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THE IMITATION OF CHRIST by Thomas à Kempis
Translated by Rev. William Benham Book 1 - Admonitions Profitable For The Spiritual Life
CHAPTER I Of the imitation of Christ, and of contempt of the world and all its
vanities
He that followeth me shall not walk in darkness, saith the Lord (John viii 12).
These are the words of Christ; and they teach us how far we must imitate His life
and character, if we seek true illumination, and deliverance from all
blindness of heart.
Let it be our most earnest study, therefore, to dwell upon the life of Jesus
Christ.
2. His teaching surpasseth all teaching of holy men, and such as have His Spirit find
therein the hidden manna.(Revelations ii 17).
But there are many who, though they frequently hear the Gospel, yet feel but
little longing after it, because they have not the mind of Christ.
He, therefore, that will fully and with true wisdom understand the words of Christ,
let him strive to conform his whole life to that mind of Christ.
3. What doth it profit thee to enter into deep discussion concerning the Holy
Trinity, if thou lack humility, and be thus displeasing to the Trinity?
For verily it is not deep words that make a man holy and upright; it is a good life
which maketh a man dear to God. I had rather feel contrition than be
skilful in the definition thereof.
If thou knewest the whole Bible, and the sayings of all the philosophers, what
should all this profit thee without the love and grace of God?
Vanity of vanities, all is vanity, save to love God, and Him only to serve.
That is the highest wisdom, to cast the world behind us, and to reach forward to
the heavenly kingdom.
4. It is vanity then to seek after, and to trust in, the riches that shall perish.
It is vanity, too, to covet honours, and to lift up ourselves on high.
It is vanity to follow the desires of the flesh and be led by them, for this shall
bring misery at the last. It is vanity to desire a long life, and to
have little care for a good life.
It is vanity to take thought only for the life which now is, and not to look forward
to the things which shall be hereafter.
It is vanity to love that which quickly passeth away, and not to hasten where
eternal joy abideth.
5. Be ofttimes mindful of the saying, The eye is not satisfied with seeing, nor the
ear with hearing (Ecclesiastes i 8).
Strive, therefore, to turn away thy heart from the love of the things that are seen,
and to set it upon the things that are not seen.
For they who follow after their own fleshly lusts, defile the conscience, and destroy
the grace of God.
CHAPTER II Of thinking humbly of oneself
There is naturally in every man a desire to know, but what profiteth knowledge without
the fear of God?
Better of a surety is a lowly peasant who serveth God, than a proud philosopher who
watcheth the stars and neglecteth the knowledge of himself.
He who knoweth himself well is vile in his own sight; neither regardeth he the praises
of men.
If I knew all the things that are in the world, and were not in charity, what should
it help me before God, who is to judge me according to my deeds?
2. Rest from inordinate desire of knowledge, for therein is found much
distraction and deceit. Those who have knowledge desire to appear
learned, and to be called wise.
Many things there are to know which profiteth little or nothing to the soul.
And foolish out of measure is he who attendeth upon other things rather than
those which serve to his soul's health.
Many words satisfy not the soul, but a good life refresheth the mind, and a pure
conscience giveth great confidence towards God.
3. The greater and more complete thy knowledge, the more severely shalt thou be
judged, unless thou hast lived holily.
Therefore be not lifted up by any skill or knowledge that thou hast; but rather fear
concerning the knowledge which is given to thee.
If it seemeth to thee that thou knowest many things, and understandest them well,
know also that there are many more things which thou knowest not.
Be not high-minded, but rather confess thine ignorance.
Why desirest thou to lift thyself above another, when there are found many more
learned and more skilled in the Scripture than thou?
If thou wilt know and learn anything with profit, love to be thyself unknown and to
be counted for nothing.
4. That is the highest and most profitable lesson, when a man truly knoweth and
judgeth lowly of himself.
To account nothing of one's self, and to think always kindly and highly of others,
this is great and perfect wisdom.
Even shouldest thou see thy neighbor sin openly or grievously, yet thou oughtest not
to reckon thyself better than he, for thou knowest not how long thou shalt keep thine
integrity.
All of us are weak and frail; hold thou no man more frail than thyself.
CHAPTER III Of the knowledge of truth
Happy is the man whom Truth by itself doth teach, not by figures and transient words,
but as it is in itself.(Psalm xciv 12; Numbers xii 8).
Our own judgment and feelings often deceive us, and we discern but little of the truth.
What doth it profit to argue about hidden and dark things, concerning which we shall
not be even reproved in the judgment, because we knew them not?
Oh, grievous folly, to neglect the things which are profitable and necessary, and to
give our minds to things which are curious and hurtful!
Having eyes, we see not.
2. And what have we to do with talk about genus and species!
He to whom the Eternal Word speaketh is free from multiplied questionings.
From this One Word are all things, and all things speak of Him; and this is the
Beginning which also speaketh unto us.(John viii 25).
No man without Him understandeth or rightly judgeth.
The man to whom all things are one, who bringeth all things to one, who seeth all
things in one, he is able to remain steadfast of spirit, and at rest in God.
O God, who art the Truth, make me one with Thee in everlasting love.
It wearieth me oftentimes to read and listen to many things; in Thee is all that
I wish for and desire.
Let all the doctors hold their peace; let all creation keep silence before Thee:
speak Thou alone to me.
3. The more a man hath unity and simplicity in himself, the more things and the deeper
things he understandeth; and that without labour, because he receiveth the light of
understanding from above.
The spirit which is pure, sincere, and steadfast, is not distracted though it hath
many works to do, because it doth all things to the honour of God, and striveth
to be free from all thoughts of self- seeking.
Who is so full of hindrance and annoyance to thee as thine own undisciplined heart?
A man who is good and devout arrangeth beforehand within his own heart the works
which he hath to do abroad; and so is not drawn away by the desires of his evil will,
but subjecteth everything to the judgment of right reason.
Who hath a harder battle to fight than he who striveth for self-mastery?
And this should be our endeavour, even to master self, and thus daily to grow
stronger than self, and go on unto perfection.
4. All perfection hath some imperfection joined to it in this life, and all our
power of sight is not without some darkness.
A lowly knowledge of thyself is a surer way to God than the deep searching of man's
learning.
Not that learning is to be blamed, nor the taking account of anything that is good;
but a good conscience and a holy life is better than all.
And because many seek knowledge rather than good living, therefore they go astray, and
bear little or no fruit.
5. O if they would give that diligence to the rooting out of vice and the planting of
virtue which they give unto vain questionings: there had not been so many
evil doings and stumbling-blocks among the
laity, nor such ill living among houses of religion.
Of a surety, at the Day of Judgment it will be demanded of us, not what we have read,
but what we have done; not how well we have spoken, but how holily we have lived.
Tell me, where now are all those masters and teachers, whom thou knewest well,
whilst they were yet with you, and flourished in learning?
Their stalls are now filled by others, who perhaps never have one thought concerning
them. Whilst they lived they seemed to be
somewhat, but now no one speaks of them.
6. Oh how quickly passeth the glory of the world away!
Would that their life and knowledge had agreed together!
For then would they have read and inquired unto good purpose.
How many perish through empty learning in this world, who care little for serving
God.
And because they love to be great more than to be humble, therefore they "have become
vain in their imaginations." He only is truly great, who hath great
charity.
He is truly great who deemeth himself small, and counteth all height of honour as
nothing.
He is the truly wise man, who counteth all earthly things as dung that he may win
Christ.
And he is the truly learned man, who doeth the will of God, and forsaketh his own
will.
CHAPTER IV Of prudence in action
We must not trust every word of others or feeling within ourselves, but cautiously
and patiently try the matter, whether it be of God.
Unhappily we are so weak that we find it easier to believe and speak evil of others,
rather than good.
But they that are perfect, do not give ready heed to every news-bearer, for they
know man's weakness that it is prone to evil and unstable in words.
2. This is great wisdom, not to be hasty in action, or stubborn in our own opinions.
A part of this wisdom also is not to believe every word we hear, nor to tell
others all that we hear, even though we believe it.
Take counsel with a man who is wise and of a good conscience; and seek to be
instructed by one better than thyself, rather than to follow thine own inventions.
A good life maketh a man wise toward God, and giveth him experience in many things.
The more humble a man is in himself, and the more obedient towards God, the wiser
will he be in all things, and the more shall his soul be at peace.
CHAPTER V Of the reading of Holy Scriptures
It is Truth which we must look for in Holy Writ, not cunning of words.
All Scripture ought to be read in the spirit in which it was written.
We must rather seek for what is profitable in Scripture, than for what ministereth to
subtlety in discourse.
Therefore we ought to read books which are devotional and simple, as well as those
which are deep and difficult.
And let not the weight of the writer be a stumbling-block to thee, whether he be of
little or much learning, but let the love of the pure Truth draw thee to read.
Ask not, who hath said this or that, but look to what he says.
2. Men pass away, but the truth of the Lord endureth for ever.
Without respect of persons God speaketh to us in divers manners.
Our own curiosity often hindereth us in the reading of holy writings, when we seek to
understand and discuss, where we should pass simply on.
If thou wouldst profit by thy reading, read humbly, simply, honestly, and not desiring
to win a character for learning.
Ask freely, and hear in silence the words of holy men; nor be displeased at the hard
sayings of older men than thou, for they are not uttered without cause.
CHAPTER VI Of inordinate affections
Whensoever a man desireth aught above measure, immediately he becometh restless.
The proud and the avaricious man are never at rest; while the poor and lowly of heart
abide in the multitude of peace.
The man who is not yet wholly dead to self, is soon tempted, and is overcome in small
and trifling matters.
It is hard for him who is weak in spirit, and still in part carnal and inclined to
the pleasures of sense, to withdraw himself altogether from earthly desires.
And therefore, when he withdraweth himself from these, he is often sad, and easily
angered too if any oppose his will.
2. But if, on the other hand, he yield to his inclination, immediately he is weighed
down by the condemnation of his conscience; for that he hath followed his own desire,
and yet in no way attained the peace which he hoped for.
For true peace of heart is to be found in resisting passion, not in yielding to it.
And therefore there is no peace in the heart of a man who is carnal, nor in him
who is given up to the things that are without him, but only in him who is fervent
towards God and living the life of the Spirit.
CHAPTER VII Of fleeing from vain hope and pride
Vain is the life of that man who putteth his trust in men or in any created Thing.
Be not ashamed to be the servant of others for the love of Jesus Christ, and to be
reckoned poor in this life.
Rest not upon thyself, but build thy hope in God.
Do what lieth in thy power, and God will help thy good intent.
Trust not in thy learning, nor in the cleverness of any that lives, but rather
trust in the favour of God, who resisteth the proud and giveth grace to the humble.
2. Boast not thyself in thy riches if thou hast them, nor in thy friends if they be
powerful, but in God, who giveth all things, and in addition to all things
desireth to give even Himself.
Be not lifted up because of thy strength or beauty of body, for with only a slight
sickness it will fail and wither away.
Be not vain of thy skilfulness or ability, lest thou displease God, from whom cometh
every good gift which we have.
3. Count not thyself better than others, lest perchance thou appear worse in the
sight of God, who knoweth what is in man.
Be not proud of thy good works, for God's judgments are of another sort than the
judgments of man, and what pleaseth man is ofttimes displeasing to Him.
If thou hast any good, believe that others have more, and so thou mayest preserve thy
humility.
It is no harm to thee if thou place thyself below all others; but it is great harm if
thou place thyself above even one.
Peace is ever with the humble man, but in the heart of the proud there is envy and
continual wrath.
CHAPTER VIII Of the danger of too much familiarity
Open not thine heart to every man, but deal with one who is wise and feareth God.
Be seldom with the young and with strangers.
Be not a flatterer of the rich; nor willingly seek the society of the great.
Let thy company be the humble and the simple, the devout and the gentle, and let
thy discourse be concerning things which edify.
Be not familiar with any woman, but commend all good women alike unto God.
Choose for thy companions God and His Angels only, and flee from the notice of
men.
2. We must love all men, but not make close companions of all.
It sometimes falleth out that one who is unknown to us is highly regarded through
good report of him, whose actual person is nevertheless unpleasing to those who behold
it.
We sometimes think to please others by our intimacy, and forthwith displease them the
more by the faultiness of character which they perceive in us.
CHAPTER IX Of obedience and subjection
It is verily a great thing to live in obedience, to be under authority, and not
to be at our own disposal. Far safer is it to live in subjection than
in a place of authority.
Many are in obedience from necessity rather than from love; these take it amiss, and
repine for small cause.
Nor will they gain freedom of spirit, unless with all their heart they submit
themselves for the love of God.
Though thou run hither and thither, thou wilt not find peace, save in humble
subjection to the authority of him who is set over thee.
Fancies about places and change of them have deceived many.
2. True it is that every man willingly followeth his own bent, and is the more
inclined to those who agree with him.
But if Christ is amongst us, then it is necessary that we sometimes yield up our
own opinion for the sake of peace. Who is so wise as to have perfect knowledge
of all things?
Therefore trust not too much to thine own opinion, but be ready also to hear the
opinions of others.
Though thine own opinion be good, yet if for the love of God thou foregoest it, and
followest that of another, thou shalt the more profit thereby.
3. Ofttimes I have heard that it is safer to hearken and to receive counsel than to
give it.
It may also come to pass that each opinion may be good; but to refuse to hearken to
others when reason or occasion requireth it, is a mark of pride or wilfulness.
CHAPTER X Of the danger of superfluity of words
Avoid as far as thou canst the tumult of men; for talk concerning worldly things,
though it be innocently undertaken, is a hindrance, so quickly are we led captive
and defiled by vanity.
Many a time I wish that I had held my peace, and had not gone amongst men.
But why do we talk and gossip so continually, seeing that we so rarely
resume our silence without some hurt done to our conscience?
We like talking so much because we hope by our conversations to gain some mutual
comfort, and because we seek to refresh our wearied spirits by variety of thoughts.
And we very willingly talk and think of those things which we love or desire, or
else of those which we most dislike.
2. But alas! it is often to no purpose and in vain.
For this outward consolation is no small hindrance to the inner comfort which cometh
from God.
Therefore must we watch and pray that time pass not idly away.
If it be right and desirable for thee to speak, speak things which are to
edification.
Evil custom and neglect of our real profit tend much to make us heedless of watching
over our lips.
Nevertheless, devout conversation on spiritual things helpeth not a little to
spiritual progress, most of all where those of kindred mind and spirit find their
ground of fellowship in God.
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CHAPTER XI Of seeking peace of mind and of spiritual
progress
We may enjoy abundance of peace if we refrain from busying ourselves with the
sayings and doings of others, and things which concern not ourselves.
How can he abide long time in peace who occupieth himself with other men's matters,
and with things without himself, and meanwhile payeth little or rare heed to the
self within?
Blessed are the single-hearted, for they shall have abundance of peace.
2. How came it to pass that many of the Saints were so perfect, so contemplative of
Divine things?
Because they steadfastly sought to mortify themselves from all worldly desires, and so
were enabled to cling with their whole heart to God, and be free and at leisure
for the thought of Him.
We are too much occupied with our own affections, and too anxious about
transitory things.
Seldom, too, do we entirely conquer even a single fault, nor are we zealous for daily
growth in grace. And so we remain lukewarm and unspiritual.
3. Were we fully watchful of ourselves, and not bound in spirit to outward things, then
might we be wise unto salvation, and make progress in Divine contemplation.
Our great and grievous stumbling-block is that, not being freed from our affections
and desires, we strive not to enter into the perfect way of the Saints.
And when even a little trouble befalleth us, too quickly are we cast down, and fly
to the world to give us comfort.
4. If we would quit ourselves like men, and strive to stand firm in the battle, then
should we see the Lord helping us from Heaven.
For He Himself is alway ready to help those who strive and who trust in Him; yea, He
provideth for us occasions of striving, to the end that we may win the victory.
If we look upon our progress in religion as a progress only in outward observances and
forms, our devoutness will soon come to an end.
But let us lay the axe to the very root of our life, that, being cleansed from
affections, we may possess our souls in peace.
5. If each year should see one fault rooted out from us, we should go quickly on to
perfection.
But on the contrary, we often feel that we were better and holier in the beginning of
our conversion than after many years of profession.
Zeal and progress ought to increase day by day; yet now it seemeth a great thing if
one is able to retain some portion of his first ardour.
If we would put some slight stress on ourselves at the beginning, then afterwards
we should be able to do all things with ease and joy.
6. It is a hard thing to break through a habit, and a yet harder thing to go
contrary to our own will.
Yet if thou overcome not slight and easy obstacles, how shalt thou overcome greater
ones?
Withstand thy will at the beginning, and unlearn an evil habit, lest it lead thee
little by little into worse difficulties.
Oh, if thou knewest what peace to thyself thy holy life should bring to thyself, and
what joy to others, methinketh thou wouldst be more zealous for spiritual profit.
CHAPTER XII Of the uses of adversity
It is good for us that we sometimes have sorrows and adversities, for they often
make a man lay to heart that he is only a stranger and sojourner, and may not put his
trust in any worldly thing.
It is good that we sometimes endure contradictions, and are hardly and unfairly
judged, when we do and mean what is good. For these things help us to be humble, and
shield us from vain-glory.
For then we seek the more earnestly the witness of God, when men speak evil of us
falsely, and give us no credit for good.
2. Therefore ought a man to rest wholly upon God, so that he needeth not seek much
comfort at the hand of men.
When a man who feareth God is afflicted or tried or oppressed with evil thoughts, then
he seeth that God is the more necessary unto him, since without God he can do no
good thing.
Then he is heavy of heart, he groaneth, he crieth out for the very disquietness of his
heart. Then he groweth weary of life, and would
fain depart and be with Christ.
By all this he is taught that in the world there can be no perfect security or fulness
of peace.
CHAPTER XIII Of resisting temptation
So long as we live in the world, we cannot be without trouble and trial.
Wherefore it is written in Job, The life of man upon the earth is a trial.(Job vii 1).
And therefore ought each of us to give heed concerning trials and temptations, and
watch unto prayer, lest the devil find occasion to deceive; for he never sleepeth,
but goeth about seeking whom he may devour.
No man is so perfect in holiness that he hath never temptations, nor can we ever be
wholly free from them.
2. Yet, notwithstanding, temptations turn greatly unto our profit, even though they
be great and hard to bear; for through them we are humbled, purified, instructed.
All Saints have passed through much tribulation and temptation, and have
profited thereby. And they who endured not temptation became
reprobate and fell away.
There is no position so sacred, no place so secret, that it is without temptations and
adversities.
3. There is no man wholly free from temptations so long as he liveth, because
we have the root of temptation within ourselves, in that we are born in
concupiscence.
One temptation or sorrow passeth, and another cometh; and always we shall have
somewhat to suffer, for we have fallen from perfect happiness.
Many who seek to fly from temptations fall yet more deeply into them.
By flight alone we cannot overcome, but by endurance and true humility we are made
stronger than all our enemies.
4. He who only resisteth outwardly and pulleth not up by the root, shall profit
little; nay, rather temptations will return to him the more quickly, and will be the
more terrible.
Little by little, through patience and longsuffering, thou shalt conquer by the
help of God, rather than by violence and thine own strength of will.
In the midst of temptation often seek counsel; and deal not hardly with one who
is tempted, but comfort and strengthen him as thou wouldest have done unto thyself.
5. The beginning of all temptations to evil is instability of temper and want of trust
in God; for even as a ship without a helm is tossed about by the waves, so is a man
who is careless and infirm of purpose tempted, now on this side, now on that.
As fire testeth iron, so doth temptation the upright man.
Oftentimes we know not what strength we have; but temptation revealeth to us what
we are.
Nevertheless, we must watch, especially in the beginnings of temptation; for then is
the foe the more easily mastered, when he is not suffered to enter within the mind,
but is met outside the door as soon as he hath knocked.
Wherefore one saith,
Check the beginnings; once thou might'st have cured, But now 'tis past thy skill,
too long hath it endured.
For first cometh to the mind the simple suggestion, then the strong imagination,
afterwards pleasure, evil affection, assent.
And so little by little the enemy entereth in altogether, because he was not resisted
at the beginning.
And the longer a man delayeth his resistance, the weaker he groweth, and the
stronger groweth the enemy against him.
6. Some men suffer their most grievous temptations in the beginning of their
conversion, some at the end. Some are sorely tried their whole life
long.
Some there are who are tempted but lightly, according to the wisdom and justice of the
ordering of God, who knoweth the character and circumstances of men, and ordereth all
things for the welfare of His elect.
7. Therefore we ought not to despair when we are tempted, but the more fervently
should cry unto God, that He will vouchsafe to help us in all our tribulation; and that
He will, as St. Paul saith, with the
temptation make a way to escape that we may be able to bear it.(1 Corinthians x).
Let us therefore humble ourselves under the mighty hand of God in all temptation and
trouble, for He will save and exalt such as are of an humble spirit.
8. In temptations and troubles a man is proved, what progress he hath made, and
therein is his reward the greater, and his virtue doth the more appear.
Nor is it a great thing if a man be devout and zealous so long as he suffereth no
affliction; but if he behave himself patiently in the time of adversity, then is
there hope of great progress.
Some are kept safe from great temptations, but are overtaken in those which are little
and common, that the humiliation may teach them not to trust to themselves in great
things, being weak in small things.
CHAPTER XIV On avoiding rash judgment
Look well unto thyself, and beware that thou judge not the doings of others.
In judging others a man laboureth in vain; he often erreth, and easily falleth into
sin; but in judging and examining himself he always laboureth to good purpose.
According as a matter toucheth our fancy, so oftentimes do we judge of it; for easily
do we fail of true judgment because of our own personal feeling.
If God were always the sole object of our desire, we should the less easily be
troubled by the erring judgment of our fancy.
2. But often some secret thought lurking within us, or even some outward
circumstance, turneth us aside. Many are secretly seeking their own ends in
what they do, yet know it not.
They seem to live in good peace of mind so long as things go well with them, and
according to their desires, but if their desires be frustrated and broken,
immediately they are shaken and displeased.
Diversity of feelings and opinions very often brings about dissensions between
friends, between countrymen, between religious and godly men.
3. Established custom is not easily relinquished, and no man is very easily led
to see with the eyes of another.
If thou rest more upon thy own reason or experience than upon the power of Jesus
Christ, thy light shall come slowly and hardly; for God willeth us to be perfectly
subject unto Himself, and all our reason to be exalted by abundant love towards Him.
CHAPTER XV Of works of charity
For no worldly good whatsoever, and for the love of no man, must anything be done which
is evil, but for the help of the suffering a good work must sometimes be postponed, or
be changed for a better; for herein a good work is not destroyed, but improved.
Without charity no work profiteth, but whatsoever is done in charity, however
small and of no reputation it be, bringeth forth good fruit; for God verily
considereth what a man is able to do, more than the greatness of what he doth.
2. He doth much who loveth much. He doth much who doth well.
He doth well who ministereth to the public good rather than to his own.
Oftentimes that seemeth to be charity which is rather carnality, because it springeth
from natural inclination, self-will, hope of repayment, desire of gain.
3. He who hath true and perfect charity, in no wise seeketh his own good, but desireth
that God alone be altogether glorified.
He envieth none, because he longeth for no selfish joy; nor doth he desire to rejoice
in himself, but longeth to be blessed in God as the highest good.
He ascribeth good to none save to God only, the Fountain whence all good proceedeth,
and the End, the Peace, the joy of all Saints.
Oh, he who hath but a spark of true charity, hath verily learned that all
worldly things are full of vanity.
CHAPTER XVI Of bearing with the faults of others
Those things which a man cannot amend in himself or in others, he ought patiently to
bear, until God shall otherwise ordain.
Bethink thee that perhaps it is better for thy trial and patience, without which our
merits are but little worth.
Nevertheless thou oughtest, when thou findeth such impediments, to beseech God
that He would vouchsafe to sustain thee, that thou be able to bear them with a good
will.
2. If one who is once or twice admonished refuse to hearken, strive not with him, but
commit all to God, that His will may be done and His honour be shown in His
servants, for He knoweth well how to convert the evil unto good.
Endeavour to be patient in bearing with other men's faults and infirmities
whatsoever they be, for thou thyself also hast many things which have need to be
borne with by others.
If thou canst not make thine own self what thou desireth, how shalt thou be able to
fashion another to thine own liking.
We are ready to see others made perfect, and yet we do not amend our own
shortcomings.
3. We will that others be straitly corrected, but we will not be corrected
ourselves.
The freedom of others displeaseth us, but we are dissatisfied that our own wishes
shall be denied us.
We desire rules to be made restraining others, but by no means will we suffer
ourselves to be restrained.
Thus therefore doth it plainly appear how seldom we weigh our neighbour in the same
balance with ourselves. If all men were perfect, what then should
we have to suffer from others for God?
4. But now hath God thus ordained, that we may learn to bear one another's burdens,
because none is without defect, none without a burden, none sufficient of
himself, none wise enough of himself; but
it behoveth us to bear with one another, to comfort one another, to help, instruct,
admonish one another.
How much strength each man hath is best proved by occasions of adversity: for such
occasions do not make a man frail, but show of what temper he is.
CHAPTER XVII Of a religious life
It behoveth thee to learn to mortify thyself in many things, if thou wilt live
in amity and concord with other men.
It is no small thing to dwell in a religious community or congregation, and to
live there without complaint, and therein to remain faithful even unto death.
Blessed is he who hath lived a good life in such a body, and brought it to a happy end.
If thou wilt stand fast and wilt profit as thou oughtest, hold thyself as an exile and
a pilgrim upon the earth.
Thou wilt have to be counted as a fool for Christ, if thou wilt lead a religious life.
2. The clothing and outward appearance are of small account; it is change of character
and entire mortification of the affections which make a truly religious man.
He who seeketh aught save God and the health of his soul, shall find only
tribulation and sorrow.
Nor can he stand long in peace, who striveth not to be least of all and servant
of all.
3. Thou art called to endure and to labour, not to a life of ease and trifling talk.
Here therefore are men tried as gold in the furnace.
No man can stand, unless with all his heart he will humble himself for God's sake.
CHAPTER XVIII Of the example of the Holy Fathers
Consider now the lively examples of the holy fathers, in whom shone forth real
perfectness and religion, and thou shalt see how little, even as nothing, is all
that we do.
Ah! What is our life when compared to theirs?
They, saints and friends of Christ as they were, served the Lord in hunger and thirst,
in cold and nakedness, in labour and weariness, in watchings and fastings, in
prayer and holy meditations, in persecutions and much rebuke.
2. O how many and grievous tribulations did the Apostles, Martyrs, Confessors, Virgins,
endure; and all others who would walk in the footsteps of Christ.
For they hated their souls in this world that they might keep them unto life
eternal.
O how strict and retired a life was that of the holy fathers who dwelt in the desert!
what long and grievous temptations they did suffer! how often were they assaulted by
the enemy! what frequent and fervid prayers
did they offer unto God! what strict fasts did they endure! what fervent zeal and
desire after spiritual profit did they manifest! how bravely did they fight that
their vices might not gain the mastery! how
entirely and steadfastly did they reach after God!
By day they laboured, and at night they gave themselves ofttimes unto prayer; yea,
even when they were labouring they ceased not from mental prayer.
3. They spent their whole time profitably; every hour seemed short for retirement with
God; and through the great sweetness of contemplation, even the need of bodily
refreshment was forgotten.
They renounced all riches, dignities, honours, friends, kinsmen; they desired
nothing from the world; they ate the bare necessaries of life; they were unwilling to
minister to the body even in necessity.
Thus were they poor in earthly things, but rich above measure in grace and virtue.
Though poor to the outer eye, within they were filled with grace and heavenly
benedictions.
4. They were strangers to the world, but unto God they were as kinsmen and friends.
They seemed unto themselves as of no reputation, and in the world's eyes
contemptible; but in the sight of God they were precious and beloved.
They stood fast in true humility, they lived in simple obedience, they walked in
love and patience; and thus they waxed strong in spirit, and obtained great favour
before God.
To all religious men they were given as an example, and they ought more to provoke us
unto good livings than the number of the lukewarm tempteth to carelessness of life.
5. O how great was the love of all religious persons at the beginning of this
sacred institution!
O what devoutness of prayer! what rivalry in holiness! what strict discipline was
observed! what reverence and obedience under the rule of the master showed they in
all things!
The traces of them that remain until now testify that they were truly holy and
perfect men, who fighting so bravely trod the world underfoot.
Now a man is counted great if only he be not a transgressor, and if he can only
endure with patience what he hath undertaken.
6. O the coldness and negligence of our times, that we so quickly decline from the
former love, and it is become a weariness to live, because of sloth and lukewarmness.
May progress in holiness not wholly fall asleep in thee, who many times hast seen so
many examples of devout men!
CHAPTER XIX Of the exercises of a religious man
The life of a Christian ought to be adorned with all virtues, that he may be inwardly
what he outwardly appeareth unto men.
And verily it should be yet better within than without, for God is a discerner of our
heart, Whom we must reverence with all our hearts wheresoever we are, and walk pure in
His presence as do the angels.
We ought daily to renew our vows, and to kindle our hearts to zeal, as if each day
were the first day of our conversion, and to say, "Help me, O God, in my good
resolutions, and in Thy holy service, and
grant that this day I may make a good beginning, for hitherto I have done
nothing!"
2. According to our resolution so is the rate of our progress, and much diligence is
needful for him who would make good progress.
For if he who resolveth bravely oftentimes falleth short, how shall it be with him who
resolveth rarely or feebly?
But manifold causes bring about abandonment of our resolution, yet a trivial omission
of holy exercises can hardly be made without some loss to us.
The resolution of the righteous dependeth more upon the grace of God than upon their
own wisdom; for in Him they always put their trust, whatsoever they take in hand.
For man proposeth, but God disposeth; and the way of a man is not in
himself.(Jeremiah x 23).
3. If a holy exercise be sometimes omitted for the sake of some act of piety, or of
some brotherly kindness, it can easily be taken up afterwards; but if it be neglected
through distaste or slothfulness, then is it sinful, and the mischief will be felt.
Strive as earnestly as we may, we shall still fall short in many things.
Always should some distinct resolution be made by us; and, most of all, we must
strive against those sins which most easily beset us.
Both our outer and inner life should be straitly examined and ruled by us, because
both have to do with our progress.
4. If thou canst not be always examining thyself, thou canst at certain seasons, and
at least twice in the day, at evening and at morning.
In the morning make thy resolves, and in the evening inquire into thy life, how thou
hast sped to-day in word, deed, and thought; for in these ways thou hast often
perchance offended God and thy neighbour.
Gird up thy lions like a man against the assaults of the devil; bridle thine
appetite, and thou wilt soon be able to bridle every inclination of the flesh.
Be thou never without something to do; be reading, or writing, or praying, or
meditating, or doing something that is useful to the community.
Bodily exercises, however, must be undertaken with discretion, nor are they to
be used by all alike.
5. The duties which are not common to all must not be done openly, but are safest
carried on in secret.
But take heed that thou be not careless in the common duties, and more devout in the
secret; but faithfully and honestly discharge the duties and commands which lie
upon thee, then afterwards, if thou hast
still leisure, give thyself to thyself as thy devotion leadeth thee.
All cannot have one exercise, but one suiteth better to this man and another to
that.
Even for the diversity of season different exercises are needed, some suit better for
feasts, some for fasts. We need one kind in time of temptations and
others in time of peace and quietness.
Some are suitable to our times of sadness, and others when we are joyful in the Lord.
6. When we draw near the time of the great feasts, good exercises should be renewed,
and the prayers of holy men more fervently besought.
We ought to make our resolutions from one Feast to another, as if each were the
period of our departure from this world, and of entering into the eternal feast.
So ought we to prepare ourselves earnestly at solemn seasons, and the more solemnly to
live, and to keep straightest watch upon each holy observance, as though we were
soon to receive the reward of our labours at the hand of God.
7. And if this be deferred, let us believe ourselves to be as yet ill-prepared, and
unworthy as yet of the glory which shall be revealed in us at the appointed season; and
let us study to prepare ourselves the better for our end.
Blessed is that servant, as the Evangelist Luke hath it, whom, when the Lord cometh He
shall find watching.
Verily I say unto you He will make him ruler over all that He hath.(Luke xii 43,
44).
CHAPTER XX Of the love of solitude and silence
Seek a suitable time for thy meditation, and think frequently of the mercies of God
to thee. Leave curious questions.
Study such matters as bring thee sorrow for sin rather than amusement.
If thou withdraw thyself from trifling conversation and idle goings about, as well
as from novelties and gossip, thou shalt find thy time sufficient and apt for good
meditation.
The greatest saints used to avoid as far as they could the company of men, and chose to
live in secret with God.
2. One hath said, "As oft as I have gone among men, so oft have I returned less a
man." This is what we often experience when we
have been long time in conversation.
For it is easier to be altogether silent than it is not to exceed in word.
It is easier to remain hidden at home than to keep sufficient guard upon thyself out
of doors.
He, therefore, that seeketh to reach that which is hidden and spiritual, must go with
Jesus "apart from the multitude." No man safely goeth abroad who loveth not
to rest at home.
No man safely talketh but he who loveth to hold his peace.
No man safely ruleth but he who loveth to be subject.
No man safely commandeth but he who loveth to obey.
3. No man safely rejoiceth but he who hath the testimony of a good conscience within
himself. The boldness of the Saints was always full
of the fear of God.
Nor were they the less earnest and humble in themselves, because they shone forth
with great virtues and grace.
But the boldness of wicked men springeth from pride and presumption, and at the last
turneth to their own confusion.
Never promise thyself security in this life, howsoever good a monk or devout a
solitary thou seemest.
4. Often those who stand highest in the esteem of men, fall the more grievously
because of their over great confidence.
Wherefore it is very profitable unto many that they should not be without inward
temptation, but should be frequently assaulted, lest they be over confident,
lest they be indeed lifted up into pride,
or else lean too freely upon the consolations of the world.
O how good a conscience should that man keep, who never sought a joy that passeth
away, who never became entangled with the world!
O how great peace and quiet should he possess, who would cast off all vain care,
and think only of healthful and divine things, and build his whole hope upon God!
5. No man is worthy of heavenly consolation but he who hath diligently exercised
himself in holy compunction.
If thou wilt feel compunction within thy heart, enter into thy chamber and shut out
the tumults of the world, as it is written, Commune with your own heart in your own
chamber and be still.(Psalm iv 4).
In retirement thou shalt find what often thou wilt lose abroad.
Retirement, if thou continue therein, groweth sweet, but if thou keep not in it,
begetteth weariness.
If in the beginning of thy conversation thou dwell in it and keep it well, it shall
afterwards be to thee a dear friend, and a most pleasant solace.
6. In silence and quiet the devout soul goeth forward and learneth the hidden
things of the Scriptures.
Therein findeth she a fountain of tears, wherein to wash and cleanse herself each
night, that she may grow the more dear to her Maker as she dwelleth the further from
all worldly distraction.
To him who withdraweth himself from his acquaintance and friends God with his holy
angels will draw nigh.
It is better to be unknown and take heed to oneself than to neglect oneself and work
wonders.
It is praiseworthy for a religious man to go seldom abroad, to fly from being seen,
to have no desire to see men.
7. Why wouldest thou see what thou mayest not have?
The world passeth away and the *** thereof.
The desires of sensuality draw thee abroad, but when an hour is past, what dost thou
bring home, but a weight upon thy conscience and distraction of heart?
A merry going forth bringeth often a sorrowful return, and a merry evening
maketh a sad morning?
So doth all carnal joy begin pleasantly, but in the end it gnaweth away and
destroyeth. What canst thou see abroad which thou seest
not at home?
Behold the heaven and the earth and the elements, for out of these are all things
made.
8. What canst thou see anywhere which can continue long under the sun?
Thou believest perchance that thou shalt be satisfied, but thou wilt never be able to
attain unto this.
If thou shouldest see all things before thee at once, what would it be but a vain
vision?
Lift up thine eyes to God on high, and pray that thy sins and negligences may be
forgiven.
Leave vain things to vain men, and mind thou the things which God hath commanded
thee. Shut thy door upon thee, and call unto
thyself Jesus thy beloved.
Remain with Him in thy chamber, for thou shalt not elsewhere find so great peace.
If thou hadst not gone forth nor listened to vain talk, thou hadst better kept
thyself in good peace.
But because it sometimes delighteth thee to hear new things, thou must therefore suffer
trouble of heart.
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CHAPTER XXI Of compunction of heart
If thou wilt make any progress keep thyself in the fear of God, and long not to be too
free, but restrain all thy senses under discipline and give not thyself up to
senseless mirth.
Give thyself to compunction of heart and thou shalt find devotion.
Compunction openeth the way for many good things, which dissoluteness is wont quickly
to lose.
It is wonderful that any man can ever rejoice heartily in this life who
considereth and weigheth his banishment, and the manifold dangers which beset his
soul.
2. Through lightness of heart and neglect of our shortcomings we feel not the sorrows
of our soul, but often vainly laugh when we have good cause to weep.
There is no true liberty nor real joy, save in the fear of God with a good conscience.
Happy is he who can cast away every cause of distraction and bring himself to the one
purpose of holy compunction.
Happy is he who putteth away from him whatsoever may stain or burden his
conscience. Strive manfully; custom is overcome by
custom.
If thou knowest how to let men alone, they will gladly let thee alone to do thine own
works.
3. Busy not thyself with the affairs of others, nor entangle thyself with the
business of great men.
Keep always thine eye upon thyself first of all, and give advice to thyself specially
before all thy dearest friends.
If thou hast not the favour of men, be not thereby cast down, but let thy concern be
that thou holdest not thyself so well and circumspectly, as becometh a servant of God
and a devout monk.
It is often better and safer for a man not to have many comforts in this life,
especially those which concern the flesh.
But that we lack divine comforts or feel them rarely is to our own blame, because we
seek not compunction of heart, nor utterly cast away those comforts which are vain and
worldly.
4. Know thyself to be unworthy of divine consolation, and worthy rather of much
tribulation.
When a man hath perfect compunction, then all the world is burdensome and bitter to
him.
A good man will find sufficient cause for mourning and weeping; for whether he
considereth himself, or pondereth concerning his neighbour, he knoweth that
no man liveth here without tribulation, and
the more thoroughly he considereth himself, the more thoroughly he grieveth.
Grounds for just grief and inward compunction there are in our sins and
vices, wherein we lie so entangled that we are but seldom able to contemplate heavenly
things.
5. If thou thoughtest upon thy death more often than how long thy life should be,
thou wouldest doubtless strive more earnestly to improve.
And if thou didst seriously consider the future pains of hell, I believe thou
wouldest willingly endure toil or pain and fear not discipline.
But because these things reach not the heart, and we still love pleasant things,
therefore we remain cold and miserably indifferent.
6. Oftentimes it is from poverty of spirit that the wretched body is so easily led to
complain.
Pray therefore humbly unto the Lord that He will give thee the spirit of compunction
and say in the language of the prophet, Feed me, O Lord, with bread of tears, and
give me plenteousness of tears to drink.(Psalm lxxv 5).
CHAPTER XXII On the contemplation of human misery
Thou art miserable wheresoever thou art, and whithersoever thou turnest, unless thou
turn thee to God.
Why art thou disquieted because it happeneth not to thee according to thy
wishes and desires? Who is he that hath everything according to
his will?
Neither I, nor thou, nor any man upon the earth.
There is no man in the world free from trouble or anguish, though he were King or
Pope.
Who is he who hath the happiest lot? Even he who is strong to suffer somewhat
for God.
2. There are many foolish and unstable men who say, "See what a prosperous life that
man hath, how rich and how great he is, how powerful, how exalted."
But lift up thine eyes to the good things of heaven, and thou shalt see that all
these worldly things are nothing, they are utterly uncertain, yea, they are wearisome,
because they are never possessed without care and fear.
The happiness of man lieth not in the abundance of temporal things but a moderate
portion sufficeth him.
Our life upon the earth is verily wretchedness.
The more a man desireth to be spiritual, the more bitter doth the present life
become to him; because he the better understandeth and seeth the defects of
human corruption.
For to eat, to drink, to watch, to sleep, to rest, to labour, and to be subject to
the other necessities of nature, is truly a great wretchedness and affliction to a
devout man, who would fain be released and free from all sin.
3. For the inner man is heavily burdened with the necessities of the body in this
world.
Wherefore the prophet devoutly prayeth to be freed from them, saying, Deliver me from
my necessities, O Lord.(Psalm xxv 17).
But woe to those who know not their own misery, and yet greater woe to those who
love this miserable and corruptible life.
For to such a degree do some cling to it (even though by labouring or begging they
scarce procure what is necessary for subsistence) that if they might live here
always, they would care nothing for the Kingdom of God.
4. Oh foolish and faithless of heart, who lie buried so deep in worldly things, that
they relish nothing save the things of the flesh!
Miserable ones! they will too sadly find out at the last, how vile and worthless was
that which they loved.
The saints of God and all loyal friends of Christ held as nothing the things which
pleased the flesh, or those which flourished in this life, but their whole
hope and affection aspired to the things which are above.
Their whole desire was borne upwards to everlasting and invisible things, lest they
should be drawn downwards by the love of things visible.
5. Lose not, brother, thy loyal desire of progress to things spiritual.
There is yet time, the hour is not past. Why wilt thou put off thy resolution?
Arise, begin this very moment, and say, "Now is the time to do: now is the time to
fight, now is the proper time for amendment."
When thou art ill at ease and troubled, then is the time when thou art nearest unto
blessing. Thou must go through fire and water that
God may bring thee into a wealthy place.
Unless thou put force upon thyself, thou wilt not conquer thy faults.
So long as we carry about with us this frail body, we cannot be without sin, we
cannot live without weariness and trouble.
Gladly would we have rest from all misery; but because through sin we have lost
innocence, we have lost also the true happiness.
Therefore must we be patient, and wait for the mercy of God, until this tyranny be
overpast, and this mortality be swallowed up of life.
6. O how great is the frailty of man, which is ever prone to evil!
To-day thou confessest thy sins, and to- morrow thou committest again the sins thou
didst confess.
Now dost thou resolve to avoid a fault, and within an hour thou behavest thyself as if
thou hadst never resolved at all.
Good cause have we therefore to humble ourselves, and never to think highly of
ourselves, seeing that we are so frail and unstable.
And quickly may that be lost by our negligence, which by much labour was hardly
attained through grace.
7. What shall become of us at the end, if at the beginning we are lukewarm and idle?
Woe unto us, if we choose to rest, as though it were a time of peace and
security, while as yet no sign appeareth in our life of true holiness.
Rather had we need that we might begin yet afresh, like good novices, to be instructed
unto good living, if haply there might be hope of some future amendment and greater
spiritual increase.
CHAPTER XXIII Of meditation upon death
Very quickly will there be an end of thee here; take heed therefore how it will be
with thee in another world. To-day man is, and to-morrow he will be
seen no more.
And being removed out of sight, quickly also he is out of mind.
O the dulness and hardness of man's heart, which thinketh only of the present, and
looketh not forward to the future.
Thou oughtest in every deed and thought so to order thyself, as if thou wert to die
this day. If thou hadst a good conscience thou
wouldst not greatly fear death.
It were better for thee to watch against sin, than to fly from death.
If to-day thou art not ready, how shalt thou be ready to-morrow?
To-morrow is an uncertain day; and how knowest thou that thou shalt have a to-
morrow?
2. What doth it profit to live long, when we amend so little?
Ah! long life doth not always amend, but often the more increaseth guilt.
Oh that we might spend a single day in this world as it ought to be spent!
Many there are who reckon the years since they were converted, and yet oftentimes how
little is the fruit thereof.
If it is a fearful thing to die, it may be perchance a yet more fearful thing to live
long.
Happy is the man who hath the hour of his death always before his eyes, and daily
prepareth himself to die.
If thou hast ever seen one die, consider that thou also shalt pass away by the same
road.
3. When it is morning reflect that it may be thou shalt not see the evening, and at
eventide dare not to boast thyself of the morrow.
Always be thou prepared, and so live that death may never find thee unprepared.
Many die suddenly and unexpectedly. For at such an hour as ye think not, the
Son of Man cometh.(Matthew xxiv 44).
When that last hour shall come, thou wilt begin to think very differently of thy
whole life past, and wilt mourn bitterly that thou hast been so negligent and
slothful.
4. Happy and wise is he who now striveth to be such in life as he would fain be found
in death!
For a perfect contempt of the world, a fervent desire to excel in virtue, the love
of discipline, the painfulness of repentance, readiness to obey, denial of
self, submission to any adversity for love
of Christ; these are the things which shall give great confidence of a happy death.
Whilst thou art in health thou hast many opportunities of good works; but when thou
art in sickness I know not how much thou wilt be able to do.
Few are made better by infirmity: even as they who wander much abroad seldom become
holy.
5. Trust not thy friends and kinsfolk, nor put off the work of thy salvation to the
future, for men will forget thee sooner than thou thinkest.
It is better for thee now to provide in time, and to send some good before thee,
than to trust to the help of others.
If thou art not anxious for thyself now, who, thinkest thou, will be anxious for
thee afterwards? Now the time is most precious.
Now is the accepted time, now is the day of salvation.
But alas! that thou spendest not well this time, wherein thou mightest lay up treasure
which should profit thee everlastingly.
The hour will come when thou shalt desire one day, yea, one hour, for amendment of
life, and I know not whether thou shalt obtain.
6. Oh, dearly beloved, from what danger thou mightest free thyself, from what great
fear, if only thou wouldst always live in fear, and in expectation of death!
Strive now to live in such wise that in the hour of death thou mayest rather rejoice
than fear. Learn now to die to the world, so shalt
thou begin to live with Christ.
Learn now to contemn all earthly things, and then mayest thou freely go unto Christ.
Keep under thy body by penitence, and then shalt thou be able to have a sure
confidence.
7. Ah, foolish one! why thinkest thou that thou shalt live long, when thou art not
sure of a single day? How many have been deceived, and suddenly
have been snatched away from the body!
How many times hast thou heard how one was slain by the sword, another was drowned,
another falling from on high broke his neck, another died at the table, another
whilst at play!
One died by fire, another by the sword, another by the pestilence, another by the
robber. Thus cometh death to all, and the life of
men swiftly passeth away like a shadow.
8. Who will remember thee after thy death? And who will entreat for thee?
Work, work now, oh dearly beloved, work all that thou canst.
For thou knowest not when thou shalt die, nor what shall happen unto thee after
death. While thou hast time, lay up for thyself
undying riches.
Think of nought but of thy salvation; care only for the things of God.
Make to thyself friends, by venerating the saints of God and walking in their steps,
that when thou failest, thou mayest be received into everlasting habitations.(Luke
xvi 9).
9. Keep thyself as a stranger and a pilgrim upon the earth, to whom the things of the
world appertain not.
Keep thine heart free, and lifted up towards God, for here have we no continuing
city.(Hebrews xiii 14).
To Him direct thy daily prayers with crying and tears, that thy spirit may be found
worthy to pass happily after death unto its Lord.
Amen.
CHAPTER XXIV Of the judgment and punishment of the
wicked
In all that thou doest, remember the end, and how thou wilt stand before a strict
judge, from whom nothing is hid, who is not bribed with gifts, nor accepteth excuses,
but will judge righteous judgment.
O most miserable and foolish sinner, who art sometimes in fear of the countenance of
an angry man, what wilt thou answer to God, who knoweth all thy misdeeds?
Why dost thou not provide for thyself against the day of judgment, when no man
shall be able to be excused or defended by means of another, but each one shall bear
his burden himself alone?
Now doth thy labour bring forth fruit, now is thy weeping acceptable, thy groaning
heard, thy sorrow well pleasing to God, and cleansing to thy soul.
2. Even here on earth the patient man findeth great occasion of purifying his
soul.
When suffering injuries he grieveth more for the other's malice than for his own
wrong; when he prayeth heartily for those that despitefully use him, and forgiveth
them from his heart; when he is not slow to
ask pardon from others; when he is swifter to pity than to anger; when he frequently
denieth himself and striveth altogether to subdue the flesh to the spirit.
Better is it now to purify the soul from sin, than to cling to sins from which we
must be purged hereafter.
Truly we deceive ourselves by the inordinate love which we bear towards the
flesh.
3. What is it which that fire shall devour, save thy sins?
The more thou sparest thyself and followest the flesh, the more heavy shall thy
punishment be, and the more fuel art thou heaping up for the burning.
For wherein a man hath sinned, therein shall he be the more heavily punished.
There shall the slothful be pricked forward with burning goads, and the gluttons be
tormented with intolerable hunger and thirst.
There shall the luxurious and the lovers of pleasure be plunged into burning pitch and
stinking brimstone, and the envious shall howl like mad dogs for very grief.
4. No sin will there be which shall not be visited with its own proper punishment.
The proud shall be filled with utter confusion, and the covetous shall be
pinched with miserable poverty.
An hour's pain there shall be more grievous than a hundred years here of the bitterest
penitence.
No quiet shall be there, no comfort for the lost, though here sometimes there is
respite from pain, and enjoyment of the solace of friends.
Be thou anxious now and sorrowful for thy sins, that in the day of judgment thou
mayest have boldness with the blessed.
For then shall the righteous man stand in great boldness before the face of such as
have afflicted him and made no account of his labours.(Wisd. v 1).
Then shall he stand up to judge, he who now submitteth himself in humility to the
judgments of men.
Then shall the poor and humble man have great confidence, while the proud is taken
with fear on every side.
5. Then shall it be seen that he was the wise man in this world who learned to be a
fool and despised for Christ.
Then shall all tribulation patiently borne delight us, while the mouth of the ungodly
shall be stopped. Then shall every godly man rejoice, and
every profane man shall mourn.
Then the afflicted flesh shall more rejoice than if it had been alway nourished in
delights.
Then the humble garment shall put on beauty, and the precious robe shall hide
itself as vile. Then the little poor cottage shall be more
commended than the gilded palace.
Then enduring patience shall have more might than all the power of the world.
Then simple obedience shall be more highly exalted than all worldly wisdom.
6. Then a pure and good conscience shall more rejoice than learned philosophy.
Then contempt of riches shall have more weight than all the treasure of the
children of this world.
Then shalt thou find more comfort in having prayed devoutly than in having fared
sumptuously.
Then thou wilt rather rejoice in having kept silence than in having made long
speech. Then holy deeds shall be far stronger than
many fine words.
Then a strict life and sincere penitence shall bring deeper pleasure than all
earthly delight.
Learn now to suffer a little, that then thou mayest be enabled to escape heavier
sufferings. Prove first here, what thou art able to
endure hereafter.
If now thou art able to bear so little, how wilt thou be able to endure eternal
torments? If now a little suffering maketh thee so
impatient, what shall hell-fire do then?
Behold of a surety thou art not able to have two Paradises, to take thy fill or
delight here in this world, and to reign with Christ hereafter.
7. If even unto this day thou hadst ever lived in honours and pleasures, what would
the whole profit thee if now death came to thee in an instant?
All therefore is vanity, save to love God and to serve Him only.
For he who loveth God with all his heart feareth not death, nor punishment, nor
judgment, nor hell, because perfect love giveth sure access to God.
But he who still delighteth in sin, no marvel if he is afraid of death and
judgment.
Nevertheless it is a good thing, if love as yet cannot restrain thee from evil, that at
least the fear of hell should hold thee back.
But he who putteth aside the fear of God cannot long continue in good, but shall
quickly fall into the snares of the devil.
CHAPTER XXV Of the zealous amendment of our whole life
Be thou watchful and diligent in God's service, and bethink thee often why thou
hast renounced the world. Was it not that thou mightest live to God
and become a spiritual man?
Be zealous, therefore, for thy spiritual profit, for thou shalt receive shortly the
reward of thy labours, and neither fear nor sorrow shall come any more into thy
borders.
Now shalt thou labour a little, and thou shalt find great rest, yea everlasting joy.
If thou shalt remain faithful and zealous in labour, doubt not that God shall be
faithful and bountiful in rewarding thee.
It is thy duty to have a good hope that thou wilt attain the victory, but thou must
not fall into security lest thou become slothful or lifted up.
2. A certain man being in anxiety of mind, continually tossed about between hope and
fear, and being on a certain day overwhelmed with grief, cast himself down
in prayer before the altar in a church, and
meditated within himself, saying, "Oh! if I but knew that I should still persevere,"
and presently heard within him a voice from God, "And if thou didst know it, what
wouldst thou do?
Do now what thou wouldst do then, and thou shalt be very secure."
And straightway being comforted and strengthened, he committed himself to the
will of God and the perturbation of spirit ceased, neither had he a mind any more to
search curiously to know what should befall
him hereafter, but studied rather to inquire what was the good and acceptable
will of God, for the beginning and perfecting of every good work.
3. Hope in the Lord and be doing good, saith the Prophet; dwell in the land and
thou shalt be fed with its riches (Psalm xxxvii 3).
One thing there is which holdeth back many from progress and fervent amendment, even
the dread of difficulty, or the labour of the conflict.
Nevertheless they advance above all others in virtue who strive manfully to conquer
those things which are most grievous and contrary to them, for there a man profiteth
most and meriteth greater grace where he
most overcometh himself and mortifieth himself in spirit.
4. But all men have not the same passions to conquer and to mortify, yet he who is
diligent shall attain more profit, although he have stronger passions, than another who
is more temperate of disposition, but is
withal less fervent in the pursuit of virtue.
Two things specially avail unto improvement in holiness, namely firmness to withdraw
ourselves from the sin to which by nature we are most inclined, and earnest zeal for
that good in which we are most lacking.
And strive also very earnestly to guard against and subdue those faults which
displease thee most frequently in others.
5. Gather some profit to thy soul wherever thou art, and wherever thou seest or
hearest good examples, stir thyself to follow them, but where thou seest anything
which is blameworthy, take heed that thou
do not the same; or if at any time thou hast done it, strive quickly to amend
thyself. As thine eye observeth others, so again are
the eyes of others upon thee.
How sweet and pleasant is it to see zealous and godly brethren temperate and of good
discipline; and how sad is it and grievous to see them walking disorderly, not
practising the duties to which they are called.
How hurtful a thing it is to neglect the purpose of their calling, and turn their
inclinations to things which are none of their business.
6. Be mindful of the duties which thou hast undertaken, and set always before thee the
remembrance of the Crucified.
Truly oughtest thou to be ashamed as thou lookest upon the life of Jesus Christ,
because thou hast not yet endeavoured to conform thyself more unto Him, though thou
hast been a long time in the way of God.
A religious man who exercises himself seriously and devoutly in the most holy
life and passion of our Lord shall find there abundantly all things that are
profitable and necessary for him, neither
is there need that he shall seek anything better beyond Jesus.
Oh! if Jesus crucified would come into our hearts, how quickly, and completely should
we have learned all that we need to know!
7. He who is earnest receiveth and beareth well all things that are laid upon him.
He who is careless and lukewarm hath trouble upon trouble, and suffereth anguish
upon every side, because he is without inward consolation, and is forbidden to
seek that which is outward.
He who is living without discipline is exposed to grievous ruin.
He who seeketh easier and lighter discipline shall always be in distress,
because one thing or another will give him displeasure.
8. O! if no other duty lay upon us but to praise the Lord our God with our whole
heart and voice!
Oh! if thou never hadst need to eat or drink, or sleep, but wert always able to
praise God, and to give thyself to spiritual exercises alone; then shouldst
thou be far happier than now, when for so many necessities thou must serve the flesh.
O! that these necessities were not, but only the spiritual refreshments of the
soul, which alas we taste too seldom.
9. When a man hath come to this, that he seeketh comfort from no created thing, then
doth he perfectly begin to enjoy God, then also will he be well contented with
whatsoever shall happen unto him.
Then will he neither rejoice for much nor be sorrowful for little, but he committeth
himself altogether and with full trust unto God, who is all in all to him, to whom
nothing perisheth nor dieth, but all things
live to Him and obey His every word without delay.
10. Remember always thine end, and how the time which is lost returneth not.
Without care and diligence thou shalt never get virtue.
If thou beginnest to grow cold, it shall begin to go ill with thee, but if thou
givest thyself unto zeal thou shalt find much peace, and shalt find thy labour the
lighter because of the grace of God and the love of virtue.
A zealous and diligent man is ready for all things.
It is greater labour to resist sins and passions than to toil in bodily labours.
He who shunneth not small faults falleth little by little into greater.
At eventide thou shalt always be glad if thou spend the day profitably.
Watch over thyself, stir thyself up, admonish thyself, and howsoever it be with
others, neglect not thyself.
The more violence thou dost unto thyself, the more thou shall profit.
Amen.