Letter 83. To a holy religious woman (St. Teresa of Jesus)

He declares how she is to carry herself in spiritual things; and which is the sasest way, how to treat with God, and to use that gift of Prayer, which she had.

THE grace and peace of Jesus Christ our Lord be ever with you; When I accepted, to read that book of yours, which was sent me, it was not so much out of any opinion, that I was able to judge, of these things, which are contained therein; as because I thought, that, with the favour of our lord, myself might profit, by them. And I thank Christ, that althought I have not read it with that repose, which had been fit; yet I was comforted thereby; & may also be benefitted otherwise, if the fault be not mine own. And truly, though I might receive comfort by reading it, without reflecting upon it otherwise: Yet me thinks, the respect I own both to the matter itself, as also to the person who commends it unto me, despenses not with me, in forbearing to say some part of what I think thereof: at least, in general terms.

The book is not fit, to come into the hands of many. For the words must be reform in some parts thereof, & declared in others. And some things may be profitable to your spirit, which would not be so, if they should be followed by others. For the particular ways, whereby God guides some, are not fit for all. These, or the most of them, I have noted down, and I will put them into order, as soon as I can: & I shall easily find means to send them to you. For if you saw my infirmities accompanied with my other necessary imployements; I believe they would rather move you to compassion, then to any accusation of me for negligence.

The doctrine of your prayer, for the most part is good: and you may very safely believe it: and practise it, and in your Raptes, I find these signs which true Raptes have.

The way of God's teaching a soul, without the use of the imagination, and without either interior, or exterior words, is very safe; I find nothing therein, whereat to stumble: and S. Augustine speaks well of it.

Those interior and exterior words, have deceived many in our times: and the exterior are the less safe of the two, To discern, that they proceed not from our own spirit is an easy matter: but to find whether they grow from a good spirit, or from a bad is more hard. Men give many rules, whereby to know if they be of our Lord: and one of them is, if they be spoken in some time of great spiritual necessity: Or if a man profit much by them, whether it be by way of comforting him, when he is in temptation, or desolation: or for the prevention of any d●ger etc. For if even a wise good man, will not speak a word which is not of much weight: much less will that be done, by almighty God. And considering both this, and that the words must be agreeable to holy Scripture, & the doctrine of the Church: I am of opinion that these words, which are mentioned in your book, or the greatest part of them are of God.

That, whereof there is more doubt are the imaginary, or corporal visions, whereof you speak. These must in no case be desired; and if they come without being desired, ye● must you avoid them, as much as you can. We must beseech our lord, that he will not suffer us, to walk by the way of seeing; but as for the good sight of himself, and of his Saints, that he will keep it for heaven; and that here, he will be pleased to conduct us, by the plain way, as he doth his faithful friends. And by other good means, we must also procure to avoid those things.

But yet, when all this is done, if the visions last, and if the soul reap profit by them: and if the sight thereof induce it not to vanity, but to increase of humility; if that which they say be agreeable to the doctrine of the Church; if they continued any long time and with that interior kind of satisfaction, which may better be felt, then declared; by this time me thinks, I see ho ●●use why we should fly them any longer. Though ●●t no body is to trust his own private opinion h●●rein: but he must instantly communicate the matter▪ with some person, who is able to give him light. This is the general course, which must be taken, in all these things; & we may well hope in God, that who hath humility to submit himself to the judgement of others, God will not suffer him to be deceived, since he procures to walk in the right way.

But the while no man should easily condemn those things, upon the only reason of observing that the person to whom they b● vouchsafed are not perfect. For it is no new thing, for the goodness of our lord to draw men out of ill delights, and even out of sins, (and they great ones) by giving them very sweet consolations of his own, as I have seen him do. For who shall limit the goodness of our lord? especially since these things are not vouchsafed for the merits of the party, or because he is better grown in spirit then another but sometimes to such as are most weak, And as they do not necessarily make a man more a Saint, than he was; so neither are they always given to greatest Saints.

But yet they have no reason, who discredit such things as these, because they are very high: and for that it seems to them incredible. that so infinitt a majesty should abase itself to such an amorous communication, with a poor creature. It is written that God is love, and if he be love he must needs be infinitt love, and infinitt goodness. And from the hand of such love, and such goodness, it is no marvel, if some souls receive such excesses of love, as may trouble others, who understand them not. And though men may understand by faith, that the●e are such things in the world, yet the particular experience of this amorous, and more the● morbus proceeding, which God holds with whom he will: this I say, unless it be possessed, a man cannot well understand, to what degree or point, it arrives. I have seen many scandalised at the heroical acts of the love of our lord God towards his creatures. And because themselves are very fare from receiving those favours, they cannot think that God will do that to others, which they find him not to do towards them. And though it were reason, that even because it is an act of love, and such love, as casts us into admiration, it should be taken for a sign why to think it were of God, (since he is wonderful in all his works and much more in those of his mercy yet from thence fetch they reasons why they should not believe them, from whence they should fetch reasons to believe them; provided always that there be a concurrence of other circumstances, which show that the thing in itself, is good.

For your part, my opinion is that, by what I can perceive in your book, you have made resistance to such things as these, even more than it was fit you should. Me thinks they have profitted your soul, and especially they have made you know your own misery, and faults, and enabled you to mend them I find that they have lasted long, & that ever they have been with spiritual profit. They incite you to the love of God, to the contempt of yourself, and to the doing of penance. I see no reason why I should condemn them, but I incline to think that they are right. But yet ●uer with this condition, that you use great caution, and that you go not with entire confidence, especially if that which happens be not usual with you, or when it requires you to do any particular thing, which is not very plain, but subject to some question. In all these cases, & the like, you must suspend your belief, and instantly ask counsel.

I also think good to let you know, that, though these things be of God, yet the enemy may mingle somewhat with them; & therefore you must never be without care & fear in such things as these. And you must further know that though they be of God you must not yet reflect upon them with too much estimation; because sanctity consists not in these things, but in the humble love of God, and your neighbour. And as for these others, they are to be feared, even when they are right; and you must pass from the thought thereof, to the procuring of humility, & other virtues, with the love of our lord. You must also be sure not to adore any of those visions, but only adore Christ our Lord in heaven or in the Sacrament. And if it be a vision of any Saint, you must lift up your heart to heaven, & to that which is represented in your imagination; and you need no more, but that the image may serve to carry you up to that which is represented by it.

I must also tell you, that these things contained in this book, happen to many others in these times; and this, with great certainty that they are from God; whose hand is not shortened, to do that now, which he did in former ages; & this in the weaker sort of vessalls that so he may be glorified the more.

Go you on, in your way: but so as that you be ever in fear of thiefs; and that still you be ask, if the way be right. And give thankes to our Lord, for that he hath bestowed upon you, the love of him, and the knowledge of yourself; and a love of penance, and of the Cross. And as for those other things make no very high account thereof; though yet on the other side, you must not despise them, because they are signs which show, that many of them are sent by our lord; and even they which are, not, cannot hurt you, if you ask counsel.

I know not how to believe, that I have been able to write this by any strength of mine; for I have none at all; but your prayer hath done it. I beseech you even for the love of our lord Jesus Christ, to say it as a charge upon yourself to pray for me. For he knows, that I ask it as being urged by great necessities; and I think, this word alone will suffice for the obliging you, to do what I desire. And now I beg leave of you, that I may end this letter, since I am under promise to go write another. Jesus be glorified by all, and in all. Amen.