnod conclusio cujuslibet rationis deb''t esse in duobus : primo, in sentimento proprine imperfectionis et nihilationis; deinde in desiderio et conamine venieudi in altiorem vitam etmajorem perieclionem : sic «juod non sit sentimentum propriae impeifeclionis et nihilationis sine desiderio, et conamine majoris perfeitionis et vitje altioris; nec niajor perfectio et allior vita, sine sentimentopropriae imperfectionis et nihilationis.
ORATIO Domine Jesu Ghriste, mitis et humilis corde, funda cor meum in vera humilitate, et exelude a me omnem motum praesumptionis et superbiae, ut numquam visiones desiderem, aut revelationes, nec per aliquas tent itiones seducar spirituales. qiiae me ducere quoquomodo po^sent in errores. Fac me, Domine piissime, quotidie ad opera virtutuin ascendere et semper in hono prolicere,ae continufin altiorem vitam tendere et suspirare,ut sic vigilando, et sollicite agendo, ad incertum tuumadveatumme valeam praeparare. Amen.
Notes
- 1 ↩The Latin text contains a likely corruption ('d' serebat' for 'deserebat' and 'nou crcfiebant' for 'non credebant'). The translation assumes the intended meaning of God abandoning them for hidden faults.
- 2 ↩This segment appears to be a corrupt fragment or a truncated word from the previous sentence.
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