fully performed this duty, beast had one end, and the condition of both were the same. So seldom, or never, do they think of heaven and the rewards of heaven! then, at length, will I myself be thy reward; yes, myself; for when thou hast obtained me, thy desire will be fully satisfied. For the soul that is capable of enjoying the Supreme Good can never be satisfied with less. Behold, this, my son, is thy end for which thou wert created. For this wert thou placed in this world as a pilgrim and a stranger, not having here a lasting city, but to seek one that is to come. For this wert thou set in this course, that, by running and striving vigorously, thou mightst at last receive the prize and the crown of justice. MAN. The light of thy countenance, O Lord, has indeed been signed upon us; because, together with the light of reason, or the gift of understanding, the traces of thy bounty, love, and favour have been impressed upon our minds. Hence, too, thou hast given joy to my heart, arising from the consideration of so excellent a gift, and of the good things which thou hast prepared for them that love thee, and make a good use of that gift. For thou art the portion of my inheritance and of my cup: it is thou that wilt restore my inheritance to me. For beside thee, what have I in heaven, and what have I desired upon earth, O God of my heart, and God that art my portion for ever! tion. But, ah, how blind and wretched are they who are neither wise nor understand this, and so care for nothing less than the end they were created for; and, as if they had received their souls for nothing, care only about things present, and are wholly taken up with those which the Gentiles seek, who § 4. A right and pure intenknow not God; nay, which are objects of desire to the very cattle, which have not understanding to comprehend the end of others. Hence, like beasts, they rot in their dung; they are become corrupt and abominable in their ways, and live as though there were no God, and no knowledge in the Most High, as though man and CHRIST. Having,then, learnt the end of thy creation, which is my glory, take care to make it the aim and object of all thy actions, that is, to direct all thy works to the greater glory of my name. For the practice of a pure and right intention is as it were the sum of all piety and perfection. If thy eye be single and right, thy whole body will have light; therefore, whether thou eat or drink, or whatever else thou dost, remember to do all to the glory of my name. Behold a labour that is slight, but whose fruit is without measure; small to the sower, but wonderfully productive of harvest. Behold an art, easy indeed, but one that makes gold out of lead, and of any base metal; that is, draws out and augments the love and grace of God from works that are otherwise bad and unprofitable. For by means of a right intention, thy works, which were worthless, indifferent, and merely natural in themselves, assume a virtuous and meritorious character, and gain the favour of God: they suffer, too, no loss of temporal advantage, but become both pleasanter and easier to thyself, and more acceptable to me. Oh, how many are defrauded of the fruit of their labours that are vitiated by corruptness of intention! who usually flatter themselves, notwithstanding, as people who have wrought justice, and take delight in the number of their works; which, however, they do from little love of my glory, or of true religion, but only to be seen of men, or for the rewards of this life rather than of the life which is to come. But it shall be, that when I shall have taken a time, I will judge justice; namely, in the great day, when I shall search Jerusalem with lamps, and will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts. Oh, how much that now is pleasant will then be bitter! how much that glitters now will then be odious! For, before me, a Judge that will render to every one according to their works, and principally according to the intention of their works,-before me, I say, what will many of you have to bring that is worthy of praise or reward? Amen, I say to you, they have already received their reward; they have obtained that which they had desired, that is, the glory of the world, a famous name, carnal comforts, wealth, favours, dignities: what, then, remains for me to reward? For they who are led to perform even works of piety, rather by the desire of honour or advantage to themselves, than of my glory and of pleasing me, serve, not me, but themselves, the world, and the flesh; how, then, can they presume to claim their reward from me? See here the vanity of men, who wear themselves out with foolish and fruitless toil. They sow much, and bring in little; they eat, but are not satisfied; they drink, and are not refreshed; and they that receive wages, put them into a bag with holes. But thou, my son, he more cautious, and take care lest thou too do nothing in doing much, and lose all the fruit of thy labour. Why dost thou spend thy gold for that which is not bread, and thy silver for that which does not satisfy? How long dost thou halt between two sides? If I am the Lord thy God, follow me with all thy heart. If thou preferrest or lovest any other thing before me, why dost thou glory in my name and title? Why dost thou usurp my badge? If thou enjoyest servitude, to serve me is to reign; if thou seekest glory, it is great glory to follow the Lord them that follow me will I glorify, but they that despise me shall be despised. If thou desirest reward, ask it of me alone; and from whom canst thou expect a greater? For eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things I have prepared for them that love me. Oh, that thou wouldst but look oftener to this recompense, and then no toil could possibly seem hard to thee! For the hope of reward is the solace of labour; and behold, I will be thy exceeding great reward. MAN. Thou art worthy, O Lord, to receive praise, and glory, and honour from every creature; and why not from me also, who am created to thy own image, and bought by thee with so great a price, that in my heart and my body I might glorify thee, my God? Who is there that plants a tree or a vine, and eats not of its fruit? But thou, O Lord, hast formed me, and placed me on this earth. Thou hast transplanted this vine, that is, my soul, out of Egypt, and placed me in this station N., vocation N., and office N., that I am in. Far be it from me when thou expectest of me grapes, that I should bring forth only wild grapes. Oh, that my soul might be as a watered garden, prolific in good fruits, that is, in solid virtues. Away with showy flowers, that please only the eye, that is, false virtues, and works that are good only in appearance, which will wither away quickly as grass. Be rooted out every spurious plant, planted not by the Father of truth, but by the father of vanity and pride. Oh, would that I might be like a tree planted near the running waters, which renders thee its fruit in due season; lest if thou come, and find upon it no fruit of true piety, thou curse the unfruitful tree, and command it to be cut down and cast into the fire. My soul, therefore, sighs after thee, my eyes look up to thee, who dwellest in the heavens far be from me to resolve to turn my eyes downwards to the earth, and to choose rather to toil for worthless dirt, than for thy love and honour, and the reward of the heavenly life. The pursuit of vain glory is no enjoyment to one who has the promise of that which is eternal. All things were by thy apostle esteemed as dung, that he might gain thee. And justly so; for when they are gone, what remains to us of them but what we blush for? Oh, how shall we wish hereafter that we had laboured for thee more earnestly, and not in vain! Behold, I offer thee my heart, O Lord, with an everlasting covenant, and dedicate to thee all my works. Be thy name blessed and sanctified in me for ever. CHRIST. Seek, then, my son, thy own, and beware of seeking any other good. Every creature has its good, but seek thou thy own. None is good but God above; what, then, dost thou want more, thou that hast the Supreme Good? There are also inferior goods, proper, some to one creature, some to another. What other good have cattle, but to fill their belly, be free from want, sleep, live, have health, and propagate their kind? Seek est thou such a good as this, thou co-heir of the Son of God? Dost thou, then, rejoice in being companion to the beasts? No, rather elevate thy hope to him who is the Good of all goods.' MAN. It is good for me to adhere to thee, my God, and to place in thee my hope, for thou art the Supreme Good. Freely will I sacrifice to thee, and give praise to thy name, O Lord, because it is good. For beside thee, what have I in heaven, or what have I desired upon earth? CHRIST. Meantime I do not altogether forbid thee to make use of the inferior goods, which are my other creatures, for I have not made them for nought; but know that they are all to be used, loved, or pursued, only so far as they may be aids or means to the attainment of thy own end. Happy is he who from every created thing elicits a motive of love for the Creator, and who makes of the creatures a ladder to heaven, which otherwise become a snare to the feet of the unwise. MAN. All the things, O Lord, which thou hast created for my sake, esteem very beautiful and good; but how much more beautiful, excellent, and lovely art thou, their creator! If one drop and particle of good is 1 S. Aug. in Psal. ci. CHRIST. Thy desire is good; but in vain thou aspirest to love me, if thou hate not thyself. For the love of the flesh and the love of the Creator agree badly together: he, therefore, that loves his life shall lose it; but he that hates his life in this world, shall keep it to life eternal. Hence, if thou live according to the flesh, thou shalt die; but if, by the spirit, thou mortify the deeds of the flesh, thou shalt live. Without this wholesome selfhatred thou canst not be my disciple. So, therefore, mortify thy desires, thy senses, and thy members that are upon the earth, as not to do all that thou wouldst. First, with all watchfulness keep thy heart, for it from thence that life issues forth. A very precious treasure is that which I have entrusted thee with; but the vessel, enclosed in which thou bearest it about, is earthen, and liable even to more hazards than glass, the casket of thy heart; and many are the plotting enemies to which it is exposed. And yet thou often betrayest it thyself, by thy careless watch over and abuse of thy senses. Oh, how few are there that earnestly take heed to their ways, that they sin not with their tongue! whereas no tongue would suffice to re count the mischief and delinquencies that are caused by the tongue alone. But if any man think to be religious, not bridling his tongue, this man's religion is vain. Knowest thou not thyself by frequent experience, that some perception of my love and relish of devotion is acquired only after much labour, and yet is easily dissipated by a few vain and idle words? See, then, of what consequence to progress in holiness is the regulation only of the tongue. But few reflect on this, though experience has taught them that much speaking is not without sin, and though I, who am the eternal Truth, have said, that for every idle word an account shall be rendered in the day of judgment. Besides, a strict watch over the other senses conduces much to proficiency in my love, and to perseverance to the end. How many, alas, are there whose eyes have been the ruin of their souls! Of this thou hast an example in Dina, David, and many others; for he is happy and wise who learns from others' |