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The Soul ought not to be disquieted, nor draw back in the spiritual way, because it finds it self assaulted by temptations.
51. Our own nature is so base, proud and ambitious, and so full of its own appetites, its own judgements and opinions, that if temptations restrained it not, it would be undone without remedy. The Lord then seeing our Misery and perverse inclination, and thereby moved to compassion, suffers us to be assaulted by divers thoughts against the Faith, horrible temptations, and by violent and painful suggestions of impatience, pride, gluttony, luxury, rage, blasphemy, cursing, despair, and an infinite number of others, to the end we may know our selves and be humble. With these horrible temptations, that infinite goodness humbles our pride, giving us in them the most wholesome medicine.
52. All our righteousness (as Isaiah saith) are as filthy rags, (Chap. 64. 6.) through the stains of vanity, conceitedness, and self-love. It is necessary they be purified with the fire of tribulation and temptation, that so they may be clean, pure, perfect and agreeable to the eyes of God.
53. Therefore the Lord purifies the Soul which he calls, and will have for himself, with the rough file of temptation, with which he polishes it from the rust of pride, avarice, vanity, ambition, presumption, and self-conceitedness. With the same, he humbles, pacifies and exercises it, making it to know its own misery. By means thereof he purifies and strips the heart to the end all its operations may be pure, and inestimable value.
54. Many Souls when they suffer these painful torments, are troubled, afflicted, and disquieted, it seeming to them, that they begin already in this life to suffer eternal punishments; and if by misfortune they go to an unexperienced Confessor, instead of comforting them, he leaves them in greater confusion and perplexities.
55. That thou mayest not lose internal peace, it is necessary thou believe, that it is the goodness of divine mercy, when thus it humbles, afflicts and trys thee; since by that means thy Soul comes to have a deep knowledge of itself, reckoning it self the worst, most impious and abominable of all Souls living, and hence with humility and lowliness it abhors it self. O how happy would Souls be, if they would be quiet and believe, that all these temptations are caused by the Devil, and received from the hand of God, for their gain and spiritual profit.
56. But thou’lt say, that it is not the work of the Devil, when he molests thee by means of creatures, but the effect of thy neighbours fault and malice, in having wronged and injured thee. Know that that is another cunning and hidden temptation, because though God wills not the sin of another, yet he wills his own effect in thee, and the trouble which accrues to thee from another’s fault, that he may see thee emproved by the benefit of paticnce.
57. Doest thou receive an injury from any man? there are two things in it, the sin of him that does it, and the punishment that thou sufferest; the sin is against the will of God, and displeases him, though he permit it; the punishment is conform to his will, and he wills it for thy good, wherefore thou oughtest to receive it, as from his hand. The Passion and Death of our Lord Christ, were the effects of the wickedness and sins of Pilate, and yet it is certain, that God willed the death of his own Son for our redemption.
58. Consider how the Lord makes use of another’s fault for the good of thy Soul. O the greatness of the Divine Wisdom, who can pry into the depth of the secret and extraordinary means, and the hidden paths whereby he guides the Soul, which he would have purged, transformed and deified.
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