1415
THE IMITATION OF CHRIST
by Thomas a Kempis
translated by William Benham
Electronically Enhanced Text (c) Copyright 1996, World Library(R)
THE FIRST BOOK
ADMONITIONS PROFITABLE FOR THE SPIRITUAL LIFE
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CHAPTER I
OF THE IMITATION OF CHRIST, AND OF CONTEMPT OF THE WORLD
AND ALL ITS VANITIES
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HE that followeth me shall not walk in darkness, * saith the Lord.
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.
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* John viii. 12.
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2. His teaching surpasseth all teaching of holy men, and such as
have His Spirit find therein the hidden manna. * 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.
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* Revelations ii. 17.
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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. 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.
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* Ecclesiastes i. 8.
CHAPTER II
OF THINKING HUMBLY OF ONESELF
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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 neighbour 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
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HAPPY IS the man whom Truth by itself doth teach, not by figures and
transient words, but as it is in itself. * 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.
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* Psalm xciv. 12; Numbers xii. 8.
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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. * 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.
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* John viii. 25 (Vulg.).
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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 searchings 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
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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
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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
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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
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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
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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
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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
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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.
CHAPTER XI
OF SEEKING PEACE OF MIND AND OF SPIRITUAL PROGRESS
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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
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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
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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. * 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.
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* Job vii. 1 (Vulg.).
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 long suffering, 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,
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Check the beginnings; once thou might'st have cured,
But now 'tis past thy skill, too long hath it endured.
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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. *
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.
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* 1 Corinthians x. 13.
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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
over-taken 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
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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
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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
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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 loins 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. * 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.
-
* Psalm iv. 4.
-
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 lust 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.
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 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. * 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.
-
* Psalm xxv. 17.
-
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. * 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.
-
* Matthew xxiv. 44.
-
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. * 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.
-
* Hebrews xiii. 14.
CHAPTER XXIV
OF THE JUDGMENT AND PUNISHMENT OF THE WICKED
-
IN all that thou doest, remember the end, and how thou 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. * 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.
-
* Wisd. v. 1.
-
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
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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 boundful 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. 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.
-
* Psalm xxxvii. 3.
-
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.
THE SECOND BOOK
ADMONITIONS CONCERNING THE INNER LIFE
-
CHAPTER I
OF THE INWARD LIFE
-
THE kingdom of God is within you, * saith the Lord. Turn thee with
all thine heart to the Lord and forsake this miserable world, and thou
shalt find rest unto thy soul. Learn to despise outward things and
to give thyself to things inward, and thou shalt see the kingdom of
God come within thee. For the kingdom of God is peace and joy in the
Holy Ghost, and it is not given to the wicked. Christ will come to
thee, and show thee His consolation, if thou prepare a worthy
mansion for Him within thee. All His glory and beauty is from
within, and there it pleaseth Him to dwell. He often visiteth the
inward man and holdeth with him sweet discourse, giving him soothing
consolation, much peace, friendship exceeding wonderful.
-
* Luke xvii 21.
-
2. Go to, faithful soul, prepare thy heart for this bridegroom
that he may vouchsafe to come to thee and dwell within thee, for so He
saith, if any man loveth me he will keep my words: and my Father
will love him, and we will come unto him and make our abode with
him. * Give, therefore, place to Christ and refuse entrance to all
others. When thou hast Christ, thou art rich, and hast sufficient.
He shall be thy provider and faithful watchman in all things, so
that thou hast no need to trust in men, for men soon change and
swiftly pass away, but Christ remaineth for ever and standeth by us
firmly even to the end.
-
* John xiv. 23.
-
3. There is no great trust to be placed in a frail and mortal man,
even though he be useful and dear to us, neither should much sorrow
arise within us if sometimes he oppose and contradict us. They who are
on thy side to-day, may to-morrow be against thee, and often are
they turned round like the wind. Put thy whole trust in God and let
Him be thy fear and thy love, He will answer for thee Himself, and
will do for thee what is best. Here hast thou no continuing city * and
wheresoever thou art, thou art a stranger and a pilgrim, and thou
shalt never have rest unless thou art closely united to Christ
within thee.
-
* Hebrews xiii 14.
-
4. Why dost thou cast thine eyes hither and thither, since this is
not the place of thy rest? In heaven ought thy habitation to be, and
all earthly things should be looked upon as it were in the passing by.
All things pass away and thou equally with them. Look that thou cleave
not to them lest thou be taken with them and perish. Let thy
contemplation be on the Most High, and let thy supplication be
directed unto Christ without ceasing. If thou canst not behold high
and heavenly things, rest thou in the passion of Christ and dwell
willingly in His sacred wounds. For if thou devoutly fly to the wounds
of Jesus, and the precious marks of the nails and the spear, thou
shalt find great comfort in tribulation, nor will the slights of men
trouble thee much, and thou wilt easily bear their unkind words.
5. Christ also, when He was in the world, was despised and
rejected of men, and in His greatest necessity was left by His
acquaintance and friends to bear these reproaches. Christ was
willing to suffer and be despised, and darest thou complain of any?
Christ had adversaries and gainsayers, and dost thou wish to have
all men thy friends and benefactors? Whence shall thy patience
attain her crown if no adversity befall thee? If thou art unwilling to
suffer any adversity, how shalt thou be the friend of Christ?
Sustain thyself with Christ and for Christ if thou wilt reign with
Christ.
6. If thou hadst once entered into the mind of Jesus, and hadst
tasted yea even a little of his tender love, then wouldst thou care
nought for thine own convenience or inconvenience, but wouldst
rather rejoice at trouble brought upon thee, because the love of Jesus
maketh a man to despise himself. He who loveth Jesus, and is
inwardly true and free from inordinate affections, is able to turn
himself readily unto God, and to rise above himself in spirit, and
to enjoy fruitful peace.
7. He who knoweth things as they are and not as they are said or
seem to be, he truly is wise, and is taught of God more than of men.
He who knoweth how to walk from within, and to set little value upon
outward things, requireth not places nor waiteth for seasons, for
holding his intercourse with God. The inward man quickly
recollecteth himself, because he is never entirely given up to outward
things. No outward labour and no necessary occupations stand in his
way, but as events fall out, so doth he fit himself to them. He who is
rightly disposed and ordered within careth not for the strange and
perverse conduct of men. A man is hindered and distracted in so far as
he is moved by outward things.
8. If it were well with thee, and thou wert purified from evil,
all things would work together for thy good and profiting. For this
cause do many things displease thee and often trouble thee, that
thou art not yet perfectly dead to thyself nor separated from all
earthly things. Nothing so defileth and entangleth the heart of man as
impure love towards created things. If thou rejectest outward
comfort thou wilt be able to contemplate heavenly things and
frequently to be joyful inwardly.
CHAPTER II
OF LOWLY SUBMISSION
-
MAKE no great account who is for thee or against thee, but mind only
the present duty and take care that God be with thee in whatsoever
thou doest. Have a good conscience and God will defend thee, for he
whom God will help no man's perverseness shall be able to hurt. If
thou knowest how to hold thy peace and to suffer, without doubt thou
shalt see the help of the Lord. He knoweth the time and the way to
deliver thee, therefore must thou resign thyself to Him. To God it
belongeth to help and to deliver from all confusion. Oftentimes it
is very profitable for keeping us in greater humility, that others
know and rebuke our faults.
2. When a man humbleth himself for his defects, he then easily
pacifieth others and quickly satisfieth those that are angered against
him. God protecteth and delivereth the humble man, He loveth and
comforteth the humble man, to the humble man He inclineth Himself,
on the humble He bestoweth great grace, and when he is cast down He
raiseth him to glory: to the humble He revealeth His secrets, and
sweetly draweth and inviteth him to Himself. The humble man having
received reproach, is yet in sufficient peace, because he resteth on
God and not on the world. Reckon not thyself to have profited in
anywise unless thou feel thyself to be inferior to all.
CHAPTER III
OF THE GOOD, PEACEABLE MAN
-
FIRST keep thyself in peace, and then shalt thou be able to be a
peacemaker towards others. A peaceable man doth more good than a
well-learned. A passionate man turneth even good into evil and
easily believeth evil; a good, peaceable man converteth all things
into good. He who dwelleth in peace is suspicious of none, but he
who is discontented and restless is tossed with many suspicions, and
is neither quiet himself nor suffereth others to be quiet. He often
saith what he ought not to say, and omitteth what it were more
expedient for him to do. He considereth to what duties others are
bound, and neglecteth those to which he is bound himself. Therefore be
zealous first over thyself, and then mayest thou righteously be
zealous concerning thy neighbour.
2. Thou knowest well how to excuse and to colour thine own deeds,
but thou wilt not accept the excuses of others. It would be more
just to accuse thyself and excuse thy brother. If thou wilt that
others bear with thee, bear thou with others. Behold how far thou
art as yet from the true charity and humility which knows not how to
be angry or indignant against any save self alone. It is no great
thing to mingle with the good and the meek, for this is naturally
pleasing to all, and every one of us willingly enjoyeth peace and
liketh best those who think with us: but to be able to live
peaceably with the hard and perverse, or with the disorderly, or those
who oppose us, this is a great grace and a thing much to be
commended and most worthy of a man.
3. There are who keep themselves in peace and keep peace also with
others, and there are who neither have peace nor suffer others to have
peace; they are troublesome to others, but always more troublesome
to themselves. And there are who hold themselves in peace, and study
to bring others unto peace; nevertheless, all our peace in this sad
life lieth in humble suffering rather than in not feeling adversities.
He who best knoweth how to suffer shall possess the most peace; that
man is conqueror of himself and lord of the world, the friend of
Christ, and the inheritor of heaven.
CHAPTER IV
OF A PURE MIND AND SIMPLE INTENTION
-
BY two wings is man lifted above earthly things, even by
simplicity and purity. Simplicity ought to be in the intention, purity
in the affection. Simplicity reacheth towards God, purity apprehendeth
Him and tasteth Him. No good action will be distasteful to thee if
thou be free within from inordinate affection. If thou reachest
after and seekest, nothing but the will of God and the benefit of
thy neighbour, thou wilt entirely enjoy inward liberty. If thine heart
were right, then should every creature be a mirror of life and a
book of holy doctrine. There is no creature so small and vile but that
it showeth us the goodness of God.
2. If thou wert good and pure within, then wouldst thou look upon
all things without hurt and understand them aright. A pure heart seeth
the very depths of heaven and hell. Such as each one is inwardly, so
judgeth he outwardly. If there is any joy in the world surely the
man of pure heart possesseth it, and if there is anywhere
tribulation and anguish, the evil conscience knoweth it best. As
iron cast into the fire loseth rust and is made altogether glowing, so
the man who turneth himself altogether unto God is freed from
slothfulness and changed into a new man.
3. When a man beginneth to grow lukewarm, then he feareth a little
labour, and willingly accepteth outward consolation; but when he
beginneth perfectly to conquer himself and to walk manfully in the way
of God, then he counteth as nothing those things which aforetime
seemed to be so grievous unto him.
CHAPTER V
OF SELF-ESTEEM
-
WE cannot place too little confidence in ourselves, because grace
and understanding are often lacking to us. Little light is there
within us, and what we have we quickly lose by negligence.
Oftentimes we perceive not how great is our inward blindness. We often
do ill and excuse it worse. Sometimes we are moved by passion and
count it zeal; we blame little faults in others and pass over great
faults in ourselves. Quickly enough we feel and reckon up what we bear
at the hands of others, but we reflect not how much others are bearing
from us. He who would weigh well and rightly his own doings would
not be the man to judge severely of another.
2. The spiritually-minded man putteth care of himself before all
cares; and he who diligently attendeth to himself easily keepeth
silence concerning others. Thou wilt never be spiritually minded and
godly unless thou art silent concerning other men's matters and take
full heed to thyself. If thou think wholly upon thyself and upon
God, what thou seest out of doors shall move thee little. Where art
thou when thou art not present to thyself? and when thou hast
overrun all things, what hath it profited thee, thyself being
neglected? If thou wouldst have peace and true unity, thou must put
aside all other things, and gaze only upon thyself.
3. Then thou shalt make great progress if thou keep thyself free
from all temporal care. Thou shalt lamentably fall away if thou set
a value upon any worldly thing. Let nothing be great, nothing high,
nothing pleasing, nothing acceptable unto thee, save God Himself or
the things of God. Reckon as altogether vain whatsoever consolation
comes to thee from a creature. The soul that loveth God looketh not to
anything that is beneath God. God alone is eternal and
incomprehensible, filling all things, the solace of the soul, and
the true joy of the heart.
CHAPTER VI
OF THE JOY OF A GOOD CONSCIENCE
-
THE testimony of a good conscience is the glory of a good man.
Have a good conscience and thou shalt ever have joy. A good conscience
is able to bear exceeding much, and is exceeding joyful in the midst
of adversities; an evil conscience is ever fearful and unquiet. Thou
shalt rest sweetly if thy heart condemn thee not. Never rejoice unless
when thou hast done well. The wicked have never true joy, nor feel
internal peace, for there is no peace, saith my God, to the wicked. *
And if they say "we are in peace, there shall no harm happen unto
us, and who shall dare to do us hurt?" believe them not, for
suddenly shall the wrath of God rise up against them, and their
deeds shall be brought to nought, and their thoughts shall perish.
-
* Isaiah lvii. 21.
-
2. To glory in tribulation is not grievous to him who loveth; for
such glorying is glorying in the Cross of Christ. Brief is the glory
which is given and received of men. Sadness always goeth hand in
hand with the glory of the world. The glory of the good is in their
conscience, and not in the report of men. The joy of the upright is
from God and in God, and their joy is in the truth. He who desireth
true and eternal glory careth not for that which is temporal; and he
who seeketh temporal glory, or who despiseth it from his heart, is
proved to bear little love for that which is heavenly. He who careth
for neither praises nor reproaches hath great tranquillity of heart.
3. He will easily be contented and filled with peace, whose
conscience is pure. Thou art none the holier if thou art praised,
nor the viler if thou art reproached. Thou art what thou art; and thou
canst not be better than God pronounceth thee to be. If thou
considerest well what thou art inwardly, thou wilt not care what men
will say to thee. Man looketh on the outward appearance, but the
Lord looketh on the heart: * man looketh on the deed, but God
considereth the intent. It is the token of a humble spirit always to
do well, and to set little by oneself. Not to look for consolation
from any created thing is a sign of great purity and inward
faithfulness.
-
* 1 Samuel xvi. 7.
-
4. He that seeketh no outward witness on his own behalf, showeth
plainly that he hath committed himself wholly to God. For not he
that commendeth himself is approved, as St. Paul saith, but whom the
Lord commendeth. * To walk inwardly with God, and not to be held by
any outer affections, is the state of a spiritual man.
-
* 2 Corinthians x. 18.
CHAPTER VII
OF LOVING JESUS ABOVE ALL THINGS
-
BLESSED is he who understandeth what it is to love Jesus, and to
despise himself for Jesus' sake. He must give up all that he loveth
for his Beloved, for Jesus will be loved alone above all things. The
love of created things is deceiving and unstable, but the love of
Jesus is faithful and lasting. He who cleaveth to created things
will fall with their slipperiness; but he who embraceth Jesus will
stand upright for ever. Love Him and hold Him for thy friend, for He
will not forsake thee when all depart from thee, nor will He suffer
thee to perish at the last. Thou must one day be separated from all,
whether thou wilt or wilt not.
2. Cleave thou to Jesus in life and death, and commit thyself unto
His faithfulness, who, when all men fail thee, is alone able to help
thee. Thy Beloved is such, by nature, that He will suffer no rival,
but alone will possess thy heart, and as a king will sit upon His
own throne. If thou wouldst learn to put away from thee every
created thing, Jesus would freely take up His abode with thee. Thou
wilt find all trust little better than lost which thou hast placed
in men, and not in Jesus. Trust not nor lean upon a reed shaken with
the wind, because all flesh is grass, and the goodliness thereof
falleth as the flower of the field. *
-
* Isaiah xl. 6.
-
3. Thou wilt be quickly deceived if thou lookest only upon the
outward appearance of men, for if thou seekest thy comfort and
profit in others, thou shalt too often experience loss. If thou
seekest Jesus in all things thou shalt verily find Jesus, but if
thou seekest thyself thou shalt also find thyself, but to thine own
hurt. For if a man seeketh not Jesus he is more hurtful to himself
than all the world and all his adversaries.
CHAPTER VIII
OF THE INTIMATE LOVE OF JESUS
-
WHEN Jesus is present all is well and nothing seemeth hard, but when
Jesus is not present everything is hard. When Jesus speaketh not
within, our comfort is nothing worth, but if Jesus speaketh but a
single word great is the comfort we experience. Did not Mary Magdalene
rise up quickly from the place where she wept when Martha said to her,
The Master is come and calleth for thee? * Happy hour when Jesus
calleth thee from tears to the joy of the spirit! How dry and hard art
thou without Jesus! How senseless and vain if thou desirest aught
beyond Jesus! Is not this greater loss than if thou shouldst lose
the whole world?
-
* John xi. 28.
-
2. What can the world profit thee without Jesus? To be without Jesus
is the nethermost hell, and to be with Jesus is sweet Paradise. If
Jesus were with thee no enemy could hurt thee. He who findeth Jesus
findeth a good treasure, yea, good above all good; and he who loseth
Jesus loseth exceeding much, yea, more than the whole world. Most poor
is he who liveth without Jesus, and most rich is he who is much with
Jesus.
3. It is great skill to know how to live with Jesus, and to know how
to hold Jesus is great wisdom. Be thou humble and peaceable and
Jesus shall be with thee. Be godly and quiet, and Jesus will remain
with thee. Thou canst quickly drive away Jesus and lose His favour
if thou wilt turn away to the outer things. And if thou hast put Him
to flight and lost Him, to whom wilt thou flee, and whom then wilt
thou seek for a friend? Without a friend thou canst not live long, and
if Jesus be not thy friend above all thou shalt be very sad and
desolate. Madly therefore doest thou if thou trusteth or findest joy
in any other. It is preferable to have the whole world against thee,
than Jesus offended with thee. Therefore of all that are dear to thee,
let Jesus be specially loved.
4. Let all be loved for Jesus' sake, but Jesus for His own. Jesus
Christ alone is to be specially loved, for He alone is found good
and faithful above all friends. For His sake and in Him let both
enemies and friends be dear to thee, and pray for them all that they
may all know and love Him. Never desire to be specially praised or
loved, because this belongeth to God alone, who hath none like unto
Himself. Nor wish thou that any one set his heart on thee, nor do thou
give thyself up to the love of any, but let Jesus be in thee and in
every good man.
5. Be pure and free within thyself, and be not entangled by any
created thing. Thou oughtest to bring a bare and clean heart to God,
if thou desirest to be ready to see how gracious the Lord is. And in
truth, unless thou be prevented and drawn on by His grace, thou wilt
not attain to this, that having cast out and dismissed all else,
thou alone art united to God. For when the grace of God cometh to a
man, then he becometh able to do all things, and when it departeth
then he will be poor and weak and given up unto troubles. In these
thou art not to be cast down nor to despair, but to rest with calm
mind on the will of God, and to bear all things which come upon thee
unto the praise of Jesus Christ; for after winter cometh summer, after
night returneth day, after the tempest a great calm.
CHAPTER IX
OF THE LACK OF ALL COMFORT
-
IT is no hard thing to despise human comfort when divine is present.
It is a great thing, yea very great, to be able to bear the loss
both of human and divine comfort; and for the love of God willingly to
bear exile of heart, and in nought to seek oneself, nor to look to
one's own merit. What great matter is it, if thou be cheerful of heart
and devout when favour cometh to thee? That is an hour wherein all
rejoice. Pleasantly enough doth he ride whom the grace of God
carrieth. And what marvel, if he feeleth no burden who is carried by
the Almighty, and is led onwards by the Guide from on high?
2. We are willing to accept anything for comfort, and it is
difficult for a man to be freed from himself. The holy martyr Laurence
overcame the love of the world and even of his priestly master,
because he despised everything in the world which seemed to be
pleasant; and for the love of Christ he calmly suffered even God's
chief priest, Sixtus, whom he dearly loved, to be taken from him. Thus
by the love of the Creator he overcame the love of man, and instead of
human comfort he chose rather God's good pleasure. So also learn
thou to resign any near and beloved friend for the love of God. Nor
take it amiss when thou hast been deserted by a friend, knowing that
we must all be parted from one another at last.
3. Mightily and long must a man strive within himself before he
learn altogether to overcome himself, and to draw his whole
affection towards God. When a man resteth upon himself, he easily
slippeth away unto human comforts. But a true lover of Christ, and a
diligent seeker after virtue, falleth not back upon those comforts,
nor seeketh such sweetnesses as may be tasted and handled, but
desireth rather hard exercises, and to undertake severe labours for
Christ.
4. When, therefore, spiritual comfort is given by God, receive it
with giving of thanks, and know that it is the gift of God, not thy
desert. Be not lifted up, rejoice not overmuch nor foolishly
presume, but rather be more humble for the gift, more wary and more
careful in all thy doings; for that hour will pass away, and
temptation will follow. When comfort is taken from thee, do not
straightway despair, but wait for the heavenly visitation with
humility and patience, for God is able to give thee back greater
favour and consolation. This is not new nor strange to those who
have made trial of the way of God, for with the great saints and the
ancient prophets there was often this manner of change.
5. Wherefore one said when the favour of God was present with him, I
said in my prosperity I shall never be moved, * but he goeth on to say
what he felt within himself when the favour departed: Thou didst
turn Thy face from me, and I was troubled. In spite whereof he in no
wise despaireth, but the more instantly entreateth God, and saith,
Unto Thee, O Lord, will I cry, and will pray unto my God; and then
he receiveth the fruit of his prayer, and testifieth how he hath
been heard, saying, The Lord heard me and had mercy upon me, the
Lord was my helper. But wherein? Thou hast turned my heaviness into
joy, Thou hast put off my sackcloth and girded me with gladness. If it
was thus with the great saints, we who are poor and needy ought not to
despair if we are sometimes in the warmth and sometimes in the cold,
for the Spirit cometh and goeth according to the good pleasure of
His will. Wherefore holy Job saith, Thou dost visit him in the
morning, and suddenly Thou dost prove him. *(2)
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* Psalm xxx. 6.
*(2) Job vii. 18.
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6. Whereupon then can I hope, or wherein may I trust, save only in
the great mercy of God, and the hope of heavenly grace? For whether
good men are with me, godly brethren or faithful friends, whether holy
books or beautiful discourses, whether sweet hymns and songs, all
these help but little, and have but little savour when I am deserted
by God's favour and left to mine own poverty. There is no better
remedy, then, than patience and denial of self, and an abiding in
the will of God.
7. I have never found any man so religious and godly, but that he
felt sometimes a withdrawal of the divine favour, and lack of fervour.
No saint was ever so filled with rapture, so enlightened, but that
sooner or later he was tempted. For he is not worthy of the great
vision of God, who, for God's sake, hath not been exercised by some
temptation. For temptation is wont to go before as a sign of the
comfort which shall follow, and heavenly comfort is promised to
those who are proved by temptation. As it is written, To him that
overcometh I will give to eat of the tree of life. *
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* Revelation ii. 7.
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8. Divine comfort is given that a man may be stronger to bear
adversities. And temptation followeth, lest he be lifted up because of
the benefit. The devil sleepeth not; thy flesh is not yet dead;
therefore, cease thou not to make thyself ready unto the battle, for
enemies stand on thy right hand and on thy left, and they are never at
rest.
CHAPTER X
OF GRATITUDE FOR THE GRACE OF GOD
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WHY seekest thou rest when thou art born to labour? Prepare
thyself for patience more than for comforts, and for bearing the cross
more than for joy. For who among the men of this world would not
gladly receive consolation and spiritual joy if he might always have
it? For spiritual comforts exceed all the delights of the world, and
all the pleasures of the flesh. For all worldly delights are either
empty or unclean, whilst spiritual delights alone are pleasant and
honourable, the off spring of virtue, and poured forth by God into
pure minds. But no man can always enjoy these divine comforts at his
own will, because the season of temptation ceaseth not for long.
2. Great is the difference between a visitation from above and false
liberty of spirit and great confidence in self. God doeth well in
giving us the grace of comfort, but man doeth ill in not immediately
giving God thanks thereof. And thus the gifts of grace are not able to
flow unto us, because we are ungrateful to the Author of them, and
return them not wholly to the Fountain whence they flow. For grace
ever becometh the portion of him who is grateful and that is taken
away from the proud, which is wont to be given to the humble.
3. I desire no consolation which taketh away from me compunction,
I love no contemplation which leadeth to pride. For all that is high
is not holy, nor is everything that is sweet good; every desire is not
pure; nor is everything that is dear to us pleasing unto God.
Willingly do I accept that grace whereby I am made humbler and more
wary and more ready to renounce myself. He who is made learned by
the gift of grace and taught wisdom by the stroke of the withdrawal
thereof, will not dare to claim any good thing for himself, but will
rather confess that he is poor and needy. Give unto God the thing
which is God's, * and ascribe to thyself that which is thine; that is,
give thanks unto God for His grace, but for thyself alone confess
thy fault, and that thy punishment is deserved for thy fault.
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* Matthew xxii. 21.
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4. Sit thou down always in the lowest room and thou shalt be given
the highest place. * For the highest cannot be without the lowest. For
the highest saints of God are least in their own sight, and the more
glorious they are, so much the lowlier are they in themselves; full of
grace and heavenly glory, they are not desirous of vainglory;
resting on God and strong in His might, they cannot be lifted up in
any wise. And they who ascribe unto God all the good which they have
received, "seek not glory one of another, but the glory which cometh
from God only," and they desire that God shall be praised in Himself
and in all His Saints above all things, and they are always striving
for this very thing.
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* Luke xiv. 10.
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5. Be thankful, therefore, for the least benefit and thou shalt be
worthy to receive greater. Let the least be unto thee even as the
greatest, and let that which is of little account be unto thee as a
special gift. If the majesty of the Giver be considered, nothing
that is given shall seem small and of no worth, for that is not a
small thing which is given by the Most High God. Yea, though He gave
punishment and stripes, we ought to be thankful, because He ever
doth for our profit whatever He suffereth to come upon us. He who
seeketh to retain the favour of God, let him be thankful for the
favour which is given, and patient in respect of that which is taken
away. Let him pray that it may return; let him be wary and humble that
he lose it not.
CHAPTER XI
OF THE FEWNESS OF THOSE WHO LOVE THE CROSS OF JESUS
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JESUS hath many lovers of His heavenly kingdom, but few bearers of
His Cross. He hath many seekers of comfort, but few of tribulation. He
findeth many companions of His table, but few of His fasting. All
desire to rejoice with Him, few are willing to undergo anything for
His sake. Many follow Jesus that they may eat of His loaves, but few
that they may drink of the cup of His passion. Many are astonished
at His Miracles, few follow after the shame of His Cross. Many love
Jesus so long as no adversities happen to them. Many praise Him and
bless Him, so long as they receive any comforts from Him. But if Jesus
hide Himself and withdraw from them a little while, they fall either
into complaining or into too great dejection of mind.
2. But they who love Jesus for Jesus' sake, and not for any
consolation of their own, bless Him in all tribulation and anguish
of heart as in the highest consolation. And if He should never give
them consolation, nevertheless they would always praise Him and always
give Him thanks.
3. Oh what power hath the pure love of Jesus, unmixed with any
gain or love of self! Should not all they be called mercenary who
are always seeking consolations? Do they not prove themselves lovers
of self more than of Christ who are always seeking their own gain
and advantage? Where shall be found one who is willing to serve God
altogether for nought?
4. Rarely is any one found so spiritual as to be stripped of all
selfish thoughts, for who shall find a man truly poor in spirit and
free of all created things? "His value is from afar, yea from the ends
of the earth." A man may give away all his goods, yet that is nothing;
and if he do many deeds of penitence, yet that is a small thing; and
though he understand all knowledge, yet that is afar off; and if he
have great virtue and zealous devotion, yet much is lacking unto
him, yea, one thing which is the most necessary to him of all. What is
it then? That having given up all things besides, he give up himself
and go forth from himself utterly, and retain nothing of self-love;
and having done all things which he knoweth to be his duty to do, that
he feel that he hath done nothing. Let him not reckon that much
which might be much esteemed, but let him pronounce himself to be in
truth an unprofitable servant, as the Truth Himself saith, When ye
have done all things that are commanded you, say, we are
unprofitable servants. * Then may he be truly poor and naked in
spirit, and be able to say with the Prophet, As for me, I am poor
and needy. *(2) Nevertheless, no man is richer than he, no man
stronger, no man freer. For he knoweth both how to give up himself and
all things, and how to be lowly in his own eyes.
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* Luke xvii. 10.
*(2) Psalm xxv. 16.
CHAPTER XII
OF THE ROYAL WAY OF THE HOLY CROSS
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THAT seemeth a hard saying to many, If any man will come after Me,
let him deny himself and take up his Cross and follow Me. * But it
will be much harder to hear that last sentence, Depart from me, ye
wicked, into eternal fire. *(2) For they who now willingly hear the
word of the Cross and follow it, shall not then fear the hearing of
eternal damnation. This sign of the Cross shall be in heaven when
the Lord cometh to Judgment. Then all servants of the Cross, who in
life have conformed themselves to the Crucified, shall draw nigh
unto Christ the Judge with great boldness.
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* Matthew xvi. 24.
*(2) Matthew xxv. 41.
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2. Why fearest thou then to take up the cross which leadeth to a
kingdom? In the Cross is health, in the Cross is life, in the Cross is
protection from enemies, in the Cross is heavenly sweetness, in the
Cross strength of mind, in the Cross joy of the spirit, in the Cross
the height of virtue, in the Cross perfection of holiness. There is no
health of the soul, no hope of eternal life, save in the Cross. Take
up therefore, thy cross and follow Jesus and thou shalt go into
eternal life. He went before thee bearing His Cross and died for
thee upon the Cross, that thou also mayest bear thy cross and mayest
love to be crucified upon it. For if thou be dead with Him, thou shalt
also live with Him, and if thou be a partaker of His sufferings thou
shalt be also of His glory.
3. Behold everything dependeth upon the Cross, and everything
lieth in dying; and there is none other way unto life and to true
inward peace, except the way of the Holy Cross and of daily
mortification. Go where thou wilt, seek whatsoever thou wilt, and thou
shalt find no higher way above nor safer way below, than the way of
the Holy Cross. Dispose and order all things according to thine own
will and judgment, and thou shalt ever find something to suffer either
willingly or unwillingly, and thus thou shalt ever find thy cross. For
thou shalt either feel pain of body, or tribulation of spirit within
thy soul.
4. Sometimes thou wilt be forsaken of God, sometimes thou wilt be
tried by thy neighbour, and which is more, thou wilt often be
wearisome to thyself. And still thou canst not be delivered nor
eased by any remedy or consolation, but must bear so long as God will.
For God will have thee learn to suffer tribulation without
consolation, and to submit thyself fully to it, and by tribulation
be made more humble. No man understandeth the Passion of Christ in his
heart so well as he who hath had somewhat of the like suffering
himself. The Cross therefore is always ready, and every where
waiteth for thee. Thou canst not flee from it whithersoever thou
hurriest, for whithersoever thou comest, thou bearest thyself with
thee, and shalt ever find thyself. Turn thee above, turn thee below,
turn thee without, turn thee within, and in them all thou shalt find
the Cross; and needful is it that thou everywhere possess patience
if thou wilt have internal peace and gain the everlasting crown.
5. If thou willingly bear the Cross, it will bear thee, and will
bring thee to the end which thou seekest, even where there shall be
the end of suffering; though it shall not be here. If thou bear it
unwillingly, thou makest a burden for thyself and greatly increaseth
thy load, and yet thou must bear it. If thou cast away one cross,
without doubt thou shalt find another and perchance a heavier.
6. Thinkest thou to escape what no mortal hath been able to avoid?
Which of the saints in the world hath been without the cross and
tribulation? For not even Jesus Christ our Lord was one hour without
the anguish of His Passion, so long as He lived. It behooved, He said,
Christ to suffer and to rise from the dead, and so enter into his
glory. * And how dost thou seek another way than this royal way, which
is the way of the Holy Cross?
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* Luke xxiv. 46.
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7. The whole life of Christ was a cross and martyrdom, and dost thou
seek for thyself rest and joy? Thou art wrong, thou art wrong, if thou
seekest aught but to suffer tribulations, for this whole mortal life
is full of miseries, and set round with crosses. And the higher a
man hath advanced in the spirit, the heavier crosses he will often
find, because the sorrow of his banishment increaseth with the
strength of his love.
8. But yet the man who is thus in so many wise afflicted, is not
without refreshment of consolation, because he feeleth abundant
fruit to be growing within him out of the bearing of his cross. For
whilst he willingly submitteth himself to it, every burden of
tribulation is turned into an assurance of divine comfort, and the
more the flesh is wasted by affliction, the more is the spirit
strengthened mightily by inward grace. And ofttimes so greatly is he
comforted by the desire for tribulation and adversity, through love of
conformity to the Cross of Christ, that he would not be without sorrow
and tribulation; for he believeth that he shall be the more acceptable
to God, the more and the heavier burdens he is able to bear for His
sake. This is not the virtue of man, but the grace of Christ which
hath such power and energy in the weak flesh, that what it naturally
hateth and fleeth from, this it draweth to and loveth through
fervour of spirit.
9. It is not in the nature of man to bear the cross, to love the
cross, to keep under the body and to bring it into subjection, to
fly from honours, to bear reproaches meekly, to despise self and
desire to be despised, to bear all adversities and losses, and to
desire no prosperity in this world. If thou lookest to thyself, thou
wilt of thyself be able to do none of this; but if thou trustest in
the Lord, endurance shall be given thee from heaven, and the world and
the flesh shall be made subject to thy command. Yea, thou shalt not
even fear thine adversary the devil, if thou be armed with faith and
signed with the Cross of Christ.
10. Set thyself, therefore, like a good and faithful servant of
Christ, to the manful bearing of the Cross of thy Lord, who out of
love was crucified for thee. Prepare thyself for the bearing many
adversities and manifold troubles in this wretched life; because so it
shall be with thee wheresoever thou art, and so in very deed thou
shalt find it, wherever thou hide thyself. This it must be; and
there is no means of escaping from tribulation and sorrow, except to
bear them patiently. Drink thou lovingly thy Lord's cup if thou
desirest to be His friend and to have thy lot with Him. Leave
consolations to God, let Him do as seemeth best to Him concerning
them. But do thou set thyself to endure tribulations, and reckon
them the best consolations; for the sufferings of this present time
are not worthy to be compared with the glory which shall be revealed
in us, * nor would they be even if thou wert to endure them all.
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* Romans viii. 18.
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11. When thou hast come to this, that tribulation is sweet and
pleasant to thee for Christ's sake, then reckon that it is well with
thee, because thou hast found paradise on earth. So long as it is hard
to thee to suffer and thou desirest to escape, so long it will not
be well with thee, and tribulations will follow thee everywhere.
12. If thou settest thyself to that thou oughtest, namely, to suffer
and to die, it shall soon go better with thee, and thou shalt find
peace. Though thou shouldest be caught up with Paul unto the third
heaven, * thou art not on that account secure from suffering evil. I
will show him, saith Jesus, what great things he must suffer for My
Name's sake. *(2) It remaineth, therefore, to thee to suffer, if
thou wilt love Jesus and serve Him continually.
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* 2 Corinthians xii. 2.
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