The spiritual conflict writen in Italian by a deuout seruant of God ; and lately translated into English out of the same language.

In what maner the diuell enfor∣ceth himselfe to remoue vs from the way of vertue.

Chap. 18. (Book 18)

THe malignant ennemie vseth another deceit a∣gainst

vs, whilst he seeketh to remooue vs from the way of vertue. A person findeth him∣selfe sicke, and seeketh with patience to support the infir∣mitie: the aduersarie seeing that if he continue thus, he shal get the habite of pacience, op∣poseth himself, and proposeth vnto him a desire to do this or that other good deede: and suggesteth vnto him, that if he were in health he might better serue God, helpe himselfe, his and some others: and by little and little he continues heating this desire in him, in such fort, that he maketh him vnquiet, because he cannot attend to those good exercises: and by how much more the desire is kindled, by so much more the

disquietnesse is made greater, in such sort, that before he be aware thereof, he is brought to be impacient, with his infir∣mitie, not as an infirmitie, but as an impediment to do those workes, which vnquietly he desired; when afterwards he hath broght him to this point, the craftie enemie by a subtill meane, taketh from his mind the intentiō of the diuine ser∣uice, and leaues him the naked desire to deliuer himself, from the infirmitie. And because this succeedeth not as hee would, he becommeth altogi∣ther vnquiet, and impacient, and thus leauing vertue, falleth into vice.

The remedy of this is, when thou findest thy selfe in any

troublesome estate, to beware thou giue no place in thy self to the desires of what good so euer which at that time (thou being not able to performe them) may happen to disquiet thee for thy great profit. To this purpose I doe aduertise thee, that it often happeneth that a man being impacient, for the paine or trouble that doth grieue him, couereth the vice of his impatience, vnder the pretence of zeale of some good, wherevpon the sicke man, impatient for his dis∣ease, saith that his impacience is not for the paine of sicknes, but because he hath bin the cause of it, or because hee is a trouble or hinderaunce to o∣thers, or because hee can∣not

attend to sundrie exercises and workes of the spirit.

Thus the ambitious man that cannot obtain his desired dignity, whilst he complaines of others, doth couer himselfe with saying, that this doth not grieue him, for himself, but for his family, for his friends, or for other respects. And that these men doe deceiue them∣selues, it is 〈◊〉〈◊〉 apparant, be∣cause they are not troubled, nor disquieted, when by some other means, or by other per∣sons, the same effects come to passe, which they seemed to mislike, vnder the which they couered the vice, and their de∣fect. For example, thou sayst that thy disease doth not trou∣ble thee for thy selfe, but for

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the irksomnesse of them that serue thee, notwithstanding, if those same persons, feele the same irksomnesse, throgh the infirmity of others, thou takest no thought for it, whereby it is euident, that the whole root of thy sorrow was in thee, and for thy felfe onely, and not for others; and this may be said in euery like thing.

Moreouer I aduertise thee, that if thou patiently beare a∣ny crosse, thou neuer suffer thy self to be ouertaken with a desire to lay it alway•• because from this proceed two losses: thone is, that if this desire take not away thy pacience at that time, yet by litle and litle, it wil dispose thee to impatience. The other is, that thou shalt

merit only then for that small time wherein thou sufferest: whereas if that thou hadst not desired thy deliuerance, but hadst fully resigned thy selfe vnto God, although in effect thy suffering, had bin but for one houre onely: thy Sauior would haue aknowledged it, for a seruice of a long time.

Wherefore in this, and in euery other thing, let it be a general rule, alwaies to keepe thy desire so spoiled of euery other obiect, that onely thou desire alwaies and in al things purely and simply, the diuine pleasure. For in this manner seeing that nothing can hap∣pen to thee (without thy own fault) but as much as pleaseth the diuine Maiestye thou

shalt neuer be afflicted, nor troubled, nor shalt leaue off the way of perfection. And the lawful means which some times are needefull to be vsed, to deliuer thy selfe from hurt∣full things, let them not be with touch of selfe-loue, be∣cause thou louest to be deli∣uered, but because it pleaseth God, that thou vse them.