A Little Book of Eternal Wisdom [2]
him, and asked by what
path he could reach there in safety. The other said, "The journey there is
long and full of difficulties. There are several roads that appear and
promise to lead there, but their dangers are too great. However, I know one
way which, if you will faithfully follow according to the mark's and
directions that I shall give you, will certainly lead you there. I cannot,
however, promise you security from many frights, beatings, and other
ill-usages and temptations of all kinds, yet if you only have courage and
patience enough to suffer them without quarreling, or resisting, or
troubling yourself about them, but pass on quietly, having this only in your
mind, and sometimes on you tongue, `I have naught, I am naught, I desire
naught but to be in Jerusalem,' my life for yours, in due time you will get
there in safety."
The pilgrim, full of joy at the news said, "If only I arrive at length
in safety at the place I desire so much, I care not what miseries I suffer
on the way; therefore, only let me know the course I am to take, and, God
willing, I shall not fail carefully to observe all your directions."--"Since
you have so good a will," said the guide, "though I myself was never so
happy as to be in Jerusalem, yet be assured that if you follow the
instructions I shall give, you will arrive safe at the end of your journey."
The advice is briefly this: Before taking the first step on the highway
that leads there you must be firmly grounded in the truths of the Catholic
faith. Moreover, whatever sins you find sullying your conscience you must
cleanse by hearty penance and absolution according to the laws of the
Church. Having done so begin your journey in God's name; but be sure to have
with you two necessary instruments, Humility and Charity. These are
contained in the words above mentioned, which must always be present to your
mind, "I am naught, I have naught, I desire only one thing and that is our
Lord Jesus, and to be with Him at peace in Jerusalem." The meaning and power
of these words you must have continually, at least in your thoughts either
expressly or virtually. Humility says, "I am nothing, I have nothing."
Charity says, "I desire nothing but Jesus." You must never lose these two
companions, neither will they consent to be separated from each other, for
they agree lovingly together, and the deeper you establish yourself in
humility the higher you will advance in charity, for the more you see and
feel yourself to be nothing the more ardently you will see and love Jesus,
that by Him who is All you may become something.
This humility is to be exercised not so much in considering your own
vileness and sinfulness, though in the beginning this consideration is good
and beneficial, but rather in a quiet consideration of the infinite being
and goodness of Jesus. You are to behold Him either through grace in
sensible devotional knowledge of Him, or, at least, in a full and firm faith
in Him. And such a contemplation of the infinite sanctity and goodness of
Jesus will operate in your mind a much more pure, spiritual, solid and
perfect humility, than the reflecting on your own nothingness, which
produces a humility much more gross, boisterous and imperfect. In this
mirror of sanctity you will behold yourself to be not only the most
wretched, filthy creature in the world, but also, in the very substance of
your soul, setting aside the foulness of sin, to be a mere nothing; for
really, in comparison with Jesus who is All, you are nothing. And until you
have and feel that you have the love of Jesus, although you think you have
done ever so many good deeds, spiritually and worldly, you have nothing, for
nothing but the love of Jesus will abide in and fill your soul. Therefore
cast aside and forget all other things in order that you may have that which
is the best of all. If you do this you will become a true pilgrim, who
leaves behind him house, wife, children, friends, and goods, and denies
himself all things in order that he may go on his journey
path he could reach there in safety. The other said, "The journey there is
long and full of difficulties. There are several roads that appear and
promise to lead there, but their dangers are too great. However, I know one
way which, if you will faithfully follow according to the mark's and
directions that I shall give you, will certainly lead you there. I cannot,
however, promise you security from many frights, beatings, and other
ill-usages and temptations of all kinds, yet if you only have courage and
patience enough to suffer them without quarreling, or resisting, or
troubling yourself about them, but pass on quietly, having this only in your
mind, and sometimes on you tongue, `I have naught, I am naught, I desire
naught but to be in Jerusalem,' my life for yours, in due time you will get
there in safety."
The pilgrim, full of joy at the news said, "If only I arrive at length
in safety at the place I desire so much, I care not what miseries I suffer
on the way; therefore, only let me know the course I am to take, and, God
willing, I shall not fail carefully to observe all your directions."--"Since
you have so good a will," said the guide, "though I myself was never so
happy as to be in Jerusalem, yet be assured that if you follow the
instructions I shall give, you will arrive safe at the end of your journey."
The advice is briefly this: Before taking the first step on the highway
that leads there you must be firmly grounded in the truths of the Catholic
faith. Moreover, whatever sins you find sullying your conscience you must
cleanse by hearty penance and absolution according to the laws of the
Church. Having done so begin your journey in God's name; but be sure to have
with you two necessary instruments, Humility and Charity. These are
contained in the words above mentioned, which must always be present to your
mind, "I am naught, I have naught, I desire only one thing and that is our
Lord Jesus, and to be with Him at peace in Jerusalem." The meaning and power
of these words you must have continually, at least in your thoughts either
expressly or virtually. Humility says, "I am nothing, I have nothing."
Charity says, "I desire nothing but Jesus." You must never lose these two
companions, neither will they consent to be separated from each other, for
they agree lovingly together, and the deeper you establish yourself in
humility the higher you will advance in charity, for the more you see and
feel yourself to be nothing the more ardently you will see and love Jesus,
that by Him who is All you may become something.
This humility is to be exercised not so much in considering your own
vileness and sinfulness, though in the beginning this consideration is good
and beneficial, but rather in a quiet consideration of the infinite being
and goodness of Jesus. You are to behold Him either through grace in
sensible devotional knowledge of Him, or, at least, in a full and firm faith
in Him. And such a contemplation of the infinite sanctity and goodness of
Jesus will operate in your mind a much more pure, spiritual, solid and
perfect humility, than the reflecting on your own nothingness, which
produces a humility much more gross, boisterous and imperfect. In this
mirror of sanctity you will behold yourself to be not only the most
wretched, filthy creature in the world, but also, in the very substance of
your soul, setting aside the foulness of sin, to be a mere nothing; for
really, in comparison with Jesus who is All, you are nothing. And until you
have and feel that you have the love of Jesus, although you think you have
done ever so many good deeds, spiritually and worldly, you have nothing, for
nothing but the love of Jesus will abide in and fill your soul. Therefore
cast aside and forget all other things in order that you may have that which
is the best of all. If you do this you will become a true pilgrim, who
leaves behind him house, wife, children, friends, and goods, and denies
himself all things in order that he may go on his journey