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THE IMITATION OF CHRIST
Nec qua eras quis hoc dixerit :
sed quid dicatur attends. — i. 5.
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t
HE IMITATION
OF CHRIST
HE
CALLED ALSO
i-.CCI LSI ASTI CAL MUSIC
a’ revised Translation
NOTES AND INTRODUCTION BY
C. BIGG,' D.D.
Br'-lJTg TROFEiSOR OF JtCCi £f I As. T I I‘A T HU OIK
IY THU UNIVERSITY OF OXFORD, AN)#
CANON Or CHRIST CHURCH
SUOTWSCUE S.j.
£es foai&jnes
&0 * CirtANIiLLY
METHUEN & CO.
36 ESSEX STREET W.C.
LONDON
1 901
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l'rc»i a fcrtt*;! ?'■
THE IMITATION
OF CHRIST
CALLED ALSO
THE ECCLESIASTICAL MUSIC
A REVISED TRANSLATION
NOTES AND INTRODUCTION BY
C. BIGG, D.D.
REGIUS PROFESSOR OF ECCLESIASTICAL HISTORY
IN THE UNIVERSITY OF OXFORD, AND
CANON OF CHRIST CHURCH
aonoTHtoug s.j.
Fontaines
*0 - CHANTILLY
METHUEN & CO.
36 ESSEX STREET W.C.
LONDON
1901
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Edinburgh : T. and A. Constable, (late) Printers to Her Majesty
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INTRODUCTION
i
SCOPE OF THE PRESENT EDITION
text employed in the present translation
is that of the autograph of 1441. I have
made use both of the photographed facsimile,
edited by Ruelens and published by Elliot Stock
in 1879, and of the printed edition of Hirsche.
Canon Bramley of Lincoln has most kindly
permitted me to avail myself of his collation of
the Magdalen College MS. of 1438. It contains
the first, second, and fourth books. The first
book was written by John Dygon, a recluse of
Sheen ; the other two partly by Dygon, partly by
another unnamed scribe.
For the text the MS. is of course of no value.
When we have in our hands the final revision of
Thomas himself, it is needless, at any rate for a
translator’s purpose, to take account of earlier
editions. Two points, however, should be
noticed, because of the light which they throw
VI
INTRODUCTION
upon the question of authorship. In the fourth
book the scribe of the Magdalen MS. omits the
fifty-sixth and the fifty-ninth chapters, and places
the word Finis after the fifty-eighth. It seems
clear that the omitted chapters did not exist in his
exemplar. Now, if we take into consideration
the fact that Thomas himself, in his autograph of
1441, while marking the end of the first and
second books by an Expliciunt , puts no tail-phrase
to either the third or the fourth, we may probably
infer that both these books were in process of
growth, or that they had not yet assumed what
their author regarded as a satisfactory and final
shape.
Again, in the eleventh chapter of the fourth
book, the Magdalen MS. has the remarkable word
sinderesi for refrenatione in the phrase Expedit
interdum refrenatione uti. This can hardly be a
mere slip. Sinderesis (it is the Greek <rwri]prjai<;)
is a word apparently invented by John Damascene,
and used by Aquinas and the schoolmen of his
time in the sense of ‘ conscience ’ or ‘ self-re-
proach.’ It was employed by Ruysbroek, whose
writings were familiar to a Kempis. It may be
thought not unlikely that a Kempis actually used
this word in his first draft, but changed it in
INTRODUCTION vii
later editions as too technical and pedantic for his
delicate taste. It acquired a certain popular
vogue, and occurs in a French form, as sinderese,
in a sermon of Bossuet’s. But it was too much
of the same family as genera and species to suit
the author of the Imitation.
The present translation, though practically new,
is based upon that of F. B. It is said that F. B.
was Anthony Hoskins, a Jesuit. There had been
many previous English translations. What Mr.
Ingram calls ‘ the old version ’ appeared not long
after the middle of the fifteenth century, and was
succeeded by that of Lady Margaret and Atkyn-
son, which was printed by Wynkyn de Worde in
1503. In the sixteenth century appeared other
versions, made upon the Latin paraphrase of
Castellio, by Hake and Rogers. Hoskins followed
the then received text of a Kempis, and his work
attained considerable popularity ; the fourth
edition appeared in 1633, and his version is that
which, in a more or less disguised form, is still
most familiar to English readers. I have gone
over it several times in the light of the autograph
text, with so much freedom that but little of the
original is left, except in those passages where it
is hardly possible for two translators to differ
viii
INTRODUCTION
even verbally. The object followed has been to
produce a rendering as faithful in all points to the
original as the genius of the English language
would allow.
Till within the last few years almost all English
editions have adhered to a bad custom which
grew up in the controversial times of the sixteenth
and seventeenth centuries, not simply of omitting
certain passages, but of altering the expression in
almost countless instances. The monk became a
devout person, his cell was changed into a secret
chamber, his penance into repentance, the Pope
appeared as a bishop, and so on. But if a Kempis
is to be read, certainly if he is to be understood,
he must be allowed to speak with his own voice.
His sentiment is that of the universal church ; his
opinions are those of his time.
There are a few other points on which a word
of explanation may be offered.
First as to the title of the book. It is well
known that the Imitation consists of four separate
treatises, each bearing its own name, and each
capable of a distinct existence. Thomas himself
gave no name to the book as a whole, and the
most ancient title appears to be de Reformatione
Hominis, which is found in the Molk MS. (1435).
INTRODUCTION
IX
In the Grammont MS. the title is Internal Con-
solations. In the Magdalen MS. the first, second,
and fourth books are grouped together under the
title De Musica Ecclesiastica. The well-known
name De Imitatione , which properly belongs to
the first treatise only, and indeed only to the first
chapter of that treatise, is applied to the whole
collection first in the Nuremberg edition of 1494.
It would not have been wise to abandon a name
which is consecrated by the usage of centuries.
At the same time, the other title, the Ecclesiastical
Music, has such high authority, is so interesting
to English readers, and is in itself so apt and
beautiful, that I have ventured to allow it a
second place. The meaning of this title is to be
sought not in the rhythmical character of the
style — how could a book be said to be ‘about
music ’ because it is musical ? — but in the subject.
The music is the Inner Life, or, more specially,
the mellifluum Nomen. of the Redeemer.
The treatises are here printed in the order
assigned to them by Thomas himself in his auto-
graph of 1441 — that is to say, what is generally
counted as the third book appears here as the
fourth. The author knew best how to secure the
impression which he wished to produce, and there
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INTRODUCTION
is a special reason for that arrangement which he
himself preferred. From the time of Dionysius
the Areopagite mystical writers divided the
spiritual life into three stages : Purgation, Illu-
mination, and Consummation. The first two
treatises deal upon the whole with that moral and
spiritual discipline without which no man can be a
true follower of Christ ; the third, on the Sacra-
ment, points to the Eucharist as the means of
union with Him who is the Light of the world ;
the fourth, of Internal Consolation, tells -of the
presence of Christ in the soul, of life in the spirit,
of the mystic vision, as a Kempis understood it.
In the view of the semi-mystics the Eucharist
stands perceptibly higher than with their more
advanced brethren, nevertheless every writer of
this school is careful to explain that all forms,
even the noblest and most sacred, are instru-
mental and transitory. Dionysius places the
sacred Oil above the Eucharist, and so a Kempis
sets Consolation, the unction of the Spirit, after
— that is to say, above — Communion. The end
follows the means.
Grave and simple as is the style of the Imitation
it is marked by two artistic features, Rhyme and
Rhythm. There is of course neither the strict
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INTRODUCTION
xi
scansion, nor the constant and regular assonance
of poetry, but clause is balanced against clause,
the diction often exhibits a well-defined trochaic
pulse, and there are innumerable recurrences of
the same note, like the tinkling of little silver
bells. The style is, in fact, neither prose nor
poetry, but hovers between the two. The same
peculiarity is found commonly in mediaeval devo-
tional writings. (See Hirsche, Prolegomena i.,
pp. 123 sqq., 215 sqq .) No doubt it was
suggested by the plainsong of the Liturgy, and
a close parallel is afforded by the old Proses or
Sequences.
The Sequence was so called because it followed
the Gradual. The Gradual came after the Epistle,
and is said to have been inserted in order to give
the priest time to reach the pulpit, from which the
gospel was read. It ended with Alleluia, the last
note of the Alleluia was prolonged into a cadence,
and out of this cadence was evolved the Sequence,
which was sometimes a regular hymn, sometimes
a rhythmic prose. Compositions of this kind
were very numerous in the time of a Kempis, but
the Council of T rent banished them all from the
Missal except five, among which are the well-
known hymns Dies Irae and Stabat Mater.
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xii INTRODUCTION
As the point is one of considerable interest,
it may be illustrated by setting a passage of the
De Imitatione against the prose Sequence for
Easter Day.
Tunc ampliu8 exaltabitur simplex obedientia :
quam omnis secularis astutia.
Tunc plus laetificabit pura et bona conscientia:
quam docta philosophia.
Tunc plus ponderabit contemptus diuitiarum :
quam totus thesaurus terrigenarum.
Tunc magis consolaberis super deuota oratione :
quam super delicata comestione.
De Imit. i. 24.
Now compare with the elaborate workmanship
of this highly-finished passage the following : —
Victimae Paschali laudes immolent Christiani.
Agnus redemit oues :
Christus innocens Patri reconciliauit peccatores.
Mors et uita duello conflixere mirando :
dux uitae mortuus, regnat uiuus.
Die nobis, Maria,
quid uidisti in uia ?
Sepulchrum Christi uiuentis :
et gloriam uidi resurgentis.
Angelicos testes,
sudarium et uestes.
Surrexit Christus spes mea :
praecedet uos in Galilaeam.
Scimus Christum surrexisse a mortuis uere :
tu nobis uictor Rex miserere.
Amen. Alleluia.
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INTRODUCTION
xiii
It will be evident from this where Thomas found
the model for his style. Yet I have not ventured
to print the translation in verse. The Latin
rhymes necessarily disappear in the English trans-
lation. Even the rhythm can be but very im-
perfectly preserved. Again, the work after all
is prose and not poetry, and Thomas himself
wrote it continuously. Lastly, the structure of
the books is very uneven. Rhyme and rhythm
alike often vanish, especially in the third and
fourth books. Hence it becomes really impos-
sible to give each clause as a verse ; the attempt
to do so, as will be seen from Hirsche’s edition,
only troubles the mind and eye of the reader.
The original punctuation has been kept
throughout, except in three or four sentences,
where it was necessary to manipulate the English
so far that it was impossible to do so.
Thomas uses the note of interrogation ; a point
followed by a small letter, equivalent to our
comma ; a point followed by a capital, equivalent
to our full stop ; a colon, and a peculiar sign
called the flexa or cliuis, which in shape resembles
a note of interrogation turned round from left to
right. Hirsche thinks that the flexa marks a
longer pause than the colon. If I may presume
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INTRODUCTION
to differ from him, I should say that the reverse
is the case. Anyhow I have used the semicolon
for the flexa.
The punctuation is a point of considerable
importance in the Kempist controversy. If not
peculiar to Thomas himself, it appears, at any
rate, to be distinctive of the community to which
he belonged. But it has more than an anti-
quarian interest. As the reader becomes familiar
with it, he will observe that it is not grammatical
but elocutional. The graver stops call attention
to the graver thoughts and words, or to the con-
trasts of the balanced sentences. They help us to
recall the voice of the brother who read aloud
these pages during the common meal in the
refectory. Every now and then there is a pause
in his serious monotone, not for rhetorical effect,
but to allow some Scripture phrase, some weighty
word, like ‘tribulation’ or ‘humility,’ time to
sink in and reach the heart.
Thomas wrote the chapters continuously, but
here and there he inserted the capital C which
marks a paragraph. For the convenience of the
reader I have broken up the text into sections.
Where these are not numbered they represent
nothing but my own judgment. Where a
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INTRODUCTION
xv
number is affixed the paragraph is marked by
the hand of Thomas himself.
The Scripture references at the foot of the
pages are taken mainly from Hirsche’s edition
of the text, though a good many additions have
been made. They might easily have been greatly
increased in number, but probably the reader
will find that enough help has been given. Some
of the other notes — those marked with H —
are borrowed from Hirsche’s text, or from his
Prolegomena ; others are from Parker’s English
of 1841, said in the Bodleian catalogue to have
been edited by Thomas Keble, or from the little
Latin edition published by the same firm ; others
again are new.
11
THE AUTHORSHIP
When Thomas a Kempis finished the auto-
graph of 1441, he stated in a final note that it
was written by his own hand, but did not ex-
pressly affirm that he was the composer and not
merely the scribe. The little book contains
thirteen treatises. Of these nine are unquestion-
ably the work of a Kempis, and it is difficult to
suppose that the other four, which are what we
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INTRODUCTION
know as the Imitation , can have belonged to an y
other author. But the form of the expression
opened the door for one of the most famous of
literary controversies. It is not possible here to
follow out all the manifold issues of the debate.
They may be studied in the volumes of Hirsche,
or Kettlewell, or in the succinct and scholarly
article on a Kempis in Herzog’s Dictionary. A
good-sized library might be filled with books on
the subject. Yet the crucial facts are very few
and very simple.
Many rivals have been suggested, but two
only have found serious and continuous support.
Of these one is John Gersen or Gessen, who is
supposed to have been Abbot of the Benedictine
Convent of St. Stephen at Vercelli in the early
years of the thirteenth century, the other is Jean
Charlier de Gerson, Chancellor of the University
of Paris, famous as an orator, as a statesman, and
as a devotional writer, who is one of the most
conspicuous figures in the history of the early
fifteenth century. Both were named as authors of
the Imitation in MSS. which may have been
written before the death of a Kempis. Yet
neither can have been the author.
There is some doubt as to whether Gesson or
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xvii
Gersen ever existed. But if he was Abbot, as
Renan states, in 1215, he could hardly have
quoted Aquinas or Bonaventura’s Life of St.
Francis , and certainly could not have known the
rhyming hexameter Vita boni monachi crux est:
sed dux paradisi , which is the work of a Kempis
himself.
Against Gerson the proof is no less certain.
The Imitation was written by a monk for monks.
But Gerson never was a monk, though he spent
the last ten years of his life (1419-1429) in a
house of the Celestines at Lyons, as a guest, but
not as a member of the order.
These negative arguments may be accepted as
quite conclusive. Nor is there any real room
for doubt on the affirmative side. John Busch,
in his Windesheim Chronicle, expressly ascribes
the authorship of the first book of the Imitation ,
with other devout works, to Thomas a Kempis,
whom he knew well as a member of the same
order. Busch wrote in 1464, seven years before
the death of a Kempis. There can be no reason-
able doubt that he spoke the truth, or that what
he says of the first book applies to the others
also.
A vast amount of other direct or collateral
b
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xviii
evidence has been accumulated by the writers
already referred to, especially by Hirsche. But
these few plain facts are really decisive of the
question.
hi
A KEMPIS AND THE BRETHREN OF THE
COMMON LIFE
The Brethren of the Common Life owed their
origin to Gerard Groot and his friend Florentius
Radewyn.
Gerard was born in 1340, and died in 1384.
He sprang from a wealthy family at Deventer,
was a graduate of the University of Paris, and
a canonist — that is to say, not a theologian, nor
a philosopher, but a church lawyer, looking for
preferment in the church by practical ability in
the management of ecclesiastical affairs. Canon
Law was the chief buttress of the Papal power,
and the canonists were mostly what we should
call ultramontane. But they were not school-
men ; they were men of the world, and their
concern was rather with the practical efficiency
of the church than with the niceties of science
or doctrine.
Gerard rose rapidly, and was living an easy
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INTRODUCTION
xix
ostentatious life at Cologne, dabbling in magic
and astrology, when he fell under the influence
of the Friends of God and of Henry Kalkar, a
devout Carthusian, and awoke to serious thoughts.
It was the time of the Babylonian Captivity,
when the Pope was at Avignon. The world was
afflicted by three great evils, corruption, disorder
and pestilence, and devout minds were looking
anxiously for some new outpouring of the spirit.
Gerard felt the call, and went forth as an itinerant
preacher, speaking to the heart of the people in
simple piety, and in their mother tongue. He
has been compared to John Wesley. There is
much truth in the comparison, for Wesley too
was an evangelical mystic, but there was one
marked difference. Twice the Mendicant Friars
succeeded in persuading the Bishop of Utrecht to
inhibit Gerard, and twice he obeyed.
The crowds who flocked to hear him were
not satisfied merely to listen and go away, and
by the advice of Florentius, the more earnest of
them were gathered together in little societies,
known as the Brothers and Sisters of the Common
Life. They lived under the same roof, observed
the rules of poverty, chastity, and obedience, but
were bound by no vow, so that there might be
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INTRODUCTION
perfect liberty of returning to the ordinary life
of the world. They were to look for support,
not to endowments like the monks, nor to alms
like the friars, but to the work of their own
hands, and, as the societies existed chiefly in
towns, the work was naturally such as townspeople
easily find to do.
The Brothers and Sisters of the Common
Life were free spiritual societies with a strongly
practical bent, but towards the end of the brief
life of Gerard it became clear to the organising
mind of Florentius that a further step was needed.
Similar societies, known as Beguines, Friends of
God, Beghards, Lollards, had sprung up shortly
before, and in the spiritual unrest of the times
had drifted into great disorders. Some more
definite institution was needed to supply the
societies with direction and stability.
Gerard wanted reform within and not without
the church, new life but not division. 'It was
necessary to moderate the exuberance of his
volunteers, to provide a flywheel for the new
machine, and the desired regulator could be found
only in a band of officers under a stricter and
more permanent discipline. Here we find the
leading difference between Gerard and Wesley.
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xxi
But what was possible for the one was not possible
for the other. Wesley was practically driven out
of the church neither by Bishop nor by people,
for both were against Gerard Groot, but by the
stiff parochial system of the Anglican Church,
which makes it impossible to ordain a priest
without a definite local charge.
This master idea emanated from Florentius
Radewyn, and marks him out as one of those
born statesmen who recur so often in the history
of monasticism. Gerard listened to his advice,
and, by way of taking the first step towards its
realisation, paid his famous visit to Ruysbroek,
who was at the time Prior of an Augustinian
house at Groenendael. In this wise and holy
man Gerard found his model. He had been
wavering between the Carthusian and the Cis-
tercian rules, but both struck him now as too
austere for his purpose, and he decided upon
the establishment of one or more houses of
Augustinian Canons Regular. Shortly afterwards
he died of the plague at Deventer, and the
conduct of the society devolved upon Florentius.
In Florentius Radewyn deep and sincere piety
was combined with the external advantages of
good social position, striking presence, charming
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INTRODUCTION
manners and strong common sense. His courage
was equal to his other endowments. When first
he suggested the formation of a society Gerard
took alarm. ‘ Live together ! ’ he said, ‘ the
Mendicants would never allow it.’ Florentius
persisted. ‘But what,’ he answered, ‘is to pre-
vent our trying ? Perhaps God will give us
success.’ He was the stuff of which great
founders are made, not readily daunted by mere
obstacles. He found many helpers, among whom
John a Kempis, the elder brother of Thomas,
was one of the most energetic. Their first
creation was the monastery of Windesheim, some-
what to the north of Deventer. The movement
spread with great rapidity. Within thirty years
the mother house of Windesheim had given birth
to forty-five daughter convents, of which eight
were for women and thirty-seven for men.
Among them was Mount St. Agnes near Zwolle.
It lay on a low green hill, a little north of
Windesheim, close by the river Yssel, in a land
where peat swamps and grassy meadows strove
for the mastery.
All these houses bore the same stamp of piety,
moderation, and quiet usefulness. Gerard had
chosen the Augustinian rule because he thought
INTRODUCTION xxiii
it more favourable than others to physical health
and intellectual activity. Shortly after the open-
ing of Windesheim, two brothers, Berthold and
Nicholas, went mad through the excess of their
self-imposed austerities. To meet this danger a
rule was laid down that all should eat the not
illiberal diet supplied at the common table. It
is said that no postulant was admitted until he
had given a satisfactory answer to the questions
whether he could eat well, sleep well, and would
yield ready obedience to his superior. The rule
of poverty was strictly enforced, but we have
seen how it was understood. Each brother earned
his maintenance, but all earnings were thrown into
the common stock.
Quiet modest industry was the ideal pursued.
Every brother, including even the Prior, took his
weekly turn at the ordinary housework, helping
in the kitchen, drawing the water, fetching in the
fuel. An active trade was carried on, especially
in the copying of manuscripts for sale. But a
chief distinction of the order was its zeal for
education. The brethren assisted in the work of
the town grammar-schools at Deventer and else-
where, and, as time went on, established schools
of their own. In one of these, at Herzogenbusch,
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there are said to have been not less than twelve
hundred pupils. The education given was liberal
and enlightened ; poor scholars were admitted
without fee, and special attention was paid to the
cultivation of music and poetry.
The Order was shortlived. The printing-press
cut off its chief means of support, and finally the
Reformation swallowed it up. But it ran a
blameless course, it produced a singularly beautiful
type of the contemplative life, and even Luther,
who was no friend of monasticism, spoke of it
with high commendation. ‘ Would God,’ he said,
* that all convents were like the Brother-houses ! ’
Luther himself had been an Augustinian.
To the Agnetenberg came Thomas a Kempis
in the year 1399.
He was born at the end of 1380, or in the
beginning of 1381, at Kempen, not far from
Krefeld, in the diocese of Cologne. His father,
John, was an artisan who owned a little land ;
his mother, Gertrude, was a devout woman, and
is said to have kept a school for children. The
family name, Hemerken, is derived from the
word ‘ hammer,’ and answers very nearly to our
Smith. Thomas received his first schooling
at Kempen, but at the age of twelve was sent to
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Deventer. Here, for the sake of his brother, he
was received as a son by Florentius, who kept
him for a time in his own house, then found him
board and lodging under the roof of a devout
woman, paid his school fees, and gave him books.
Here he stayed seven years, and here he com-
pleted his education, for he never went to the
university. Here he acquired the two accom-
plishments on which he dwells with most satisfac-
tion, singing and the art of writing.
‘ Here,’ he says, ‘ in the Brother-house at
Deventer, I learned how to write.’ It was a
fine art in those days, cultivated by religious men
as a high religious duty. Thomas himself wrote
an exquisite hand, and impressed upon his novices
the three cardinal virtues of a scribe, correctness,
distinctness, and order. What these mean, what
learning and loving care glorified the drudgery of
penmanship in the old days before printing, is
known only to scholars who have turned over
those grand manuscripts, in which every page is a
work of finished art. To the monk writing was
far more than a trade. ‘ If he shall not lose his
reward,’, says Thomas, ' who gives a cup of cold
water to his thirsty neighbour, what will not be
the reward of those who, by putting good books
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INTRODUCTION
into the hands of those neighbours, open to them
the fountains of eternal life. Blessed are the
hands of such transcribers.’
Love of music dictated to him another beauti-
ful passage. ‘ It was my custom at Deventer to
attend the choir-singing in the church with my
schoolfellows, according to the desire of my
master Bohme, who had the management of the
choir as well as of the school. As often as I saw
my superior, Florentius, standing in the choir,
the mere presence of so holy a man inspired me
with such awe, that I dared not speak when he
looked up from his book. On one occasion it
happened that I was standing near him in the
choir, and he turned to the book we had, and sang
with us. And, standing close behind me, he
supported himself by placing both his hands on
my shoulders ; and I stood quite still, scarcely
daring to move, so astonished was I at the
honour he had done me.’ What a picture for an
artist.
At the end of his school years at Deventer
Thomas set out for Mount St. Agnes, which was
thenceforward to be his home. As he passed
through Zwolle on his way, he applied for and
received one of Pope Boniface’s Indulgences,
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xxvii
which were then on sale in the town. At Mount
St. Agnes he was ‘ mercifully received.’ His
brother was Prior there at the time, and it was
against the rules to have two brothers in the same
house, but this objection was set aside. Here he
passed through the grades of novice and of f rater
conuersus, and, after seven years’ waiting, assumed
the cowl on June io, 1406.
Here in Mount St. Agnes he lived till the day
of his death, July 25, 1471. Once we hear of
his travelling to Windesheim on business. In
1429 he accompanied the rest of the brethren
in their migration to Ludenkerk, to escape the
interdict which was the consequence of a disputed
election to the Bishopric of Utrecht. During
this absence he was called away from Ludenkerk
to the Convent of Bethany, near Arnheim, to wait
upon his dying brother. Altogether he seems to
have been away from Mount St. Agnes for about
three years out of seventy-two. Twice he was
sub-prior, once he was procurator, or bursar, of
the community, but the business of these offices
fretted him, and he appears to have been glad to
fall back into the quiet round of copying good
books, writing his little treatises, teaching his
novices, and meditating in his beloved cell. Ama
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nesciri , he says in the Imitation, and his happiness
was found in those conferences which were a
feature of the religious life among the Augus-
tinians, when three or four brethren would meet
together to exchange their spiritual experiences,
or, better still, in angello cum libello , ‘ in a little
nook with a little book,’ or, best of all, in those
precious moments when the divine grace flooded
his soul and he heard the voice of the Beloved.
The great charm of the Imitation is its absolute
sincerity ; it is a faithful picture of the writer’s
life, a life like that hidden moorland brook which
Keble has described in the Christian Year. Mr.
Wheatley, in his Story of the Imitation , gives a
portrait of a Kempis. He is depicted in long,
soft robes, with a book in his hand, and a face
sweet, timid, pale, and pensive, like a lily bathed
in dew, or like an incarnation of the Imitation.
IV
SOME CHARACTERISTICS OF THE ‘ IMITATION ’
Thomas a Kempis was a priest ; he was a
monk ; he was also, in some sense, a mystic.
He was a priest of the fifteenth century. As
such he wrote the third book of the Imitation ,
and as such he believed and practised all that the
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Western Church of that day required of her sons.
Everything that the reformers called into ques-
tion is to be found in his writings. He availed
himself of an Indulgence ; he held the scholastic
doctrine of Transubstantiation ; he speaks with-
out a shadow of misgiving of the adoration of
saints, Masses for the dead, lay communion in
one kind, auricular confession, penance. He did
not permit himself to question. ‘ Blessed,’ he
says, ‘ is the simplicity, which leaves the difficult
ways of dispute : and goes forward in the plain
and solid path of God’s Commandments.’
To him the whole mediaeval system, just as it
stood, was God’s command. One so gentle and
so meek could hardly have been a persecutor
under any circumstances. At least we would fain
believe so. Yet his phrase, Beata Simplicitas, was
written not far from the year 1416 in which Huss
was burned alive at Constance. There is a story
that an old woman busied herself with heaping up
fagots round the stake. O sancta simplicitas, said
the dying martyr.
What line a Kempis would have taken, if his
lot had fallen in the days of Luther, it is impos-
sible to say. The corruptions and disasters of
his time awoke in him neither indignation nor
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despondency. He touches with gentle regret on
the troubles of Emperor and Pope, on the decay
of monastic life, on the greediness of the clergy,
who ran about after benefices to the neglect of
their own souls, on the folly of pilgrimages, but
he saw no evil which the pious soul could not
mend for itself at once by retiring into Christ.
If the storm had broken in his lifetime, would he
have followed Melanchthon or Erasmus? Pro-
bably he would have died in his cowl like
Staupitz, at once attracted by Luther and repelled,
driven more deeply into the recesses of his own
spirit by confusions to which he could see no end.
Men like a Kempis are the Falklands of the
spiritual commonwealth. They are children of
peace, and cannot guide the whirlwind.
He was also a monk in the declining days of
monasticism, when the convent was no longer
the nursery of all art and science, of all learning,
and the best statesmanship, but had become once
more, what at first it was intended to be, simply
the home of self-denial and contemplation. Now
that all other fields of energy were closed to him,
the monk was bound to realise his one ideal or
perish. If he was not called and chosen for the
cloister, he was indeed in evil case. But the
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convent gate could not shut out nature, and there
were many who regretted the world which they
had too hastily left.
Thomas speaks of brethren walking disorderly,
but he makes no complaint of profligacy. What
we discern in his pages is the intolerable littleness
of the monastic life, the idleness, the gossip, the
desire to get outside the walls on any pretext, the
making of great secrets out of nothing, the
querulousness and petty cabals and rebellions.
Few were as good and pure as they had been at
the beginning of their conversion. Even the best
men suffered heavily from the constant spiritual
strain. All the troubles of the world the monk
had put behind him ; by renouncing its toils and
its chances he had escaped its sorrows, but only to
find that all life’s bitterness was concentrated in
one black drop which he called by the name of
Accidie, sadness, tedium, fatigue, coldness, dry-
ness of spirit.
These words are always recurring in the Imita-
tion, and we can understand them only by calling
up the idea of the monastic life. The one and
only joy of the recluse, for which he had sacrificed
all that other men held dear, was spiritual com-
munion. To feel his heart enlarged by the sweet
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rapture of divine love — this was his constant hope
by day and night, for this he macerated his flesh,
spent long hours before the altar, imprisoned
himself alone in his cell. There were moments
when Paradise opened before his gaze, but there
were also times when everything seemed to fret
and aggravate, when the heavens were as brass,
and life a hill of sand.
All Christians find the same trial, but there are
many ways of escape ; the charities of family and
social life hang round us, and pour their balm
into the weary spirit. But the monk had no such
comfort. In his dark hour there was none to
protect him against doubt and despair. All he
could do was to wait, fearfully watching the abyss
of his own spirit, till the cloud rolled away and
light returned. This is why the mystic teachers
dwell so much on Disinterested Love, on ‘ serving
God for nought.’ The true lover asks for no
reward, not even for the presence of his Beloved.
It has sometimes been urged that the monastic
ideal, as we find it depicted in the Imitation , is
only a highly-refined selfishness. If this were
true, we should be forced to condemn many noble
lives.
But there is much to be said on the other side.
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The monastic ideal differed greatly. Some orders,
as the Carthusian, were much more ascetic, con-
templative, unproductive, than the Benedictine or
the Augustinian. But, generally speaking, a great
monastery was like a great college, and teemed
with the most varied activities. The whole of
the book trade was carried on there, and within
its walls were to be found musicians, artists,
medical men, architects, statesmen, historians,
poets, schoolmasters, at a time when these arts
did not and could not exist anywhere else. All
the industries connected with the management of
land were pursued there with system and intelli-
gence. Even in the later days of the new orders,
when a man put on the cowl, he found ready to
his hand a wider sphere of usefulness than he
could easily have discovered in secular life.
Contemplation was by no means the only duty
of the monk, though it was above all others.
But what are we to say of the contemplative life
in itself? Is it selfish to desire the vision of God
above all things, and to make it the chief object
of pursuit ?
The question hinges mainly on two points.
The monk cut himself loose from all ties of
ordinary human affection. He left behind him
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father and mother, brother and sister, and he
refused to marry. So do thousands of others ; so
do soldiers and sailors, and sons who go to seek
their fortunes in the colonies. But the monk
went farther than this. His eyes were fixed on
the kingdom of heaven, where there is neither
marrying nor giving in marriage. He held that
love is of God, and that we should love one
another as children of God, and for no other
reason. Let us listen to what a Kempis says —
‘ Above all therefore that be dear : let Jesus alone
be specially beloved. Love all for Jesus : but
Jesus for Himself. Never desire to be singularly
commended or beloved ; for this is for God
alone : who hath none like unto Himself.
Neither do thou desire that the heart of any
should be set on thee ; nor do thou set thy heart
on the love of any : but let Jesus be in thee and
in every good man.’
Thomas himself was loving and beloved, nor
was he by any means insensible to the ties of
blood, for he waited with great devotion on the
last sickness of his brother John. There is un-
deniably something awful in his language about
love. But the question is not whether it is awful,
but whether it is just. What Thomas means is
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that no love can endure except in so far as it is
built upon the Eternal. It is difficult to deny
this.
The second point is, that all men fortunately
are not alike. Most Englishmen probably agree
with Milton in his disparagement of ‘cloistered
virtue.’ We are a pugnacious not a mystical race,
disciples of Hobbes and of Locke, and we are in-
clined to regard the contemplative as an athlete
who has slunk out of the arena, and professes to
despise the crown which he had no chance of
winning. We suffer the artist and the student to
exist, but on condition that they make a name,
and also make money.
The contemplative was a student, an artist, a
devotee of the true, the beautiful, and the good,
who made no money. Sometimes he did useful
work — let us remember the Bible which Thomas
copied out in his exquisite handwriting in four
large volumes, or the school at Herzogenbusch
with its twelve hundred pupils. He preached
zealously, and he organised in his own way. But
he did not attend committees, nor mount plat-
forms, nor meddle with politics, nor seek prefer-
ment, nor beat the drum. Or, to put the matter
less invidiously, his one study was to get close to
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God, and to persuade others to do the same. He
would persuade with infinite patience, but he
would not contend, because he believed that ‘ the
Truth speaketh inwardly without noise of words.’
Certainly the world would have been poorer
without the Imitation , and there is still room for
such lives as that of a Kempis. It is not the life
for everybody, but our Lord Himself taught us
the two great lessons of Vicarious Suffering and
Vicarious Faith. Men are bound together in this
world in very singular ways, by their needs, by
their weakness. They all suffer for one another,
and they also believe for one another, and know
for one another.
Life is so constituted that we need reservoirs
of every kind of excellence, of intelligence, of
knowledge, of practical ability, of morality. No
man is sufficient for himself. At every turn he
must borrow, and he must lend.
The contemplative life is such a reservoir, a
storage-ground of moral force. It is the nursery
in especial of two great graces, Humility and
Purity, neither being easy of attainment in the
struggle of the world. Excellence in any function
is purchased by stinting other functions, and no
doubt there is a certain loss in all secluded lives.
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The torch burns itself away, but it gives light ;
the flower wastes the plant, but it is a flower.
The individual loses, but the community gains,
and the community can repay what the individual
has sacrificed.
It is really waste of time to ask whether the
contemplative life is better than the practical, or
the practical than the contemplative. God made
them both. Even Milton discovered that ‘they
also serve who only stand and wait.’
Both these characteristics, the priestly and the
monastic, tend rather to limit the flow of our
sympathy. How then are we to account for
the vast popularity of the Imitation ? More than
three thousand editions of the book are known
to exist. It has been translated into every civil-
ised language, and many barbarous dialects. Even
the negro has his version. It has been said with
truth that no book except the Bible has been so
widely read.
The reason is to be found in two graces that
Thomas had laboured for, in Purity and Simplicity,
and in two that had come unsolicited, in Beauty
and Dignity. He was simple, and he dipped his
pen in simplicity. The character is not portrayed,
but reveals itself. We see a white soul.
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But Simplicity and Purity are the ‘ two wings ’
on which a man is lifted up from earth. ‘He
that humbleth himself shall be exalted.’ He is
invested with something of the beauty and the
dignity of the Eternal Spirit before which he bows.
He finds not only wisdom and strength, but that
art which alone is universal and imperishable,
which flows from the Ideal, and is given only to
those who surrender themselves to the Ideal.
We must not attempt to analyse the Imitation.
The religion of the heart is impatient of logical
categories. But, as Thomas has been usually
ranked among the semi-mystics, some endeavour
should be made to explain what this means.
The perfect Mystic is one who relies upon
the Inner Light and shuts his eyes to facts. He
speaks commonly of the ‘ divine intoxication,’
and in truth he is as one full of heady wine.
This world, this world of differences, has for
him no meaning at all, no lesson and no
restraint.
The half Mystic also believes that the soul
has an eye and an ear for communing with
God. But he holds that the inner light is not
equally nor always given to all men, that it is
kindled by the divine grace, by means of strong
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XXXIX
discipline, in a society. From this point of view
the world is far from unmeaning ; it is a sacra-
ment, and its differences are the steps in Jacob’s
ladder. ‘ If thy heart were right ; then every
creature would be unto thee a mirror of life and
a book of holy doctrine.’
Semi-mysticism is in fact a name for that type
of religion which believes in personal inspiration,
yet stands between pure idealism on the one side
and mere induction on the other. Between the
two extremes of Mysticism and Empiricism, there
are infinite niceties of shade and gradation. We
distinguish them by their bearing on reality, on
the facts of life.
There are several points at which we may apply
this test to the Imitation.
The perfect Mystic always ends by sinking
his own existence in the Eternal One. Thomas
believed that even in heaven he should still retain
his individuality. * Good Jesus,’ he cries, ‘ when
shall I stand to see Thee, when shall I contem-
plate the glory of Thy kingdom ? ’ Closely
connected with this thought is the insistence with
which he dwells upon the Cross, the great safe-
guard of personality. The true Mystic thinks
solely or mainly of the Incarnation.
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The keynote of the Imitation is Peace. The
Mystic held that perfect peace could at any
moment be obtained by shutting the door upon
the world. Thomas knew better. ‘ The kingdom
of God is peace and joy in the Holy Spirit,’ but
* He that knows best how to suffer : will possesss
the greatest peace.’ It is peace in the midst of
warfare, a spot of calm in the bosom of the storm.
Thomas teaches that it is within us — this is a
truth well known even to heathen moralists —
and that it is reached through, is in a sense made
by, the storm — this is the Christian secret.
No earnest seeker after truth will be perplexed
by the sharp distinction which runs through the
Imitation between the outward and the inward.
It is a book upon the Inner Way, and it teaches
that the outer has no value except as it helps
towards, or flows from, the presence of Christ’s
spirit in the heart. There were those who denied
all value to forms, ceremonies, conduct, discipline.
They sat still, says Ruysbroek, ‘with introverted
eyes,’ doing nothing, thinking of nothing, waiting
in a sort of stupor for the Formless Vision.
Ruysbroek’s own wife belonged to these Quietists,
and he had been sorely plagued by her whims.
There were others who placed religion in hair-
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shirts, fasting and the never-ending drill of the
cloistral life. Thomas values forms at their just
worth. Many are easily abused and of little real
help. ‘Some,’ he says, ‘carry their devotion in
their books : some in images ; some in outward
signs and figures.’ ‘ Many run to distant places
to visit the relics of the saints ; and but little
amendment is reaped thereby.’ Yet for us, in
this life, forms are God’s ordinances, and must
not be neglected. ‘I must be contented in the
light of true faith, and therein walk till the day
of eternal brightness dawns ; and the shadows of
figures flee away. But when that which is perfect
is come, the use of sacraments shall cease.’ Yet
not till then.
Three times in his life he is recorded to have
seen visions. Once he was warned in a dream
of the death of the Prior of Windesheim. In
another dream the Virgin appeared and reproved
him for neglecting her service ; in another Satan
came and was put to flight by the Holy Name.
But he seems neither to desire nor to expect such
experiences, and he knew well that for the Beatific
Vision we must be content to wait, till Jesus is
all in all to us. What he yearned for was
Consolation ; he calls it also Devotion, or Grace.
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It is the sweet fervour of personal union and love,
by which the heart is enlarged. He knew that
this joy cannot be constant even in the greatest
saints. There are times when the soul is like
Kidron in summer. God sends this heavenly
visitation and withdraws it as He sees best. We
must not demand it. ‘ Why seekest thou rest :
since thou art born to labour? Set thyself for
patience, rather than for consolations; and for
carrying the Cross rather than for joy.’ He
warned his novices that * many have been ruined
by devotion,’ by the attempt, he means, to manu-
facture grace. There was grave need for this
fatherly admonition. Thomas is always pastoral,
always, that is to say, practical and real.
Another point that calls for a few words of
comment is his view of knowledge.
Those who are familiar with the Confessions
will remember how in the case of St. Augustine
abstract thought went hand in hand with moral
truth, how even in the Conversation at Ostia
earthly science leads the saint to the foot of
the ‘inner staircase,’ and Nature delivers her
message before the Heavenly Voice is heard.
Thomas had passed straight from the grammar-
school to the cloister, and cherished a gentle
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xliii
dislike for the ‘ curious ’ metaphysics of the
Rue du Fouarre. But when he asks ‘ What
have we to do with genera and species ? ’ he
cannot be altogether acquitted of ingratitude.
We may allow that knowledge is a means and
not the end, but it is a means, and the less we
know for ourselves the more others must know
for us. Thomas forgot how much he owed to
Aquinas. The broad shield of the great Domini-
can was spread before him, and enabled him to
eat his bread in peace. He took the theology,
and gently blamed the strife of words without
which it could not have been secured.
It is just here that he is most of a mystic.
* Happy the man whom truth instructs by itself,
not by figures and words that pass.’ ‘ He to
whom the Eternal Word speaks ; is set free from
many opinions.’ These words, if pressed, would
carry us far beyond the ordinary limits of his
thought. Thomas had taken Love for his
teacher. But what does Love teach without
intelligence ?
All this is practically what we mean by the
religion of the heart. We call it semi-mysticism,
because, while it believes in the Inner Light, it
regards this illumination as chiefiy moral and
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INTRODUCTION
identifies it with Love. There is however also a
historical reason. The Imitation belongs to a
school of thought which may be said to begin with
St. Augustine, and runs down through the French
writers, St. Bernard, the Victorines, Alain de
Lille, to the Germans of the fourteenth century,
Tauler, Suso and Ruysbroek. In its later stages
it becomes more and more of a reaction against
dry scholastic logic on the one hand, and extreme
mysticism on the other.
The latter was the chief danger. Those ideas
of Eternity, Immanence, Unity, which to many
seem so thin and unpractical, are in fact the most
tremendous explosives, shaking state and church
alike. In society their brood is Communism, in
religion Pantheism. Both these evil spirits were
abroad in France, in Germany, and even in
England. The thirteenth and fourteenth centuries
were the age of Averroism, of Joachim and his
Eternal Gospel, of the Fraticelli and of the
Lollards. It is noticeable that it was an age of
great distress. France was devastated by the
English wars, and the Turks were closing in upon
Constantinople. The Black Death was raging.
For the Church it was the time of the Babylonian
Captivity and the great Schism, a time of extreme
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xlv
corruption and grave scandal. Amidst all these
disasters a new spirit was rising. Nations were
shaping themselves and the vernacular literatures
were beginning to bloom ; it was the period of
Dante, Petrarch and Boccaccio, of Chaucer and
Piers Plowman. When a Kempis died the
Renaissance was close at hand.
At such times revolt is in the air, and revolt is
always metaphysical or mystical. The danger
was averted in municipal life by force of arms, in
the schools by the strong theology of Aquinas, in
the Church at large perhaps chiefly by the semi-
mystics, who showed once more how metaphysics
may be reconciled to life, not by sweeping away
all differences in a flood, but by harmonising them
through self-denial and Christian charity. After
the wind, the fire and the earthquake, comes the
still small voice. Religion falls back upon the
heart. This was in fact the position of a Kempis.
He had seen Pantheism close at hand in Eckhart
and in the Brothers and Sisters of the Free Spirit.
Enough has been said to explain the general
meaning of the Imitation , and beyond this it is
needless to extend these comments on the book.
As the manna was said to cause in each man’s
mouth the flavour of the meat he loved best, so
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all great masterpieces speak with different voices
to different hearts. In them deep calls to deep,
and no stranger can intervene. Yet a final word
may be permitted about one curious influence of
the Imitation on modern thought.
It is not in any way surprising that such men
as Luther, Wesley, Johnson, Chalmers, de Lamar-
tine, Ampere, Leibnitz, should have loved the
Imitation, or that General Gordon, the soldier
mystic, should have carried it about with him.
Lamennais said that ‘ the Imitation has made more
saints than all the books of controversy . . .
One would almost imagine that it was written by
one of those pure spirits who have seen God face
to face.’ Even Zwinglians find edification even
in the book on Holy Communion. The teaching
of a Kempis rises above the low hills by which all
our controversies are bounded, and speaks to the
universal heart of Christendom.
But how singular that Comte, the Positivist,
should have found in the Imitation ‘one of the
principal daily sources of nourishment and con-
solation ’ for his soul !
The explanation is found in the fact that there
is a modern form of scientific or philosophic
thought, which, while rejecting the Christian
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xlvii
tradition, does yet hold firmly to the solidarity of
the human family. It assumes a very different
practical bent according as it is built upon German
metaphysics or French science. The English
reader need hardly be reminded how widely
Carlyle diverged from Mill on points of the
deepest practical import. But if man is to be.
a family, whether the supreme object of our
reverence is the One or Humanity, self-denial
must always be a cardinal virtue. Where is it
more emphatically preached than in the Sartor
Resartus ? The same thought is not less vital in
the religion of Comte. All religious men, even
all earnestly moral men, know that they must
bear the cross. The cross is as necessary to
Marcus Aurelius as to a Kempis, but they under-
stand it in different ways, because they connect it
with a different ideal.
How easily are we here reminded of that
passage of the Mill on the Floss (Book iv. chap. 3)
where George Eliot calls up the spirit of Thomas
a Kempis to soothe the trouble of her wayward
heroine ! We all remember ‘ the little, old,
clumsy book,’ that Maggie Tulliver found on the
window-shelf ; ‘ it had the corners turned down
in many places, and some hand, now for ever
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quiet, had made at certain passages strong pen-
and-ink marks, long since browned by time.
Maggie turned from leaf to leaf and read where
the quiet hand pointed.’ It is a magic picture —
the daughter of the nineteenth century beating
her wilful little wings against the bars of her cage
— the hand of some fellow-sufferer in the for-
gotten past stretched out from the grave in
sympathy, and pointing to the old Dutch monk
in his whitewashed cell.
Let us read on further. * In the ardour of first
discovery renunciation seemed to her the entrance
into that satisfaction which she had so long been
craving in vain. She had not perceived — how
could she, until she had lived longer ? — the inmost
truth of the old monk’s outpourings, that re-
nunciation remains sorrow, though a sorrow borne
willingly.’ But is this the last word of a Kempis ?
Let us hear what he says himself. ‘ Set thyself
therefore like a good and faithful servant of
Christ to carry manfully the cross of thy Lord :
who out of love was crucified for thee. Drink of
the Lord’s cup with hearty affection : if thou
desire to be His friend and to have part with
Him. So when we have perused and searched all
be this the final conclusion. That through many
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tribulations : we must enter into the Kingdom of
God.’
The cross which is an abstraction has little
meaning, less authority, and no comfort. Thomas
never mentions the cross, except as the symbol of
the Redeemer, the mark of His friends, the
fountain of love and joy, and the key to the
kingdom of heaven. Hence the self-denial which
he teaches is not a living death, but a dying life.
The final word is not death but life ; the tribula-
tion leads to the Kingdom of God, which is peace
and joy in the Holy Spirit.
ADDENDUM
From my kind friend the Dean of Christ
Church I have received a photographic copy of a
portrait preserved at Zwolle, which is supposed to
represent a Kempis. The dress and accessories
are very similar to those of the Gertruidenberg
picture given by Mr. Wheatley, but the features
are very different. The face is rounder, fuller, less
delicate, but stronger ; the eyes seem to be slightly
protuberant. It is a peasant’s physiognomy, and
suggests a florid complexion. The expression is
d
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contemplative, but the countenance is one that
would lend itself to a kindly humour, and
a Kempis is said to have been no foe to inno-
cent mirth.
None of the existing portraits appears to be
free from doubt, but some weight may be allowed
to the Zwolle tradition, and readers of this edition
will not be sorry to possess what at any rate
may be a faithful representation of the author’s
features. Hence it has been judged not improper
to insert it before the title-page, but with a word
of caution.
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FIRST
A
BOOK
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HERE BEGIN CHAPTERS
Of the Imitation of Christ, and Contempt of all the Vanities
of the World i
Of the Humble Conceit of Ourselves ii
Of the Doctrine of Truth iii
,Of Prudence in Our Actions iv
Of the Reading of Holy Scriptures ..... v
Of Inordinate Affections vi
Of flying from Vain Hope and Pride vii
That too much Familiarity is to be shunned . . . viii
Of Obedience and Subjection ix
Of avoiding Superfluity in Words x
Of the obtaining of Peace, and Zealous Desire of Progress . xi
Of the Good of Adversity xii
Of resisting Temptation . . . . . . . xiii
Of avoiding Rash Judgment xiv
Of Works done in Charity xv
Of bearing with the Defects of Others . ... . . xvi
Of the Monastic Life . . xvii
Of the Examples of the Holy Fathers xviii
Of the Exercises of a good Religious xix
Of the Love of Solitude and Silence xx
Of Compunction of Heart xxi
Of the Consideration of Human Misery .... xxii
Of Meditation on Death ....... xxiii
Of Judgment, and the Punishment of Sinners . . . xxiv
Of the Zealous Amendment of our whole Life . . . xxv
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HERE BEGIN
ADMONITIONS USEFUL
FOR A SPIRITUAL LIFE
[FIRST BOOK]
CHAPTER I
OF THE IMITATION OF CHRIST, AND
CONTEMPT OF ALL THE VANITIES
OF THE WORLD
TX7HOSO followeth Me, walketh not in dark-
' V ness : 1 saith the Lord. These are the
words of Christ by which we are admonished, to
imitate His life and manners : if we will be truly
enlightened, and delivered from all blindness of
heart. Be it therefore our chief pursuit : to
meditate upon the life of Jesus Christ.
The doctrine of Christ excels all doctrines of
holy men ; and whoso had the Spirit : would find
therein the hidden manna. 2 But it happens that
from often hearing many have but small desire
for the Gospel : because they have not the Spirit
of Christ. But whoso would fully and feelingly
understand the words of Christ : must endeavour
to conform his whole life to Him. What doth
it profit thee to lecture profoundly on the Trinity;
1 John viii. 12 . 2 Apoc. ii. 17.
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THE IMITATION OF CHRIST
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if thou be void of humility and thereby displeasing
to the Trinity? Truly profound words do not
make a man holy and just: but a virtuous life
makes him dear to God. I had rather feel com-
punction : than know its definition. If thou
knewest the whole Bible in the letter 1 and the
sayings of all philosophers ; what would all that
profit thee without the love of God and grace ?
Vanity of vanities and all is vanity : except to
love God and to serve Him only . 2 This is the
highest wisdom : through contempt of the world
to journey towards the Kingdom of Heaven.
Vanity therefore it is to seek after perishing
riches : and to trust in them. Vanity is it also
to solicit honours : and climb to high degree.
Vanity it is to follow the desires of the flesh :
and to desire that for which thou must afterwards
be heavily punished. Vanity it is to covet a long
life: and neglect a good life. Vanity it is to
mind only the present life : and not foresee those
things which are to come. Vanity it is to set
thy heart on that which speedily passes away :
1 Exterius, that is outwardly, in the letter, not in the spirit.
Hirsche translates this word by heart, and treats it as a barbarism
for the German auswendig or the Flemish <van buiten. But exterius
with its cognates is so commonly used in the De Imitatione in its
proper sense that this can hardly be the case. Discere exterius,
which Hirsche quotes from Florentius, may mean to learn aloud, by
oral repetition, as legere exterius, which he also quotes, means to read
aloud .
2 Ecd. i. a i Deut. vi. 13.
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and not hasten thither where everlasting joy
abides.
Call often to mind the proverb ; The eye is
not satisfied with seeing : nor the ear filled with
hearing . 1 Study therefore to withdraw thy heart
from the love of the visible : and to give thyself
over to the invisible. For they that follow their
appetites stain their conscience : and forfeit the
grace of God.
CHAPTER II
OF THE HUMBLE CONCEIT OF OURSELVES
'C' VERY man naturally desires to know ; 2 but
' L/ what avails knowledge without the fear of
God? Better surely is a humble peasant that
serves God : than a proud philosopher that
studies the course of heaven and neglects himself.
Whoso knows himself well grows meaner in his
own eyes : and delights not in the praises of men.
If I understood all things in the world, and were
not in charity ; 8 what would it help me in the
sight of God who will judge me according to my
deeds ?
Cease from an inordinate desire of knowledge :
for therein is found great distraction and deceit.
Gladly would those who know seem learned and
be called wise. There be many things : which
1 Eccl. i. 8. 2 Aristotle, Met . i. i. 3 i Con xiii. 2 .
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THE IMITATION OF CHRIST
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to know doth little or nothing profit the soul.
And he is very foolish : that is intent upon other
things, than those that may avail him for his
salvation. Many words do not satisfy the soul ;
but a good life refreshes the mind: and a pure
conscience, gives great assurance in the sight of
God. The more and the better thou knowest :
the more severely shalt thou therefore be judged
unless thy life be also more holy. Be not there-
fore vain of any art or science ; but rather fear
for the knowledge that is given thee.
If thou thinkest that thou knowest much and
understandest well : know also that there be
many things more which thou knowest not. Be
not overwise : 1 but rather confess thine ignorance.
Why wilt thou prefer thyself before any ; since
there be many more learned than thou, and more
skilful in the Law ? If thou wilt know or learn
any thing to profit : love to be unknown and to
be little esteemed. 4
This is the deepest and most profitable reading:
the true knowledge and contempt of ourselves.
To make no account of ourselves, and to think
always well and highly of others : is great wisdom
1 Rom. xi. 20.
2 Ama nesciri is from St. Bernard i. 782 of Mabillon's ed. It
was a favourite phrase among the Brethren of the Common Life.
Hirsche notes that the whole sentence, ama nesciri et pro tahilo
reput ariy is found in another work of a Kempis, The Little Alphabet
of a Monk .
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and perfection. If thou shouldest see another
openly sin, or commit some heinous offence ; yet
oughtest thou not to think the better of thyself :
for thou knowest not how long thou shalt be
able to stand fast in good. We all are frail : but
thou shalt esteem none frailer than thyself.
CHAPTER III
OF THE DOCTRINE OF TRUTH
I
TJAPPY the man whom truth teaches by itself , 1
A not by fleeting figures and words : but as
it is in itself. Our opinion and our sense often
deceive us : and see but little. What profit is
there in lengthy quibbling about dark and hidden
things ; when we shall not be reproved at the
day of judgment because we knew them not ? It
is great folly to neglect things that are profitable
and necessary: and take needless pains for that
which is far-fetched and hurtful. We have eyes
and see not ; 2 and what have we to do with genera
and species ?
He to whom the Eternal Word speaks : is
freed from many opinions. From one Word are
all things ; and all speak that one : and this is
the Beginning, which also speaks to us . 8 No man
1 See the Confessions of St. Augustine ix. io, 3.
2 Jer. v. 21 : Matt. xiii. 13 : John xii. 40. 3 John i. 1 : viii. 25.
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without that Word understands, or judges aright.
He to whom ail things are one, he who draws all
things to one, and sees all things in one ; may be
stablished in heart : and rest as a peacemaker in
God. O God who art Truth : make me one
with Thee in everlasting charity. It wearies me
often to read and hear many things : in Thee is
all that I want and desire. Let all doctors hold
their peace let all creatures keep silence in Thy
sight : speak thou alone to me.
ii
The more a man is made one with himself and
simplified inwardly ; the more and higher things
he understands without labour : for he receives
the light of intelligence from above. A pure
simple and stable spirit does not waste its force
on many occupations ; for it does all to the
honour of God : and strives to be at peace within
itself from every selfish aim. Who hinders and
troubles thee more ; than the unmortified affection
of thine own heart? A good and devout man
first plans within himself : those things which he
is to do outwardly. Neither do they warp him
to the desires of a vicious inclination : but he
bends them himself to fit the prescript of right
reason. Who hath a harder battle ; than he that
strives to overcome himself? And this should
be our business, to conquer ourselves ; and daily
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wax stronger than ourselves: and make some
growth in holiness.
in
All perfection in this life, hath some imperfec-
tion cleaving to it : and no speculation of ours
is without some darkness. An humble know-
ledge of thyself, is a surer way to God : than a
deep search after learning. Learning is not to
be blamed, nor any simple knowledge of things,
for considered in itself it is good and ordained
by God: but a good conscience and a virtuous
life is always to be preferred. But because many
are more anxious to know than to live well ;
therefore they are often deceived : and bear little
fruit or next to none.
O if men bestowed as much labour on rooting
out vices and grafting virtues as they do in de-
bating quillets ; there would not be such evils
and scandals among the people ; nor such loose-
ness in Religious Houses. Truly when the day
of judgment comes we shall not be asked what
we have read but what we have done ; nor how
well we have spoken ; but how religiously we
have lived. Tell me where now are all those
Doctors and Masters with whom thou wast well
acquainted whilst as yet they lived, and flourished
in learning ? Now others possess their livings :
and perhaps never think of them. In their life—
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IO THE IMITATION OF CHRIST bk. i.
time they seemed to be something : and now they
are not spoken of. O how quickly passes the
glory of the world. O that their life had been
answerable to their learning : then had their study
and reading been to good purpose. How many
perish through vain learning in this world : who
take little care of the service of God. And
because they rather love to be great than humble :
therefore they become vain in their imaginations. 1
He is truly great : that hath great charity.
He is truly great : that is little in himself, and
makes no account of any height of honour. He
is truly prudent : that regards all earthly things
as dung, that he may gain Christ. 2 And he is
truly learned : that does the will of God, and
forsakes his own will.
CHAPTER IV
OF PRUDENCE IN OUR ACTIONS
\X7E should not give ear to every word or
” * impulse : 3 but warily and leisurely ponder
things according to God. But alas we often
believe and speak evil of others rather than good:
so weak we are. But the perfect man does not
lightly give credit to every speaker ; for he knows
that human frailty is prone to evil : and very apt
to slip in words.
1 Rom. i. 21.
2 Phil. iii. 8 .
3 Ecclesiasticus xix. 1 6.
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It is great wisdom, not to be headlong in thy
affairs : nor to stand stiffly in thine own conceits.
As also not to believe every thing which thou
hearest : nor presently to pour into the ears of
others what thou hast heard or dost believe.
Take counsel with a wise and conscientious
man ; and seek to be instructed by a better than
thyself : rather than to follow thine own inven-
tions. A good life makes a man wise according
to God : and expert in many things. The more
humble a man is in himself and the more subject
unto God : the wiser and quieter shall he be in
all his affairs.
CHAPTER V
OF THE READING OF HOLY SCRIPTURES
/l | 'RUTH is to be sought for in Holy Scrip-
ture : not eloquence. All Holy Scripture
is to be read in the same Spirit wherewith it was
written . 1 We should search for profit in the
Scriptures : rather than subtlety of speech.
We ought as willingly to read devout and
simple books : as deep and profound. Let not
the authority of the writer move thee, whether he
be of small or great learning : but let the love of
1 From an Epistle of William, Abbot of St. Theoderic (in St.
Bernard ii. 214) : Quo enim spiritu scripturae factae sunt , eo spiritu
legt desiderant . H.
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THE IMITATION OF CHRIST
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pure truth draw thee to read. Search not who
said this : but mark what is said. Men pass :
but the truth of the Lord abideth for ever. 1 God
speaks unto us in sundry ways, without respect of
persons. 2
Our own curiosity often hampers us in reading
the Scriptures : for we stop to understand and
discuss where we should simply pass on. If thou
wish to drink profit ; read with humility, simplicity
and faith : nor ever desire the name of learning.
Enquire willingly ; and hear in silence the words
of holy men : mislike not the parables of the
Elders, for they are not uttered without cause. 3
CHAPTER VI
OF INORDINATE AFFECTIONS
TX7HEN SOEVER a man desireth anything
’ ’ inordinately : he is presently disquieted
in himself. The proud and covetous can never
rest: the poor and humble in spirit walk in a
multitude of peace. The man that is not yet
perfectly dead to himself, is quickly tempted : and
is overcome in small and trifling things. The
weak in spirit and he that is yet in a manner carnal
and inclined to sensible things : can hardly with-
draw himself altogether from earthly desires. And
1 Psal. cxvii. (cxvi.) 2. 2 Rom. ii. 11 : Heb. i. 1.
3 Prov. i. 6: Ecclesiasticus xxxii. 12, 13.
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therefore he is often afflicted when he would with-
draw himself : and is easily made angry if any one
thwart his wish.
And if he has attained his desire ; he is
presently disquieted by guilt of conscience, for
that he followed his passion : which helps him
nothing towards the peace he sought for. There-
fore by resisting passions is found true peace of
heart : not by obeying them. There is then no
peace in the heart of a carnal man ; nor in him
that is given up to outward things : but in the
fervent and the spiritual.
CHAPTER VII
OF FLYING FROM VAIN HOPE AND PRIDE
T TE is vain : that setteth his hope in man or in
creatures. Be not ashamed to serve others
for the love of Jesus Christ : nor to seem poor in
this world. Stand not upon thyself: but place
thy hope in God. Do what lieth in thy power :
and God will help thy good will. Trust not in
thine own knowledge, nor in the cunning of any
living man ; but rather in the grace of God :
who helpeth the humble and humbleth the pre-
sumptuous.
Glory not in wealth if thou have it ; nor in
friends because powerful : but in God who gives
all things, and above all desires to give thee Him-
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self. Extol not thyself for the stature or beauty
of thy person : which by a touch of sickness is
spoiled and marred. Delight not in thy clever-
ness or wit ; lest thou displease God : from whom
comes all the good thou hast by nature . 1 Think
not thyself better than others ; lest perhaps thou
be accounted worse in the sight of God : who
knows what is in man.
Be not proud of well-doing ; for the judgment
of God is other than the judgment of men : and
that offends Him which pleases man. If thou
hast any good ; believe better things of others :
that thou mayest preserve humility. It hurts not
to debase thyself under all men : but it hurts
much, to prefer thyself even to one . 2 Unfailing
peace is with the humble : but in the heart of the
proud is envy and frequent indignation.
CHAPTER VIII
THAT TOO MUCH FAMILIARITY IS TO
BE SHUNNED
T AY not thy heart open to every man : but
plead thy cause with the wise and such as
fear God . 3 Be not much with young people and
1 Jer. ix. 23, 24: 1 Cor. i. 31 : 2 Cor. x. 17.
2 The thought may be suggested by St. Bernard in Cant . serm. 37
(i. 1403). H.
3 Ecclesiasticus viii. 22.
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strangers. With the rich use not flattery : and
before great personages be not eager to appear.
Keep company with the humble and simple, with
the devout and virtuous : and commune with
them of those things that may edify. Be not
familiar with any woman : but in general com-
mend all good women to God. Desire to be
familiar with God alone and his Angels : and
avoid the acquaintance of men. We must have
charity towards all : but familiarity is not ex-
pedient.
Sometimes it happens that a person unknown
shines in good reputation : whose presence not-
withstanding darkens the eyes of the beholders.
We think sometimes to please others by our
company : and we rather begin to offend them by
bad qualities which they discover in us.
CHAPTER IX
OF OBEDIENCE AND SUBJECTION
T T is a great matter to stand in obedience ; to
live under a prelate : and not to be our own
masters. It is much safer to stand in subjection :
than in office. Many are under obedience rather
for necessity than for charity ; and they have their
punishment : and do easily repine. Neither will
they attain to freedom of mind : unless with their
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whole heart they obey for the love of God. Run
hither and thither : thou shalt find no rest but in
humble subjection, under the rule of a prelate.
Fancifulness and change of place, have deceived
many.
True it is that every one cheerfully does what
he likes: and inclines to those who agree with
him. But if God be amongst us : we must some-
times give up our own opinion for the good of
peace. Who is so wise ; that he can fully know
all things ? Be not therefore too confident in
thine own opinion : but be even glad to listen to
the thought of others. If that which thou thinkest
be good ; and yet thou renounce it for God’s sake
and follow another : thou shalt make more profit
thereby.
For I have often heard : that it is safer to hear,
and to take counsel than to give it. It may also
fall out, that each one’s opinion may be good ;
but to refuse to yield to others, when reason
or a cause requires it: is a sign of pride and
obstinacy.
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CHAPTER X
OF AVOIDING SUPERFLUITY IN WORDS
A VOID the tumult of men as much as thou
"*• ^ canst ; for talk about worldly events is a
great hindrance, although they be spoken of with
sincere intention. For we are quickly stained and
captured by vanity.
Often I could wish that I had held my peace :
and that I had not been in company. But why do
we so willingly talk and gossip together ; when yet
we seldom return to silence without hurt of con-
science? Therefore do we so willingly talk;
because by mutual speech we seek mutual com-
fort : and desire to ease the heart overwearied with
manifold anxieties. And of those things which we
most love or desire, or of those which we feel
contrary to us : we very gladly talk and think.
But alas often in vain and to no end. For this
outward comfort : is no small loss of inward and
divine consolation.
Therefore we must watch and pray : 1 lest our
time pass idly. If it be lawful and expedient to
speak : speak those things that may edify. Evil
habit and neglect of our own progress : conduce
greatly to unguarded speech. Yet our spiritual
progress is not a little helped, by devout com-
1 Mark xiv. 38.
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muning of spiritual things : especially when men
of like mind and spirit be met together in God.
CHAPTER XI
OF THE OBTAINING OF PEACE AND
ZEALOUS DESIRE OF PROGRESS
\X7E might enjoy much peace : if we would not
v r busy ourselves with the words and deeds of
other men which appertain not to our charge. How
can he abide long in peace ; who thrusts himself into
the cares of others, who seeks occasions abroad, who
little or seldom collects himself within ? Blessed
are the simple : for they shall have much peace.
Why were some of the Saints so perfect and
contemplative ? Because they laboured to mortify
themselves wholly from all earthly desires : and
therefore they could with the whole marrow of
their heart cleave to God, and be free for their
own concerns. We are too much occupied by
our passions : and too anxious about transitory
things. We also seldom overcome any one vice
perfectly ; and do not burn for daily progress :
therefore we remain cold and lukewarm.
If we were perfectly dead unto ourselves, and
not entangled within ; then should we be able also
to relish divine things : and have some experience
of heavenly contemplation. The greatest and
indeed the whole hindrance is, that we are not free
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from our passions and lusts : neither do we try to
enter into the perfect path of the Saints. Also
when any small adversity befalls us, we are too
quickly cast down : and turn to human comforts.
If we would strive like brave men to stand in
the battle : surely we should see the help of the
Lord come upon us from Heaven . 1 For He is
ready to succour those that strive and trust in His
grace : who giveth us occasion to fight in order
that we may conquer.
If we esteem our progress in religion to consist
only in these outward observances : our devotion
will quickly come to an end. But let us lay the
axe to the root : 2 that being cleansed from passions
we may find a mind that makes peace. If every
year we would root out one vice : we should soon
become perfect men. But as it is on the contrary
we often see ; that we were better and purer at
the beginning of our conversion : than after many
years of profession. Our fervour and progress
should grow daily : but now it is accounted a
great matter : if a man can retain a part of his
first zeal. If we would force ourselves a little at
the beginning : then should we be able to perform
all things afterwards with ease and delight. It is a
hard matter to break oflF habits : but it is harder to
go against our own will. But if thou canst not over-
come little and easy things ; when wilt thou over-
1 Eph. vi. 13 : Psal. cxxi. (cxx.) i, 2. 2 Lukeiii. 9.
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come harder things ? Resist thy inclination in the
beginning ; and unlearn evil custom : lest perhaps
by little and litde it draw thee into greater difficulty.
O if thou didst but mark how much peace unto
thyself and joy unto others thou shouldest procure
by behaving thyself well : I think thou wouldest be
more careful of thy spiritual progress.
CHAPTER XII
OF THE GOOD OF ADVERSITY
TT is good that we have sometimes some troubles
and crosses : for they often call a man back
to his heart ; that he may know himself to be in
exile : and not place his hope in any worldly
thing. It is good that we be sometimes contra-
dicted and that men think ill or doubtfully of us :
although we do and intend well. These things help
often towards humility : and defend us from vain
glory. For then we better seek God our inward
witness; when outwardly we be contemned by
men : and there is no credit given unto us.
Therefore a man should settle himself so firmly
in God : that he need not seek many comforts of
men. When a man of good will 1 is afflicted or
tempted, or troubled with evil thoughts ; then he
understands better the great need he has of God :
without whom he perceives he can do nothing that
is good. Then also he sorrows laments and prays,
1 Luke ii. 14.
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for the miseries he suffers. Then is he weary of
living longer ; and wishes that death would come :
that he might be dissolved and be with Christ . 1
Then also he well perceives : that perfect security
and full peace cannot endure in this world.
CHAPTER XIII
OF RESISTING TEMPTATION
GO long as we live in the world : we cannot be
^ without tribulation and temptation. Whence
it is written in Job. The life of man upon earth
is a temptation . 2 Every one therefore ought to
be anxious about his temptations and watch in
prayer ; 8 lest the devil find room to deceive him :
who never sleeps, but goes about seeking whom
he may devour . 4 No man is so perfect and
holy, as not sometimes to feel temptations : and
altogether without them we cannot be.
Nevertheless temptations are often very profit-
able to us; though they be troublesome and
grievous : for in them a man is humbled,
purified and instructed. All the Saints passed
through many tribulations and temptations and
profited thereby. And they that could not bear
temptations : became reprobate and fell away.
There is no order so holy nor place so secret :
1 Phil. i. 23. 2 Job vii. 1, according to the reading of the LXX.
3 1 Pet. iv. 7. * 1 Pet. v. 8.
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where there be not temptations or adversities.
There is no man that is altogether safe from
temptations whilst he lives ; for in ourselves is
the root thereof : since we were born in con-
cupiscence. As one temptation or tribulation goes
away another comes in its place ; and we shall
ever have something to suffer : because we have
lost the blessing of our felicity.
Many seek to shun temptations : and fall more
grievously into them. By flight alone we cannot
overcome : but by patience and true humility we
become stronger than all our enemies. He that
only avoideth them outwardly, and doth not pluck
up the root : shall profit little. Yea temptations
will the sooner return unto him : and he shall feel
himself in worse case. By little and little, and by
patience with long-suffering through God’s help
thou shalt better overcome : than by hardness and
thine own pertinacity. Often take counsel in
temptation ; and deal not roughly with him that
is tempted : but give him comfort, as thou
wouldest wish to be done to thyself . 1
The beginning of all evil temptations is incon-
stancy of mind, and small confidence in God ; for
as a ship without a rudder is tossed to and fro by
the waves: so the man who is slack and quits his
purpose is many ways tempted.
1 Opposite to this tender pastoral advice John Dygon writes in the
margin of the Magdalen MS. : Not a nota bene .
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Fire tries iron : and temptation a just man.
We often know not what we can do : but tempta-
tion shews us what we are. Yet we must be
watchful especially in the beginning of tempta-
tion ; for the enemy is then more easily beaten, if
he be not suffered to enter the door of the mind :
but be met on the threshold at his first knock.
Wherefore one said. Withstand beginnings : a
remedy comes too late . 1 For first there comes to
the mind a bare thought ; then a strong imagina-
tion : afterwards delight and an evil motion and
consent. And so by little and little our wicked
enemy gets wholly in : because he is not resisted
in the beginning. And the longer a man is too
sluggish to resist ; the weaker does he daily become
in himself : and the enemy stronger against him.
Some suffer greater temptations in the beginning
of their conversion : others in the end. Others
again are much troubled almost through the
whole of their life ; some are but easily tempted :
according to the wisdom and equity of the Divine
appointment ; which weighs the state and deserts
of men : and foreordains all things for the salva-
tion of His elect. Therefore we ought not to
despair when we are tempted ; but the more
fervently to beseech God : that He will vouch-
safe to help us in all tribulations ; who surely
according to the words of Paul will make with
1 Ovid, de Rem . Am . 91.
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the temptation a way of escape : that we may be
able to bear it . 1 Let us therefore humble our
souls under the hand of God in every temptation
and tribulation : for the humble in spirit He will
save and exalt . 2
In temptations and afflictions a man is proved
how much progress he hath made ; and his merit
is therein the greater : and his virtue is more
clearly manifest. Neither is it a great thing if a
man be devout and fervent when he feels no
pressure ; but if in time of adversity he bear
himself patiently : there is hope of great progress.
Some are kept from great temptations, and in
small daily ones are often overcome ; that they
may be humbled, and never trust themselves in
great matters : who break down in such trifles.
CHAPTER XIV
OF AVOIDING RASH JUDGMENT
' I S URN thine eyes upon thyself : and beware
A thou judge not the actions of others.* In
judging of others a man labours in vain ; often
errs and easily sins : but in judging and examining
himself he always labours fruitfully.
We often judge of things, according as we like
them : for we easily lose truth of judgment
1 i Cor. x. 13. 3 1 Pet. v. 5, 6. 3 Matt. vii. 1.
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through private inclination. If God were always
the pure object of our desire : we should not be
so easily troubled through the resistance of our
feelings. But often something lurks within, or
even concurs from without : which draws us also
outwards. Many secretly seek themselves in
what they do : and know it not. They seem
also to live in good peace : when things fall out
according to their will and fancy. But if things
happen otherwise than they desire : they are
straightway vexed and dispirited.
Through diversity of feelings and ideas dis-
sensions often arise between friends and country-
men : between the religious and the devout. An
ancient custom is hard to break : and no one is
willing to be led farther than himself can see. If
thou dost lean more on thine own reason or
industry, than on the power of Jesus Christ which
brings thee into subjection ; seldom and slowly
wilt thou become enlightened : for God wills us
to be perfectly subject unto Himself, and to be
lifted above all reason by the fire of love.
CHAPTER XV
OF WORKS DONE IN CHARITY
P'OR no worldly thing, nor for the love of any
■*“ man is any evil to be done ; yet for the
profit of one that is in need, a good work is
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sometimes to be broken off without any scruple :
or say rather changed for a better. For by doing
this a good work is not lost : but changed into a
better.
Without charity the outward work profits not
at all ; 1 but whatever is done of charity be it never
so little and despised : becomes wholly fruitful.
For God weighs rather the means of the worker :
than the work that he does. He does much :
that loves much. He does much : that does a
thing well. He does well : that serves the com-
munity rather than his own will.
Oftentimes it seems to be charity, and is rather
carnality: because natural inclination, self-will,
hope of requital, desire of gain, will seldom be
away. He that has true and perfect charity seeks
himself in nothing : 2 but only desires in all things
that God alone should be glorified. He also
envieth none, because he loves no private joy ;
neither will he rejoice in himself: but wishes
above all blessings to be made happy in God. To
no man does he attribute anything that is good ;
but refers it all unto God, from whom as Fountain
all things flow : in whom as End all the saints do
rest in fruition.
O he that had but a spark of true charity :
would certainly feel that all earthly things are full
of vanity.
1 i Cor. xiii. 3. * 1 Cor. xiii. 5.
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CHAPTER XVI
OF BEARING WITH THE DEFECTS
OF OTHERS
f I 'HOSE things that a' man cannot amend in
himself or in others : he ought to suffer
patiently, till God order otherwise. Think that
perhaps it is better so for thy trial and patience :
without which all our merits have little weight
Thou oughtest to pray notwithstanding over such
hindrances : that God would vouchsafe to help
thee, and that thou mayest bear them kindly.
If one that is once or twice warned will not
listen : contend not with him, but commit all
to God ; that in all His servants His will may be
done and his name honoured : who well knows
how to turn evil into good.
Endeavour to be patient in bearing with the
defects and infirmities of others of what sort
soever they be : for thou also hast many which
must be borne with by others. If thou canst not
make thyself what thou wouldest, how canst thou
expect to have another to thy liking? We are
glad to see others perfect : and yet we mend not
our own faults. We will have others severely
corrected : and will not be corrected ourselves.
The large liberty of others displeases us : and yet
we will not have our own desires denied us. We
will have others restrained by laws : but will not
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in any way be checked ourselves. And thus it
appears : how seldom we weigh our neighbour in
the same balance with ourselves.
If all men were perfect ; what should we have
to suffer from others for God’s sake ? But now
God hath so ordered it, that we may learn to bear
one another’s burdens ;* for no man is without
fault, no man without his burden : no man
sufficient for himself, no man wise enough for
himself ; 2 but we ought to bear with one another,
comfort one another : help, instruct and admonish
one another.
How much virtue a man has, is best seen on
occasion of adversity. For occasions do not make
a man frail : but they shew, what he is.
CHAPTER XVII
OF THE MONASTIC LIFE
'T'HOU must learn to break thyself in many
things : if thou wilt keep peace and con-
cord with others.
It is no small matter to dwell in a monastery
or congregation, and to walk therein without
complaint : s and persevere faithfully unto death . 4
Blessed is he that has there lived well : and ended
happily. If thou wilt stand and grow as thou
1 Gal. vi. 2. 2 Ecclesiasticus xi. 26 : Prov. iii. 7.
3 Sine querela , Phil. iii. 6 (Vulgate). 4 Apoc. ii. 10.
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shouldest : bear thyself as an exile and pilgrim
upon earth . 1 Thou must become a fool for
Christ’s sake : 2 if thou desire to lead a
religious life. The habit and the shaven crown
do little profit : but change of manners and
perfect mortification of passions make a true
religious man.
He that seeks ought else but simply God, and
the salvation of his soul : shall find nothing but
tribulation and sorrow. Neither can he long
remain a peacemaker : that labours not to be the
least, and subject unto all. Thou earnest to
serve : not to govern. Know that thou wast
called to suffer and to labour : not to be idle nor
to gossip. Here therefore men are proved : as
gold in the furnace.® Here no man can stand :
unless with his whole heart he humble himself for
the love of God.
CHAPTER XVIII
OF THE EXAMPLES OF THE HOLY FATHERS
I
/CONSIDER the lively examples of the holy
^ Fathers, in whom true perfection and
religion shined : and thou shalt see how little it
1 i Chron. xxix. 15 : Psal. xxxix. 12 (xxxviii. 13): 1 Pet. ii. 11.
2 1 Cor. iv. 10. 3 Wisdom iii. 6.
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is, and almost nothing that we do. Alas what is
our life ; if it be compared to them ?
The Saints and friends of Christ, served the
Lord in hunger and thirst, in cold and nakedness
in labour and weariness, in watchings and fastings,
in prayers and holy meditations : in many perse-
cutions and reproaches.
O how many and grievous tribulations they
suffered. Apostles, Martyrs, Confessors Virgins :
and all the rest, that willed to follow the steps
of Christ. For they hated their lives in this
world : that they might keep them unto life
eternal . 2 O how strict and renounced a life the
holy Fathers led in the wilderness : how long and
grievous were the temptations they suffered ; how
often were they assaulted by the enemy, what
frequent and fervent prayers offered they to God :
what rigorous abstinences did they use. What
zeal and fervour had they for spiritual progress ;
how stout a conflict did they wage for the over-
coming of their lusts : how pure and upright an
intention kept they towards God.
All day they laboured, and in the night they
found time for long prayer : although while they
laboured they ceased not from mental prayer.
They spent all their time with profit : every hour
seemed short for waiting upon God : and by
reason of the great sweetness of contemplation,
1 z Cor. xi. 27 : xii. 10. 2 John xii. 25.
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they forgot the necessity of bodily refreshments.
All riches, dignities, honours friends and kinsfolk
they renounced : they desired to have nothing
from the world ; they scarce took the necessaries
of life : they grieved to serve their bodies even
in necessity.
Therefore they were poor in earthly things :
but very rich in grace and virtues. Outwardly
they were destitute : but inwardly they were
refreshed with grace and divine consolation.
They were strangers to the world : but near and
familiar friends to God. They seemed to them-
selves as naught, and to this present world as
despicable : but in the eyes of God they were
precious and beloved. They stood in true
humility : lived in simple obedience. They
walked in love and patience ; and therefore they
grew daily in the Spirit : and obtained great grace
in God’s sight. They were given for an example
to all religious ; and more should they incite us
to good progress: than the multitude of the
lukewarm to slackness.
11
O how great was the fervour of all religious,
in the beginning of their holy institution. O
how great was their devotion in prayer, their
emulation in virtue ; what discipline was enforced:
what reverence and obedience under the rule of
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a master flourished in all things. Their foot-
prints yet remain to testify, that they were truly
holy and perfect men : who fighting so valiantly
trod the world under foot.
Now he is thought great, who is not a trans-
gressor: and who can with patience endure that
which he undertook. O the lukewarmness and
negligence of our estate ; that we so quickly
decline from the first ardour : and are weary of
life for very fatigue and lukewarmness. Would
to God the desire to grow in virtues may not
wholly sleep in thee : who hast often seen many
examples of the devout.
CHAPTER XIX
OF THE EXERCISES OF A GOOD RELIGIOUS
qPHE life of a good religious should be adorned
with all virtues : that he may be such in-
wardly, as outwardly he seems to men. And
with reason there should be far more within than
is perceived without : for our Overseer is God ;
whom we ought most highly to reverence where-
soever we are : and like Angels to walk in purity
in His sight. Daily ought we to renew our
purpose, and stir up ourselves to fervour : as
though this were the first day of our conversion,
and say. Help me Lord God in a good purpose
and in Thy holy service ; and grant that I may
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now this day begin perfectly : for what I have
done hitherto is nothing.
According to our purpose shall be the course
of our growth : and much diligence is necessary
to him that will make good progress. And if
he that firmly purposes often fails ; what shall
he do that seldom, or less resolutely purposes
any thing ? Yet we desert our purpose in many
ways : and the light omission of exercises seldom
passes without some loss. The purpose of the
just depends not upon their own wisdom but upon
God’s grace : in whom also they always trust,
for whatsoever they take in hand. For man
proposes, but God disposes : 1 neither is the way
of man in himself . 2
If for the sake of piety or of profit to a
brother an accustomed exercise be sometimes
omitted : it may easily afterwards be recovered
again. But if from weariness of mind or care-
lessness we lightly forsake it : it is a fault, and
will be felt to be hurtful. Let us do the best
we can : still we shall easily fail in many things.
Yet must we always propose some definite plan :
and especially against those infirmities which do
most of all hinder us.
We must search into and set in order both the
1 Prov. xvi. 9. Cor hominis disponit uitam suam ; sed Domini est
dirigere gressus eius.
2 Jer. x. 23.
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outward and the inward : because both are of
importance to our progress. If thou canst not
continually recollect thyself ; yet do it sometimes
and at the least once a day : namely in the
morning or at night. In the morning purpose,
and at night examine thy manners, how thou hast
behaved thyself this day in word, deed and
thought : for in these perhaps thou hast often
offended both God and thy neighbour. Gird
up thy loins like a man against the wickednesses
of the devil : bridle thy appetite, and thou wilt
the more easily bridle every inclination of the
flesh. Never be wholly idle : but either reading
or writing, or praying or meditating or endeavour-
ing something for the common good.
Yet bodily exercises must be used with dis-
cretion : neither are they to be practised of all
men alike. Those which are not common, are
not to be shown outwardly : for things private
are practised more safely in secret. Nevertheless
beware thou shirk not those which are common,
to run after exercises of thy own choosing ; but
having fully and faithfully accomplished all which
thou art bound and enjoined to do : if thou hast
any spare time give thyself to thyself, as thy
devotion shall desire. All cannot use one exer-
cise : but one is more useful for this person
another for that.
According to the season also different exercises
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are pleasing : some suit better on holy days, others
on working days. Some we need in time of
temptation : and others in time of peace and
quietness. Some we love to practise when we
are sad : and others when we rejoice in the Lord.
About the time of the chief festivals good
exercises are to be renewed : and the prayers of
Saints more fervently to be implored. From
festival to festival we should make some purpose
as though we were then to depart out of this
world : and come to the everlasting festival.
Therefore ought we anxiously to prepare our-
selves at holy times, and to live more devoutly ;
and to keep more exactly all our observances,
as though we were shortly at God’s hands to
receive the reward of our labours. But if it be
deferred ; let us believe that we are insufficiently
prepared and unworthy yet of so great glory
which shall be revealed in us in due time : 1 and
let us endeavour to prepare ourselves better for
our departure. Blessed is that servant saith the
Evangelist Luke : whom his Lord when He
cometh shall find watching. Verily I say unto
you : He shall make him ruler over all His
goods . 2
1 Rom. viii. 18. 2 Luke xii. 43, 44.
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CHAPTER XX
OF THE LOVE OF SOLITUDE AND SILENCE
GEEK a fit time to retire into thyself : and
^ meditate often upon God’s loving-kindnesses.
Throw aside subtleties ; read thoroughly such
books : as rather stir compunction, than furnish
occupation. If thou wilt withdraw from needless
talk, and idle gadding about, as also from listening
to news and rumours : thou shalt find leisure
enough and suitable for meditation on good things.
The greatest Saints avoided the society of men
when they could : and rather chose to serve God
in secret.
One said. As oft as I have gone among men :
I returned home less a man . 1 This we often
find : when we talk long together. It is easier
not to speak a word at all : than not to speak a
word too much. It is easier to hide at home :
than to be guarded abroad. He therefore that
intends to attain to the inward and spiritual :
must with Jesus withdraw from the press . 2 No
man goes out securely : but he who loves to hide.
1 Seneca, Ep . vii. : but the words are adapted or loosely quoted
from some commonplace book. The passage runs, Auarior redeo ,
ambitiosior , luxuriosior , immo uero crudelior et inhumanior , quia inter
homines fui . The same quotation in the same form is found in the
sermon on Christmas Day, No. iv. in Miss Winkworth’s Life and
Sermons of Dr . John fouler.
2 John v. 1 3 : Luke v. 1 5, 1 6.
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No man speaks securely : but he who loves to
hold his peace. No man rules securely : but he
that loves to be beneath. No man commands
securely : but he that has learned loyally to obey.
No man rejoices securely : unless he has within
him the testimony of a good conscience.
And yet always the security of the Saints was
full of the fear of God ; neither were they the
less anxious and humble in themselves : for that
they shone outwardly with great virtues and grace.
But the security of bad men arises from pride and
presumption : and in the end turns to their own
deception. Never promise thyself security in this
life : although thou seem to be a good monk or
a devout hermit. Oftentimes those who are
better in the judgment of men : have fallen into
greater danger by overmuch self-confidence.
Wherefore to many it is more profitable, not to
be altogether free from temptations : but to be
often assaulted ; lest they should be too secure,
lest they should be lifted up with pride : lest
even they should too freely turn aside to outward
comforts.
O if a man would never seek after transitory
joy ; never busy himself with the world : how
good a conscience would he keep. O if he would
cut off all vain anxiety, and think only upon things
saving and divine, and place all his hope in God :
how great peace and quietness would he possess.
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No man is worthy of heavenly comfort : unless
he have diligently exercised himself in holy com-
punction. If thou desirest true contrition of
heart ; enter into thy secret chamber and shut
out the tumults of the world : as it is written.
In your chambers be ye grieved . 1 In thy cell
thou shalt find : what abroad thou shalt too often
lose. A cell well kept is delightsome : ill kept is
full of weariness. If in the beginning of thy
conversion thou hast dwelt in it and guarded it
well : it will afterwards be to thee a dear friend
and a most pleasant comfort. In silence and in
stillness the religious soul grows and learns the
mysteries of Holy Writ : there she finds rivers
of tears, wherein she may wash and cleanse her-
self night after night ; 2 that she may be the more
familiar with her Creator : the farther she dwells
from all the riot of the world. Whoso therefore
withdraweth himself from his acquaintance and
friends : God will draw near unto him with His
holy Angels. It is better for a man to hide and
take care of himself : than to neglect his soul and
work wonders.
It is commendable in a religious, seldom to go
out, to be unwilling to be seen : or even to see.
Why wilt thou see ; what thou mayest not have ?
The world passeth away and the lust thereof . 8
1 Psal. iv. 5 (Vulgate), In cubilibus uestris compungimini .
2 Psal vi. 6 (7). 8 1 John ii. 17.
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Our sensual desires draw us to rove abroad ; but
when the hour is past what carriest thou home
with thee but a burdened conscience and distracted
heart? A merry going out brings often a sad
return : 1 and a joyful evening makes a sad morning.
So all carnal joy enters with a smile : but in the
end it bites and kills . 2
What canst thou see elsewhere, which thou
canst not see here ? Behold the heaven and the
earth and all the elements : for of these are all
things created. What canst thou see anywhere ;
that can long continue under the sun ? Thou
thinkest perchance to satisfy thyself : but thou
canst never attain it. Shouldest thou see all this
present world ; what were it but a vain show ?
Lift up thine eyes to God in the highest : 8 and
pray over thy sins and negligences. Leave vain
things to the vain : fix thou thy thoughts upon
God’s commands to thee. Shut thy door behind
thee : and call unto thee Jesus thy Beloved.
Stay with Him in thy cell : for thou shalt not
find so great peace elsewhere. If thou hadst not
gone abroad and hearkened to rumours : thou
wouldest the better have preserved a happy peace.
Since thou delightest sometimes to hear news : it
is fit thou suffer for it disquietude of heart.
1 Compare Theol. Germ,, chap, ix.. Thus that proverb is still true ,
Going out were never so good but staying at home were much better.
2 Prov. xxiii. 31, 32. 3 Psal. cxxi. (cxx.) 1 : cxxiii. (cxxii.) i.
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THE IMITATION OF CHRIST
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CHAPTER XXI
OF COMPUNCTION OF HEART
TF thou wilt make any progress, keep thyself in
the fear of God ; and seek not too much
liberty, but restrain all thy senses under disci-
pline : and give not thyself over to foolish mirth.
Give thyself to compunction of heart : and thou
shalt find devotion. Compunction layeth open
much good : which distraction is wont quickly
to destroy. It is wonderful, that a man can
ever perfectly rejoice in this life : who considers
and weighs his exile and the many perils of his
soul.
Through frivolity of heart and neglect of our
failings we do not feel the sorrows of our soul ;
but often vainly laugh : when we have just cause
to weep. There is no true liberty, nor whole-
some delight : but in the fear of God with a good
conscience.
Happy is he who can cast off all distracting
hindrances : and gather himself into the unity of
holy compunction. Happy is he who abandons :
all that may stain or burden his conscience.
Quit thyself like a man : one custom drives out
another.
If thou canst let others alone : they will kindly
leave thee alone to do thy own work. Draw not
to thyself the affairs of others : nor entangle thy-
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self in the affairs of the great. Still have an eye
to thyself first : and admonish thyself especially
before all thy beloved friends.
If thou hast not the favour of men be not
grieved at it ; but take this to heart, that thou
dost not behave thyself so warily and circum-
spectly : as becomes a servant of God and a
devout religious.
It is better oftentimes and safer that a man
should not have many consolations in this life :
especially such as are according to the flesh. But
if we have not divine consolations or seldom taste
them, the fault is ours ; because we seek not com-
punction of heart : nor absolutely cast away vain
and outward comforts. Know that thou art
unworthy of divine consolation : and hast rather
deserved much tribulation.
When a man is perfecdy contrite : then is the
whole world heavy and bitter unto him. A good
man finds cause enough for mourning and weeping.
For whether he consider his own or his neighbour’s
estate : he knows that none lives here without
tribulation. And the more narrowly he considers
himself : the more he sorrows. Our sins and
vices are matter of just sorrow and inward com-
punction ; wherein we lie so enwrapt ; that we
can seldom apply ourselves to heavenly contem-
plations.
Didst thou oftener think of thy death, than of
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THE IMITATION OF CHRIST
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a long life : doubtless thou wouldest be more
zealous to amend. If also thou didst consider
in thy heart the future pains of hell or purgatory ;
I believe thou wouldest willingly bear labour or
sorrow : and fear no austerity. But because
these things pierce not to the heart, and we still
love delights : therefore we remain cold and very
dull.
It is often poverty of spirit : which makes our
miserable body so easily complain. Pray therefore
humbly unto the Lord, that He will give thee the
spirit of compunction : and say with the Prophet.
Feed me O Lord with bread of tears : and give
me drink of tears in measure . 1
CHAPTER XXII
OF THE CONSIDERATION OF HUMAN MISERY
I
TV/TISERABLE thou art wherever thou art or
whithersoever thou turnest : unless thou
turn thyself to God.
Why art thou troubled ; when things succeed
not as thou wouldest or desirest ? Who is he that
hath all things to his mind ? neither I nor thou :
nor any man upon earth. There is none in the
world without some tribulation or perplexity :
1 Psal. lxxx. 5 (lxxix. 6).
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though he be Emperor or Pope. Who has the
better lot? Surely he who is able to suffer some-
thing for God.
Many irresolute and weak ones : cry See what
a good life that man has : how rich how great how
powerful and exalted he is. But fix thy mind on
heavenly treasure ; thou shalt see that all these
worldly goods are not goods at all, but very
uncertain and rather burdens : because they are
never possessed without anxiety and fear. Man’s
happiness consists not in abundance of temporal
goods : but a moderate portion is enough for
him.
Truly it is misery to live upon the earth. The
more a man will be spiritual, the more does this
present life become to him bitter : because he
feels more sensibly and sees more clearly the
defects of human corruption. For to eat to
drink to wake to sleep, to rest and labour, and
to be subject to the other necessities of nature, is
truly great misery and affliction to a devout man :
who would gladly be set loose and free from all
sin. For the inward man is much oppressed with
bodily necessities in this world. Therefore the
Prophet devoutly prays : that he may have power
to be free from them saying. Pluck me forth
O Lord from my necessities . 1
But woe be to them that know not their own
1 Psal. xxv. (xxiv. 17) .
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misery : and still more woe to them that love this
miserable and corruptible life. For some there
be who so cling to it, although by labour or by
begging they can scarce get necessaries : that if
they might live here always, they would care
nothing for the Kingdom of God. O foolish
and faithless in heart ; who lie so deeply sunk in
earth : that they can taste nothing but the carnal.
But wretched as they are they shall in the end
feel to their cost : how vile and how nothing that
was which they loved.
Whereas the Saints of God and all devout
friends of Christ, regarded not those things
which pleased the flesh ; nor those which
flourished in this life : but their whole hope
and intention sighed for eternal treasure. Their
whole desire was borne up to the lasting and
invisible : that they might not be dragged into
the depths by the love of what they could see.
My brother lose not thy confidence 1 of growing
in godliness : thou hast yet time the hour is not
yet past. Why wilt thou put off thy purpose to
the morrow P Arise and begin this instant : and
say. Now is the time to be doing ; now is the
time to be fighting : now is the fit time for amend-
ment. When thou art ill at ease and troubled :
then is the time for deserving.
Thou must pass through fire and water : 2 before
1 Heb. x. 35, 36. 2 Psal. lxvi. (lxv.) 12.
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thou come to the place of refreshment. Unless
thou use violence with thyself : thou shalt never
get the victory over vice. So long as we carry
about this frail body, we can never be without
sin ; or live without weariness and pain. We
would gladly find rest from all misery ; but seeing
by sin we have lost innocency : we have lost also
true felicity. Therefore it becomes us to keep
patience ; and wait for the mercy of God : 1 till
this iniquity pass away, and mortality be swallowed
up of life . 2
ii
O how great is human frailty : which is always
prone to vice. To-day thou confessest thy sins :
and to-morrow thou repeatest what thou didst
confess. Now thou art purposed to watch : and
in an hour thou art behaving, as though thou
hadst never purposed at all. Good cause have
we therefore to humble ourselves ; and never to
think highly of ourselves : since we are so frail
and inconstant. Besides that may quickly be lost
by negligence : which with much labour and time
we have hardly gained through grace.
What will become of us in the end ; who so
early in the day grow cold ? Woe unto us if we
will so turn aside to rest, as if all were peace and
safety : when as yet no trace of true holiness is
1 Psal. lvii. i (lvi. 2). 2 2 Cor. v. 4.
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to be seen in our conversation. We have much
need like good novices to be newly trained in
virtuous behaviour : if haply there might be hope
of some future amendment, and greater spiritual
growth.
CHAPTER XXIII
OF MEDITATION ON DEATH
"\TERY soon there will be an end of thee here :
* change thy view of thy condition. To-day
man is : to-morrow he is no more seen. And
when he is out of sight : quickly also is he out
of mind.
O the stupidity and hardness of man’s heart :
which thinks only of the present, and does not
rather provide for the future. Thou oughtest
so to order thyself in all thy deeds and thoughts :
as if to-day thou wert doomed to die.
If thou hadst a good conscience : thou wouldest
not greatly fear death. Better to guard against
sins : than fly from death. If to-day thou art not
ready ; how wilt thou be so to-morrow ? To-
morrow is uncertain ; and how knowest thou that
thou wilt have a morrow ? What avails it to live
long ; when there is so small amendment ? Ah
length of days does not always amend : but often
adds to our sins. O that we had spent but one
day in this world well. Many count the years of
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their conversion : yet scanty oftentimes is the fruit
of amendment.
If to die be dreadful : to live long may perhaps
prove more dangerous. Happy is he that has
always the hour of his death before his eyes : and
daily prepares himself to die. If thou hast ever
seen a man die : think that thou also must travel
the same road. When it is morning : think thou
mayest not live till evening. And when evening
comes : dare not to promise thyself the morning.
Be thou therefore always ready : 1 and so live, that
death may never take thee unprepared. Many
die suddenly and when they look not for it : for
at an hour when we think not, the Son of Man
will come.
When that last hour shall come; thou wilt
begin to think far differendy of thy whole past
life : and be exceeding sorry that thou hast been
so careless and remiss. How happy and wise
is he, that now strives so to live : as he would
be found at his death. For a perfect contempt
of the world ; a fervent desire for growth in
virtue ; the love of discipline the toil of penance ;
the readiness of obedience ; the denying of our-
selves ; and the bearing of all afflictions for the
love of Christ : will give us great assurance of a
happy death.
Whilst thou art in health thou mayest do much
1 Luke xii. 40 : Matt. xxiv. 42.
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good : but when thou art sick I see not what thou
wilt be able to do. Few by sickness are reformed:
as also they who go much on pilgrimage, seldom
become holy.
Trust not on friends and kindred ; neither do
thou put off thy salvation till hereafter : for men
will forget thee sooner than thou thinkest. It is
better to make provision betimes, and send some
good before thee : than to trust to other men’s
help. If thou be not careful for thyself now :
who will be careful for thee hereafter? The
time that is now is very precious : now are the
days of salvation : now is the acceptable time . 1
But alas that thou shouldest spend so idly : the
time in which thou mightest earn the means for
eternal life. The time will come, when thou shalt
desire one day or hour to amend in : and I know
not that it will be granted thee.
Come beloved, from what danger mightest thou
deliver thyself, from what fear save thyself : if
thou wouldest be ever fearful and mindful of death.
Study now so to live : that at the hour of death
thou mayest rather rejoice than fear. Learn now
to die to the world : that thou mayest then begin
to live with Christ. Learn now to despise all
things : that thou mayest then freely go to Christ.
Chastise thy body now by penance : that thou
mayest then have assured confidence.
1 2 Cor. vi. 2 : Is. xlix. 8 : Luke iv. 1 9.
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Ah fool why dost thou think to live long ;
when thou hast not a day without alarms ? How
many have been deceived : and suddenly snatched
away. How often hast thou heard men say, He
is slain with the sword ; he is drowned : he fell
from a height and broke his neck : he choked
himself with his meat, he died at the gaming
table : one perished by fire, another by steel,
another of the plague, another by robbers ; and
so death is the end of all : and man’s life suddenly
passeth like a shadow . 1
Who will remember thee when thou art dead ;
and who will pray for thee ? Do do now my
beloved whatsoever thou canst do ; for thou
knowest not when thou shalt die : nor yet what
shall befall thee after death. Whilst thou hast
time : heap unto thyself everlasting riches. Think
on nothing but thy salvation : care for nothing
but the things of God. Make now friends to
thyself by venerating the Saints of God, and
imitating their actions ; that when thou failest
in this life : they may receive thee into ever-
lasting habitations.* Keep thyself as a pilgrim
and stranger upon the earth : 8 to whom the
affairs of this world do nothing appertain.
Keep thy heart free and uplifted to God :
because thou hast here no abiding city . 4 Thither
1 Psal. cxliv. (cxliii.) 4. 2 Luke xvi. 9.
8 1 Pet.ii. 11. 4 Heb. xiii. 14.
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send daily thy prayers and sighs with tears : that
after death thy spirit may be found worthy to pass
happily to the Lord. Amen.
CHAPTER XXIV
OF JUDGMENT AND THE PUNISHMENT
OF SINNERS
I
TN all things consider the end : 1 and how thou
wilt stand before that severe Judge, from
whom nothing is hid ; who is not pacified with
gifts, nor admits excuses : but will judge right
judgment. O wretched and foolish sinner, what
wilt thou answer to God who knoweth all thy
wickedness ; who sometimes fearest the counten-
ance of an angry man ? Why dost thou not
provide for thyself against the day of judgment
when no man can excuse or answer for another ;
but every one shall be burden enough for him-
self? Now thy labour is profitable ; thy tears are
acceptable, thy sighs are heard : thy grief makes
satisfaction and purges thy soul.
ii
A great and wholesome purgatory hath the
patient man : who when he receives injuries
grieves more for the malice of another, than for
his own wrong ; who prays cheerfully for his
1 Respice finem is a proverb adopted by the Latins from the Greeks.
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gainsayers : and from his heart forgives offences ;
who delays not to ask forgiveness from others :
who is quicker to pity than to wrath ; who often
uses violence to himself : and labours to bring the
flesh wholly into subjection to the spirit.
It is better now to purge our sins and cut off
our vices : than to keep them to be purged here-
after. Truly we deceive ourselves : through the
inordinate love of the flesh. What else shall that
fire burn up ; 1 but thy sins ? The more thou
sparest thyself now, and followest the flesh : the
more severe hereafter shall be thy expiation, and
thou storest up more fuel for that flame.
In what things a man hath sinned : in the same
shall he be the more grievously punished. 2 There
shall the slothful be pricked forward with burning
goads : and the glutton be tormented with great
hunger and thirst. There shall the luxurious and
lovers of pleasures be bathed in burning pitch
and stinking brimstone : and the envious like
mad dogs shall howl for grief. Every vice : shall
have its proper torment. There the proud shall
be filled with all confusion : and the covetous
1 i Cor. iii. 13, 15.
2 Compare for the sense Wisd. xi. 17, ut scirent quia per quae
peccat quis , per haec et torquetur . But the idea that our vices are
made the whips to scourge us is first developed in the Apocalypse of
Peter , of which an important fragment has recently been discovered.
This is the prime source of all pictures of the world of torment,
including that of Dante.
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shall be pinched with miserable penury. There
one hour of pain : shall be more bitter than a
hundred years of the sharpest penance here.
There is no rest, no comfort for the damned :
yet here we have some pause from toil, and enjoy
the comfort of our friends.
Be now anxious and sorrowful, because of thy
sins : that at the day of judgment thou mayest
be free from dread with the blessed ones. For
then shall the righteous stand with great boldness:
against such as have vexed and oppressed them . 1
Then shall he stand to judge : who now submits
himself humbly to the censures of men. Then
shall the poor and humble have great confidence :
but the proud shall fear on every side. Then
will it appear that he was wise in this world :
who learned to be a fool and despised for Christ’s
sake. Then every affliction that we bore patiently
shall delight us : and all iniquity shall shut its
mouth . 2 Then shall all the devout rejoice : and
all the profane lament. Then shall the flesh that
was afflicted rejoice more : than if it had been
nurtured in delights. Then shall the mean attire
shine gloriously : and the silken robes seem vile.
Then the poor cottage shall be more commended :
than the gilded palace. Then will steady patience
help us more : than all the power of the world.
Then simple obedience shall be exalted : above
1 Wisdom v. i. 2 Psal. cvii. (cvi.) 42.
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all worldly craft. Then shall a clean and good
conscience more rejoice a man : than learned
philosophy. Then shall the contempt of riches
weigh more : than all the worldling’s treasure.
Then wilt thou find more comfort in devout
prayer : than in dainty cheer. Then wilt thou
rejoice more that thou hast kept silence : than
that thou hast talked much. Then will holy
works more avail : than many fine words. Then
a strict life and severe penance will be more
pleasing : than all earthly delight.
Learn that thou art now suffering in little
things : that thou mayest then be delivered from
heavier pains. Here first try : what thou canst
endure hereafter. If now thou canst not endure
so little ; how wilt thou bear eternal torments ?
If now a little suffering make thee so impatient;
what will hell do then ?
Mark well thou canst not have two joys : thou
canst not delight in this world and after that
reign with Christ. If thou hadst lived till this
day in perpetual honours and delights ; what
would all this profit thee, if thou wert to die at
this instant ? 1 All therefore is vanity : except
to love God and serve Him only . 2
For he that loves God with all his heart ; fears
neither death nor punishment, nor judgment nor
hell : for perfect love gives fearless access to
1 Luke xii. 20 . 2 Compare chap, i. above.
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THE IMITATION OF CHRIST bk. i.
God . 1 But he that still delights in sin : no
marvel is it if he be afraid of death and judgment.
Yet it is good, if love be not yet of force to
withhold thee from sin : that at least the fear of
hell should restrain thee. But he that puts off
the fear of God ; can never stand long in good :
-but falls quickly into the snares of the devil.
CHAPTER XXV
OF THE ZEALOUS AMENDMENT OF OUR
WHOLE LIFE
I
T)E watchful and diligent in the service of God ;
and often bethink thyself wherefore thou
earnest hither : and why thou hast left the world.
Was it not that thou mightest live to God ; and
become a spiritual man? Be zealous then in
going forward ; for shortly thou shalt receive the
reward of thy labours : nor shall there be any
more fear or sorrow in thy coasts. Thou shalt
labour now a little : and thou shalt find great
rest yea perpetual joy . 2 If thou continuest faith-
ful and fervent in doing : no doubt but God
will be faithful and liberal in rewarding. Thou
oughtest to keep a good hope of winning the
palm ; but thou must not be secure : lest thou
wax either sluggish or proud.
1 i John iv. 17, 1 8. 2 Ecclesiasticus li. 35.
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11
One that was in sore anxiety and often wavered
between hope and fear ; and once was mastered
by sorrow, prostrated himself in a church before
an altar in prayer : and said within himself. O if
I knew that I should yet persevere. Presently he
heard the divine answer within him. But if thou
didst know it ; what wouldest thou do ? Do now
what thou wouldest do then : and thou shalt be
free from fear. And being herewith comforted
and strengthened he committed himself to the
will of God : and that anxious fluctuation ceased.
Neither would he pry farther to know what should
befall him ; but rather laboured to ascertain, what
was the acceptable and perfect will of God : 1 for
the beginning and accomplishing of every good
work.
Hope in the Lord and do good saith the
Prophet, and inhabit the land : and thou shalt be
fed in the riches thereof . 2
One thing there is that draws many back
from progress and zealous amendment : dread
of difficulty or the toil of strife. For in truth
they above all others grow best in all virtues :
who struggle like men to overcome those things
which are hardest and most contrary unto them.
For there a man improves most, and earns greater
1 Rom. xii. 2 . 2 Psal. xxxvii. (xxxvi.) 3.
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grace : where most he conquers himself and
mortifies himself in spirit. But all men have
not as much to conquer and mortify. Yet the
diligent and emulous though he have more
passions shall go forward more strongly : than
another that is of temperate disposition, but less
zealous in the pursuit of virtues.
Two things in particular help to great amend-
ment ; to wit to pull ourselves violently away
from that to which nature is viciously inclined : 1
and to labour zealously for that good which we
most want. Be careful also to avoid and conquer
those faults especially : which often displease thee
in others. Gather some profit to thy soul every-
where : so that if thou seest or hearest good
examples, thou mayest be kindled to imitation.
But if thou observe anything blameworthy :
beware thou do not the same. Or if ever thou
hast done it : study quickly to amend thyself.
As thine eye observes others : so in turn art
thou marked by others.
O how sweet and pleasant it is to see fervent
and devout brethren : well-mannered and well-
disciplined. How sad and grievous it is to see
them walking disorderly : 2 not practising that to
which they are called. How hurtful is it to
1 Subtrahere se uiolenter ad quod natura uitiose mclinatur . There
is perhaps a reference here to Arist. Eth. ii. 9.
2 z Thess. iii. 6.
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neglect the purpose of their call : and turn their
thoughts aside to that which is not committed to
them.
hi
Be mindful of the resolution thou hast taken :
and set before thine eyes the image of the
Crucified. Thou mayest well be ashamed to
look upon the life of Jesus Christ ; seeing thou
hast not yet striven to conform thyself more
perfectly unto Him : though thou hast been long
in the way of God. A religious that exercises
himself seriously and devoutly in the most holy
life and passion of our Lord ; shall there find
abundandy all that is profitable and necessary for
him : nor needs to seek any better thing out of
Jesus. O if Jesus crucified would come into
our heart : how quickly and fully should we be
instructed.
A zealous religious, bears well and takes well :
all that is commanded him. A negligent and
lukewarm religious, hath tribulation upon tribula-
tion : and is straitened on all sides ; for he hath
no inward consolation : and is forbidden to seek
it without. A religious living out of discipline :
lies open to great calamity. He that seeks a
looser and easier rule, shall ever be straitened :
for one thing or other will displease him. How
do so many other religious act ; who are stricdy
bound under the discipline of the cloister ? They
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rarely go out, they live in detachment from the
world, they eat the poorest fare: they wear the
coarsest clothing, they labour much, they speak
litde ; they watch long, they rise early, they con-
tinue long in prayer, they read frequently : and
guard themselves with all discipline. Mark the
Carthusians, the Cistercians and the monks and
nuns of various orders : how they rise every night
to. sing psalms to the Lord. And therefore it
would be shameful that thou shouldest be slothful
in so holy a work : when so great a multitude of
religious begin to sing praise to God.
O that we had nothing else to do : but praise
our Lord God with our whole heart and mouth.
O that thou didst never need to eat or drink,
or sleep : but always couldest praise God, and
give thy whole time to spiritual pursuits ; thou
shouldest then be much more happy : than now
when for every necessity thou servest the flesh.
Would God there were not these necessities ; but
only the spiritual refreshments of the soul : which
alas we taste too seldom.
When a man attains to this, that he seeks not
his comfort from any creature ; then doth God
first begin to be perfectly sweet unto him ; then
also shall he be well content with whatsoever doth
befall him. Then will he neither rejoice in great
matters nor grieve for small : but entirely and
trustfully throw himself on God who is unto him
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all in all ; to whom assuredly nothing perishes,
nor dies : but all things do live unto Him and
serve him at His beck without delay.
Remember always the end : and that time lost
never returns. Without care and diligence thou
shalt never get virtues. If thou begin to wax
lukewarm : it will begin to be evil with thee.
But if thou give thyself to zeal, thou shalt find
great peace ; and feel toil lighter : through
God’s grace and the love of virtue. The zealous
and diligent : is ready for all things.
It is harder work to resist vices and passions :
than to sweat in bodily labours.
He that avoids not small faults : by little and
little falls into greater.
Thou wilt always rejoice at eventide : if thou
spend the day fruitfully. Watch over thyself :
arouse thyself, warn thyself ; and whatever becomes
of others : neglect not thyself. The greater shall
be thy growth : the more violence thou usest
upon thyself. Amen.
HERE END ADMONITIONS USEFUL FOR
A SPIRITUAL LIFE
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SECOND BOOK
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HERE BEGIN CHAPTERS
Of the Inner Life .... ... i
Of Humble Submission ii
Of the Good Peacemaker iii
Of a Pure Mind and Simple Intention .... iv
Of the Consideration of One’s Self ..... v
Of the Joy of a Good Conscience ..... vi
Of the Love of Jesus above All Things . . . . vii
Of Familiar Friendship with Jesus ..... viii
Of the Want of all Comfort ...... ix
Of Gratitude for the Grace of God x
Of the Fewness of the Lovers of the Cross of Jesus . . xi
Of the King’s Way of the Holy Cross .... xii
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HERE BEGIN
ADMONITIONS DRAWING
TO THE INNER LIFE
[SECOND BOOK]
CHAPTER I
OF THE INNER LIFE
I
f I 'HE Kingdom of God is within you 1 saith
”*■ the Lord. Turn thee with thy whole
heart 2 unto the Lord ; and forsake this wretched
world : and thy soul shall find rest. Learn to
despise the outward and to give thyself to the
inward : and thou shalt see the Kingdom of God
come into thee. For the Kingdom of God is
peace and joy in the Holy Ghost : 3 which is not
given to the unholy. Christ will come unto thee
and shew thee His own consolation : if thou
prepare for Him a worthy abode within.
All His glory and beauty is within : 4 and there
He delights Himself. Frequent are His visits to
the inward man ; sweet His discourse pleasant His
solace : great His peace, exceeding wonderful His
familiarity.
. Come faithful soul make ready thy heart for
this Bridegroom : that He may deign to come unto
thee, and dwell within thee. For thus saith He.
1 Luke xvii. 20, 21. 2 Joel ii. 12.
3 Rom. xiv. 17. 4 Psal. xlv. 13 (xliv. 14).
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If any love Me he will keep My words ; and We
will come unto him : and will make our abode
with him . 1 Make therefore room for Christ :
and deny entrance to all others.
When thou hast Christ : thou art rich and hast
enough. He will be thy provider and faithful
steward in all things : so that thou shalt not need
to trust in men. For men soon change and
quickly fail ; but Christ abides for ever : 2 and
stands by us firmly unto the end. Great trust
should not be put in a frail and mortal man, even
though he be useful and dear unto us ; neither
ought we to be much grieved : if sometimes he
cross and contradict us. They that to-day are
with thee, to-morrow may be against thee : and
often do they veer right round like the wind.
n
Put all thy trust in God : let Him be thy fear
and thy love. He shall answer for thee : 3 and
will do thee good as shall be best. Thou hast not
here an abiding city : 4 and wheresoever thou
mayest be thou art a stranger and pilgrim ; 6
1 John xiv. 23. 2 John xii. 34.
3 Psal. xxxviii. (xxxvii.) 15. The Prayer-Book Version has.
Thou shalt answer for me , O Lord my God . The R.V. also has,
Thou wilt answer $ but the A.V., the Vulgate, and the LXX. all
have, Thou wilt hear . Can a Kempis be referring to this passage ?
Readers of Herbert will remember the S^uip and its refrain. But a
friend suggests to me that the reference is to Is. xxxviii. 14, Domine ,
uim potior , responde pro me.
4 Heb. xiii. 14. 6 1 Pet. ii. 11.
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neither shalt thou ever have rest : unless thou
be inwardly united unto Christ. Why dost thou
look around thee here ; since this is not the place
of thy rest ? In Heaven should be thy home :
and all earthly things are to be looked upon in
passing by. All things pass : and thou with them.
Beware thou cling not : lest thou be caught and
perish. Let thy thought be with the Highest :*
and let thy prayer for mercy be directed unto
Christ without ceasing.
If thou canst not contemplate high and heavenly
things ; rest in the passion of Christ : and dwell
gladly in His sacred wounds. For if thou fly
devoutly unto the wounds and precious marks of
Jesus : thou shalt feel great comfort in tribula-
tion ; thou wilt not much care for the slights of
men : and wilt easily bear words of detraction.
Christ also in the world was despised of men :
and forsaken in His greatest need by acquaintance
and friends in the midst of slanders. Christ was
willing to suffer and be despised ; and dost thou
dare complain of any man ? Christ had adversaries
and backbiters ; and dost thou wish to have all
men thy friends and benefactors ? How shall thy
patience reach her crown ; if no adversity befall theer
If thou art willing to suffer no opposition ; how
wilt thou be the friend of Christ? Bearthyself upwith
Christ and for Christ : if thou wilt reign with Christ.
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If thou hadst but once perfectly entered into
the inner life of Jesus, and tasted a little of His
ardent love : then wouldest thou not regard thine
own convenience or inconvenience ; but rather
wouldest rejoice at shame that is cast upon thee :
for the love of Jesus makes a man despise himself.
A lover of Jesus and of truth, who truly lives the
inner life and is free from inordinate affections :
can freely turn himself unto God, and lift himself
above himself in spirit and rest in fruition.
He that tastes all things as they are , 1 not as
they are said or thought to be ; is truly wise :
and taught of God rather than of men. He that
can walk inwardly, and make small reckoning of
things without ; neither requires places nor waits
for times : for performing devout exercises. An
inward man quickly recollects himself : because
he never pours himself wholly out on outward
things. He finds no hindrance in outward labour,
or business necessary for the time ; but as things
fall out : so he accommodates himself to them.
He that is well ordered and disposed within :
cares not for the strange and perverse behaviour
of men.
A man is hindered and distracted : in propor-
tion as he draws things unto himself. If it were
well with thee and thou wert thoroughly purged :
1 S. Bernard, Serm. ad. Diu. xviii. Est emm sapiens cut qu*que res
sapiunt ut sunt. H.
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all things would fall out to thee for good 1 and for
thy progress. Many things displease and often
trouble thee ; because thou art not yet perfectly
dead unto thyself : nor separated from all earthly
affairs.
Nothing so stains and entangles the heart of
man : as impure love to creatures. If thou refuse
outward comfort: thou wilt be able to contem-
plate the things of Heaven and often to rejoice
within.
CHAPTER II
OF HUMBLE SUBMISSION
D EGARD not much who is for thee or against
thee : but see thou well to this, that God
be with thee in every thing thou doest. Have
a good conscience : and God will defend thee
well. For whom God will help : no man’s per-
verseness can hurt. If thou canst be silent and
suffer : without doubt thou shalt see the help of
the Lord. He knows the time and manner how
to deliver thee : and therefore thou oughtest to
resign thyself unto Him. God alone can aid :
and deliver from all confusion.
Often it greatly helps to keep us more humble :
that others know and rebuke our faults. When
a man humbles himself for his failings then he
1 Rom. viii. 28.
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easily pacifies others : and quickly satisfies those
that are angry with him. God protects the
humble and delivers him : the humble He loves
and comforts. Unto the humble man He inclines
Himself ; unto the humble He gives great grace : 1
and after his abasement He raises him up to glory.
Unto the humble He reveals His secrets: and
sweetly draws and invites him unto Himself.
The humble in the midst of confusion is yet
content in peace: for he rests on God and not
on the world.
Think not that thou hast made any progress :
unless thou feel thyself inferior to all.
CHAPTER III
OF THE GOOD PEACEMAKER
Tj'IRST keep thyself in peace : and then shalt
thou be able to set others at peace.
A peacemaker doth more good : than he that
is well learned. A passionate man draws even
good into evil : and easily believes the worst.
A good peacemaker : turns all things to good.
He that is well in peace : is not suspicious of
any. But he that is discontented and troubled :
is tossed with divers suspicions. He is neither
quiet himself : nor suffers others to be quiet.
He often utters what he ought not to utter :
1 i Peter v. 5 : Psal. xxv. (xxiv.) 9.
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and neglects what it were better for him to do.
He dwells upon the duty of others : and forgets
his own.
First therefore be severe towards thyself : and
then mayest thou justly be severe also towards
thy neighbour. Thou knowest well how to
excuse and colour thine own deeds : but thou
wilt not admit the excuses of others. It were
more just that thou shouldest accuse thyself : and
excuse thy brother. If thou wilt be carried :
carry also another.
Behold how far off thou art yet from true
charity and humility : which knows not how to
be angry or indignant, with any except one’s self.
It is no great matter to associate with the good
and gentle : for this is naturally pleasing to all ;
and every one is glad to enjoy peace : and loves
those best that agree with him. But to be able
to live as a peacemaker with the hard and per-
verse or disorderly or tiresome : is a great grace
and very commendable, and a manly thing.
Some there are that keep themselves in peace :
and are in peace also with others. And there
are some that neither are in peace themselves :
nor suffer others to go in peace. They are
troublesome to others : but always more trouble-
some to themselves. And some there are that
keep themselves in peace : and study to bring
others back to peace.
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Nevertheless our whole peace in this miserable
life is rather to be placed in humble sufferance :
than in not feeling vexations. He that can best
tell how to endure : will keep greater peace.
That man is conqueror of himself and lord of
the world : the friend of Christ and heir of
Heaven.
CHAPTER IV
OF A PURE MIND AND SIMPLE INTENTION
DY two wings 1 a man is lifted up from earth :
namely by Simplicity and Purity.
Simplicity ought to be in intention : Purity
in affection. Simplicity intends God : Purity
apprehends and tastes Him.
No good action will hinder thee : if thou be
free from inordinate affection within. If thou
intend and seek nothing else but the pleasure of
God and the good of thy neighbour : thou shalt
enjoy perfect internal freedom.
If thy heart were right : then every creature
would be a mirror of life and a book of holy
doctrine . 2 There is no creature so small and
abject : but it reflects the goodness of God.
1 Is there an allusion here to the hymn beginning, Ecquis binas
columbinas Alas dabit animaef Trench, Sacred Latin Poetry , p. 150.
2 There may here be a reference to a hymn of Alain de Lille,
which begins, Omms mundi creatura 2}uasi liber et pictura Nobis est
et speculum . It is given by Trench, Sacred Latin Poetry , p. 257.
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If thou wert good and pure within : then
wouldest thou see and understand all things well
without hindrance. A pure heart penetrates
Heaven and hell.
Such as every one is inwardly : so he judges
outwardly.
If there be joy in the world : surely a man
of pure heart possesses it. And if there be any
where tribulation and distress : an evil conscience
best knows it.
As iron thrust into the fire loses its rust, and
becomes white-hot throughout ; so he that wholly
turns himself unto God puts off all sloth : and
is transformed into a new man. When a man
begins to grow cold, then he is afraid of a little
labour : and gladly receives external comfort.
But when he begins to master himself perfectly
and to walk like a man in the way of God ; then
he thinks less of those things : which before he
found so hard.
CHAPTER V
OF THE CONSIDERATION OF ONES SELF
"\X7E cannot trust much to ourselves : because
* ” grace oftentimes is wanting to us and
sense also. There is but little light in us : and
this we quickly lose by negligence. Oftentimes
too we do not perceive : how blind we are within.
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We often do badly : and excuse it worse. Some-
times we are moved with passion : and think it
zeal. We blame small things in others : and
pass over greater faults in ourselves. Quickly
enough we feel and weigh what we suffer from
others : but we heed not what others suffer from
us. He that well and rightly considered his own
works: would find no cause to judge hardly of
another.
The inward man, sets the care of himself before
all other cares. And he that diligently attends
unto himself : can easily keep silence concerning
others. Thou wilt never be inward and devout :
unless thou keep silence in other men’s affairs,
and look especially to thyself. If thou attend
wholly unto God and thyself : what thou seest
without will little move thee. Where art thou
when thou art not with thyself? And when thou
hast skimmed all things ; what hast thou profited
if thou hast neglected thyself. If thou desirest
peace and true unity ; thou must count all things
less than this : 1 and look only upon thyself.
Thou shalt then make great progress : if thou
give thyself holiday from all temporal care.
Thou shalt greatly fall back : if thou make
much of any thing temporal. Let nothing be
1 quod totum adkuc postponas . The word adkuc is omitted in the
Magd. MS. It is certainly difficult, and can hardly bear its usual
sense.
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great unto thee nothing high, nothing pleasing
nothing acceptable : but simply God, or that
which is of God. Whatever comfort comes to
thee from any creature : count it all vain. A
soul that loves God : despises all that is less
than God. God alone is eternal and infinite
filling all things : the soul’s comfort and the true
joy of heart.
CHAPTER VI
OF THE JOY OF A GOOD CONSCIENCE
' I V HE glory of a good man : is the testimony
A of a good conscience.
Have a good conscience : and thou shalt ever
have joy. A good conscience can carry very
much : and is very cheerful in adversities. An
evil conscience, is always fearful and unquiet.
Thou shalt rest sweetly : if thy heart do not
accuse thee . 1 Never rejoice : but when thou
hast done well. Bad men have never true joy
nor feel inward peace : because There is no peace
for the wicked saith the Lord . 2 And if they say,
We are in peace, no evil shall come upon us,
and who shall dare to hurt us : 3 believe them
not ; for suddenly the wrath of God will arise,
and their deeds shall be brought to nought : and
their thoughts shall perish . 4
1 i John iii. 21. * Is. xlviii. 22: lvii. 21.
3 Micah iii. 11. 4 Psal. cxlvi. (cxlv.) 4.
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To glory in tribulation, is not hard for him
that loves : for so to glory is to glory in the
Cross of the Lord . 1
Shortlived is glory : which is given and received
from men. Sadness always attends the world’s
glory. The glory of the good is in their con-
sciences : and not in the tongues of men. The
gladness of the just is of God and in God : and
their joy is of the Truth. He that desires true
and eternal glory : cares not for the temporal.
And he that seeks temporal glory or despises it
not from his soul : stands convicted of little love
for the heavenly.
He has great tranquillity of heart : that cares
neither for praise nor dispraise. He will easily
be content and peaceable : whose conscience is
clean. Thou art not holier if thou art praised :
nor meaner if thou art reproached. What thou
art that thou art : neither can words make thee
greater than thou art in the sight of God.
If thou consider what thou art within : thou
wilt not care what men say of thee. Man looketh
on the countenance : but God on the heart . 2
Man considers the deeds : but God weighs the
intentions.
To be always doing well and to think little
of one’s self : is the mark of a humble soul. To
refuse to be comforted by any creature : is a
1 Rom. v. 3 s Gal. vi. 14.. 2 1 Sam. xvi. 7.
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mark of great purity and inward confidence. He
that seeks no witness for himself without : has
clearly committed himself wholly unto God. tor
not he that commendeth himself is approved saith
blessed Paul : but whom God commendeth. 1 To
walk inwardly with God, and not be fettered by
any affection without : is the state of an inward
man.
CHAPTER VII
OF THE LOVE OF JESUS ABOVE ALL THINGS
T3LESSED is he that understands what it is to
love Jesus : and to despise himself for
Jesus’ sake. Thou shouldest leave beloved for
Beloved : for Jesus will be loved alone above all
things.
The love of things created is deceitful and
unstable: the love of Jesus is faithful and un-
tiring. He that cleaves unto creatures shall fall
with the falling : he that embraces Jesus shall
stand fast for ever. Love Him and keep Him
for thy friend ; who when all go away will not
forsake thee : nor suffer thee to perish in the end.
Some time or other thou must be separated from
all : whether thou wilt or no. Keep thee close
to Jesus in life and death and commit thyself unto
His trust : who when all fail can alone help thee.
1 2 Cor. x. 1 8.
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Thy Beloved is of such nature, that He will
bear no rival ; but will have thy heart to Him-
self : and sit on his own throne as King. If
thou couldest empty thyself perfectly from all
creatures : Jesus would gladly dwell with thee.
Almost wholly lost wilt thou find : what thou
hast entrusted to men away from Jesus. Trust
not nor lean upon a reed swaying with the wind j 1
for all flesh is grass : and all the glory thereof
shall wither as the flower of grass. 2
Thou shalt quickly be deceived : if thou only
look to the outward appearance of men. For if
in others thou seekest thy comfort and gain : thou
shalt too often feel loss. If thou seekest Jesus in
all things : thou shalt surely find Jesus. But if
thou seekest thyself, thou shalt also find thyself : 8
but to thine own destruction. For man doth more
hurt himself if he seek not Jesus : than the whole
world and all his enemies.
CHAPTER VIII
OF FAMILIAR FRIENDSHIP WITH JESUS
I
\7I7HEN Jesus is present all is well : and nothing
" ™ seems difficult. But when Jesus is absent :
every thing is hard. When Jesus speaks not
1 Is. xxxvi. 6: Matt. xi. yt the passages are combined and the
wording altered.
2 Is. xl. 6, 7 : i Pet. i. 24. 3 Matt. ix. 39.
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within : all comfort is nothing worth. But if
Jesus speak but one word : great consolation is
felt. Did not Mary Magdalene rise immediately
from the place where she wept ; when Martha
said to her The Master is come and calleth for
thee P 1 Happy hour : when Jesus calls from tears
to spiritual joy.
How dry and hard art thou without Jesus.
How foolish and vain : if thou desire any thing
out of Jesus. Is not this a greater loss ; than if
thou shouldest lose the whole world ? 2 What can
the world give thee without Jesus ? To be with-
out Jesus is dreadful hell : and to be with Jesus
sweet paradise. If Jesus be with thee : no enemy
can hurt thee. He that finds Jesus finds good
treasure : 8 yea good above all good. And he that
loses Jesus loses much indeed : yea more than the
whole world. Poor indeed is he who lives with-
out Jesus: and he most rich who is well with
Jesus.
ii
It is great skill, to know how to commune with
Jesus : and to know how to keep Jesus is great
wisdom. Be thou humble and peacemaking : and
Jesus will be with thee. Be devout and quiet :
and Jesus will stay with thee. Thou mayest soon
drive away Jesus and lose His grace : if thou wilt
1 John xi. 28. 2 Matt. xvi. 26. 3 Matt. xiii. 44.
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turn aside to outward things. And it thou
shouldest drive Him from thee and lose Him ;
unto whom wilt thou flee and whom wilt thou
then seek for thy friend ? Without a friend thou
canst not live well ; and if Jesus be not above
all a friend to thee : thou wilt be very sad and
desolate. Thou actest therefore like a fool : if
thou trust or rejoice in any other. Rather choose
to have all the world against thee : than Jesus
angry. Above all therefore that be dear : let
Jesus alone be specially beloved.
hi
Love all for Jesus : but Jesus for Himself.
Jesus Christ alone is singularly to be beloved :
who alone is found good and faithful above all
friends. For Him and in Him let friends and
foes alike be dear unto thee ; and all these are
to be prayed for : that they may all know and
love Him.
Never desire to be singularly praised or
beloved ; for this is for God alone : who hath
none like unto Himself. Neither do thou desire
that the heart of any should be set on thee ; nor
do thou set thy heart on the love of any : but let
Jesus be in thee and in every good man.
Be pure and free within : and entangle not
thyself with any creature. Thou must be naked
and carry a heart pure towards God : if thou
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wouldest be free and see how sweet the Lord is . 1
And truly thou wilt not attain to this unless thou
be prevented and drawn by His grace ; so that
having turned out and said good-bye to all : thou
mayest be united alone to Him alone. For when
the grace of God comes to a man : then he is
made able for all things. And when it goeth
away, then is he poor and weak : and as it were
left only for the scourge. In this case thou must
not be dejected nor despair, but stand calmly at
God’s will : and bear all that comes upon thee for
the glory of Jesus Christ ; for after winter follows
summer : after night returns the day, and after
tempest a great calm.
CHAPTER IX
OF THE WANT OF ALL COMFORT
I
TT is no hard matter to despise human comfort :
when we have divine. It is much and very
much to be able to want both human and divine
comfort : and for God’s honour be willing cheer-
fully to bear exile of heart, and seek oneself in
nothing : nor regard one’s own deserts.
What great matter is it, if at the coming of
grace thou be cheerful and devout ? This hour is
wished for of all men. He rides pleasantly :
1 Psal, xxxiv, 8 (xxxiii. 9) : xlvi. 10 (xlv, u).
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whom the grace of God carries. And what
wonder if he feel no burden, who is carried by the
Almighty ; and led by the Sovereign Guide ?
Gladly do we find something for our comfort :
and hardly does a man strip himself of self. The
holy martyr Laurence as well as his priest 1
overcame the world : because all that seemed
delightsome in the world he despised ; and for
the love of Christ he patiently suffered even God’s
chief priest Sixtus whom he most dearly loved :
to be taken away from him. He therefore over-
came the love of man by the love of the Creator :
and in place of human comfort he rather chose
what pleased God. So also do thou learn to part
even with a near and dear friend for the love of
God ; nor do thou take it hard when thou art
deserted by a friend : knowing that we must all
at last be separated from one another.
A man must strive hard and long within him-
1 His priest was Pope Sixtus, or Xystus (see Dictionary of Christian
Biography ), to whom Laurence was deacon. Both suffered martyr-
dom under Valerian in 258 a.d. A Kempis is here following the
account given by St. Maximus of Turin {Horn. I. de Sancto Laurentio).
6 The venerable Sixtus, the chief priest of the Roman city, as he was
surmounting by torture the cruelty of the persecuting world, and was
now on the confines of the heavenly kingdom, and beheld Laurence
very sorrowful at his father’s death, is recorded in the spirit of
prophecy thus to have addressed him : “ Be not sad, my son j after
three days thou shalt follow me.” Whence it appears, dearly beloved,
that blessed Laurence entertained not this sorrow at his priest’s victory,
but was grieved that he was not himself in like manner together with
his priest overcoming the world.’ (1841.)
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self, before he can learn fully to master himself :
and to draw his whole heart into God. When a
man stands upon himself : he easily slides unto
human comforts. But a true lover of Christ and
diligent follower of virtues, does not fall back on
comforts ; nor seek such sensible delights : but
rather chooses to endure sharp exercises and hard
labours for Christ.
ii
When therefore spiritual comfort is given thee
from God, receive it with thankfulness ; but
understand that it is the gift of God : not any
desert of thine. Be not uplifted, be not too joyful
nor vainly presumptuous ; but rather be the more
humble for that gift, more wary too and fearful
in all thine actions ; for that hour will pass away
and temptation will follow. When consolation is
taken from thee do not immediately despair ; but
with humility and patience wait for the heavenly
visitation : for God is able to give thee back again
more ample consolation.
This is nothing new nor strange unto them that
are experienced in the way of God : for in great
Saints and ancient Prophets, there was the same
kind of ebb and flow. Hence one who was in
the enjoyment of divine grace said. I said in my
prosperity : I shall never be moved . 1 But what
1 Psal. xxx. 6-1 1 (xxix. 7-12).
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he found in himself : in the absence of grace, he
goes on thus to tell. Thou didst turn Thy face
from me : and I was troubled. Yet in the midst
of all this he by no means despairs: but more
earnestly beseeches the Lord and says. Unto
Thee O Lord will I cry : and I will pray unto
my God. At length he reaps the fruit of his
prayer : and testifies that he was heard saying.
The Lord hath heard and taken pity on me : the
Lord is become my helper. But wherein ? Thou
hast turned saith he my sorrow into joy : and
Thou hast compassed me about with gladness.
If great Saints were so dealt with ; we that are
weak and poor should not despair, if we be some-
times fervent and sometimes cold : for the Spirit
cometh and goeth according to the good pleasure
of His own will . 1 For which cause blessed Job
saith. Thou visitest him early in the morning :
and suddenly Thou provest him.
iii
In what then can I hope or in whom should I
trust ; save in the great mercy of God alone, and
in the only hope of heavenly grace ? For whether
I have with me good men or devout brethren or
faithful friends : whether holy books or beautiful
treatises, or sweet chants and hymns ; all these
help but little, have but little savour : when grace
1 Job vii. 1 8 .
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forsakes me and I am left in mine own poverty.
At such time there is no better remedy: than
patience and self-denial according to the will of
God.
I never found any so religious and devout, that
he had not sometimes a withdrawing of grace : or
felt not some decrease of zeal. There was never
Saint so highly rapt and illuminated : who before
or after was not tempted. For he is not worthy
of the high contemplation of God : who has not
been exercised with some tribulation for God’s
sake. For temptation going before : is wont to
be a sign of ensuing comfort. For unto those
that are proved by temptations : heavenly comfort
is promised. He that shall overcome saith He :
I will give him to eat of the Tree of Life . 1
But divine consolation is given : that a man
may be stronger to bear adversities. And
temptation follows : lest he should wax proud
of any good.
The devil sleeps not nor is the flesh yet dead,
therefore cease not to prepare thyself to the battle:
for on thy right hand and on thy left are foes who
never rest.
1 Rev. ii. 7.
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CHAPTER X
OF GRATITUDE FOR THE GRACE OF GOD
TTZHY seekest thou rest ; since thou art born
v ” to toil ? 1 Look to patience rather than
to comforts : and to bearing the Cross rather
than to gladness.
What worldling is there that would not gladly
receive spiritual comfort and joy ; if he could
always have it ? For spiritual comforts exceed :
all the delights of the world and pleasures of the
flesh. For all worldly delights : are vain or
base. But spiritual delights alone are pleasant
and honest : born from virtues, and infused by
God into pure minds. But these divine comforts
no man can always enjoy according to his wish :
for the time of temptation is not long away.
False freedom of thought and great confidence
in self : run very counter to the heavenly visita-
tion. God does well in giving the grace of
comfort : but man does evil, in not returning all
to God with thanksgiving. And therefore the
gifts of grace cannot flow in us ; because we are
ungrateful to the Giver : and pour them not
wholly back to the fountain head. For grace is
ever due to him that is duly grateful : and from
the proud shall be taken what is given to the
humble.
1 Job v. 7.
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I ask not consolation: that steals away my
compunction. Nor do I seek contemplation :
which leads to haughtiness. For the high is not
always holy ; nor the sweet always good nor every
desire pure : nor is everything that we cherish
pleasing to God. Gladly do I accept grace,
whereby I may be found more humble and fearful:
and become more ready to renounce myself. He
that is taught by the gift of grace, and schooled
by the rod of its withdrawal will not dare to
ascribe any good to himself : but will rather
confess that he is poor and naked. Give to God
that which is God’s , 1 and ascribe to thyself that
which is thine own : that is to God give thanks
for his grace ; but know that to thyself alone
guilt : and the fitting penalty of guilt is due.
Set thyself always in the lowest place , 2 and the
highest shall be given thee : for the top cannot
stand without the bottom.
The chiefest Saints before God : are the least
in their own eyes. And the more glorious they
are : the humbler in themselves. Those that are
full of truth and heavenly glory : are not desirous
of vain glory. Those that are grounded and
stablished in God : can no way be proud. And
they that ascribe all unto God what good soever
they have received, seek not glory one of another : 8
but wish for that glory which is from God alone ;
1 Matt. xxii. 21. 2 Luke xiv. 10. 3 John v. 44.
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and desire above all things that God may be
praised in themselves and in all His Saints : and
always press towards the Same . 1
Be therefore thankful for the smallest gift : so
shalt thou be meet to receive greater. Let the
least be unto thee even as the greatest : yea the
more despised as a special boon. If thou consider
the dignity of the Giver : no gift will seem little
or mean. For that is not little : which is given
by God Most High. Yea if He give punishment
and stripes, it should be thankfully taken:* because
He doeth always for our salvation all that He
suffers to happen unto us. He that desires to
keep the grace of God, let him be thankful for
grace given : patient when it is taken away. Let
him pray that it may return : let him be cautious
and humble lest he lose it.
CHAPTER XI
OF THE FEWNESS OF THE LOVERS OF THE
CROSS OF JESUS
J ESUS has now many lovers of His heavenly
kingdom : but few bearers of His Cross.
He has many that long for consolation : but few
1 T'he Same is printed with a capital letter, because there seems
here to be a reference to Psal. iv. 9 (Vulgate), In pace in Idipsum
dormiam . Both St. Augustine (Conf. ix. 4, 7) and a Kempis (iv.
15 ad fineni ) understand Idipsum as a title of God, the Same , the
Changeless . 2 Job xiii. 1 5.
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that long for tribulation. He finds many com-
panions of His table : but few of His fast. All
desire to rejoice with Him : few are willing to
suffer any thing for Him.
Many follow Jesus unto the breaking of bread :
but few to the drinking of the cup of His passion . 1
Many reverence His miracles : few follow the
ignominy of His Cross. Many love Jesus : so
long as no adversities befall. Many praise and
bless Him : so long as they receive consolations
from Him. But if Jesus hide Himself and leave
them but a little while : 2 they fall either into
complaining or into great dejection.
But they who love Jesus for the sake of Jesus
and not for some special comfort of their own :
bless Him in all tribulation and distress of heart
as well as in the dearest comfort . 3 Yea though
He should never choose to give them comfort ;
yet would they ever praise Him : and wish to
be always giving thanks.
0 how strong is the pure love of Jesus : which
1 Matt. xx. 22. The many who followed to the breaking ot
bread are the Five Thousand. 2 John xii. 36 : xvi. 16.
3 Here follow in the autograph the words, Et si Jesus uellet quod
Went in infernum ; ibi aeque contenti essent nec mimmum curarent
The pen has been run through them, but they are still legible.
Thomas added these words as an expansion of what precedes, and
then struck them out as too coarse an expression of the Mystic
Paradox to suit his refined taste. Here we have a very striking
sign that he was the author, not merely the copyist, of the auto-
graph of 1441.
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is alloyed with no self-interest or self-love. Are
not all those to be called hirelings ; who are ever
seeking consolations? Do they not shew them-
selves lovers of themselves rather than of Christ ;
who are always scheming their own profit and
advantage ? Where shall one be found ; who
will serve God for nought? Seldom is any so
spiritual : as to be stripped of all. For who can
find one that is truly poor in spirit, and bared
of all created things? From afar yea from the
ends of the earth is his price . 1
If a man give all his substance, yet is it nothing:
and if he do great penance still it is little, and if
he acquire all knowledge he is still far off : and
if he have great virtue, and glowing devotion ;
yet much is wanting : to wit one thing which is
most necessary for him. What is that ? That
having left all he leave himself and go wholly
away from himself : and keep no vestige of self-
love . 2 3 And when he has done all that he knows
he ought to do, let him feel that he has done
nothing : let him not highly prize what might
be highly valued ; but let him call himself in
truth an unprofitable servant : as the Truth saith.
When you shall have done all that is commanded
you : say, We are unprofitable servants . 8 Then
1 Prov. xxxi. to (Vulgate).
2 Compare c Iheol. Germ., xxii., Be simply and wholly bereft qf self .
3 Luke xvii. io.
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may he be truly poor and naked in spirit : and
say with the Prophet. I am alone and poor . 1
Yet no man richer none more powerful none
more free than he, who can leave himself and all
things : and set himself in the lowest place.
CHAPTER XII
OF THE KING’S WAY OF THE HOLY CROSS
I
r I 'O many this seems a hard speech Deny
thyself : take up thy cross, and follow
Jesus . 2 But much harder will it be to hear that
last word : Depart from me ye cursed into eternal
fire.* For they who now gladly hear and follow
the word of the Cross : shall not then be afraid
to hear of eternal damnation.
The Cross will be the sign in Heaven : 4 when
the Lord shall come to judgment. Then all the
servants of the Cross who in their lifetime con-
formed themselves to the Crucified : shall draw
near to Christ the Judge with great confidence.
Why then fear to take up the Cross ; through
which lies the road to the kingdom? In the
Cross is salvation, in the Cross is life; in the
Cross is protection from enemies : in the Cross
is infusion of heavenly sweetness ; in the Cross
1 Psal. xxv. (xxiv.) 16. 2 Matt. xvi. 24: Luke ix. 23.
3 Matt. xxv. 41. 4 See the commentators on Matt. xxiv. 30.
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is strength of mind, in the Cross joy of Spirit :
in the Cross the sum of virtue, in the Cross
perfection of sanctity. There is no salvation for
the soul nor hope of eternal life : but in the Cross.
Take up therefore thy Cross and follow Jesus :
and thou shalt go into life eternal. He went
before bearing His Cross , 1 and died for thee on
the Cross ; that thou also mayest bear thy Cross :
and desire to die on the Cross. For if thou be
dead with Him : thou shalt also live with Him.
And if thou be partaker of His punishment : thou
shalt be also of His glory . 2
Lo in the Cross is all, and in dying is all;
and there is no other way to life and true inward
peace : but the way of the holy Cross and of
daily mortification. Walk where thou wilt, seek
what thou wilt ; thou wilt find no higher way
above, nor safer way below : than the way of the
holy Cross. Dispose and order all things as thou
wilt and seest ; yet shalt thou only learn that
thou must always suffer, willingly or unwillingly :
and so shalt thou always find the Cross.
For either in thy body thou shalt feel pain :
or in thy soul thou shalt suffer tribulation of
spirit. Sometimes thou shalt be forsaken of God,
sometimes troubled by thy neighbour : and what
is more often thou shalt be a burden to thyself ;
neither canst thou be delivered or eased by any
1 John xix. 17. 2 Rom. vi. 8.
tizecUay '
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remedy or comfort : but so long as it pleases God
thou must endure. For God will have thee learn
to suffer tribulation without comfort; and to
submit thyself wholly to Him, and gather humility
from tribulation.
No man hath so hearty a sense of the Passion
of Christ : as he who hath suffered the like
himself. The Cross therefore is always ready :
and every where waits for thee. Thou canst not
escape it, whithersoever thou runnest ; for go
where thou wilt thou carriest thyself with thee :
and shalt ever find thyself. Turn thyself upwards,
turn thyself downwards ; turn thyself outwards,
turn thyself inwards : every where thou shalt find
the Cross ; and every where thou must needs keep
patience : if thou wilt have inward peace, and earn
an everlasting crown.
11
If thou carry the Cross cheerfully it will carry
thee , 1 and lead thee to the desired end, namely
where there shall be an end of suffering : though
here there shall be none. If thou carry it un-
willingly thou makest for thyself a burden, and
addest to thy load : and yet thou must bear. If
thou cast away one cross, without doubt thou
shalt find another : and perhaps a heavier.
1 There is a reference here to Thomas’ Epigram on the Cross,
which is quoted also below, iv. 56, see note there.
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THE IMITATION OF CHRIST bk. ii.
Thinkest thou to escape ; what no mortal
could ever avoid? Which of the Saints in the
world was without a cross and tribulation ? For
not even Jesus Christ our Lord was ever one
hour without the anguish of Passion so long as
He lived. Christ saith He must needs suffer,
and rise again from the dead : and so enter into
His glory . 1 And how dost thou seek any other
way ; than this King’s Way which is the way
of the holy Cross? Christ’s whole life was a
Cross and a Martyrdom : and dost thou seek
rest and joy for thyself? Thou art deceived
thou art deceived if thou seek ought else than to
suffer tribulations: for this whole mortal life is
full of miseries and signed on every side with
crosses.
And the higher a man hath mounted in the
Spirit the heavier crosses he will often find :
because the punishment of his exile increases
with love.
hi
Nevertheless this man though so many ways
afflicted, is not without the refreshment of com-
fort : for he sees rich fruit accrue unto him by
the enduring of his own cross. For whilst he
willingly takes it up : all the burden of tribula-
tion is turned into assurance of divine comfort.
1 Luke xxiv. 26.
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And the more the flesh is wasted by affliction :
the more is the spirit strengthened by inward
grace. And sometimes he is so comforted
through desire of tribulation and adversity for
his love of conformity to the Cross of Christ :
that he would not choose to be without grief and
tribulation ; because he believes that he shall be
dearer unto God : the more and the harder trials
he can suffer for Him.
This is not the power of man but the grace
of Christ : which can do and does so much in
frail flesh ; that what by nature it always abhors
and flees from : by fervour of spirit it goes to
meet and loves. It is not man’s nature to carry
the Cross, to love the Cross ; to chasten the
body and bring it into subjection ; 1 to flee
honours, cheerfully to suffer reproaches ; to de-
spise himself, and wish to be despised : to endure
misfortune and loss, and to desire no prosperity
in this world. If thou look to thyself : thou
canst of thyself do nothing of the kind. But if
thou trust in the Lord, courage shall be given
thee from Heaven : and the world and the flesh
shall be put under thy command. Neither shalt
thou fear thy enemy the devil : if thou be armed
with faith and signed with the Cross of Christ.
Set thyself therefore like a good and faithful
servant of Christ to carry manfully the Cross
1 i Cor. ix. 27 .
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THE IMITATION OF CHRIST bk. ii.
of thy Lord : who out of love was crucified for
thee. Prepare thyself to bear many adversities
and various troubles in this miserable life ; for so
it will be with thee wheresoever thou art: and
so surely thou shalt find it wheresoever thou
hide. So it must be ; nor is there any means
of escape from the tribulation of evil and from
sorrow: but only to bear with thyself. Drink
the Lord’s cup with affection : if thou desire to
be His friend and to have part with Him. Leave
comforts to God : let Him do therein as seemeth
Him good. Do thou set thyself to endure tribu-
lations and count them the greatest comforts ;
for the sufferings of this present time are not
worthy to deserve the glory which is to come : 1
although thou alone couldest endure them all.
IV
When thou shalt attain to this that tribulation
shall seem sweet and savoury for Christ’s sake;
then think it well with thee : for thou hast
found Paradise upon earth. As long as it is
grievous to thee to suffer and it is thy mind to
flee ; so long shalt thou be ill at ease : and flight
from tribulation will pursue thee every where.
If thou dost set thyself to what thou oughtest
1 Rom. viii. 18. Compare St. Bernard in F. Annunt . B. M.
serm. i. ; Jam uero de aeterna uita scimus , quia non sunt condignae
passiones huius temporis ad juturam gloriam> nec si urns omnes
sustineat. H.
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to be ; namely to suffering and dying ; it will
quickly be better with thee and thou shalt find
peace.
Although thou shouldest have been rapt even
unto the third heaven 1 with Paul : thou art not
therefore safe to suffer no harm. I will shew
him saith Jesus how great things he must suffer
for my Name . 2 Suffering therefore still remains :
if thou art minded to love Jesus and to serve him
unceasingly.
O that thou wert worthy to suffer for the
Name of Jesus: how great glory would remain
unto thyself ; what triumph would there be for
all God’s Saints: what edification also for thy
neighbour. For all commend patience : few
however are willing to suffer. With good reason
oughtest thou cheerfully to suffer a little for
Christ’s sake : since many suffer much more for
the world.
v
Know for certain : thou shouldest lead a dying
life. And the more any man dies to himself : the
more does he begin to live unto God. No man
is fit to comprehend things heavenly: until he
has submitted to bear adversities for Christ’s
sake.
Nothing is more pleasing to God nothing more
1 2 Cor. xii. 2. 8 Acts ix. 1 6.
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THE IMITATION OF CHRIST bk. ii.
wholesome to thee in this world : than cheerfully
to suffer for Christ. And if thou hadst the
choice: thou shouldest elect to suffer adversities
for Christ rather than to be refreshed with many
consolations ; because thou wouldest thus be more
like Christ: and more conformable to all the
Saints. For our merit and the advance of our
spiritual estate stands not in many delights and
comforts : but rather in enduring great afflictions
and tribulations to the end.
Indeed if there had been any thing better and
more profitable to man’s salvation than suffering :
Christ would surely have shewn it by word and
example. For both the disciples that followed
Him, and all who desire to follow Him : He
plainly exhorts to carry the Cross and saith. If
any will come after Me : let him deny himself
and take up his Cross and follow Me.
So when we have perused and searched all : be
this the final conclusion. That through many
tribulations: we must enter into the kingdom of
God . 1
1 Acts xiv. 22.
HERE END ADMONITIONS DRAWING TO
THE INNER LIFE
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THIRD
G
BOOK
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HERE BEGIN CHAPTERS
OF THE BOOK CONCERNING THE SACRAMENT
With what Reverence Christ ought to be received . . i
That the Great Goodness and Love of God is displayed to
Man in the Sacrament ii
That it is profitable to Communicate often .... iii
That many benefits are bestowed upon them that Communi-
cate Devoutly . iv
Of the Dignity of this Sacrament and of the Ministerial
F unction ......... v
An Enquiry concerning Exercise before Communion . . vi
Of Searching our own Conscience and of Purpose of
Amendment vii
Of the Oblation of Christ on the Cross and of Resignation of
Ourselves viii
That we ought to Offer up Ourselves and all that is ours
unto God and to pray for All ix
That the Holy Communion is not lightly to be forborne . x
That the Body of Christ and Holy Scripture are most neces-
sary unto a Faithful Soul xi
That He who is about to Communicate with Christ ought
to Prepare Himself with great Diligence . . . xii
That the Devout Soul ought with the whole Heart to seek
Union with Christ in the Sacrament .... xiii
Of the Fervent Desire of some Devout Persons for the Body
of Christ xiv
That the Grace of Devotion is obtained by Humility and
Denial of Ourselves xv
That we ought to lay open our Necessities to Christ and to xvi
crave His Grace
Of Fervent Love and Vehement Desire to receive Christ . xvii
That a Man should not be a Curious Searcher into the
Sacrament but an Humble Follower of Christ submitting
his Sense to Divine Faith xviii
HERE BEGINS
A DEVOUT EXHORTATION
TO HOLY COMMUNION
[THIRD BOOK]
THE VOICE OF CHRIST
Come unto Me all ye that labour and are heavy
laden : and I will refresh you saith the Lord} 'The
bread which I will give : is my Flesh for the life of
the world } Take and eat ; this is My Body which
shall be given for you : Do this in remembrance of
Me? He that eateth my Flesh aud drinketh my
Blood : dwelleth in Me, and I in him } The words
which I have spoken unto you : are Spirit and Life }
CHAPTER I
WITH WHAT REVERENCE CHRIST OUGHT
TO BE RECEIVED
THE VOICE OF THE DISCIPLE
I
r | i HESE are Thy words O Christ eternal Truth ;
though not uttered at one time : nor written
in one place. Because therefore they are Thine
and true : they are all thankfully and faithfully
1 Matt. xi. 28. 2 John vi. 51.
3 Matt. xxvi. 26 : 1 Cor. xi. 24. 4 John vi. 56. 6 John vi. 63.
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to be received by me. They are Thine and
Thou hast uttered them ; and they are mine also :
because Thou hast spoken them for my salvation.
I receive them gladly from Thy mouth : that they
may be the closer grafted in my heart. Those
most gracious words embolden me : full as they
are of sweetness and of love. But mine own
offences make me afraid: and an unclean con-
science drives me back from receiving so great
Mysteries. The sweetness of Thy words invites
me : but the multitude of my sins doth weigh
me down.
Thou commandest me to come confidently unto
Thee, if I would have part with Thee ; and to
receive the food of immortality, if I would obtain
eternal life and glory. Come unto Me sayest
Thou all ye that labour and are heavy laden :
and I will refresh you. O word sweet and friendly
in a sinner’s ear : that Thou O Lord my God
shouldest invite the poor and needy to the Com-
munion of Thy most holy Body.
But who am I Lord ; that I should dare to
approach Thee ? Behold the Heaven of Heavens
cannot contain Thee ; 1 and Thou sayest Come
ye all unto Me. What means this most gracious
condescension ; and this so friendly invitation ?
How shall I dare to come ; who know not any
good in myself whereon I may presume ? How
1 i Kings viii. 27.
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shall I bring Thee into my house ; who have
so often offended Thy most benign countenance ?
Angels and Archangels stand in awe of Thee;
holy and righteous men do fear Thee ; and sayest
Thou Come ye all unto Me ?
Unless Thou Lord didst say this ; who could
believe it to be true ? And unless Thou didst
command ; who could venture to draw near ?
Behold just Noah laboured a hundred years 1
in the making of the Ark that he might be saved
with few ; 2 and how can I in one hour’s space
prepare myself, to receive with reverence the
Maker of the world ?
Moses Thy great servant and Thine especial
friend made an ark of incorruptible wood , 3 which
also he covered with the finest gold, wherein to
lay up the tables of the law ; and shall I a cor-
rupted creature dare so lightly to receive Thee
the Maker of the Law and Giver of life ?
Solomon the wisest of the kings of Israel be-
stowed seven years in building a magnifical Temple
to the praise of Thy Name, and celebrated the
feast of its dedication for eight days 4 together,
he offered a thousand peace-offerings, and solemnly
set the Ark of the Covenant in the place prepared
for it with the sound of trumpets and great joy ;
1 A hundred years $ cp. Gen. v. 32 $ vii. 6. 2 1 Peter iii. 20.
3 Of incorruptible wood. Exodus xxv. 10. LXX.
4 2 Macc. ii. 12.
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102 THE IMITATION OF CHRIST bk. ra.
and I unhappy and poorest of men how shall I
bring Thee into my house, I that can scarce spend
half an hour in devotion and would that I could
but once spend half an hour in worthy manner ?
ii
O my God how much did they strive to do
to please Thee. Alas how little it is that I do :
how short a time do I spend, when I prepare
myself for Communion. Seldom am I wholly
collected : very seldom cleansed from all distrac-
tion. And yet surely in the life-giving Presence
of Thy Godhead, no unseemly thought should
intrude ; no creature occupy my mind : for it is
not an Angel, but the Lord of the Angels whom
I am to receive as my Guest.
Yet very great is the difference between the
ark of the covenant with its relics, and Thy most
pure Body with Its unspeakable virtues ; between
those legal sacrifices figures of things to come :
and the True Sacrifice of Thy Body the fulfilment
of all ancient sacrifices. Why then does not my
heart burn more within me at Thine adorable
Presence, why do I not prepare myself with
greater solicitude to receive Thy holy things ;
when those ancient holy patriarchs and prophets,
yea kings also and princes with all the people,
shewed such ardour of devotion to Thy divine
service ?
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in
Devout King David danced before the ark of
God with all his might , 1 calling to mind the
benefits bestowed in days of old upon his fore-
fathers : He made instruments 2 of sundry kinds ;
he gave forth psalms, and appointed them to be
chanted with joy : he also oftentimes himself sang
to the harp, inspired by the grace of the Holy
Spirit ; he taught the people of Israel to praise
God with their whole heart : and with the voice
of melody to bless and praise him every day. If
so great devotion was then used and such cele-
bration of divine praise was held, before the ark
of the testament ; what reverence and devotion
ought now to be displayed by me and all Christian
people in presence of the Sacrament, in receiving
the most excellent Body of Christ.
IV
Many run to divers places to visit the relics of
Saints : and hear with wonder of their deeds, gaze
upon the spacious buildings of their temples ; and
kiss their sacred bones wrapped up in silk and
gold : and behold Thou art present with me here
upon the altar my God Holy of holies, Creator
of men and Lord of Angels.
Often in such spectacles men are moved by
curiosity and the novelty of strange sights ; and
1 2 Sam. vi. 14. 2 Amos vi. 5.
e
104
THE IMITATION OF CHRIST bk. m.
little fruit of amendment is carried home : par-
ticularly when they so heedlessly wander about
without true contrition. But here in the Sacra-
ment of the Altar Thou art wholly present my
God the Man Christ Jesus ; here too a rich
harvest of eternal salvation is reaped : as oft as
thou art worthily and devoutly received. But
to this we are drawn not by frivolity or curiosity
or sensuality : but by firm faith devout hope and
sincere charity.
v
O God invisible Creator of the world, how
wonderfully dost Thou deal with us ; how sweetly
and graciously dost thou arrange for Thine elect :
to whom Thou offerest Thyself to be received
in this Sacrament. For this passes all under-
standing : this specially draws the hearts of the
devout and enkindles their desire. For even
Thy true faithful ones, who give up their whole
life to amendment : from this most precious
Sacrament often receive much grace of devotion
and love of virtue.
VI
O the admirable and hidden grace of this
Sacrament ; which only the faithful ones of Christ
do know : but the unbelieving and slaves of sin
cannot experience. In this Sacrament spiritual
grace is conferred ; and lost virtue is restored
ch. i. THE ECCLESIASTICAL MUSIC
105
in the soul: and the beauty which sin had dis-
figured returns. This grace is sometimes so
great : that out of the fulness of devotion here
given not the mind only but the weak body 1
also feels great increase of strength bestowed
on it.
VII
Yet ought we deeply to lament and mourn for
our coldness and negligence; that we are not
drawn with greater affection to receive Christ :
in whom stands all the hope of those that are to
be saved and all their merit. For He is our
sanctification and redemption : He is the con-
solation of pilgrims and the eternal fruition of
Saints. We ought therefore deeply to lament
that many do so little consider this salutary
Mystery: which causes joy in Heaven, and
preserves the whole world.
Alas for the blindness and hardness of the
heart of man, that it does not more tenderly
cherish so unspeakable a Gift : and even through
daily use sinks into listless disregard of it. For
if this most holy Sacrament were celebrated in
one place only, and were consecrated by one only
priest in the world ; with what longing dost thou
think would men turn to that place and towards
such a priest of God : that they might behold
1 Cp. Wilson, Gelasian Sacramentary , p. 243, Et salutem nobis
mentis et corporis operate placatus.
io6
THE IMITATION OF CHRIST bk. in.
the celebration of these divine Mysteries. But
now many are made priests, and in many places
Christ is offered; that the grace and love of
God to man may appear the greater: the more
widely this sacred Communion is spread over the
world.
Thanks be unto Thee O good Jesu eternal
Shepherd ; for that thou hast vouchsafed to
refresh us poor exiles with Thy precious Body
and Blood : and even to invite us to the receiving
of these Mysteries by a message from Thine own
mouth saying. Come unto me all ye that labour
and are heavy laden : and I will refresh you.
CHAPTER II
THAT THE GREAT GOODNESS AND LOVE OF
GOD IS DISPLAYED TO MAN IN THE
SACRAMENT
THE VOICE OF THE DISCIPLE
I
' I TRUSTING in Thy goodness and great mercy
A O Lord, I draw near a sick man to the
Saviour: hungry and thirsty to the Fountain of
life, a needy wretch to the King of Heaven; a
servant to his Lord, a creature to the Creator :
a desolate soul to my tender Comforter.
But whence is this to me ; that thou shouldest
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come unto me ? 1 what am I, that thou shouldest
grant Thine own self unto me? How dare a
sinner appear before Thee ; and how canst Thou
deign to come unto a sinner? Thou knowest
Thy servant: and knowest that he has in him
no good thing, for which Thou shouldest grant
him this. I confess therefore mine own vileness ;
I acknowledge Thy goodness, I praise Thy tender
mercy : and give Thee thanks for Thy transcend-
ent love. For Thou doest this for Thine own
sake, not for any merits of mine ; that Thy good-
ness may be the better known unto me, Thy love
more abundantly poured in : and Thy humility
more perfectly commended.
Since therefore it is Thy pleasure, and Thou
hast commanded that so it should be ; Thy
condescension is also dearly pleasing unto me :
and O that my iniquity may be no hindrance.
O most sweet and most benign Jesu what
reverence and thanksgiving together with unend-
ing praise is due unto Thee for the receiving of
Thy sacred Body : whose majesty no mortal man
is able to express.
But on what shall my thoughts dwell at this
Communion in thus approaching unto my Lord
whom I am not able duly to honour : whom yet
I devoutly long to receive ? What can I think
on better and more wholesome ; than utterly to
1 Luke i. 43.
108 THE IMITATION OF CHRIST bk. hi.
humble myself before Thee, and to exalt Thine
infinite goodness above me ? I praise Thee my
God and exalt Thee for ever : I despise myself
and cast myself down before Thee into the deep
of mine own vileness. Behold Thou art the
Holy of holies : and I the foulest of sinners.
Behold Thou bendest Thyself down unto me:
who am not worthy to look up at Thee. Behold
Thou comest unto me : Thou wilt be with me,
Thou invitest me to Thy banquet. Thou wilt
give me heavenly food : and bread of Angels to
eat . 1 Which is indeed no other than Thyself the
Living Bread which earnest down from Heaven :
and givest life unto the world . 2
Behold whence love comes forth ; what con-
descension shines upon us : what thanks and
praises are due unto Thee for this. O how
salutary and profitable was Thy counsel when
Thou didst ordain It ; how sweet and pleasant
the banquet: when Thou gavest Thyself to be
our food. O how admirable is Thy working O
Lord ; how mighty is Thy power : how infallible
Thy truth. For Thou didst speak and all things
were made : 3 and this was done which Thou
commandedst. A great marvel it is and worthy
of all belief, and passing man’s understanding ;
that Thou O Lord my God, True God and man
1 Psal. lxxviii. (lxxvii.) 25.
2 John vi. 33, 51. 3 Psal. cxlviii. 5.
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art contained wholly beneath a small form of
Bread and Wine : and art eaten yet not con-
sumed by him that receives Thee. Thou Lord
of the universe who needest no man art pleased
to dwell in us by means of Thy Sacrament :
Keep my heart and body undefiled ; that with
a cheerful and pure conscience I may be able
frequendy to celebrate and to receive to my
everlasting health Thy Mysteries : which Thou
didst specially ordain and institute for Thine own
honour and for a never-ceasing memorial.
11
Rejoice O my soul and give thanks unto God
for so noble a gift and so precious a consolation :
left unto thee in this vale of tears. For as often
as thou callest to mind this Mystery and receivest
the Body of Christ ; so often dost thou enact the
work of thy redemption : 1 and art made partaker
of all the merits of Christ. For the love of
Christ is never diminished : and the greatness of
His propitiation is never exhausted.
Therefore thou oughtest to dispose thyself
hereunto by constant fresh renewing of thy mind :
and to weigh with attentive consideration the
great Mystery of salvation. So great so new
and so joyful ought it to seem unto thee, when
1 Compare the Secreta on p. 227 of Wilson’s Gelasian Sacra-
mentary y Quia quoties hums hostiae commemoratio celebratur , opus
nostrae redemptions exercetur.
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thou celebratest or hearest Mass ; as if on this
same day Christ first descending into the womb
of the Virgin were become man : or hanging on
the Cross did suffer and die for the salvation of
mankind.
CHAPTER III
THAT IT IS PROFITABLE TO
COMMUNICATE OFTEN
THE VOICE OF THE DISCIPLE
I
TOEHOLD Lord I come unto Thee ; that it
may be well with me through Thy gift,
and that I may rejoice in Thy holy feast : which
Thou God hast in Thy goodness prepared for
the poor . 1 Behold in Thee is all that I can or
may desire ; Thou art my Salvation and my
Redemption : my Hope and my Strength, my
Honour and Glory. Rejoice therefore this day
the soul of Thy servant : for unto Thee Lord
Jesu have I lifted up my soul . 2
I long to receive Thee now with devotion and
reverence ; I desire to bring Thee into my house :
that with Zacchasus I may be counted worthy to
be blessed by Thee : and numbered amongst the
sons of Abraham . 8 My soul craves for Thy
1 Psal. Ixviii. io (lxvii. n).
2 Psal. lxxxvi. (lxxxv.) 4. 3 Luke xix. 9.
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Body: my heart longs to be united with Thee.
Give Thyself to me and it suffices : for besides
Thee no comfort avails. Without Thee I cannot
be : and without Thy visitation I have no power
to live.
And therefore I must often draw near unto
Thee : and receive Thee for the medicine of my
salvation ; lest haply I faint in the way : if I be
robbed of heavenly Food . 1 For so most merciful
Jesus when thou wast preaching to the people and
curing divers diseases : Thou once didst say. I
will not send them home fasting : lest they faint
in the way . 2 Deal Thou therefore in like manner
with me : Thou who hast vouchsafed to leave
Thyself in the Sacrament for the comfort of the
faithful. For Thou art the sweet refreshment of
the soul ; and he that eats Thee worthily : shall
be partaker and heir of eternal glory.
It is indeed necessary for me who so often
stumble and sin, so quickly wax dull and faint ;
that by frequent prayer and confession and holy
receiving of Thy Body I renew cleanse and kindle
myself : lest haply by too long abstaining I drift
away from my holy purpose. For the imagina-
tions of man are prone unto evil from his youth ; 3
and unless the divine medicine help him : by-and-
1 Cp. Repleti aUmonia casks ti in the Post-communion for the De
Inuentione Sanctae Crucis. Wilson, Gelasian Sacramentary , p. 173.
2 Mark i. 34: Matt. xv. 32, combined. 3 Gen. viii. 21.
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by he falls away to worse. Holy Communion
therefore draws us back from evil : and
strengthens us in good. For if I be now so
often negligent and cold when I communicate or
celebrate ; what would become of me if I received
not this remedy nor sought after so great a help ?
And although I be not fit nor well prepared to
celebrate every day ; I will endeavour notwith-
standing at due times to receive the divine
Mysteries : and partake of so great a grace. For
this is the one chief consolation of the faithful
soul so long as it is on pilgrimage away from
Thee in this mortal body : 1 that remembering
its God, it should often receive its Beloved with
devout mind.
ii
O wonderful condescension of Thy tender
mercy towards us ; 2 that Thou Lord God Creator
and Giver of Life to all Spirits, dost deign to
come unto a poor soul : and with Thy whole
Deity and Humanity to satisfy its hunger. O
happy mind and blessed soul ; which is worthy to
receive Thee Lord God with devout affection :
and in so receiving Thee to be full of spiritual
joy. O how great a Lord does it entertain ; how
beloved a Guest does it harbour, how delightful a
1 2 Cor. v. 6 (Vulgate).
2 O mira circa nos tuae pietatis dignatio. From the canticle Exultet
used at the Benedictio Cerei in Sabbato Sane to.
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ch. iv. THE ECCLESIASTICAL MUSIC 113
Companion does it receive : how faithful a Friend
does it welcome ; how lovely and noble a Spouse
does it embrace : even Him who is to be loved
before all that are beloved and above all that can
be desired.
O Thou my most sweet Beloved let Heaven
and earth and all their glory be silent before Thy
Face; for what praise and beauty soever they
have, is received from Thy bounteous condescen-
sion : nor shall they ever equal the beauty of
Thy Name, whose wisdom is beyond all number . 1
CHAPTER IV
THAT MANY BENEFITS ARE BESTOWED UPON
THEM THAT COMMUNICATE bEVOUTLY
THE VOICE OF THE DISCIPLE
I
/^\ LORD my God, prevent Thy servant with
the blessings of Thy sweetness : 2 that I
may deserve to approach worthily and devoutly
to Thy glorious Sacrament. Stir up my heart
toward Thee : and set me free from heavy list-
lessness. Visit me with Thy salvation 8 that I
may taste in spirit Thy sweetness : which plenti-
fully lies hid in this Sacrament as in a fountain.
Enlighten also mine eyes to behold so great a
1 Psal. cxlvii. (cxlvi.) 5. 2 Psal. xxi. 3 (xx. 4). 2 Psal. cvi. (cv.) 4.
H
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THE IMITATION OF CHRIST bk. in.
1 14
Mystery : and strengthen me with undoubting
faith to believe it. For it is Thy work : and no
human power ; Thy sacred institution : not man’s
invention. For of himself no man is able to
comprehend and understand these things : which
transcend even the subtle mind of Angels. What
portion then of so high and sacred a secret ; shall
I unworthy sinner dust and ashes be able to
search out and comprehend ?
Lord in the simplicity of my heart with a good
firm faith and at Thy command I draw near unto
Thee with hope and reverence ; and I do truly
believe : that Thou art here present in this Sacra-
ment both God and Man. Thy will therefore is
that I should receive Thee : and that I should
unite myself unto Thee in charity. Wherefore
I implore Thy mercy, and do crave Thy special
grace to this end ; that I may be wholly melted
and overflow with love towards Thee : and never
hereafter tamper 1 with any consolation which
comes not from Thee. For this most high and
noble Sacrament, is the health of soul and body ;
the medicine for all spiritual languor : hereby my
vices are cured, my passions bridled ; my tempta-
tions overcome, or weakened : greater grace is
infused, virtue begun is increased ; faith is con-
firmed, hope strengthened : and charity kindled
and enlarged.
1 Tamper , or meddle with. See Ducange, Intromittere.
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11
For Thou hast bestowed and still oftentimes
dost bestow many benefits in this Sacrament upon
Thy beloved ones that communicate devoudy
O my God, Protector of my soul : 1 Restorer
of human weakness, and Giver of all inward
consolation.
For Thou impartest unto them much comfort
against every variety of tribulation ; and from the
depth of their own dejection liftest them up to
hope in thy protection : and dost inwardly recreate
and enlighten them with new grace ; so that they
who at first and before Communion felt them-
selves anxious and heardess : afterwards being
refreshed with Heavenly Meat and Drink, find
themselves changed for the better.
And Thou dealest with such husbandry with
Thine elect : in order that they may truly ac-
knowledge and clearly learn how great is their
own infirmity, and what goodness and grace they
obtain from Thee ; for of themselves they are
cold hard and undevout : but by Thee they are
enabled to become fervent cheerful and devout.
For who is there that approaching humbly unto
the fountain of sweetness ; carries not away from
thence some litde sweetness ? Or who standing
near a blazing fire, receives not some small
1 Psal. liii. 4 (Vulgate).
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warmth therefrom ? And Thou art a fountain
always full and overflowing : a fire ever burning,
and never going out.
Wherefore if I am not permitted to draw out
of the full fountain nor to drink my fill : I will
notwithstanding set my lips to the mouth of this
heavenly conduit ; that I may receive from thence
at least some little drop to allay my thirst : and
be not utterly parched. And though I cannot as
yet be altogether heavenly nor burn like Cherubim
and Seraphim ; 1 yet will I endeavour to apply
myself to devotion and prepare my heart : that I
may obtain if it be but some tiny flame of divine
fire by the humble receiving of this life-giving
Sacrament.
But whatsoever is wanting in me O Merciful
Jesu most Holy Saviour ; do Thou bountifully
and graciously supply in my behalf: Thou who
hast deigned to call all unto Thee saying. Come
unto Me all ye that travail and are heavy laden :
and I will refresh you . 2
I indeed travail in the sweat of my brow,® I am
racked with grief of heart : I am burdened with
1 Necdum . . . tarn ignitus ut Cherubim et Seraphim esse possum .
Compare Dionysius Areop. Gael. Hier. i. 13 (in the version of
Scotus Erigena) ; Deinde easdem sanctissimorum Seraphim edoctus est
deiformes uirtutes, sacra quidem ipsorum cognominatione , quod est
ignitum. The fiery Seraphim were a favourite type of illumination
with the Mystics.
2 Matt. xi. 28. 8 Gen. iii. 19.
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sins, I am troubled with temptations ; I am
entangled and oppressed with many evil passions :
and there is none to help, none to deliver and
save, but Thou O Lord God my Saviour; to
whom I commit myself and all that is mine : that
Thou mayest keep watch over me and bring me
safe to life eternal.
Receive me for the honour and glory of Thy
Name : Thou who hast prepared Thy Body and
Blood to be my meat and drink. Grant O Lord
God of my salvation : that with the frequenting
of Thy Mystery the zeal of my devotion may
increase . 1
CHAPTER V
OF THE DIGNITY OF THIS SACRAMENT AND
OF THE MINISTERIAL FUNCTION
THE VOICE OF THE BELOVED
TF thou hadst the purity of Angels and the
sanctity of Saint John Baptist : thou wouldest
not be worthy to receive or to touch this Sacra-
ment. For this is not due to the deserts of men,
that man should consecrate and handle the Sacra-
ment of Christ : and receive for food the bread of
Angels . 2
1 Cp. the Post-communion for the Fourth Sunday of Advent, ut
cum frequentatione mysterii crescat nostrae salutis effectus, and Wilson,
Gelasian Sacramentary , p. 216.
2 Psal. lxxviii. (lxxvii.) 25.
n8 THE IMITATION OF CHRIST bk. m.
Grand is this ministry, great too is the dignity
of Priests : to whom has been granted that which
is not permitted to Angels. For none but Priests
duly ordained in the Church : have power to
celebrate and to consecrate the Body of Christ.
The Priest is indeed the minister of God :
using the word of God by God’s command and
appointment. Nevertheless God is there the
principal Author and invisible Worker ; to whom
all that He wills is subordinate : and all that He
commands is obedient. Thou oughtest then to
trust God Almighty in this most excellent Sacra-
ment : more than thine own sense or any visible
sign. And therefore with fear and reverence :
must thou approach this work.
Take diligent heed unto thyself : 1 and see what
That is whereof the ministry is delivered unto thee
by the laying on of the Bishop’s hand. Behold
thou art made a priest : and consecrated to
celebrate. See now that thou offer sacrifice to
God faithfully and devoudy and at fit opportuni-
ties: and bear thyself without reproach. Thou
hast not lightened thy burden; but art now
bound with a straiter band of discipline: and
art obliged to a greater perfection of holiness. A
Priest ought to be adorned with all virtues : and
to set example of good life to others. His con-
versation should not be in the popular and common
1 i Tim. iv. 1 6 .
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ways of mankind: but with the Angels in Heaven,
or with perfect men on earth.
A Priest clad in sacred garments is Christ’s
deputy: that with supplication and humility he
may beseech God for himself and for the whole
people. He has before him and behind the sign
of the Lord’s Cross : that he may continually be
reminded of the Passion of Christ. He wears the
Cross before him on the chasuble : that he may
diligently look on Christ’s footsteps and earnestly
study to follow them. Behind he is signed with
the Cross : that he may cheerfully endure for
God’s sake any evils inflicted on him by others.
Before him he bears the Cross : that he may
mourn for his own sins, behind him, that he may
with sympathy weep over the faults of others also :
and know that he has been placed in the midst
between God and the sinner ; and that he should
not flag in prayer and holy oblation: till he prevail
to obtain grace and mercy. When a Priest
celebrates he honours God : rejoices Angels,
edifies the Church ; helps the living, gives rest to
the dead : and makes himself partaker of all good
things.
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THE IMITATION OP CHRIST bk. mi.
CHAPTER VI
AN ENQUIRY CONCERNING EXERCISE
BEFORE COMMUNION
THE VOICE OF THE DISCIPLE
"IXfHEN I weigh Thy dignity O Lord and mine
’ " own vileness : I exceedingly tremble, and
am confounded within myself. For if I come
not, I fly from life ; and if I unworthily intrude
myself : I incur displeasure.
What therefore shall I do O my God; my
Helper and my Counsellor in all necessity ? Teach
Thou me the right way ; appoint me some brief
exercise : suitable to Holy Communion. For it is
good for me to know, how with devotion and
reverence I should prepare my heart for Thee, for
receiving Thy Sacrament to my soul’s health : or
even for celebrating so great and divine a
Sacrifice ?
CHAPTER VII
OF SEARCHING OUR OWN CONSCIENCE AND
OF PURPOSE OF AMENDMENT
THE VOICE OF THE BELOVED
I
A BOVE all things, with exceeding humility of
heart and with suppliant reverence, with
full faith and dutiful anxiety for God’s honour :
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ought God’s Priest to draw nigh to celebrate to
handle, and to receive this Sacrament. Examine
diligently thy conscience: and to the utmost of
thy power purify and make it clear with true con-
trition and humble confession ; so that thou keep
or know of no burden that may breed in thee
remorse : and hinder free access. Think with
displeasure of all thy sins in general : and more
particularly bewail and lament thy daily trans-
gressions. And if time allows : confess unto God
in the secret of thine heart all the wretchedness of
thy passions.
Lament and bewail that thou art yet so carnal
and worldly ; so unmortified in thy passions : so
full of the impulses of lusts, so unguarded in thy
outward senses ; so often entangled with many
vain fancies : so much inclined to outward things,
so careless of things inward; so frivolous in
laughter and looseness : so hard against tears and
compunction ; so eager for ease and pleasures of
the flesh : so dull to strictness and zeal ; so keen
to hear what is new and see what is fair : so slack
to embrace what is humble and mean ; so covetous
of amassing : so niggardly in giving, so close in
keeping ; so heedless in speech : so incontinent in
silence ; so unstudied in manners so restless in
conduct : so eager about food, so deaf to the
Word of God ; so swift to rest so slow to labour :
so wakeful for gossip, so drowsy at sacred vigils ;
122
THE IMITATION OF CHRIST bk. iii.
so impatient for the end, so wandering in atten-
tion : so negligent in keeping the hours, so cold
in celebrating, so dry in communicating ; so soon
distracted, so seldom fully self-collected : so
suddenly moved to anger, so quick to take
offence ; so ready to judge, so severe to reprove :
so joyful at prosperity, so weak in adversity ; so
often making many good resolutions : and yet
accomplishing so little.
These and other thy defects being confessed
and bewailed with sorrow and great displeasure at
thine own infirmity ; make thou a firm resolution
to be always amending thy life : and making
progress towards the better. Then with full
resignation and entire will offer up thyself to the
honour of My name a perpetual whole burnt
offering on the altar of thy heart : faithfully
committing unto Me thy body and soul ; and
thus mayest thou be accounted worthy to draw
near to offer sacrifice unto God : and to receive
the Sacrament of My Body to thy soul’s health.
ii
For there is no worthier oblation nor greater
satisfaction for the washing away of sin : than to
offer oneself unto God purely and wholly with the
oblation of Christ’s Body in Mass and Com-
munion.
When a man shall have done what lieth in him,
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and shall be truly penitent ; how often soever he
shall come to Me for pardon and grace : as I live
saith the Lord who will not the death of a sinner,
but rather that he be converted and live ; 1 I will
not remember his sins any more : 2 but they shall
all be forgiven him.
CHAPTER VIII
OF THE OBLIGATION OF CHRIST ON THE CROSS
AND OF RESIGNATION OF OURSELVES
THE VOICE OF THE BELOVED
AS I of Mine own will did offer up Myself
^ unto God the Father for thy sins with
hands stretched out on the cross and body laid
bare ; so that nothing remained in Me that was
not wholly turned into a sacrifice for the appeasing
of God : so oughtest thou also to offer thyself
willingly unto Me every day in the Mass as a pure
and holy oblation with all thy strength and affec-
tions as inwardly as thou canst.
What do I require of thee more ; than that
thou study to resign thyself entirely unto Me?
Whatsoever thou givest besides thyself I heed
not : for I seek not thy gift but thee. As it
would not suffice thee to have all but Me: so
whatsoever thou givest cannot please Me if thou
1 Ez. xxxiii. II. * Ez. xviii. 22 : Is. xliii. 25.
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offer not thyself. Offer up thyself unto Me and
give thyself wholly for God : and thy offering
shall be acceptable.
Behold I offered Myself up wholly unto My
Father for thee : I have given also my whole
Body and Blood for thy food; that I might be
wholly thine : and that thou mightest continue
Mine to the end. But if thou stand upon thyself
and dost not offer thyself up freely unto My will ;
the oblation is not complete: nor will there be
full union between us. Therefore a free offering
up of thyself into the hands of God ought to go
before all thy works : if thou wilt obtain freedom
and grace.
For this is why so few are made illuminated
and inwardly free : because they cannot wholly
deny themselves.
My sentence standeth sure : Unless a man
forsake all : he cannot be my disciple . 1 If thou
therefore desire to be My disciple : offer up thy-
self unto Me with all thy affections.
1 Luke xiv. 33.
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CHAPTER IX
THAT WE OUGHT TO OFFER UP OURSELVES
AND ALL THAT IS OURS UNTO GOD
AND TO PRAY FOR ALL
THE VOICE OF THE DISCIPLE
I
T ORD, Thine are all things : in heaven and in
earth. I desire to offer up myself unto
Thee as a freewill-offering : and to continue
Thine for ever. Lord in simplicity of heart I
offer myself unto Thee this day to be Thy servant
for ever : for obedience and for a sacrifice of per-
petual praise. Receive me with this holy Obla-
tion of Thy precious Body ; which I offer to Thee
this day in the presence of Angels invisibly
attending : that it may be for the salvation of
myself and of all Thy people.
II
Lord all my sins and offences which I have
committed before Thee and Thy Holy Angels
from the day wherein I first could sin even to
this hour I offer unto Thee on Thy propitious
altar : that Thou mayest consume and burn them
one and all with the fire of Thy love, and wash
out all the stains of my sins and cleanse my
conscience from all offence ; and restore to me
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Thy grace which I have lost by sin, fully forgiving
me all : and admitting me mercifully to the kiss
of peace.
What can I do for my sins but humbly confess
and bewail them ; and unceasingly entreat Thy
propitiation? I entreat Thee hear me propiti-
ously : when I stand before Thee my God. All
my sins are exceedingly displeasing to me : I
would never more commit them ; but for them I
do grieve and will grieve as long as I live : being
ready to do penance, and to the utmost of my
power to make satisfaction.
Forgive me O God forgive me my sins for the
sake of Thy Name: save my soul which Thou
hast redeemed with Thy precious Blood. Behold
I commit myself unto Thy mercy ; I resign
myself into Thy hands : deal with me according
to Thy goodness not according to my wickedness
and iniquity.
iii
I offer up also unto Thee all that is good in
me small and imperfect though it be ; in order
that Thou mayest amend and sanctify it : that
Thou mayest look on it with favour and make
it acceptable unto Thee ; and always draw it
on to better : and bring me also slothful and
unprofitable creature as I am to a blessed and
praiseworthy end.
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IV
Moreover I offer up unto Thee all the pious
desires of devout persons ; the needs of parents,
friends, brethren, sisters and all who are dear
unto me, and who have done good to myself or
others for Thy love : and who have desired and
begged me to say prayers and masses for them-
selves and all their families; whether they are
still living in the flesh or have already been
taken from the world: that all may feel the
present help of Thy grace, the aid of Thy con-
solation, protection from dangers, deliverance
from pains ; and that being rescued from all evils:
they may with joy return glorious thanksgivings
unto Thee.
v
I offer unto Thee also my prayers and sacri-
fices of intercession, for those especially who have
in any matter hurt grieved or spoken evil of me,
or who have done me any damage or displeasure ;
for all those also whom at any time I have vexed
troubled burdened and scandalised by words or
deeds knowingly or in ignorance : that Thou
wouldest grant us all alike pardon for our sins and
for our offences against each other.
Take away from our hearts Lord all suspicion
indignation wrath and contention; and whatso-
ever may hurt charity : and lessen brotherly love.
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Have mercy Lord have mercy, on those that
crave Thy mercy, give grace to them that need ;
and make us such, that we may be worthy to
enjoy Thy grace : and go forward to life eternal.
Amen.
CHAPTER X
THAT THE HOLY COMMUNION IS NOT
LIGHTLY TO BE FORBORNE
THE VOICE OF THE BELOVED
I
/^\FTEN shouldest thou hasten back to the
Fountain of grace, and of divine mercy :
to the Fountain of goodness and of all purity ;
that thou mayest be healed of thy passions and
vices : and deserve to be made stronger and more
vigilant against all the temptations and deceits of
the devil.
The Enemy knowing that exceeding great
profit and healing is found in Holy Communion :
endeavours his utmost by all means and occasions
to deter and hinder the faithful and devout.
For some persons when they are preparing to
fit themselves for Holy Communion : suffer from
the insinuations of Satan worse than before.
That wicked spirit, as it is written in Job comes
amongst the sons of God : 1 to trouble them with
1 Job i. 6.
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his accustomed malice or to frighten and perplex
them ; that so he may lessen their affection or
by direct assaults take away their faith : in the
hope that they may altogether abandon Com-
munion, or come to it with coldness. But no
heed at all should be taken of his wiles and delu-
sions be they never so filthy and hideous : but all
such imaginations are to be turned back upon his
own head. Thou must despise and laugh the
wretch to scorn ; nor on account of his assaults or
for the troubles which he causes : shouldest thou
omit the Holy Communion.
A frequent hindrance also is excessive striving
for devotion : and anxiety about making confes-
sion. Follow thou the counsel of the wise, and
lay aside anxiety and scrupulousness ; for it
hinders the grace of God : and spoils devotion
of mind. Do not omit the Holy Communion,
for every little vexation and trouble ; but go the
sooner to confession : and cheerfully forgive
others all their offences. And if thou hast offended
any ; humbly crave pardon : and God will readily
forgive thee.
11
What avails it to delay long thy confession?
or to put off Holy Communion ? cleanse thyself
as soon as may be: spit out the poison with all
speed, make haste to apply the antidote : and
1
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thou shalt find it better than if thou long delay.
If thou omit it to-day for one cause, perhaps
to-morrow a greater may occur to thee ; and so
thou mayest be hindered a long time from Com-
munion : and grow more unfit. As quickly as
ever thou canst shake thyself free from thy
present heaviness and sloth ; for it is of no use
to be anxious for long troubled for long : and
for every-day hindrances to shut thyself out from
divine service. Yea it is most hurtful to push off
Communion for long : for it usually brings on
heavy lethargy.
Alas some from coldness and lack of discipline
are glad to delay confession ; and wish to defer
Holy Communion : lest they should be obliged to
keep a stricter watch over themselves. O how
poor is their love how weak their devotion : who
so easily put off Holy Communion. How happy
is he and how acceptable to God : who so lives
and in such purity guards his conscience ; that he
is ready and well-disposed to communicate even
every day : if it were in his power, and might be
done without notice.
If a person do sometimes abstain out of humility
or for some lawful cause preventing him : he is
to be commended for reverence. But if drowsi-
ness have crept over him ; he must rouse himself
and do his best: and the Lord will assist his
desire for the sake of his good will which He
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specially regards. But when he is lawfully
hindered, he will always have a good will and
pious intention to communicate: and so shall he
not miss the fruit of the Sacrament.
For every devout person every day and every
hour can profitably and unimpeded draw near to
Christ in spiritual Communion : and yet on
certain days and at time appointed he ought to
receive the Body of his Redeemer, sacramentally
with affectionate reverence ; and rather seek the
honour and glory of God, than his own comfort.
For he communicates mystically and is in-
visibly refreshed ; as often as he devoutly calls
to mind the mystery of the Incarnation and the
Passion of Christ : and is kindled with love of
Him.
He that prepares not himself, except when a
festival draws near or when custom compels :
shall often be unprepared.
Blessed is he that offers himself up as a whole
burnt offering to the Lord : as often as he cele-
brates or communicates.
Be not too slow nor yet hurried in celebrating :
but keep the good accustomed manner of those
with whom thou livest. Thou oughtest not to
cause discomfort or weariness to others ; but keep
the common way according to the appointment of
our fathers : and consider the profit of others
rather than thine own devotion or feelings.
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CHAPTER XI
THAT THE BODY OF CHRIST AND HOLY
SCRIPTURE ARE MOST NECESSARY
UNTO A FAITHFUL SOUL
THE VOICE OF THE DISCIPLE
I
SWEETEST Lord Jesus how great is the
^ joy of the devout soul that feasts with
Thee at Thy banquet ; where there is set to be
eaten no other food : but Thyself his one Beloved,
desirable above all the desires of his heart. To
me truly it would be sweet in Thy presence to
pour forth tears from my inmost heart : and with
the grateful Magdalene to wash Thy feet with
tears . 1 But where is that devotion ; where that
flood of holy tears ? Surely in the sight of Thee,
and Thy holy Angels my whole heart should
burn : and weep for joy.
For in this Sacrament I have Thee truly
present: though hidden under another form.
For to look upon Thee in Thine own Divine
brightness, mine eyes could not endure : nor could
the whole world exist in the splendour of the
glory of Thy Majesty. Herein then Thou hast
compassion on my infirmity : that thou dost veil
thyself under a Sacrament.
1 Luke vii. 38.
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Him do I truly possess and adore whom Angels
adore in Heaven ; 1 I for a while as yet by faith :
but they by sight and without a veil. I ought to
be content with the light of true faith, and therein
to walk till the day of eternal brightness shall
dawn : and the shadows of figures pass away. 2
But when that which is perfect is come, 3 the use
of Sacraments shall cease ; because the Blessed in
heavenly glory, need not any sacramental medi-
cine : for they rejoice without end in the presence
of God, beholding His glory face to face ; 4 and
being transformed from brightness unto bright-
ness 6 of the unfathomable Deity, they taste the
Word of God made flesh as He was from the
beginning and abideth for ever.®
Whilst I think on these wonders, all spiritual
comfort whatever becomes a heavy weariness unto
me ; because as long as I behold not my Lord
openly in His glory : I count as nothing all that
I see or hear in this world. Thou art my witness
0 God ; that nothing can comfort me, no creature
satisfy : but only Thou my God whom I yearn to
contemplate in eternity. But this cannot be while
1 linger in this mortality ; therefore I must frame
myself to much patience : and submit myself to
Thee in every desire.
1 Heb. i. 6. 2 Song of Songs ii. 1 6, 17.
3 1 Cor. xiii. 10. 4 1 Cor. xiii. 12.
6 2 Cor. iii. 18. 8 John i. 14: 1 John i. 1 : 1 Pet. i. 25.
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For even Thy Saints' Lord who now triumph
with Thee in the kingdom of heaven : whilst they
lived waited for the coming of Thy glory in faith
and in great patience . 1 What they believed I
believe ; what they hoped I hope : where they are,
I trust by Thy grace that I shall come. Mean-
time I will walk in faith 2 strengthened by the
examples of the Saints ; I will take also holy books
for my comfort and for the mirror of my life :
and above all these Thy most Holy Body for a
sovereign remedy and refuge.
ii
For I find two things to be very particularly
necessary for me in this life : without which this
miserable life would be insupportable unto me.
So long as I am kept in the prison of this body, I
confess that I need two things : food and light.
Therefore in pity for my weakness Thou hast
given Thy sacred Body for the refreshment of my
mind and body : and Thy word Thou hast set as
a lamp unto my feet . 3 Without these two I could
not live well ; for the word of God is the light of
my soul : and Thy Sacrament the Bread of Life.
These also may be called two tables 4 set on the
one side and on the other : in the treasury of
Holy Church. One table is that of the Sacred
1 Heb. vi. 12 : Titus ii. 13, combined. 2 2 Cor. v. 7.
3 Psal. cxix. (cxviii.) 105. 4 Ez. xl. 38, 39.
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Altar having the holy Bread that is the precious
Body of Christ ; the other is that of the Divine
Law containing holy doctrine : teaching men
right faith, and stedfasdy leading them onward to
that within the veil where is the Holy of holies . 1
iii
Thanks be unto Thee Lord Jesu Light of
eternal Light, for that table of sacred doctrine :
which Thou hast laid for us by Thy servants
the Prophets and Apostles, and other teachers.
Thanks be unto Thee Creator and Redeemer of
mankind, who to manifest Thy love to the whole
world hast prepared a great supper ; wherein
Thou hast set before us to be eaten not the
typical lamb, but Thine own most sacred Body
and Blood : rejoicing all the faithful with this
sacred banquet, and intoxicating them with the
Cup of Salvation ; 2 in which are all the delights
of Paradise : and the holy Angels do feast with
us, but with a happier sweetness.
IV
0 how great and honourable is the office of
priests : to whom it is given with sacred words to
consecrate the Lord of Glory ; with their lips to
bless, with their hands to hold, with their own
mouth to receive, and to administer to others.
1 Heb. vi. 19 : ix. 3.
2 Psal. xxii. 5 (Vulgate) : calix mens inebrians quarn praeclarus est.
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O how clean should be those hands, how pure
will be the mouth, how holy the body, how un-
spotted the heart of the priest : into whom the
Author of purity so often enters. From the
mouth of the priest who so often receiveth the
Sacrament of Christ : should proceed nothing but
what is holy no word but what is decorous and
profitable. Simple and chaste should be the
eyes : that are wont to behold the Body of Christ.
Pure and lifted up to heaven should be the hands :
that use to touch the Creator of heaven and earth.
Unto the priest especially it is said in the Law.
Be ye holy : for I the Lord your God am holy . 1
O Almighty God do Thou assist us with Thy
grace ; that we who have undertaken the office of
the priesthood : may be able to wait on Thee
worthily and devoutly in all purity and with a
good conscience. And if we cannot walk in such
innocency of life as we ought to do ; grant to us
at least worthily to lament the sins which we have
committed : and in the spirit of humility and the
purpose of a good will to serve Thee more
earnestly for the time to come.
1 Lev. xix. 2 : xx. 26.
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137
CHAPTER XII
THAT HE WHO IS ABOUT TO COMMUNICATE
WITH CHRIST OUGHT TO PREPARE HIMSELF
WITH GREAT DILIGENCE
THE VOICE OF THE BELOVED
T AM the Lover of purity : and the Giver of
A all sanctity. I seek a pure heart : and there
is the place of My rest. Make ready for Me a
large upper room furnished : and I will keep the
passover at thy house with My disciples . 1
If thou wilt have Me come unto thee, and re-
main with thee ; purge out the old leaven : 2 and
cleanse the habitation of thy heart. Shut out the
whole world and all the rout of vices ; sit thou as
it were a sparrow alone upon the house-top : 8 and
think over thy transgressions in the bitterness of
thy soul. For every lover, prepares the best
and fairest place for his beloved : for hereby is
known the affection of him that entertains his
beloved.
Know thou notwithstanding that no merit of
any action of thine is able to make this prepara-
tion : although thou shouldest prepare thyself a
whole year together and have nothing else in thy
mind. But out of My mere goodness and grace
thou art permitted to approach My table ; as if a
1 Mark xiv. 13-15 : Luke xxii. 7-12. •
2 1 Cor. y. 7. 3 Psal. cii. 7 (ci. 8).
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beggar were called to a rich man’s dinner, and he
had no other return to make to him for his
bounty : but to humble himself and give him
thanks. Do what lies in thee and do it diligently ;
not for habit not for obligation : but with fear
and reverence, and affection receive the Body of
thy beloved Lord God who deigns to come unto
thee. I am He that called thee, I commanded it
to be done ; I will supply what is wanting in thee :
come and receive Me.
When I bestow on thee the grace of devotion
give thanks to thy God ; not because thou art
worthy : but because I have had mercy on thee.
If thou have it not but rather dost feel thyself
dry ; be instant in prayer, sigh and knock : and
give not over until thou art meet to receive some
crumb or drop of saving grace.
Thou hast need of Me: I have no need of
thee. Neither comest thou to sanctify Me : but
I come to sanctify thee and make thee better.
Thou comest that thou mayest be sanctified by Me
and united unto Me ; that thou mayest receive
new grace : and be kindled anew to amendment.
See thou neglect not this grace ; but prepare thy
heart with all diligence : and receive thy Beloved
into thee.
Thou oughtest however not only to prepare
thyself to devotion before Communion : but care-
fully also to keep thyself therein after thou hast
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139
received the Sacrament. Nor is less watchfulness
exacted afterwards, than devout preparation be-
fore. For good guard afterwards: is again the
best preparation for obtaining greater grace. For
it will make thee very ill disposed : if thou yield
thyself up immediately to outward comforts. Be-
ware of much talk ; remain in some secret place :
and enjoy thy God. For thou hast Him : whom
all the world cannot take from thee. I am He, to
whom thou oughtest wholly to give up thyself ;
so that thou mayest now live no longer in thyself ;
but in Me free from all anxiety.
CHAPTER XIII
THAT THE DEVOUT SOUL OUGHT WITH THE
WHOLE HEART TO SEEK UNION WITH
CHRIST IN THE SACRAMENT
THE VOICE OF THE DISCIPLE
THAT it were granted me Lord, to find
Thee alone and open unto Thee my whole
heart; and enjoy Thee as my soul desires: and
that henceforth none may despise me , 1 nor any
creature attract nor regard me ; but that Thou
alone mayest speak unto me and I to Thee : as the
beloved is wont to speak to his beloved, and friend
to feast with friend . 2
1 Song of Songs viii. 1. 2 Ex* xxxiiL 11.
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THE IMITATION OF CHRIST bk. m.
This I pray this I long for; that I may be
wholly united unto Thee, and withdraw my heart
from all created things : and by means of sacred
Communion and frequent celebration may learn
more and more to taste things heavenly and
eternal. Ah Lord God, when shall I be wholly
united to Thee and absorbed by Thee : and alto-
gether forgetful of myself. Thou in me and I in
Thee : so also grant that we may both continue
together in one . 1
Verily Thou art my Beloved the Choicest
among thousands : 2 in whom my soul is well
pleased to dwell all the days of her life. Verily
Thou art my Peacemaker; in whom is highest
peace and true rest : out of whom is labour and
sorrow and infinite misery. Verily thou art a
God that hidest Thyself ; 8 and Thy counsel is not
with the wicked : but Thy speech is with the
humble and simple.
O how sweet Lord, is Thy Spirit ; who to shew
forth Thy loveliness toward Thy children , 4 dost
deign to refresh them with the Bread of sweetness
which cometh down from Heaven.®
1 John xv. 4: xvii. n, 21-23.
2 Song of Songs v. 10. 3 Is. xlv. 15.
4 Wisd. xii. 1, O quam bonus et sua<vis est , Domine , spiritus tuus :
xvi. 21, substantia enim tua dulcedinem tuarn , quam in filios babes,
ostendebat.
6 From St. Thomas Aquinas, in Off. Sacr. uesp. ad magnificat .
H. notes that the same quotation is employed by a Kempis in his
Three Tabernacles , vi. 3.
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Surely there is no other nation so great that
hath gods so nigh unto them : 1 as Thou our God
art present to all Thy faithful ones ; unto whom
for their daily comfort and for the raising up of
their hearts to heaven : Thou givest Thyself to
be eaten and enjoyed. For what other nation is
there of such high renown as the Christian people ; 2
or what creature under Heaven is there so beloved
as the devout soul ; into which God enters to feed
it with His glorious Flesh ?
0 unspeakable grace ; O admirable conde-
scension : O boundless love specially bestowed
on man.
But what return shall I make to the Lord for
this grace ; for charity so unparalleled ? There
is nothing else that I can present more acceptable:
than to offer my heart wholly to God and unite
it most inwardly unto Him.
Then shall all my inward parts rejoice : when
my soul shall be perfectly united unto God.
Then will He say unto me. If thou wilt be with
Me, I will be with thee. And I will answer
Him. Vouchsafe Lord to remain with me :
gladly will I be with Thee. This is my whole
desire : that my heart be united unto Thee.
1 Deut. iv. 7.
* Deut iv. 8. Here also there is a reference to St. Thomas
Aquinas, Off. Sacr. Lect. 4.
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THE IMITATION OF CHRIST bk. hi.
CHAPTER XIV
OF THE FERVENT DESIRE OF SOME DEVOUT
PERSONS FOR THE BODY OF CHRIST
THE VOICE OF THE DISCIPLE
HOW great is the abundance of Thy sweet-
ness O Lord : which thou hast laid up for
them that fear Thee . 1
When I call to mind some devout persons
who approach to Thy Sacrament O Lord with
the greatest devotion and affection : I am often-
times confounded within myself and blush, that
I come with such lukewarmness yea coldness to
Thy Altar and the Table of sacred Communion ;
that I remain so dry, and heartless : that I am
not wholly kindled in Thy presence O my God,
nor so strongly drawn and affected as many
devout persons have been ; who out of vehement
longing for Communion and lively emotion of
heart could not restrain themselves from tears :
but with the mouth of heart and body alike they
from their inmost soul panted after Thee O God
the Fountain of Life ; not being otherwise able
to allay or satisfy their hunger : but only by
receiving Thy Body with all delight and spiritual
eagerness.
1 Psal. xxxi. 19 (xxx. 20).
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O for their true and glowing faith : that strong
proof of Thy sacred Presence. For they truly
know their Lord in the breaking of bread : 1 whose
heart within them so vehemently burns because
Jesus is walking with them. Far from me too
often are such affection and devotion : such strong
love and ardour.
Be thou favourable unto me O Jesu good
sweet and benign : and grant to me Thy poor
bedesman sometimes at least in Holy Communion
to feel if it be but a touch of Thy hearty affec-
tionate love ; that my faith may grow stronger,
my hope in Thy goodness fuller : and that charity
once perfectly kindled after tasting this heavenly
manna may never decay.
Thy mercy however is well able to grant me
even the grace which I long for : and to visit
me most benignly with the spirit of fervour when
the day of Thy good pleasure has come. For
although I burn not with desire vehement as Thy
special votaries ; yet by Thy grace I have a desire
for this great burning desire : praying and longing
that I may be a fellow of all such Thy ardent
lovers, and be numbered in their holy company.
1 Luke xxiv. 30-35.
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CHAPTER XV
THAT THE GRACE OF DEVOTION IS OBTAINED
BY HUMILITY AND DENIAL OF OURSELVES
THE VOICE OF THE BELOVED
' I 'HOLT onghtest earnestly to seek the grace
of devotion, fervently to ask it patiently
and confidently to wait for it ; gratefully to
receive it, humbly to keep it, diligently to work
with it : and to commit the term and manner of
this heavenly visitation to God until it shall come.
Thou oughtest especially to humble thyself when
thou feelest little or no devotion within : but yet
not be too much dejected, nor grieve beyond
measure. God often gives in one short moment :
what He for a long time denied. He gives
sometimes in the end : what in the beginning of
prayer He delayed to give.
If grace were always quickly given, and came
at a wish : weak man could not well bear it.
Therefore the grace of devotion should be waited
for : with good hope and humble patience.
Nevertheless impute it to thyself and to thine
own sins : when it is not given thee or is secretly
taken away. It is sometimes but a small matter
that hinders and hides grace ; if anything can be
called small and not rather great: which shuts
out so great a good. And if thou remove this
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145
be it small or great and perfectly overcome it :
thou wilt have thy desire. For as soon as thou
givest thyself to God from thy whole heart, and
seekest neither this nor that according to thine
own pleasure or will, but settlest thyself wholly
in Him : thou shalt find thyself united and at
peace ; for nothing will be so sweet and de-
lightful : as the good pleasure of the divine will.
Whosoever therefore with a single heart lifts
up his intention to God ; and empties himself of
all inordinate liking or disliking of any created
thing : shall be the most fit to receive grace and
meet for the gift of devotion. For the Lord
bestows His blessing there : where He finds the
vessels empty. And the more perfectly one
abandons things below, and the more he by
contempt of himself dies to himself ; the more
speedily grace comes, the more plentifully it
enters in : and the higher it lifts up the free heart.
Then shall he see and abound, and wonder
and his heart shall be enlarged 1 within him ;
because the hand of the Lord is with him : and
he hath put himself wholly into His hand for
ever and ever. Behold thus shall the man be
blessed , 2 who seeks God with his whole heart : 8
and receives not his soul in vain . 4 This man
when he receives the Holy Eucharist, obtains
1 Is. lx. 5. 2 Psal. cxxvii. (cxxviii.) 4.
3 Psal. cxviii. (cxix.) 2. 4 Psal. xxiv. (xxiii.) 4 (Vulg.).
K
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the great grace of divine union ; because he
regards not his own devotion and comfort : but
the honour and glory of God above all devotion
and comfort.
CHAPTER XVI
THAT WE OUGHT TO LAY OPEN OUR
NECESSITIES TO CHRIST AND TO
CRAVE HIS GRACE
THE VOICE OF THE DISCIPLE
/^\ MOST sweet and loving Lord whom I now
desire to receive with devotion : Thou
knowest mine infirmity and the necessity which
I endure ; in what evils and vices I lie : how
often I am weighed down tempted disturbed and
defiled. Unto Thee I come for remedy: I entreat
of Thee consolation and support.
I speak to Thee who knowest all things, to
whom all my inward thoughts are open : and
who alone canst perfectly comfort and help me.
Thou knowest of what good things I stand in
most need : and how poor I am in virtues.
Behold I stand before Thee poor and naked :
calling for grace and imploring mercy. Refresh
Thy hungry beggarman ; warm my coldness with
the fire of Thy love : enlighten my blindness
with the brightness of Thy presence. Turn
Thou for me all earthly things into bitterness ; all
things grievous and contrary into patience : all
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low and created things into contempt and forget-
fulness. Lift up my heart to Thee in heaven :
and send me not away to wander over the earth. 1
Be Thou alone sweet unto me from henceforth
for evermore ; for Thou alone art my meat and
drink, my love and my joy : my sweetness and
all my good.
O that with Thy Presence Thou wouldest
wholly kindle burn and transform me into Thy-
self ; that I might be made one spirit with Thee 2
by the grace of inward union : and the melting
of ardent love. Suffer me not to go away from
Thee hungry and dry ; but deal mercifully with
me : as oftentimes Thou hast dealt wonderfully
with Thy saints. What marvel is it if I should
wholly catch fire of Thee, and in myself die down;
since Thou art Fire always burning and never
dying down, Love purifying the heart, and en-
lightening the understanding.
CHAPTER XVII
OF FERVENT LOVE AND VEHEMENT DESIRE
TO RECEIVE CHRIST
THE VOICE OF THE DISCIPLE
TX7TTH deep devotion and ardent love, with
* ’ entire affection and fervour of heart I
desire to receive Thee Lord : as many Saints
1 Gen. iv. 12, 14. 8 1 Cor. vi. 17.
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and devout persons have desired Thee in Com-
munion ; who in holiness of life were to Thee
most pleasing : and in devotion also were most
fervent. O my God eternal Love my whole
Good Happiness unending ; I long to receive
Thee with the most earnest desire and the
worthiest reverence : that any of the Saints ever
had or could feel.
And although I be unworthy to enjoy all those
feelings of devotion ; nevertheless I offer unto
Thee the whole affection of my heart: as if I
alone harboured all those most grateful most
ardent desires. Yea and all that a dutiful mind
can conceive and desire : I do with the deepest
reverence and heartiest affection present and offer
unto Thee. There is nothing that I would keep
to myself : but freely and most cheerfully would
sacrifice unto Thee myself and all that is mine.
O Lord my God my Creator and my Redeemer
I do desire to receive Thee this day with such
affection reverence praise and honour with such
gratitude worthiness and love, with such faith
hope and purity ; as Thy most holy Mother the
glorious Virgin Mary received and desired Thee
when to the Angel who declared unto her glad tid-
ings of the mystery of the Incarnation she humbly
and devoutly answered : Behold the handmaid of
the Lord be it unto me according to Thy word . 1
1 Luke i. 38.
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And as Thy blessed forerunner most excellent
among the Saints John Baptist rejoicing in Thy
presence leaped for joy of the Holy Ghost, whilst
he was yet shut up in his mother’s womb : 1 and
afterwards seeing Jesus walking among men
humbled himself very gready and said with devout
affection, The friend of the bridegroom that
standeth and heareth him rejoiceth gready because
of the bridegroom’s voice ; 2 in like manner do I
also wish to be kindled with great and holy
desires : and to offer myself up to Thee from
my whole heart.
Wherefore also for myself and for all such as
are commended to me in prayer ; I offer and
present unto Thee the triumphant joys, the ardent
affections, the mental transports, and supernatural
illuminations and celestial visions of all devout
hearts with all virtues and praises celebrated and
to be celebrated by all creatures in heaven and
in earth, that by all Thou mayest worthily be
praised : and glorified for evermore.
Receive O Lord my God my vows and desires
of infinite praise and blessing that hath no bounds :
which according to the measure of Thine ineffable
greatness are justly due unto Thee. These do
I pay Thee and long to pay Thee every day and
every moment : and with all entreaty and affec-
tion I do invite and beseech all heavenly spirits
1 Luke i. 44. 1 John iii. 29.
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and all Thy faithful, to render with me thanks
and praises unto Thee.
Let all people nations and languages 1 praise
Thee : and magnify Thy holy and most musical
Name with highest exultation and ardent devo-
tion. And may all who reverently and devoutly
celebrate Thy most high Sacrament and receive it
with full faith ; be accounted worthy to find grace
and mercy at Thy hands : and pray with humble
supplication for me a sinner. And when they
shall have attained to their longed-for devotio^j
and joyful union, and shall have departed from
Thy holy heavenly Table well comforted and
marvellously refreshed : may they deign to
remember poor me.
CHAPTER XVIII
THAT A MAN SHOULD NOT BE A CURIOUS
SEARCHER INTO THE SACRAMENT BUT
A HUMBLE FOLLOWER OF CHRIST SUB-
MITTING HIS SENSE TO DIVINE FAITH
THE VOICE OF THE BELOVED
TJEWARE of curious and unprofitable searching
■“"* into this most profound Sacrament: if thou
wilt not be plunged into the depths of doubt. He
that pries into majesty: shall be overpowered by
1 Dan. iii. 4 : vii. 14.
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ch. xviii. THE ECCLESIASTICAL MUSIC 151
glory . 1 God can work more : than man can
understand.
A dutiful and humble enquiry after Truth is
allowable : so it be always ready to be taught,
and study to walk by the sound opinions of the
Fathers. Blessed is the simplicity, which leaves
the difficult ways of dispute : and goes forward
in the plain and solid path of God’s command-
ments. Many have lost devotion : whilst they
sought to search into things too high.
Faith is required of thee and a sincere life : not
height of understanding nor depth of mysteries
of God. If thou dost not understand nor take
in the things that are beneath thee, how shalt
thou comprehend those which are above thee?
Submit thyself unto God and humble thy sense
to faith : and the light of knowledge shall be given
thee as shall be profitable and necessary for thee.
Some are grievously tempted about faith and
the Sacrament : but this is not to be imputed
to them but rather to the enemy. Be not thou
anxious do not dispute with thine own thoughts :
nor answer to doubts suggested by the devil;
but trust the words of God trust His Saints and
Prophets: and the wicked enemy will flee from
thee. Oftentimes it is very profitable to the
servant of God : to endure such things. For
the devil tempts not unbelievers and sinners
1 Prov. xxv. 27 (Vulgate).
152
THE IMITATION OF CHRIST bk. hi.
whom he has already fast : but faithful and
devout persons he in various ways tempts and
disquiets.
Go forward therefore with simple and undoubt-
ing faith ; and draw near to the Holy Sacrament
with suppliant reverence : and whatsoever thou
art not able to understand commit securely to
Almighty God. God deceives thee not: he is
deceived that trusts too much to himself. God
walks with the simple reveals Himself to the
humble ; gives understanding to the little ones,
opens the sense to pure minds: and hides grace
from the inquisitive and proud.
Human reason is feeble and may be deceived :
but true faith cannot be deceived. All reason
and natural enquiry ought to follow faith : not
go before it nor break in upon it. For faith
and love do here specially take the lead : and
work in hidden ways in this most holy most
supremely excellent Sacrament. God who is
eternal and incomprehensible and of infinite
power; doeth things great and unsearchable in
heaven and in earth : and there is no tracing
out of His marvellous works. If the works of
God were such that they might be easily com-
prehended by human reason: they could not be
called marvellous or unspeakable.
There is no expliciunt after this book in the Autograph.
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FOURTH BOOK
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CHAPTERS OF THE FOLLOWING
BOOK
Of Christ's speaking inwardly to the Faithful Soul . . i
That the Truth speaketh inwardly without Noise of
Words ii
That the Words of God are to be heard with Humility and
that many weigh them not iii
That we ought to live in Truth and Humility before God iv
Of the Wonderful Effect of Divine Love .... v
Of the Proof of a True Lover ...... vi
Of hiding Grace under the guard of Humility ... vii
Of low Thoughts of Ourselves in the Sight of God . viii
That all Things are to be referred unto God as their
Final End ix
That it is sweet to despise the World and serve God . x
That the Desires of our Hearts are to be examined and
moderated xi
Of the Discipline of Patience and of striving against
Concupiscence xii
Of the Obedience of one in Humble Subjection after the
Example of Jesus Christ xiii
Of considering the Secret Judgments of God that we be
not lifted up for any good xiv
In every thing which we desire how we ought to stand and
what we ought to say ...... xv
That True Comfort is to be sought in God alone . xvi
That all our anxieties are to be placed on God . . xvii
That Temporal Miseries must be borne calmly after the
Example of Christ xviii
THE ECCLESIASTICAL MUSIC 155
Of the Endurance of Injuries and of the Proof of True
Patience xix
Of the Acknowledging of our own Infirmity and of the
Miseries of this Life xx
That we are to rest in God above all Goods and Gifts . xxi
Of the Remembrance of God's Manifold Benefits . xxii
Of Four Things that bring much Peace .... xxiii
Of avoiding Curious Enquiry into other Men’s Lives xxiv
Wherein firm Peace of Heart and true Spiritual Progress
consisteth xxv
Of the Excellency of a Free Mind which is sooner gained
by Humble Prayer than by Reading .... xxvi
That it is Private Love which most hindereth from the
Chiefest Good xxvii
Against the Tongues of Slanderers xxviii
How we ought to call upon God and to bless Him when
Tribulation is upon us ..... xxix
Of craving the Divine Aid and Assurance of recovering
Grace xxx
Of Neglecting all Creatures that the Creator may be found xxxi
Of Self-Denial and Renouncing every Evil Appetite . . xxxii
Of Inconstancy of Heart and of having our Final Intention
directed unto God xxxiii
That God is Sweet above All Things and in All Things
to him that loveth xxxiv
That there is no Safety from Temptation in this Life xxxv
Against the Vain Judgments of Men .... xxxvi
Of Pure and Entire Resignation of Ourselves for the
obtaining Freedom of Heart xxxvii
Of Good Government in Things External and of Recourse
to God in Dangers xxxviii
That a Man should not be Fretful in Matters of Business . xxxix
That Man hath no Good of Himself nor Any Thing
whereof he can glory xl
Of the Contempt of all Temporal Honour ... xli
That our Peace is not to be set on Men .... xlii
156 THE IMITATION OF CHRIST
Against Vain and Secular Knowledge .... xliii
Of not drawing to Ourselves Outward Things . . . xliv
That Credit is not to be given to All and that Man is
prone to offend in Words xlv
Of putting our Trust in God when Darts of Words
assail us xlvi
That all Grievous Things are to be endured for the sake
of Eternal Life xlvii
Of the Day of Eternity and the Difficulties of this Life . xlviii
Of the Desire of Everlasting Life and what Rewards are
promised to those that strive ..... xlix
How a Desolate Person ought to place Himself in the
Hands of God 1
That a Man ought to employ himself in Works of Humility
when strength is wanting for Higher Employments . li
That a Man ought not to account himself as worthy of
Comfort but rather as deserving of Stripes ... lii
That the Grace of God doth not join itself with those
whose Wisdom is of Earth liii
Of the Different Motions of Nature and Grace ... liv
Of the Corruption of Nature and Efficacy of Divine Grace lv
That we ought to Deny Ourselves and Imitate Christ by
the Cross Ivi
That a Man should not be too much Dejected when he
falleth into some Defects Ivii
That High Matters and God’s Secret Judgments are not
to be narrowly enquired into Iviii
That all our Hope and Trust is to be fixed in God alone . lix
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HERE BEGINS
THE BOOK OF INTER-
NAL CONSOLATION
[FOURTH BOOK]
CHAPTER I
of Christ’s speaking inwardly to the
FAITHFUL SOUL
T WILL hearken what the Lord God will speak
in me}
Blessed is the soul which hears the Lord
speaking within her : and receives from His
mouth the word of consolation. Blessed are the
ears that welcome the runlets of the Divine
whisper : 2 and heed not the whisperings of this
world. Blessed indeed are those ears that listen
not to the voice which babbles without : but to
the Truth which teaches within. Blessed are the
eyes : which are shut to the outward, but open to
the inward. Blessed are they that press into
things within : and study to prepare themselves
more and more by daily exercises, for the receipt
of Heavenly secrets. Blessed are they who give
themselves eagerly up to God : and shake them-
selves free from all worldly hindrance.
1 Psal. lxxxv. 8 (Ixxxiv. 9).
2 Job iv. 12 (Vulgate).
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Consider this O my soul ; and shut the door of
thy sensual desires : that thou mayest hear what
the Lord thy God shall speak in thee.
Thus saith thy Beloved. I am thy Salvation :
thy Peace and thy Life. Keep thyself with Me :
and thou shalt find peace. Let the transitory pass :
seek the eternal. What are all temporal things ;
but a snare ? and what can all creatures avail thee ;
if thou be forsaken by the Creator ? Bid farewell
therefore to all things, make thyself pleasing and
faithful to thy Creator : that thou mayest lay hold
of true blessedness.
CHAPTER II
THAT THE TRUTH SPEAKETH INWARDLY
WITHOUT NOISE OF WORDS
CfPEAK Lord : for 'Thy servant heareth}
lam Thy servant : grant me understanding
that I may know Thy testimonies . 2 Incline my
heart to the words of Thy mouth : 8 let Thy
speech distil as the dew . 4
The children of Israel in times past said unto
Moses. Speak thou unto us and we will hear ;
let not the Lord speak unto us : lest we die . 6
Not so Lord not so I beseech Thee : but rather
1 i Sam. iii. io. 2 Psal. cxix. (cxviii.) 125.
3 Psal. lxxviii. (lxxvii.) 1. 4 Deut. xxxii. 2,
6 Ex. xx. 19.
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with the prophet Samuel I humbly and earnestly
entreat. Speak Lord for Thy servant heareth.
Let not Moses speak unto me nor any of the
prophets : but rather do Thou speak Lord God
Inspirer and Enlightener of all prophets ; for
Thou alone without them canst perfectly instruct
me : but they without Thee can profit nothing.
They indeed may sound forth words : but they
cannot give the Spirit. Beautifully do they speak :
but if Thou be silent they kindle not the heart.
They teach the letter: but Thou openest the
sense . 1 They bring forth mysteries : but Thou
unlockest the meaning of sealed things. They
declare Thy commandments : but Thou helpest to
fulfil them. They shew the way : but Thou
givest strength to walk in it.
What they do is all without : but Thou in-
structest and enlightenest the heart. They water
outwardly: but Thou givest fruitfulness. They
cry aloud in words : but Thou impartest under-
standing to the hearing.
Let not Moses therefore speak unto me but
Thou O Lord my God the Eternal Truth : lest I
die and prove unfaithful, if I be only warned out-
wardly and not kindled inwardly ; lest the word
turn to my condemnation if it be heard and not
done, known and not loved : believed and not
observed.
1 Luke xxiv. 45 (Vulgate).
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Speak therefore Lord for Thy servant heareth :
for Thou hast the words of eternal life. 1 Speak
Thou unto me to the partial comfort of my soul
and to the perfect amendment of my life : and to
Thy praise and glory and everlasting honour.
CHAPTER III
THAT THE WORDS OF GOD ARE TO BE
HEARD WITH HUMILITY AND THAT
MANY WEIGH THEM NOT
QON hear My words words most sweet: sur-
^ passing all knowledge of philosophers and
wise men of this world. My words are Spirit and
Life : 2 not to be weighed by the understanding
of man. They are not to be abused for com-
placent vanity ; but heard in silence : and received
with all humility and great affection.
And I said. Blessed is the man whom Thou
shalt instruct O Lord : and shalt teach out of
Thy Law. That Thou mayest give him rest
from evil days : 8 and that he be not desolate
upon earth.
I taught the Prophets from the beginning saith
the Lord and cease not even to this day to speak
to all : but many are deaf to My voice and hard.
Most men listen to the world more readily than
to God ; they follow more readily the lust of
1 John vi. 68. 2 John vi. 63. 3 Psal. xciv. (xciii.) 12, 13.
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their flesh : than the good pleasure of God. The
world promises things temporal and little and is
served with great avidity ; I promise things high
and eternal: and the hearts of men remain un-
touched. Who serves and obeys Me in all things
so punctually ; as the world and its lords are
served? Blush Sidon saith the sea. 1 And if
thou ask the cause : hear wherefore.
For a slender benefice men will run for miles :
for eternal life few will once lift a foot from the
ground. The poorest price is deemed worth
effort, for a single coin at times there is shameful
contention ; for a vain matter and a light promise
men shrink not from toil by day and night : but
alas for an unchangeable good for a priceless
reward, for the highest honour and endless glory
men grudge even the least fatigue.
Blush therefore thou slothful and complaining
servant ; that they are found readier for destruc-
tion: than thou for life. They rejoice more in
vanity : than thou in truth.
Sometimes indeed they are balked of their
hope ; but My promise fails no man : nor sends
away empty him that trusts in Me. What I have
promised I will give ; what I have said I will
fulfil : if only a man remain faithful in My love
even to the end. I am the Rewarder of all good
men : and the strong Approver of all devout men.
1 Is. xxiii. 4.
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Write thou My words in Thy heart and
meditate diligently on them : for in time of
temptation they will be very needful. What thou
understandest not when thou readest : thou shalt
know in the day of visitation. In two ways I
visit Mine elect: namely with temptation and
with consolation. And daily I read two lessons
to them ; one in reproving their vices : another
in exhorting them to the increase of virtues.
He that hath My words and despiseth them :
hath One that shall judge him in the last day . 1
A PRAYER TO IMPLORE THE GRACE OF
DEVOTION.
O Lord my God Thou art all my good. And
who am I that I should dare to speak to Thee ?
I am Thy poorest little servant and a vile worm :
far poorer and more contemptible than I can or
dare express. Yet do Thou remember me Lord :
because I am nothing, have nothing, and can do
nothing. Thou alone art Good Just and Holy ;
Thou canst do all things , 2 Thou givest all fillest
all : 8 only the sinner Thou leavest empty. Re-
member Thy mercies , 4 and fill my heart with Thy
grace: Thou who wilt not that Thy handiwork
should be empty . 8
1 John xii. 48. 2 Job xliv. 2.
3 Jer. xxiii. 24. It was a favourite text with St. Augustine. See
Confessions i. 2, ad finem.
4 Psal. xxv. (xxiv.) 6. 6 Wisdom xiv. 5.
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How can I bear with myself in this wretched
life ; unless Thy mercy and grace support me ?
Turn not Thy face away from me , 1 delay not
Thy visitation ; withdraw not Thy consolation :
lest my soul become unto Thee as a waterless
land . 1 Teach me Lord to do Thy will : 1 teach
me to live worthily and humbly in Thy sight ;
for Thou art my Wisdom who knowest me as I
am : and didst know me before the world was
made and before I was born in the world.
CHAPTER IV
THAT WE OUGHT TO LIVE IN TRUTH AND
HUMILITY BEFORE GOD
I
CON. Walk before Me in truth : 2 and seek
^ Me ever in simplicity of thy heart. He
that walks before Me in truth ; shall be safe
from the approach of harm : and the truth shall
set him free 8 from seducers and from the slanders
of unjust men. If the Truth have made thee free
thou shalt be free indeed : 4 and shalt not heed
vain words of men.
Lord it is true. As Thou sayest, so I beseech
Thee let it be with me. Let Thy Truth teach
me ; guard me : and keep me unto salvation at
1 Psal. cxliii. (cxlii.) 6-10. 8 i Kings ii. 4: Wisdom i. 1.
8 John viii. 32. 4 John viii. 36.
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the last. Let it release me from all evil affection
and inordinate love : and I shall walk with Thee
in great freedom of heart.
ii
I will teach thee saith the Truth what is right :
and pleasing in My sight. Think on thy sins
with great displeasure and grief : and never hold
thyself in honour because of good works. In
truth thou art a sinner : assailed and encompassed
by many passions. Of thyself thou art ever
drifting towards nothingness ; quickly falling,
quickly conquered : quickly confounded, quickly
dissolved. Thou hast nought to boast of ; but
much reason to scorn thyself : for thou art far
weaker than thou canst understand. Therefore
let nothing seem great unto thee of all that thou
doest. Let nothing seem great nothing precious
and wonderful, nothing worthy of esteem ; no-
thing high nothing truly praiseworthy and desir-
able : but that which is eternal. Let the eternal
Truth delight thee above all things : and let thy
utter unworthiness be a constant grief unto thee.
Fear nothing blame nothing flee nothing so
anxiously, as thy vices and sins : which ought to
discomfort thee more than any losses of earthly
things.
Some walk not sincerely in My sight ; but led
by curiosity and pride wish to know My secrets
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and understand the high things of God : neglect-
ing themselves and their salvation. These often
fall into great temptations and sins through their
pride and curiosity when I set myself against
them. Fear the judgments of God: dread the
wrath of the Almighty. Do not pry into the
works of the Most High : but search diligently
thine own iniquities what great faults thou hast
committed : and how much good thou hast
neglected.
Some carry their devotion only in books ; some
in images : some in outward signs and figures.
Some have Me in their mouths : but little in
their hearts . 1 Others there are who being en-
lightened in mind and purged in affection do
always yearn for things eternal ; grieve to hear
of the things of earth, serve the needs of nature
with sorrow : and these hear what the Spirit of
Truth speaketh in them ; for He teacheth them
to despise earth, and love heaven : to neglect the
world, and long for heaven all day and night.
CHAPTER V
OF THE WONDERFUL EFFECT OF DIVINE LOVE
I
T BLESS Thee Heavenly Father Father of my
Lord Jesus Christ : 2 that Thou hast deigned
to remember poor me. O Father of mercies and
1 Is. xxix. 13 : Matt. xv. 8 i Mark vii. 6. 2 2 Cor. i. 3.
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God of all comfort thanks be unto Thee : who
sometimes with Thy comfort refreshest me un-
worthy as I am of all comfort. I bless and
glorify Thee alway with Thy only-begotten Son
and the Holy Ghost the Comforter : for ever
and ever.
Ah Lord God my Holy Lover, when Thou
comest into my heart : all that is within me shall
rejoice. Thou art my Glory : and the exultation
of my heart. Thou art my Hope and Refuge :
in the day of my trouble . 1
But because I am still weak in love and im-
perfect in virtue : I need to be strengthened and
comforted by Thee. Therefore visit me often
and instruct me with holy discipline ; set me free
from evil passions: and heal my heart of all
inordinate affections ; that being cured and well
cleansed within I may be made ready to love,
brave to suffer, steady to persevere.
ii
Love is a great thing, yea a great good ; alone
it makes every burden light : and bears evenly
all that is uneven. For it carries a burden which
is no burden : and makes all bitterness sweet and
palatable.
The noble love of Jesus impels to great deeds :
and arouses a constant desire for greater perfection.
1 Psal. lix. 1 6 (lviii. 17).
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Love longs to soar : and will not be held down
by things that are low. Love longs to be free,
and estranged from all worldly affection : that its
inner eye may not be dimmed ; that it may not be
caught by any temporal prosperity : or by any
adversity cast down. Nothing is sweeter than
Love ; nothing braver, nothing higher nothing
wider : nothing sweeter nothing fuller nor better
in Heaven and in earth ; because Love is born of
God : and can only rest in God above all created
things.
The lover flies runs and rejoices : he is free
and cannot be held. He gives all for all : and
has all in all ; because he rests in One Highest
above all things : from whom all good flows and
proceeds. He regards not the gifts : but turns
himself above all goods to the Giver. Love often
knows no measure : but is fervent beyond all
measure. Love feels no burden : counts no pains,
exerts itself beyond its strength ; talks not of
impossibility : for it thinks all things possible and
all permitted. It is therefore strong enough for
all things ; and it fulfils many things and warrants
them to take effect: where he who loves not
faints and lies down.
Love is watchful and sleeping slumbers not ;
though weary it is not tired, though hampered is
not hampered, though alarmed is not affrighted :
but as a lively flame and burning torch it forces
THE IMITATION OF CHRIST bk. iv.
i 68
its way upwards and serenely passes through. If
any man love : he knows what is the cry of this
voice. A loud cry 1 in the ears of God : is the
glowing affection of a soul, which saith. My
God my Love : Thou art all mine, and I am all
Thine.
Enlarge me in love ; that with the inner mouth
of my heart I may taste how sweet it is to love :
and to be melted and bathed in love Let me be
held fast by Love : climbing above myself in
ardent zeal and wonder. Let me sing the song
of love, let me follow Thee my Beloved to the
heights : let my soul spend itself in Thy praise
exulting for love. Let me love Thee more than
myself, and myself only for Thee, and in Thee
all that love Thee truly : as the law of Love
commandeth shining forth from Thee.
Love is swift sincere dutiful pleasant and
delightful ; brave patient faithful prudent long-
suffering manly : and never seeking itself. For
where one seeks himself : there he falls from Love.
Love is wary humble and upright ; not soft nor
fickle nor bent on vanities : sober chaste steady
quiet and guarded in all its senses. Love is sub-
ject and obedient to prelates : to itself mean and
despised, to God devout and thankful ; trusting
1 St. Bernard in Ps. xc. Sermo xvi. : siquidem in Dei auribus
desiderium ue heme ns clamor magnus : e regione autem remissa intentio
uox submiss a. H.
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and hoping always in Him even when God is
not sweet unto it : for without sorrow there is no
living in love.
He that is not ready to suffer all and to resign
himself to the will of the Beloved : is not worthy
to be called a lover. A lover must welcome all
hardship and bitterness for the sake of the
Beloved : and not be turned away from Him by
any rebuffs that may befall.
CHAPTER VI
OF THE PROOF OF A TRUE LOVER
I
CON thou art not yet a brave and discreet
^ lover.
Why Lord ?
Because for a light rebuff thou turnest back
from thy purposes : and too eagerly seekest con-
solation. A brave lover stands firm in tempta-
tions : nor listens to the crafty persuasions of the
Enemy. As I please him in fair weather : so I
displease not in foul. A discreet lover regards
not so much the gift of his friend : as the love
of the Giver. He counts the affection, rather than
the price : and sets the Beloved above all his
gifts. A noble lover rests not in the gift : but
in Me above every gift.
All is not lost, because at times thy heart is
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THE IMITATION OF CHRIST bk. iv.
not stirred towards Me or My saints as thou
wouldest. That good and sweet affection which
thou sometimes feelest : is the effect of grace
present, and a foretaste of thy heavenly home.
But thou must not lean thereon too much : for it
comes and goes. But to strive against the en-
trance of evil motions of the mind, and to scorn
the promptings of the devil : is a sign of virtue
and of great desert. Let no fancies from without
therefore trouble thee : whatever the object that
suggests them. Hold staunchly to thy purpose :
and thy upright intention towards God.
Neither is it an illusion that at times thou art
suddenly rapt into ecstasy : and presently returnest
unto the accustomed follies of thy heart. For
these thou dost rather endure than pursue ; and
so long as thou mislike them and resist: it is
merit and not perdition.
Know that the ancient Enemy must try all
means to thwart thy desire for good, and to
empty thee from all devout exercises ; to wit
from the veneration of the saints from the devout
commemoration of My Passion, from the salutary
remembrance of sins, from the guard of thine
own heart : and from the firm purpose of ad-
vancing in virtue. Many evil thoughts does he
thrust upon thee, that he may cause in thee
weariness and dread : to divert thee from prayer
and holy reading. Humble confession he cannot
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abide : and if he could he would cause thee to
cease from Communion.
Trust him not nor heed him : although he
should often set snares of deceit for thee. Rebuke
him with it : when he suggests evil and unclean
thoughts. Say unto him. Away unclean Spirit,
blush thou caitiff ; most unclean art thou : thou
whisperest such things into mine ears. Begone
thou wicked Seducer ; thou shalt have no part in
me : but Jesus shall be with me as a strong
Warrior, 1 and thou shalt stand confounded.
Rather would I die and bear any torment : than
consent unto thee. Hold thy peace and be
silent ; I will hear thee no further : though thou
shouldest trouble me still more. The Lord is my
Light and my Salvation : whom shall I fear ? 2 If
a host should band together against me : my
heart shall not fear. The Lord is my Helper :
and my Redeemer. 8
11
Fight like a good soldier ; 4 and if at times
thou fall through weakness, take again greater
strength than before trusting in larger grace from
Me : and take great heed of foolish conceit and
of pride. Through this many are led into error :
and fall at times into blindness almost past cure.
1 Jer. xx. 11. 2 Psal. xxvii. (xxvi.) i, 3.
3 Psal. xix. 14 (xviii. 15). 4 1 Tim. vi. 12:2 Tim. ii. 3.
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Let the fall of the proud 1 thus foolishly presuming
on themselves : teach thee caution and constant
humility.
CHAPTER VII
OF HIDING GRACE UNDER THE GUARD
OF HUMILITY
CON. It is better for thee and safer to hide
the grace of devotion : not to uplift thyself,
nor to speak much thereof nor to prize it much ;
but rather to despise thyself : and to fear it as
given to one unworthy. We should not cling to
this affection : for it may quickly be changed to
the contrary. Think when thou art in grace :
how miserable and needy thou art without grace.
Nor does thy progress in spiritual life, depend
upon thy having the grace of comfort : but rather
on thy humbly and resignedly and patiently
enduring its withdrawal; so that thou dost not
flag in prayer at such a time : nor suffer the rest
of thy usual round of duties to fall wholly away ;
but rather cheerfully performest thy part to the
best of thy power and understanding : and dost
not wholly neglect thyself because of the dryness
or anxiety of mind which thou feelest.
For there are many, who when it goes not well
with them : straightway become impatient or slack.
1 Prov.«xvi. 1 8 .
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For the way of man is not always in his own
power but God gives and comforts when He
will and as He will and whom He will : as it
shall please Him and no more.
Some thoughtless ones have ruined themselves
through the grace of devotion ; because they
wanted to do more than they could, not weigh-
ing the measure of their own littleness : but
following the desire of their heart rather than the
judgment of their reason. And because they
ventured on greater things than God allowed :
they quickly lost His grace. They who made
themselves a nest in Heaven ; 8 were abandoned
to need and misery : that in abasement and
poverty they might learn not to fly with their own
wings : but to trust under My feathers . 8
They that are yet novices and unskilled in the
way of the Lord : unless they rule themselves
by the counsel of the discreet, may easily be
deceived and wrecked. And if they will rather
follow their own fancy than trust to the experi-
ence of others ; their end will be dangerous : if
yet they will not be drawn away from their own
conceit. Seldom do these who are wise in their
own eyes : 4 submit humbly to be ruled by others.
Better is a little wisdom with humility and a
slender wit : than great treasures of learning
1 Jer. x. 23. 2 Obadiah 4.
3 Psal. xci. (xc,) 4. 4 Rom. xi. 25.
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with vain self-satisfaction. Better for thee to
have little : than abound, in what may make thee
proud.
He acts not discreetly, who gives himself over
to joy: forgetting his former helplessness and
the chastened fear of the Lord, which fears to
lose the grace that has been given. Nor again
is he virtuously minded ; who in time of adver-
sity or any heaviness yields too much to despair :
and thinks and feels of Me less trustfully than he
ought. He who in time of peace has been over
secure: in time of war shall be often found* too
dejected and fearful. If thou couldest always
remain humbly and modestly within thyself ; and
further couldest wisely curb and rule thy spirit :
thou wouldest not fall so quickly into danger and
offence.
It is good advice, that when the spirit of
fervour is kindled: thou shouldest consider how
it will be when that light departs. And when
this happens, remember that the light may return
again : which as a warning to thyself, and for
Mine own glory I have withdrawn for a time.
Such a trial is often more profitable : than if thou
shouldest always have things prosper according to
thy will. For a man’s worthiness is not greater
if he has more visions and comforts : or more
skill in the Scriptures: or if he be placed in higher
degree ; but if he be grounded in true humility
; ■ * i if
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and full of divine charity : if God’s honour be
always his pure and single aim ; if he think no-
thing of himself, and unfeignedly despise himself :
and rejoice more to be despised and abased than
honoured by others also.
CHAPTER VIII
OF LOW THOUGHTS OF OURSELVES IN
THE SIGHT OF GOD
T IVILL speak unto my Lord: though I am but
dust and ashes} If I think myself to be
more ; behold Thou standest against me, and my
iniquities bear true witness : and I cannot gainsay
it. But if I abase myself, and reduce myself to
nothing: and shrink from all self-esteem, and
grind myself to the dust that I am ; Thy grace
will be propitious to me and Thy light near unto
my heart: and every shred of conceit shall be
swallowed up in the valley of my nothingness
and perish for ever. There Thou shewest me
unto myself, what I am what I have been and
whither I am come : for I am nothing and I knew
it not . 2 If I be left to myself: behold I am
nothing and all infirmity. But if Thou suddenly
look upon me; I am forthwith made strong:
and filled with new joy. And a great marvel it
1 Gen. xviii. 27. 2 Psal. lxxii. 22 (Vulgate).
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is, that I am so suddenly lifted up and so
graciously embraced by Thee : who of mine own
weight am always sinking down.
Thy love is the cause hereof freely preventing
me, and supporting me in so many necessities ;
guarding me also from pressing dangers; and
snatching me that I may tell the truth from evils
out of number. For by loving myself amiss I
lost myself ; 1 and by seeking Thee alone and
purely loving Thee I have found both myself and
Thee : and for love have more utterly reduced
myself to nought. Because Thou O Thou
Sweetest dealest with me above all desert : and
above all I dare hope or ask.
Blessed be Thou my God; for although I be
unworthy of any benefits : yet Thy nobleness and
infinite kindness never ceases to do good even to
the ungrateful and to those who are turned away
far from Thee. Turn Thou us unto Thee, that
we may be thankful humble and devout: for
Thou art our salvation, our courage and our
strength.
1 John xii. 25 : Matt. x. 39; xvi. 25 : Mark viii. 35 : Luke ix.
24; xvii. 33.
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CHAPTER IX
THAT ALL THINGS ARE TO BE REFERRED
UNTO GOD AS THEIR FINAL END
CON. I ought to be thy supreme and final
^ end : if thou desire to be truly blessed. By
this intention thy affection will be purified: which
is too often perversely warped to itself and
created things. For if thou seekest thyself in
any thing: immediately thou art faint and dry
within. Refer therefore all things to Me as their
Author : for I am He who gave them all. Think
of them one by one as flowing from the Highest
Good : and therefore unto Me as their source
must all be traced.
From Me the small and the great, the poor
and the rich, as from a living fountain to draw
the water of life and they that willingly and
freely serve Me : shall receive grace for grace . 2
But he who glories without Me, or delights in
any private good ; shall not be stablished in true
joy, nor enlarged in his heart : but shall many
ways be hindered and straitened. Thou shouldest
therefore ascribe nothing of good to thyself : nor
virtue to any man ; but give all unto God : with-
out whom man hath nothing. I gave all ; I must
have all given back again : and with great strict-
ness do I require thanks.
1 John iv. 14: vii. 38. 2 John i. 16.
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This is the truth : whereby vain-glory is put
to flight. And if heavenly grace enter in and
true charity ; there will be no envy, nor narrow-
ness of heart : neither will private affection hold
thee. For divine charity overcomes all things : 1
and enlarges all the powers of the soul. If thou
art wise thou wilt rejoice in Me alone, wilt hope
in Me alone ; for none is good save God alone : 1
who is to be praised above all things and in all to
be blessed.
CHAPTER X
THAT IT IS SWEET TO DESPISE THE
WORLD AND SERVE GOD
I
I will speak again Lord and not be
^ silent ; I will say in the ears of my God,
my Lord and my King: who is on high. O how
great is the abundance of Thy sweetness Lord :
which Thou hast laid up in secret for them that
fear Thee . 2 But what art Thou to those who
love Thee; what to those who serve Thee with
their whole heart ? Truly unspeakable is the
sweetness of Thy contemplation : which Thou
bestowest on them that love Thee. In this
especially Thou hast shewed me the sweetness of
1 Matt. xix. 17 : Luke xviii. 19. There may be here, as Gence
thinks, a reminiscence of Virgil, Eel. x. 69, Omnia uincit Amor .
2 Psal. xxxi. 19 (xxx. 20).
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Thy charity, that when I was not Thou madest
me: when I went far astray from Thee, Thou
broughtest me back again that I might serve
Thee : and hast commanded me to love Thee.
O Fount of Love unceasing. What shall I say
concerning Thee ? How can I forget Thee ; who
hast deigned to remember me, even after I had
wasted away and perished ? Thou hast shewed
mercy to Thy servant beyond all hope : and hast
granted favour and friendship beyond all desert.
What return shall I make to Thee for this grace ?
For it is not granted to all, to forsake all renounce
the world : and assume the monastic life. Is it a
great thing that I should serve Thee ; whom all
creation is bound to serve ? It ought not to
seem a great thing to me to serve Thee ; but
rather this appears great to me and wonderful :
that Thou dost condescend to receive into Thy
service one so poor and unworthy and to make
him one with Thy beloved servants.
Behold all that I have and whereby I serve
Thee : is Thine. And yet Thou servest me
rather than I Thee.
Behold heaven and earth which Thou hast
created for the service of man 1 wait upon Thee :
and daily perform whatever Thou hast commanded.
And this is little : Thou hast also appointed Angels
in their orders to minister to man . 2 Yet is it
1 Deut. iv. 19 (Vulgate). 2 Heb. i. I ^.
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more adorable than all, that Thou Thyself hast
deigned to serve man : and hast promised to give
Thyself unto him.
What shall I give Thee for all these thousands
of benefits? Would I could serve Thee all the
days of my life. Would I were able for one
single day to do Thee worthy service. Truly
Thou art worthy of all service : all honour and
eternal praise. Truly Thou art my Lord, and
I Thy poor servant ; who am bound to serve
Thee with all my might: neither ought I ever
to be weary of praising Thee. This is my wish
this my desire : and whatsoever is wanting unto
me, do Thou vouchsafe to supply.
ii
It is great honour great glory to serve Thee :
and despise all things for Thee. For they shall
have great grace: who have willingly subjected
themselves to Thy most holy thraldom. They
who for Thy love have renounced all carnal
delight: shall find the sweetest consolation of
the Holy Ghost. They shall attain great free-
dom of mind; who for Thy Name’s sake enter
the narrow way : 1 and have cast aside all worldly
care.
O pleasant and joyous bondage of God: by
which a man is made truly free and holy. O
1 Matt. vii. 14.
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sacred state of religious dependence ; which makes
man equal to Angels, pleasing to God, terrible
to devils: and worthy to be commended of all
the faithful. O welcome servitude and ever to
be desired, in which the wage is the highest
Good: and joy is attained which shall endure
without end.
CHAPTER XI
THAT THE DESIRES OF OUR HEARTS ARE TO
BE EXAMINED AND MODERATED
CON. It is needful for thee still to learn
^ much more: which thou hast not yet well
learned.
What is this Lord ?
That thou frame thy desires wholly according
to My good pleasure ; and be not a lover of thy-
self : but an eager zealot of My will. Desires oft
inflame thee and drive thee on with vehemence:
but do thou consider whether thou be moved for
My honour or thine own advantage. If I be
the cause : thou wilt be well content, whatsoever
I shall ordain. But if there lurk in thee any self-
seeking: behold this it is that hinders thee and
weighs thee down.
Beware therefore thou lean not too much upon
preconceived desire without asking My counsel ;
lest perhaps afterwards that repent or displease
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thee : which at first attracted thee and which thou
didst eagerly pursue as being the best. For not
every impulse which seems good is immediately
to be followed : nor again is every painful impulse
to be at once avoided. It is sometimes expedient
to use the curb even in good endeavours and
desires ; lest through preoccupation thou incur
distraction of mind ; lest by want of self-govern-
ment thou beget scandal unto others : or again
by the contradiction of others thou suddenly lose
temper and fall. Sometimes however thou must
use violence and resist manfully thy sensual
appetite ; nor care what the flesh would or would
not; but rather strive, that even against its will
it may be subdued to the Spirit 1 And it must
be chastised and forced to bear the yoke, until
it be ready for every thing ; and learn to be
content with little and find delight in simple
things : and not murmur against any discomfort.
CHAPTER XII
OF THE DISCIPLINE OF PATIENCE AND OF
STRIVING AGAINST CONCUPISCENCE
LORD God as I see patience is very neces-
^ sary for me ; for many things in this life
do happen to thwart us. For whatever plans I
1 i Cor. ix. 27.
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devise for my peace : my life cannot be without
war and sorrow.
It is so Son. But My will is that thou seek
not a peace which is free from temptations or
feels no disturbance; but think that thou hast
even then found peace: when thou art harassed
by sundry tribulations, and tried by many crosses.
If thou say that thou art not able to suffer much ;
how then wilt thou endure the fire of purgatory ?
Of two evils the less is always to be chosen.
That thou mayest therefore escape eternal punish-
ment in the future : strive to endure present evils
calmly for God’s sake.
Dost thou think that the men of this world
suffer nothing or little? Thou wilt not find it
so: though thou ask the most luxurious. But
thou wilt say they have many delights and follow
their own desires : and therefore they do not
much weigh their afflictions. Be it so : grant
that they have whatsoever they will. But how
long dost thou think it will last? Behold the
wealthy of this world shall consume away like
smoke : 1 and there shall be no memory of their
past joys. Yea while yet they are alive : they do
not rest in them without bitterness and weariness
and fear. For from the self-same thing from which
they drink delight : oftentimes they receive the
penalty of sorrow. Just it is, that having greedily
1 Psal. lxxii. 12 s xxxvi. 20 (Vulgate).
k
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sought and followed after pleasures : they should
enjoy them not without shame and bitterness.
O how brief, how false : how intemperate and
base are they all. Yet so drunken and blind are
men that they understand it not : but like dumb
beasts for the poor enjoyment of this transitory
life they run upon the death of the soul.
Thou therefore son go not after thy lusts : but
refrain thyself from thy will . 1 Delight thyself
in the Lord : and He shall grant thee the peti-
tions of thine heart . 2 For if thou desire true
delight and to be more plentifully comforted by
Me ; behold in the contempt of all worldly things
and in the cutting off all base delights shall be
thy blessing : and abundant consolation shall be
rendered to thee. And the more thou with-
drawest thyself from all solace of creatures: the
sweeter and more powerful consolations shalt thou
find in Me.
But at first thou shalt not without some sad-
ness nor without toil of conflict attain unto them.
Old inbred habit will rebel : but by a better habit
shall it be entirely overcome. The flesh will
murmur : but with fervency of spirit thou shalt
bridle it. The Old Serpent will goad and
embitter thee ; but by prayer he shall be put to
flight : moreover by useful employment thou shalt
bar his main approach.
1 Ecclesiasticus xviii. 30. 8 Psal. xxxvii. (xxxvi.) 4.
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CHAPTER XIII
OF THE OBEDIENCE OF ONE IN HUMBLE SUBJEC-
TION AFTER THE EXAMPLE OF JESUS CHRIST
CON. He that endeavours to withdraw him-
^ self from obedience : withdraws himself from
grace. And he who seeks his own : loses what
all the brethren have. He that doth not cheer-
fully and freely submit himself to his superior;
it is a sign that his flesh is not yet perfectly
obedient unto him : but oftentimes kicks and
murmurs. Learn therefore quickly to submit
to thy superior : if thou desire to keep thine own
flesh under the yoke. For the outward enemy
is sooner overcome: if the inward man be not
laid waste. There is no more troublesome or
deadly enemy to the soul : than thou art unto
thyself, if thou be not in harmony with the Spirit.
It is indispensable that thou take up a true con-
tempt for thyself : if thou desire to prevail against
flesh and blood . 1
Because as yet thou lovest thyself inordinately :
therefore thou art afraid to resign thyself wholly
to the will of others. And yet what great matter
is it, if thou who art dust and nothing, subject
thyself to a man for God’s sake ; when I the
Almighty and the Most High who created all
1 Eph. vi. 1 2.
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things of nothing humbly subjected Myself to
man for thy sake? I became of all men the
humblest and lowest : that thou mightest beat
down thy pride with My humility.
O dust learn to obey ; learn to humble thyself
thou earth and clay : and to bow thyself down
under the feet of all men. Learn to break thine
own will : and to yield thyself to all subjection.
Be fiercely hot against thyself, and suffer no pride
to live in thee ; but shew thyself so humble and
so very small : that all may be able to walk over
thee and tread thee down as the mire of the
streets.
Vain man what hast thou to complain of : what
canst thou answer foul sinner to them that up-
braid thee ; thou who hast so often offended God,
and so many times deserved hell ? But Mine eye
spared thee ; because thy soul was precious in My
sight : that Thou mightest know My love and
ever be thankful for My benefits ; and that thou
mightest continually give thyself to true subjec-
tion and humility : and endure patiently the
contempt which is thy due.
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187
CHAPTER XIV
OF CONSIDERING THE SECRET JUDGMENTS
OF GOD THAT WE BE NOT LIFTED
UP FOR ANY GOOD
T ORD Thou thunderest forth Thy judgments
over me ; Thou shakest all my bones with
fear and trembling : and my soul is sore afraid.
1 stand astonished and I consider : that the
Heavens are not pure in Thy sight. 1 If in Angels
Thou didst find wickedness 2 and didst not spare
them ; what shall become of me ? Stars fell from
Heaven ; * how then can I presume who am but
dust? They whose works seemed laudable have
fallen into the depths; and those who did eat
the bread of Angels : I have seen delighting
themselves with the husks of swine. 4
There is therefore no sanctity if Thou O Lord
withdraw Thine hand : no wisdom avails, if Thou
cease to steer; no courage helps, if Thou cease
to defend : no chastity is secure, if Thou do not
protect it; no custody of our own avails : if Thy
holy watchfulness be not over us. For left to
ourselves we sink and perish : but if Thou visit
us we are raised up and live. Truly we are
unstable but through Thee we are strengthened :
we grow cold, but by Thee we are enkindled.
1 Job xv. 15. 2 Job iv. 18. 3 Rev. vi. 13 ; viii. 10.
4 Psal. lxxviii. (lxxvii.) 25 : Luke xv. 16.
1 88 THE IMITATION OF CHRIST bk. iv.
O how humbly and meanly should I think of
myself : how should I despise whatever good I
seem to have. O how deeply should I abase my-
self beneath Thy unfathomable judgments Lord : 1
where I find myself to be nothing else, than
Nothing and Nothing.
O unmeasurable weight ; O shoreless sea : where
I discover nothing of myself save only Nothing.
Where then is the hiding-place of glory ; where
the presumption of virtue? All vain-glory is
swallowed up, in the deep of Thy judgments
over me. What is all flesh in Thy sight ? Shall
the clay boast against Him that formeth it ? 2
How can he be lifted up with vain words ; whose
heart is truly subject to God ?
Not all the world can uplift him : whom the
Truth hath subjected unto itself ; neither shall
he be moved though all tongues praise him : who
hath settled his whole hope in God. For even
they who speak, behold they all are nothing ;
for they will pass away with the sound of their
words : but the Truth of the Lord remaineth
for ever . 8
1 Psal. xxxvi. 6 (xxxv. 7).
2 Is. xlv. 9 : Jer. xviii. 6 s Rom. ix. 20.
3 Psal. cxvii. (cxvi.) 2.
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CHAPTER XV
IN EVERY THING WHICH WE DESIRE HOW
WE OUGHT TO STAND AND WHAT WE
OUGHT TO SAY
CON. Say thou thus in every thing. Lord if
this be pleasing unto Thee : so let it be.
Lord if it be to Thy honour : in Thy Name
let it be. Lord if Thou seest it expedient and
approvest it to be good for me : then grant unto
me that I may use it to Thine honour. But if
Thou knowest it will hurt me and not tend to
the health of my soul : take away from me any
such desire.
For not every desire comes from the Holy
Spirit: even though it seem unto a man right
and good. It is difficult to judge truly, whether
a good, or an evil spirit drive thee to desire this
or that : or whether thou be moved by thine own
spirit. Many have been deceived in the end :
who at first seemed to be led by a good spirit.
Therefore whatever occurs to the mind as
desirable, must always be desired and prayed for
in the fear of God and with humility of heart :
and chiefly thou must commit the whole matter
to Me with resignation, and thou must say.
Lord Thou knowest, what is best : let this or
that be done and as Thou shalt please. Give
what Thou wilt and how much Thou wilt : and
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when Thou wilt. Deal with me as Thou knowest
and as best pleases Thee : and is most for Thy
honour. Set me where Thou wilt : and deal with
me freely in all things as Thou wilt. I am in
Thy hand : spin me forward or spin me back . 1
Behold I am Thy servant, ready for all ; for I
desire not to live unto myself but unto Thee :
and O that I could do it worthily and perfecdy.
A PRAYER THAT THE WILL OF GOD MAY
BE FULFILLED
O kind Jesus grant me Thy grace ; that it
may be with me and labour with me : 2 and per-
severe with me even to the end. Grant that I
may always desire and will : that which is to
Thee more acceptable and more dear. Let Thy
will be mine : and let my will ever follow Thine
and perfecdy agree with it. Let my yea and
nay be one with Thine ; and let me not be able
to will or will not any thing : but what Thou
wiliest or wiliest not.
Grant that I may die to all things that are in
1 There is possibly a reference here to Ecclesiastes i. 6, which
in the Vulgate runs Gyrat per meridiem , et flectitur ad aquilonem:
lustrans uniuersa in circuitu pergit spiritus , et in circidos suos reuer-
titur. Scotus Erigena (de diu. Naturae iii. 18), quoting the same
passage from a ninth-century text, has Gyrans gyrando uadit spiritus
et in locum suum reuertitur. I do not know, but it would be in-
teresting to know, what text a Kempis read in this passage.
2 Wisdom ix. io.
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the world : and for Thy sake love to be con-
temned and unknown in this generation. Grant
to me above all things that can be desired to
rest in Thee : and in Thee to set my heart at
peace. Thou art true peace of heart Thou alone
art rest : out of Thee all things are hard and
restless. In this peace, towards the Same : 1 that
is in Thee the one and Chief and Eternal Good
I will sleep and rest. Amen.
CHAPTER XVI
THAT TRUE COMFORT IS TO BE SOUGHT
IN GOD ALONE
H ATSOEVER I can desire or imagine for
* ” my comfort : I look for it not here, but
hereafter. For if I might alone have all the
comforts of the world and enjoy all its delights :
it is certain that they could not long endure.
Wherefore O my soul thou canst not be fully
comforted nor perfectly refreshed : except in God
the Comforter of the poor and Sponsor of the
humble. Wait a little while O my soul; wait
for the divine promise : and thou shalt have
abundance of all good things in heaven. If thou
desire inordinately the things that are present :
thou shalt lose those which are eternal and
1 See note on the Same , Book ii. chap. 10 above.
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THE IMITATION OF CHRIST bk. iv.
heavenly. Use temporal things : desire eternal.
Thou canst not be satisfied with any temporal
good : because thou art not created to enjoy
them. Although thou shouldest possess all
created goods, yet couldest thou not be happy
nor blessed ; but in God who created all things,
stands thy whole blessedness and felicity : not
such as is seen and praised by the foolish lovers
of the world ; but such as good and faithful
servants of Christ wait for, and of which the
spiritual and pure in heart : whose conversation
is in heaven 1 sometimes have a foretaste.
Vain and brief is all human solace. Blessed
and true is the solace : which is received inwardly
from the Truth. A devout man bears every
where about with him his own Comforter Jesus :
and saith unto Him. Be Thou with me Lord
Jesu in every place and time. Let this be my
consolation : gladly to forego all human comfort.
And if Thy consolation be wanting : let Thy will
and just trial of me be unto me the greatest
comfort. For Thou wilt not always be angry :
neither wilt Thou threaten for ever . 2
1 Phil. iii. 20. 2 Psal. ciii. (cii.) 9.
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CHAPTER XVII
THAT ALL OUR ANXIETIES ARE TO BE
PLACED ON GOD
CON. Suffer me to do with thee what I please :
I know what is good for thee. Thou
thinkest as man : thou judgest in many things
as human inclination persuades thee.
Lord what Thou sayest is true. Greater is
Thy anxiety for me : than all the care that I can
take for myself. For he stands precariously :
who casts not all his anxiety upon Thee. Lord
if only my will may remain right and firm towards
Thee : do with me whatsoever it shall please
Thee. For it must needs be good : whatsoever
Thou wilt do with me. If it be Thy will I should
be in darkness blessed be Thou ; and if it be Thy
will I should be in light : be Thou again blessed.
If Thou vouchsafe to comfort me be Thou
blessed ; and if Thou wilt have me afflicted : be
Thou ever equally blessed.
Son, thus shouldest thou stand : if thou desire
to walk with Me. Thou shouldest be as ready
to suffer : as to rejoice. Thou shouldest as
cheerfully be destitute and poor : as full and
rich.
Lord, for Thy sake I will cheerfully suffer :
whatever shall come on me with Thy permission.
From Thy hand I will receive indifferently good
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and evil sweet and bitter joy and sorrow : and
for all that befalls me I will be thankful. Keep
me safe from all sin : and I shall fear neither
death nor hell. So as Thou dost not for ever
cast me from Thee , 1 nor blot me out of the book
of life : 2 whatever tribulation may come upon me
shall not hurt me.
CHAPTER XVIII
THAT TEMPORAL MISERIES MUST BE BORNE
CALMLY AFTER THE EXAMPLE OF CHRIST
CON. I came down from Heaven for thy sal-
^ vation ; I took upon Me thy miseries not
necessity but charity drawing me thereto : that
thou mightest learn patience, and bear temporal
miseries without complaint. For from the hour
of My birth, to My death on the cross : I was
not without suffering of grief. I suffered great
want of things temporal ; I often heard many
complaints against Me : I endured with calmness
shame and revilings ; for benefits I received in-
gratitude : for miracles blasphemies, for doctrine
reproofs.
Lord, for that Thou wert patient in Thy life-
time, herein especially fulfilling the commandment
of Thy Father; it is reason that I a miserable
sinner should bear myself patiently according to
1 Psal. lxxvii. 7 (lxxvi. 8). 2 Rev. iii. 5.
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Thy will : and for my soul’s welfare carry the
burden of this mortal life as long as Thou shalt
choose. For although this present life is felt to
be a burden : yet is it now by Thy grace made
very meritorious, and by Thy example and the
footsteps of Thy Saints more endurable and clearer
to the weak ; it is also much fuller of consolation
than it was formerly under the old Law : when
the gate of heaven remained shut, and even the
way to heaven seemed darker ; when so few cared
to seek after the kingdom of heaven : moreover
they who then were just and heirs of salvation
could not enter into the heavenly kingdom before
Thy Passion and the due atonement of Thy holy
death.
O what thanks am I bound to render unto
Thee : that Thou hast deigned to shew unto me
and to all faithful people the right and the good
way to Thine eternal kingdom. For Thy life is
our way : and by holy patience we walk toward
Thee who art our Crown. If Thou hadst not
gone before us and taught us; who would care
to follow ? Alas how many would remain afar
off and behind : if they saw not Thy noble
example. Behold we are still cold though we
have heard of Thy many miracles and doctrines ;
what would become of us if we had not so great
Light whereby to follow Thee.
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196 THE IMITATION OF CHRIST bk. iv.
CHAPTER XIX
OF THE ENDURANCE OF INJURIES AND OF
THE PROOF OF TRUE PATIENCE
TX7HAT sayest thou Son ? Cease to complain :
’ " when thou considerest My Passion and
that of other saints. Thou hast not yet resisted
unto blood. 1 It is but little which thou sufferest
in comparison of those who suffered so much,
who were so strongly tempted, so grievously
afflicted : so many ways tried and harassed. Thou
oughtest therefore to call to mind the heavier
woes of others : that thou mayest the easier bear
thy own small troubles. And if they seem unto
thee not very small : then beware lest thy im-
patience be the cause of this also. However be
they small or great : endeavour patiently to
undergo them all.
The better thou disposest thyself to suffering :
the more wisely thou doest and the ampler reward
shalt thou receive ; thou shalt also more easily
endure : if both in mind and by habit thou art
diligently prepared thereunto.
Do not say, I cannot bear these things at the
hands of such an one ; nor ought I to endure
things of this sort, for he has done me great
wrong, and charges me with things I never
thought of : but of another I will cheerfully
1 Hek xii. 4.
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suffer, and as I shall see I ought to suffer. Such
a thought is foolish, it takes not into account the
virtue of patience, nor by whom it will be crowned :
but weighs the persons and the injuries offered
to itself.
He is not truly patient who will not suffer
except so far as he thinks right : and from whom
he pleases. But the truly patient man minds not
by whom he is vexed whether by his prelate, or
by an equal or by an inferior : by a good and
holy man or by one that is perverse and unworthy.
But from every creature without distinction what-
ever and whenever annoyance befalls him, he takes
it all thankfully from the hand of God and counts
it great gain : for with God nothing however
small if only it be suffered for God’s sake can
pass without reward.
Be thou therefore girded for the fight : if thou
wilt have the victory. Without a conflict, thou
canst not reach the crown of patience . 1 If thou
wilt not suffer : thou art refusing to be crowned.
But if thou desire to be crowned : fight manfully,
endure patiently. Without toil there is no road
to rest : nor without fighting can the victory be
gained.
Lord make that possible to me by Thy grace :
which by nature seems impossible. Thou knowest,
that I can suffer but little : and that I am quickly
1 2 Tim. ii. 5.
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cast down when a light opposition encounters me.
For Thy Name’s sake let every harassment of
tribulation be made lovely and desirable to me :
for to suffer and be disquieted for Thy sake, is
very wholesome for my soul.
CHAPTER XX
OF THE ACKNOWLEDGING OF OUR OWN
INFIRMITY AND OF THE MISERIES
OF THIS LIFE
T WILL confess against myself mine own un-
A righteousness : I will confess my infirmity
unto Thee O Lord . 1
Oftentimes a small matter it is : that makes
me sad and despondent. I resolve that I will
act with courage ; but when even a small tempta-
tion comes : I am in a great strait. Sometimes
a very trifle it is : whence a great temptation
arises. And while I think myself fairly safe when
I least expect it : I sometimes find myself almost
vanquished by a puff of wind.
Behold therefore Lord my lowness and my
frailty which Thou knowest on every side ; have
mercy on me and draw me out of the mire lest I
stick fast therein : 2 lest I remain utterly cast down.
This it is that often strikes me backwards and
confounds me in Thy sight : that I am so tottering
1 Psal. xxxii. (xxxi.) 5. 2 Psal. lxix. 14 (Ixviii. 1 5).
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and weak in resisting my passions. Although I
do not altogether consent ; yet their assaults are
troublesome and grievous unto me : and it is
very weary to live thus daily in strife. From
hence my weakness becomes known unto me :
that hateful fancies do always much more easily
rush in than go away.
Most mighty God of Israel Thou zealous Lover
of faithful souls O have respect unto the labour
and sorrow of Thy servant : and stand by him
in all that he undertakes . 1 Strengthen me with
heavenly courage ; lest the old man the wretched
flesh not yet fully subdued to the Spirit get the
dominion over me : against which it will be
needful for me to fight, as long as breath remains
in this miserable life.
Alas what kind of life is this ; where tribula-
tions and miseries are never wanting, where all
is full of snares and enemies ? For when one
tribulation or temptation retreats , another comes
on ; yea while the first conflict is yet enduring :
many others come unexpected one after another.
And how can a life be loved that hath so many
embitterments ; and is subject to so many calami-
ties and miseries ? How can it even be called a
life ; that begets so many deaths and plagues ?
And yet it is loved : and many seek to delight
themselves therein. Oftentimes the world is
1 Josh. i. 9.
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THE IMITATION OF CHRIST bk. xv.
blamed for being deceitful and vain ; and yet
is it not easily renounced : because the desires
of the flesh bear so great a sway. But some
things draw us to love : others to despise. The
lust of the flesh, the lust of the eyes and the
pride of life , 1 draw us to the love of the world :
but the pains and miseries that justly follow them,
cause hatred and weariness of the world.
But alas evil pleasure overcomes the mind that
is given up to the world ; and he counts it a
delight to be under thorns : 2 because he has
neither seen nor tasted the sweetness of God
and the inward loveliness of virtue. But they
who perfectly despise the world, and study to
live to God under holy discipline ; these know
well the divine sweetness promised to those who
truly renounce : they also see more clearly, how
grievously the world mistakes and is in many
ways deceived.
CHAPTER XXI
THAT WE ARE TO REST IN GOD ABOVE
ALL GOODS AND GIFTS
I
\ BOVE all and in all O my soul thou shalt
^ rest in the Lord alway : for He is the
eternal Rest of the Saints.
Grant me O most sweet and loving Jesus to
1 i John ii. 1 6. 2 Job xxx. 7.
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rest in Thee above all creatures ; above all health
and beauty, above all glory and honour : above
all power and dignity, above all knowledge and
subtilty ; above all riches and arts, above all joy
and gladness : above all fame and praise, above
all sweetness and comfort ; above all hope and
promise, above all merit and desire: above all
gifts and favours that Thou canst give and impart
unto us ; above all mirth and jubilation, that the
mind can receive and feel : finally above Angels
and Archangels and above all the heavenly host ;
above all things visible and invisible : and above
all that Thou my God art not.
Because Thou O Lord my God art supremely
good above all : Thou alone art most high Thou
alone most powerful ; Thou alone most sufficient,
and most full : Thou alone most sweet and
solacing, Thou alone most lovely and loving ;
Thou alone most noble and glorious above all
things : in whom the sum of all good is united
and perfect and ever has been and shall be ; and
therefore all beside Thyself is small and unsatis-
fying whatsoever Thou bestowest on me : or
revealest of Thyself or promisest if Thou art
not seen nor fully obtained. For my heart
cannot truly rest nor be entirely contented, unless
it rest in Thee : 1 and pass above all gifts, and all
creatures.
1 Aug. Conf. i. i : inquietum est cor nostrum donee requiescat in te .
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ii
0 my beloved Bridegroom Jesu Christ Thou
purest Lover Thou Lord of all creation ; O that
I had the wings of true freedom that I might flee
away and rest in Thee . 1
O when shall it be fully granted me to be at
ease and see how sweet Thou art O Lord my
God ? 2 When shall I fully gather myself up
into Thee : that for love of Thee I may not
feel myself, but Thee alone above all sense and
measure : in a manner not known to all.
But now I often sigh : and bear my infelicity
with grief. Because many evils meet me in this
vale of miseries which often trouble sadden and
overcloud me ; often hinder and distract, allure
and entangle me : so that I can have no free
access unto Thee, nor enjoy the sweet embraces
which are ever ready for the blessed spirits.
Let my sighs move Thee and my manifold
desolation here on earth : O Jesu Thou brightness
of eternal glory , 8 Thou comfort of the pilgrim
soul. Heard of Thee is my voiceless tongue :
and my silence speaketh unto Thee.
The preceding words may be suggested by another passage in the
Confessions , xiii. 8 : satis ostendis , quarn magnam creaturam rationalem
fecerisy cui nullo modo sufficit ad beatam requiem quidquid te minus
esU H.
1 Psal. lv. 6 (liv. 7).
2 Psal. xxxiv. 8 (xxxiii. 9): xlvi. 10 (xlv. 11), combined as in a
previous passage, ii. 8. ‘ 3 Heb. i. 3.
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203
How long doth my Lord delay His coming?
Let Him come unto me His poor one : and
make me glad. Let Him put forth His hand :
and save a poor wretch from every difficulty.
Come come : for without Thee no day nor hour
is joyful : for Thou art my joy and without
Thee my table is empty.
A wretched creature am I and in a manner
imprisoned and loaded with fetters ; until Thou
refresh me with the light of Thy presence and
grant me freedom : and shew a friendly counten-
ance toward me.
Let others seek what they will instead of Thee ;
but for me nothing doth nor shall delight me :
but Thou only my God my hope, my eternal
salvation. I will not hold my peace nor cease
to pray ; until Thy grace return again : and Thou
speak unto me within.
Behold here I am ; behold I come unto thee :
for thou hast called Me. Thy tears and the
desire of thy soul : thy humiliation and thy con-
trition of heart have inclined and brought Me
unto Thee.
And I said. Lord I have called Thee, and
desired to enjoy Thee : being ready to refuse all
things for Thy sake. For Thou first hast roused
me : 1 that I might seek Thee. Blessed be Thou
1 Prior excitasti . Here again compare Aug. Confessions , i. i :
Da mihi , D amine, scire et intelligere utrum sit prius inuocare te, an
laudare te.
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THE IMITATION OF CHRIST bk. iv.
therefore Lord : that hast shewed this goodness
to Thy servant according to the multitude of Thy
mercies.
What more hath Thy servant to say before
Thee ? he can but humble himself to the dust
in Thy sight, ever mindful of his iniquity and
vileness. For there is none like unto Thee : in
all the wonders of heaven and earth. Thy works
are very good ; Thy judgments true : and by
Thy providence the universe is governed. Praise
therefore and glory be unto Thee O Wisdom of
the Father ; and let my mouth praise and bless
Thee : my soul and all creation together.
CHAPTER XXII
OF THE REMEMBRANCE OF GOD’s MANIFOLD
BENEFITS
/~\PEN Lord my heart in Thy law : and teach
me to walk in Thy commandments. Grant
me to understand Thy will ; and with great
reverence and diligent consideration to remember
Thy benefits as well in general as in particular :
that henceforward I may be able to give Thee
thanks worthily.
But I know and confess : that I am not able
even in the least point to give Thee due
thanks and praise. I am less than the least of
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all Thy benefits ; and when I consider Thine
excellency : the greatness thereof makes my spirit
faint.
All that we have in soul and in body, and
whatsoever we possess without or within naturally
or supernaturally are Thy benefits ; and proclaim
Thee bountiful merciful and good : from whom
we have received all good things.
Although one have received more another less ;
yet all are Thine : and without Thee even the
least blessing cannot be had.
He that has received the greater cannot boast
of his own desert : nor uplift himself above
others, nor triumph over the lesser; for he is
the greatest and the best who ascribes least unto
himself : and in rendering thanks is the most
humble and devout. And he that thinks himself
meanest of all and judges himself most unworthy :
is fittest to receive the greater blessings.
But he that has received fewer : ought not to
be out of heart nor complain, nor envy the richer;
but rather he should fix his mind on Thee and
exceedingly praise Thy goodness : for that Thou
bestowest Thy gifts so bountifully, so freely and
willingly without respect of persons.
All things come from Thee : and therefore
in all Thou art to be praised. Thou knowest
what should be given to each ; and why this
man should have less and that more, it is not
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for us to judge but for Thee : who dost exactly
mark each one’s deserts.
Wherefore Lord God I count it even a great
mercy not to have much of that which outwardly
and in the opinion of men seems worthy of praise
and glory : so that he who considers the poverty
and meanness of his own person should be so
far from feeling grief or sadness or despondency
thereat ; that he should rather take great comfort
and be glad : because Thou O God hast chosen
the poor and humble and the despised of this
world, for Thy own familiar attendants.
Witnesses are Thy Apostles themselves : whom
Thou hast made princes over all the earth . 1 And
yet they lived in the world without complaint :
so humble and simple so free from all malice and
deceit ; that they even rejoiced to suffer reproach
for Thy name : 2 and what the world abhors they
embraced with great affection.
When therefore a man loves Thee and recog-
nises Thy benefits nothing ought so to rejoice
him : as Thy will toward him and the good
pleasure of Thine eternal appointment ; and here-
with he ought to be so contented and comforted :
that he would as willingly be least as another
would wish to be greatest ; and as pacific and
contented in the last place as in the first : as
willing to be a despised cast-away of no name or
1 Psal. xlv. 1 6 (xliv. 17). 2 Acts v. 41.
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fame, as to be preferred in honour before others
and greater in the world. For Thy will and the
love of Thy glory should outweigh all else ; and
comfort him more and please him better : than
all the benefits which he hath received or may
receive.
CHAPTER XXIII
OF FOUR THINGS THAT BRING MUCH PEACE
CON, now will I teach thee the way of peace
and true freedom.
Lord do as Thou sayest : for this is delightful
to me to hear.
Study son to do the will of another rather than
thine own.
Choose always to have less rather than more.
Seek always the lowest place : and to be inferior
to every one.
Wish always and pray : that the will of God
may be wholly fulfilled in thee.
Behold such a man enters the land of peace
and rest.
Lord this brief discourse of Thine : contains
within itself much perfection. It is small in
speech : but full of meaning and rich in fruit.
For if I could faithfully keep it : I should not
be so easily disturbed. For as often as I feel
myself restless and heavy : I find that I have
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THE IMITATION OF CHRIST bk. tv.
gone back from this doctrine. But Thou who
canst do all things and ever lovest the profit of
my soul ; increase in me Thy grace : that I may
be able to fulfil Thy words, and to work out my
salvation.
A PRAYER AGAINST EVIL THOUGHTS
Lord my God be not Thou far from me : my
God have regard to help me ; 1 for there have
risen up against me various thoughts and great
fears : afflicting my soul. How shall I pass
through unhurt ? how shall I break them to
pieces ?
I will go before thee saith He : and will
humble the great ones of the earth. I will open
the doors of the prison : and reveal unto thee
hidden secrets . 2
Do Lord as Thou sayest : and let all evil
thoughts fly from Thy face. This is my hope
my one only consolation, to flee unto Thee in
every tribulation ; to trust in Thee, to call upon
Thee from my inmost heart : and to wait patiently
for Thy consolation.
A PRAYER FOR MENTAL ILLUMINATION
O good Jesu enlighten me with the shining of
inner light : and remove away all darkness from
the habitation of my heart. Repress Thou my
1 Psal. lxxi. (lxx.) 12. 2 Is. xlv. 2, 3.
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many wandering thoughts : and break in pieces
those temptations which violently assault me.
Fight Thou strongly for me and vanquish the
evil beasts, 1 I mean the alluring desires of the
flesh ; that peace may be obtained by Thy power : 2
and that Thine abundant praise may resound in
Thy holy court that is in a pure conscience.
Command the winds and tempests : say unto the
sea Be still 3 and to the north wind Blow not :
and there shall be a great calm. Send out Thy
Light and Thy Truth 4 that they may shine upon
the earth ; for I am earth without form and
void : 5 until Thou enlighten me. Pour forth Thy
grace from above, sprinkle my heart with heavenly
dew ; supply streams of devotion, to water the
face of the earth : that it may bring forth fruit
good and excellent.
Lift Thou up my mind which is pressed down
by a load of sins : and draw up my whole desire
to things heavenly ; that when I have tasted the
sweetness of celestial happiness : it may be irksome
to me to think about earthly things. Do Thou
snatch me and deliver me from all fleeting comfort
of created things : for no created thing can fully
satisfy my desires or console.
Join Thou me to Thyself with an inseparable
band of love ; for Thou alone canst satisfy him
1 i Cor. xv. 32 : Titus i. 12. 2 Psal. cxxi. 7 (Vulgate).
3 Psal. xliii. (xlii.) 3. 4 Matt. viii. 26. 6 Gen. i. 2,
o
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that loves : and without Thee all things are
futile.
CHAPTER XXIV
OF AVOIDING CURIOUS ENQUIRY INTO OTHER
men’s LIVES
CON, be not curious : nor trouble thyself with
^ idle anxieties. What is this or that to thee :
follow thou Me . 1 For what is it to thee whether
that man be such or such ; or this man do or
speak this or that? Thou needest not answer
for others : but shalt give account for thyself.
Why then dost thou entangle thyself ?
Behold I know every one and see all things
that are done beneath the sun ; and I understand
how it is with every one, what he thinks, what
he wishes : and at what his intention aims. To
Me therefore all things are to be left, but do
thou keep thyself in good peace : and let the
unquiet be as unquiet as they will. Whatsoever
they have done or said shall come upon them :
for Me they cannot deceive.
Care not for the shadow of a great name ; 2
nor for the familiar friendship of many : nor for
1 John xxi. 22.
2 Lucan, Phars. i. 135; but the quotation is borrowed probably
from the First Sermon on the Circumcision of St. Bernard : Non est in
eo (Jesu ) magni nominis umbra , sed ueritas. H.
ch. xxv. THE ECCLESIASTICAL MUSIC 21 1
the private affection of men. For these things
distract the heart : and greatly darken it.
Willingly would I speak My word and reveal
My secrets unto Thee ; if thou wouldest diligendy
watch for My coming : and open unto Me the
door of thine heart. Look to the future, and
watch in prayer : 1 and in all things humble
thyself.
CHAPTER XXV
WHEREIN FIRM PEACE OF HEART AND TRUE
SPIRITUAL PROGRESS CONSISTETH
CON. I have spoken Peace I leave with you
^ My peace I give unto you : not as the
world giveth give I unto you . 2
Peace is what all desire : but not all care for
the things that pertain unto true peace. My
peace is with the humble and gende of heart.®
In much patience shall thy peace be. If thou
wilt hear Me and follow My voice : thou shalt
enjoy much peace.
What then shall I do ?
In every matter look to thyself what thou
doest and what thou sayest ; and direct thy whole
intention unto this, that thou mayest please Me
alone : and neither desire nor seek any thing
besides Me ; but of the words or deeds of others
1 i Pet. iv. 7. 2 John xiv. 27. 3 Matt. xi. 29.
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judge nothing hastily, neither do thou entangle
thyself with things not committed unto thee : and
thou wilt be little or seldom disturbed. But never
to feel any disquiet, nor to suffer any trouble of
heart or body ; belongs not to this life : but to
the state of eternal Rest.
Think not therefore that thou hast found true
peace if thou feel no heaviness ; nor that then
all is well, if thou art vexed with no adversary :
nor that to be perfect is to have all things happen
according to thy desire ; neither do thou then
think highly of thyself, or account thyself to be
specially beloved : if thou be in great devotion
and sweetness ; for not by these things is a true
lover of virtue known : nor doth the progress
and perfection of a man consist in these things.
Where then Lord is it to be found ?
In surrendering thyself with all thy heart
to the divine Will : not seeking thine own in
great matters or in small, in time or in eternity ;
so that with unchanged countenance thou abide
in thanksgiving, amid prosperity and adversity :
weighing all things with equal balance . 1
If thou art so brave and patient in hope, that
when inward comfort is withdrawn, thou prepare
thy heart to suffer even greater things ; and do
not justify thyself as though thou oughtest not
1 Pliny i. 7 : Is demum profecto uitam aequa lance pensitabit , qui
semper fragilitatis humanae memor fuerit.
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to suffer these afflictions or any so great : but
justify Me in whatsoever I appoint and praise
My Holy Name ; then art thou walking in the
true and right way of peace : and thou shalt
have undoubted hope, to see My face again with
exultation.
But if thou fully attain to contempt of thyself :
know that thou shalt then enjoy abundance of
peace as far as is possible for a sojourner like
thee.
CHAPTER XXVI
OF THE EXCELLENCY OF A FREE MIND WHICH
IS SOONER GAINED BY HUMBLE PRAYER
THAN BY READING
I
T ORD this is the work of a perfect man :
never to relax his mind from thought of
heavenly things ; and amidst many cares to pass
as it were without care, not as one who feels not,
but by the privilege of a free mind : cleaving to
no creature with inordinate affection.
11
I beseech Thee my most gracious God preserve
me from the cares of this life lest I be too much
entangled therein ; from the many necessities of
the body, lest I be ensnared by pleasure : from all
obstacles to the soul, lest I be broken and over-
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thrown by troubles. I speak not of those things
which worldly vanity pursues with all its heart ;
but of those penal miseries which by the common
curse of mortality weigh down and hinder the
soul of Thy servant : that it cannot enter into
the freedom of the Spirit so often as it would.
hi
O my God Thou sweetness ineffable ; turn .
into bitterness for me, all carnal comfort which
draws me away from the love of things eternal :
and in evil manner allures me to itself by the
view of some present delightsome good. Let
me not be overcome O Lord let me not be
overcome by flesh and blood ; let not the world
and the brief glory thereof deceive me : let not
the devil and his craft trip up my heels. Give
me strength to resist ; patience to endure : con-
stancy to persevere.
Give me instead of all the comforts of the
world the sweetest unction of Thy Spirit : and
in place of carnal love pour in the love of Thy
name.
Behold meat drink raiment, and other com-
modities for the sustenance of the body : are a
burden to the fervent spirit. Grant me to use
such refreshments moderately : not to be entangled
with excessive desire.
It is not lawful to cast away all things : because
ch. xxvii. THE ECCLESIASTICAL MUSIC 215
nature must be sustained. But to require super-
fluities and those things that are more pleasurable
the holy law forbids : for then the flesh would
rebel against the Spirit. Herein I beseech Thee
let Thy hand guide and teach me : that I may
not exceed . 1
CHAPTER XXVII
THAT IT IS PRIVATE LOVE WHICH MOST
HINDERETH FROM THE CHIEFEST GOOD
CON. Thou must give all for all : and nothing
^ must be thine own. Know thou that the
love of thyself doth thee more hurt : than any-
thing in the world. According to the love and
affection which thou bearest : everything doth
more or less cleave to thee. If thy love be pure
simple and well-ordered : thou shalt be free from
the bondage of things. Covet not : what thou
mayest not have. Have not : what may hinder
thee and rob thee of inward liberty.
Strange it is that thou committest not thyself
wholly unto Me from the bottom of thy heart
with all that thou canst desire or have. Why
art thou wasted by vain grief ; why wearied with
superfluous cares ? Stand to My good will : and
thou shalt suffer no loss.
1 Ne quid nimium is a proverb borrowed by the Latins from the
Greeks.
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If thou seek this or that, and wouldest be here
or there the better to enjoy thy own profit and
pleasure : thou shalt never be in quiet, nor free
from trouble of mind; for in every thing some
flaw will be found : and in every place there will
be one to cross thee.
Man’s welfare then lies not in things outward
that he gains or amasses : but in despising them
and utterly rooting them out from the heart.
And this thou must understand not only of
income and wealth ; but of seeking after honour
also and the desire of vain praise : which all pass
with the world.
No place is safe : if the spirit of fervour be
wanting. Neither shall that peace long continue
which is sought from without : if the state of
thy heart have no sure foundation. That is
unless thou stand stedfast in Me : thou mayest
change but not better thyself. For when the
chance arises and is taken : thou shalt find what
thou didst flee from and more.
A PRAYER FOR A CLEAN HEART AND
HEAVENLY WISDOM
Strengthen me O God by the grace of Thy
Holy Spirit. Grant me power to be strengthened
in the inner man 1 and to empty my heart of all
useless care and anguish : not to be dragged
1 Eph. iii. 1 6 .
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about by various desires of anything mean or
precious : but to look on all things as passing
away, and on myself also as doomed to pass away
with them ; for nothing is lasting under the sun :
where all is vanity and vexation of spirit . 1 O
how wise is he that so considers them.
Lord grant me Heavenly wisdom that I may
learn above all things to seek and to find Thee :
above all things to taste and to love Thee : and
to see all other things according to the rule of
Thy wisdom as they are. Grant me prudence
to avoid him that flatters me : and patience to
endure him that contradicts me ; because this is
great wisdom, not to be blown about with every
wind of words, nor to give ear to the false
flattering siren : 2 for thus we shall go on securely
in the way we have begun.
CHAPTER XXVIII
AGAINST THE TONGUES OF SLANDERERS
CON. Take it not hard if some think ill of
^ thee : and speak what thou likest not to
hear. Thou shouldest judge worse of thyself :
and think no man weaker than thyself.
If thou dost walk inwardly : thou wilt not
greatly heed words that pass. It is no small
1 Eccles. i. 14; ii. 17, 26 ,
2 There is possibly a reference to Pliny i. 10, 49.
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prudence to keep silence in an evil time and
inwardly to turn thyself to Me : and not be
troubled by the judgment of men.
Let not thy peace be in the tongues of men.
For whether they construe thee well or ill : thou
art not therefore another man. Where are true
peace and true glory ? are they not in Me ? And
he that neither desires to please men nor fears to
displease them : shall enjoy much peace.
From inordinate love and vain fear : arise all
disquietness of heart and distraction of the senses.
CHAPTER XXIX
HOW WE OUGHT TO CALL UPON GOD AND TO
BLESS HIM WHEN TRIBULATION IS UPON US
TJLESSED be Thy Name O Lord for ever : 1
for that it is Thy will that this temptation
and tribulation should come upon me. I cannot
escape it ; but must needs flee to Thee : that
Thou mayest help me and turn it to my good.
Lord, I am now in affliction ; and my heart
is ill at ease : for I am much troubled with this
present suffering. And now Beloved Father
what shall I say ? I am caught amidst straits.
Save Thou me from this hour. Yet therefore
came I unto this hour, that Thou mayest be
glorified : 2 when I shall have been greatly
1 Psal. cxiii. (cxii.) 2.
2 John xii. 27, 28.
ch. xxx. THE ECCLESIASTICAL MUSIC 219
humbled and by Thee delivered. Let it please
Thee Lord to deliver me: for poor wretch
that I am what can I do ; and whither shall
I go without Thee ? Grant me patience O
Lord : once more. Help me my God ; and
I will not fear how grievously soever I be
afflicted.
And now amidst these my troubles what shall
I say ?
Lord Thy will be done : 1 I have well deserved
to be afflicted and weighed down. Certainly I
ought to bear it ; and O that I may bear it
with patience : until the storm pass over and
all be better. Yet Thy Almighty hand is able
to take even this temptation from me ; and to
assuage the violence thereof that I utterly sink
not : as oftentimes Thou hast dealt with me in
the past O my God my Mercy. And the harder
it is to me : the easier to Thee is this change
of the right hand of the Most High . 2
CHAPTER XXX
OF CRAVING THE DIVINE AID AND
ASSURANCE OF RECOVERING GRACE
CON. I am the Lord that giveth strength in
^ the day of tribulation . 8 Come unto Me :
when it is not well with Thee.
1 Matt. xxvi. 42. 2 Psal. lxxvi. 1 1 (Vulgate). 3 Nahum i. 7.
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This is that which chiefly hinders heavenly
consolation : that thou art slow in turning thy-
self unto prayer. For before thou dost earnesdy
beseech Me ; thou seekest in the meanwhile
many comforts : and refreshest thyself in out-
ward things. And hence it comes to pass that
all doth little profit thee ; until thou mark that
I am He who rescues them that hope in Me : and
that out of Me there is no prevailing help ; nor
useful counsel : no nor lasting remedy. But now
that the storm is past take courage, renew thy
health in the light of My mercies ; for I am at
hand saith the Lord to restore all not only wholly :
but abundantly and above measure.
Is any thing hard to Me ; or shall I be like
one that saith and doeth not ? Where is thy
faith ? Stand firmly, and with perseverance. Be
long suffering, and brave : comfort will come to
thee in due time. Wait wait for Me : I will
come and heal thee . 1
It is a temptation that vexeth thee : and a vain
fear that affrighteth thee. What doth anxiety
about the chances of the future bring thee ; but
sorrow upon sorrow? Sufficient for the day is
the evil thereof . 2 It is a vain thing and unpro-
fitable to be vexed or glad about the future :
which perhaps will never come to pass. But it
is human to be deluded by fancies like these ;
1 Matt. viii. 7. 2 Matt. vi. 34.
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and a sign of courage as yet small : to be so
easily drawn away by the suggestions of the
Enemy. For so he may cozen and deceive thee
he cares not whether it be by truth or by false-
hood : nor whether he overthrow thee by love
of the present, or fear of the future.
Let not therefore thy heart be troubled : neither
let it fear . 1 Trust in Me : and have confidence
in My mercy. When thou thinkest thyself
farthest off from Me : oftentimes I am nearest.
When thou countest almost all as lost : then
oftentimes the greatest gain of reward is close
at hand. All is not lost : when things fall
crosswise.
Judge not by the feeling of the moment ; brood
not upon any grief come whence it may nor take
it : as though all hope of lifting up thy head were
gone. Think not thyself wholly left ; although
for a time I have sent thee tribulation : or even
have withdrawn thy desired comfort. For this
is the way to the Kingdom of Heaven. And
without doubt it is more expedient for thee
and all My servants that you be harassed with
trials: than that you should have all things as
you wish.
I know thy secret thoughts : for it is very
expedient for thy salvation that thou be left '
sometimes without taste of sweetness ; lest per-
1 John xiv. i, 27.
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haps thou shouldest be uplifted with thy pro-
sperous estate : and desire to please thyself in
that which thou art not.
What I have given I can take away : and I
can restore it again when I please. When I
give it it is Mine : when I withdraw it I take
not thine ; for Mine is every good gift : and
every perfect gift . 1
If I send upon thee grief or any cross what-
ever : repine not, nor let thy heart fail thee ;
I can quickly raise thee up : and turn all thy
heaviness into joy. Still I am righteous, and
greatly to be praised : when I deal thus with
thee. If thou art wise and seest truly: thou
shouldest never mourn so dejectedly over thy
trials; but rather rejoice and give thanks, yea
count this thine especial joy : that I afflict thee
with sorrows and do not spare . 2
As the Father hath loved Me, I also love you , 8
said I unto My beloved disciples : whom certainly
I sent not forth to temporal joys but to great
conflicts ; not to honours, but to contempts : not
to ease but to labours ; not to rest : but to bring
forth much fruit with patience . 4 Son remember
thou these words.
1 James i. 17. 2 Job vi. 10 (Vulgate).
3 John xv. 9. 4 Luke viii. 1 5.
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CHAPTER XXXI
OF NEGLECTING ALL CREATURES THAT THE
CREATOR MAY BE FOUND
LORD, sorely I need yet greater grace, if I
^ am to reach that state : where neither man
nor any creature shall be a hindrance unto me.
For as long as any thing holds me back : I cannot
freely take flight to Thee. Freely did he long to
fly : who said. O that I had wings like a dove ;
and I will flee away and be at rest . 1
What is more restful that the single eye ? * and
what more free than one that desires nothing upon
earth ? A man ought therefore to rise above all
creatures and perfectly to forsake himself: and
stand in ecstasy of mind 8 and see that Thou the
Creator of all things art in nothing like the
creature. And unless a man be detached from
all creatures : he cannot freely fix his mind upon
the divine.
For that is why there are few contemplative
men to be found : because few know how to
isolate themselves wholly from perishing creatures.
From this there is need of much grace : to lift up
the soul, and carry it above itself. And unless a
1 Psal. lv. 6 (liv. 7). 2 Matt. vi. 22.
3 In excessu mentis stare. Excessus is a common word among
mystic Latin writers for ecstasy. It is taken from the Vulgate;
compare Psal. xxx. 23 ; lxvii. 28 : Acts x. 10 ; xi. 5.
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man be lifted up in spirit and freed from all
creatures and united wholly unto God ; whatso-
ever he knows, whatsoever he possesses : is of no
great weight. For a long while shall he be small
and grovel below : who thinks any thing great
but the One only Infinite Eternal Good. And
whatsoever is not God : is nothing, and ought to
be accounted as nothing.
There is great difference, between the wisdom
of an illuminated and devout man : and the
knowledge of a learned and studious clerk. Far
nobler is that learning which trickles down from
above from the Divine influence : than that which
is painfully amassed by the wit of man.
There are many that desire contemplation : but
have no mind to practise what is required there-
unto. It is also a great hindrance that men rest
in symbols and sensible things : and take little care
about perfect mortification.
I know not what it is, by what spirit we are led,
or what we pretend we that seem to be called
spiritual ; that we take so much pains and are so
full of anxiety about things transitory and mean :
while we scarcely ever think of the inner life
with full recollection of mind. Alas presently
after brief recollection we rush out of doors : and
weigh not our works with strict examination.
We mind not where our affections lie : nor bewail
the impurity of all our actions. For all flesh had
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corrupted his way : 1 and therefore did the great
deluge follow. Since then our inward affection is
much corrupted : the act ensuing the gauge of
the lack of inner vigour, must needs be corrupted
also.
From a pure heart comes the fruit of a good
life. We ask how much a man has done : but
with what virtue he does it is not so carefully
weighed. We ask whether he is brave rich
handsome clever a good writer, a good singer, a
good labourer : how poor he is in spirit, how
patient and meek, how devout and inward is
seldom heard.
Nature regards the outward things of a man :
grace turns itself to the inward. The one is often
disappointed : the other trusts in God and is not
deceived.
CHAPTER XXXII
OF SELF-DENIAL AND RENOUNCING EVERY
EVIL APPETITE
CON thou canst not possess perfect freedom :
^ unless thou wholly renounce thyself. All
proprietors 2 and lovers of self are bound in
1 Gen. vi. 12.
2 Proprietors . See the word proprietarii in Ducange. They were
monks who, under any pretence whatever, kept hold of their private
property. Honorius 111. laid them all under excommunication, and
P
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THE IMITATION OF CHRIST bk. iv.
fetters, all the covetous the inquisitive the
gossipers, who seek always what is pleasant not
the things of Jesus Christ : and often devise and
put together some building which will not stand.
For all shall perish : that is not of God. Hold
fast this short and pregnant saying. Forsake all
and thou shalt find all ; leave desire : and thou
shalt find rest. Weigh this thoroughly in thy
mind : and when thou hast fulfilled it thou shalt
understand all things.
Lord, this is not the work of one day, nor
children’s sport : yea rather in this is included in
brief all the perfection of the religious.
Son turn not away nor be cast down at once
when thou hearest of the way of the perfect ; but
rather be challenged to higher things : at least to
sigh after them in desire. Would it were so with
thee and thou hadst advanced so far, as to be no
longer a lover of thyself : but stand loyally at My
beck, and at his whom I have appointed a father
over thee ; then shouldest thou exceedingly please
Me : and all thy life would pass in joy and peace.
Thou hast yet many things to abandon ; which
unless thou wholly resign up unto Me : thou shalt
not attain to that which thou desirest.
I counsel thee to buy of Me gold tried in the
every Palm Sunday this decree was read in Chapter. Gerard Groot
borrowed from St. Bernard the saying that ‘ a religious man who
possesses a farthing is not worth a farthing.’
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fire that thou mayest become rich : 1 that is
heavenly wisdom which treads under foot all
things that are base. Set this above earthly
wisdom : above all human and personal satis-
faction.
I said thou shouldest buy mean things for
things which among men are precious and high ;
for true heavenly wisdom seems very mean and
small, and almost forgotten among men : as
having no high thoughts of itself nor seeking to
be magnified upon earth ; many praise it with
their lips, but in their life are far from it : yet is
it the pearl of price 2 * which is hidden from many.
CHAPTER XXXIII
OF INCONSTANCY OF HEART AND OF HAVING
OUR FINAL INTENTION DIRECTED
UNTO GOD
CON trust not to the feeling which is with thee
^ now : 8 it will quickly be changed into an-
other. As long as thou livest thou art subject to
change even against thy will ; so that thou art
found one while merry another sad, one while
quiet another troubled: now devout now inde-
1 Rev. iii. 18. 2 Matt. xiii. 46.
3 St. Bernard, de Cons id . i. 2 : Noli nimis credere affectui tuo, qui
nunc est, H.
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vout ; now diligent now listless : 1 now grave now
frivolous. But he that is wise and well instructed
in the Spirit standeth above these changeable
things ; not heeding what he feels in himself or
which way the wind of instability blows : but so
that the whole intention of his mind moves on-
wards to the right and wished for end. For thus
he will remain one and the same and unshaken :
with the single eye of his intention directed
unceasingly towards Me amid all the shifts of
circumstance. And the purer the eye of the in-
tention is : the more steadily does a man make
way through the veering blasts.
But in many the eye of a pure intention is
dimmed : for the gaze is soon attracted to some
pleasurable object which meets it : and it is rare
to find one who is wholly free from the mole of
self-seeking . 2 So of old the Jews came to Bethany
to Martha and Mary, not for Jesus’ sake only :
but that they might see Lazarus also . 8
The eye of our intention therefore must be
purified that it may be single and right : and be-
yond all the various objects which may come
between must be directed towards Me.
1 Listlessy Accidiosus. See the Essay on Accidie in Dean Paget's
Spirit qf Discipline .
2 A naeuo propriae exquisitionis . There is probably a reference to
Ovid, Trist. v. 13, 14 : Nullus in egregio corpore naeuus eriU
3 John xii. 9.
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CHAPTER XXXIV
THAT GOD IS SWEET ABOVE ALL THINGS AND
IN ALL THINGS TO HIM THAT LOVETH
TOEHOLD my God and my all.
*“■* What can I wish more ; and what happier
thing can I long for ?
O sweet and savoury word ; to him that is who
loveth the Word : not the world nor the things -
that are in the world . 1
My God and my all.
To him that understands enough is said : and
to repeat it often is delightful to him that loveth.
For when Thou art present all things are delight-
ful : but when Thou art absent, all is wearisome.
Thou makest quietness of heart and great peace :
and festive joy. Thou makest us to think well
of all things and in all to praise Thee : neither
can any thing please long without Thee ; but if
it is to be pleasant and palatable : Thy grace must
be present, and it must be seasoned with the season-
ing of Thy Wisdom. If Thou art sweet, all is
sweet : if Thou art not sweet ; what can please ?
But the wise men of the world and they to
whom the flesh is sweet are poor in Thy sweet
wisdom : 2 for in the world is utter vanity, and in
1 i John ii. 15.
2 In this passage there is a play on the two meanings of the verb
sapioy which may signify either to be sweet or to be wise .
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the flesh is death. But they that follow Thee
through contempt of worldly things and mortifi-
cation of the flesh ; are known to be truly wise :
for they are translated from vanity to truth from
flesh to spirit. To these God is sweet ; and what
good soever is found in creatures : they make the
theme for praise of their Creator.
But great yea very great is the difference be-
tween the sweetness of the Creator and of the
creature : of Eternity and of time : of Light
uncreated and of light enlightened.
O Everlasting Light, surpassing all created
luminaries : dart the beams of Thy brightness 1
from above and penetrate all the corners of my
heart. Purify, beatify, beautify and vivify my
spirit with all its powers : that I may cleave unto
Thee with transports of jubilation.
O for the coming of that blessed and desirable
hour ; when Thou wilt satisfy me with Thy
Presence : and be unto me all in all . 2 So long as
this is not granted : neither will my joy be full.
Still alas the old man lives in me : not wholly is
he crucified, not perfectly is he dead. Still lusts
he mightily against the Spirit, stirs up inward
wars : 8 nor suffers the kingdom of the soul to be
in peace.
But Thou that rulest the power of the sea and
1 Psal. cxliv. (cxliii.) 6. 2 i Cor. xv. 28.
3 Rom. vii. 23 : Gal. v. 17.
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stillest the tossing of its waves : 1 arise and help
me. Scatter the nations that delight in war : 2
quell Thou them in Thy might ; shew forth Thy
wonderful works 3 I beseech Thee : and let Thy
right hand be glorified ; for there is no other
hope or refuge for me : save in Thee O Lord my
God.
CHAPTER XXXV
THAT THERE IS NO SAFETY FROM
TEMPTATION IN THIS LIFE
I
CON. Thou art never safe in this life : but as
^ long as thou livest thou shalt always need
spiritual armour. Thou dwellest among foes :
and art assailed on the right hand and on the left.
If therefore thou defend not thyself on every side
with the shield of patience : thou wilt not be long
without a wound. Moreover if thou set not thy
heart fixedly on Me with a sincere wish to suffer
all things for Me : thou wilt not be able to bear
the heat of the affray, nor to win the palm of the
blessed. Thou must therefore manfully go
through all : and use a strong hand against all
1 Psal. lxxxix. 9 (lxxxviii. io). 2 Psal. lxviii. 30 (Ixvii. 31).
3 Magnolia . The word occurs, Wisdom xviii. 24: Acts ii. 11.
It is used by Tertullian, ad JJxorem ii. 7 (see Oehler’s note), and in
the poem against Marcion , printed with Tertullian’s works, i. 54.
See also Ducange.
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that withstands thee. For to him that overcomes
is given Manna : 1 and for the sluggard there
remains much misery.
ii
If thou seek rest in this life ; how wilt thou
then attain to eternal Rest ? Dispose not thyself
for much rest : but for great patience. Seek true
peace not on earth but in Heaven ; not in men
nor in any other creature : but in God alone.
For the love of God thou must cheerfully under-
go all things, that is to say toil and pain ;
temptation, vexation anxiety want infirmity injury
obloquy reproof humiliation : shame chastisement
and scorn. These help to virtue ; these test the
young soldiers of Christ : these fashion the
heavenly crown. I will give eternal reward for
momentary toil : and infinite glory for transient
shame.
hi
Thinkest thou that thou shalt always have
spiritual consolations at thine own will ?
My saints had not such always ; but they bore
many afflictions and various temptations : and
great desolation. Nevertheless in all they bore
up with patience ; and trusted rather in God than
in themselves : knowing that the sufferings of this
time are not worthy to deserve the future glory . 2
1 Rev. ii. 17. 2 Rom. viii. 18.
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Wilt thou have now ; what many after many
tears and great toils have hardly won ?
Wait for the Lord quit thyself like a man, and
be strong ; distrust not desert not : but boldly
risk both body and soul for the glory of God. I
will reward thee bountifully : I will be with thee
in every tribulation.
CHAPTER XXXVI
AGAINST THE VAIN JUDGMENTS OF MEN
CON. Cast thy heart firmly on the Lord ; and
^ fear not the judgment of men : when con-
science pronounces thee dutiful and innocent. It
is good and happy to suffer thus : nor will this be
grievous to a humble heart, which trusts in God
rather than in itself.
Many men say many things : and therefore
little is to be believed. Moreover to satisfy all :
is not possible. Although Paul studied to please
all men in the Lord, and became all things to
all : 1 yet with him it was a very small thing that
he should be judged by the light of men . 2 He
laboured for the edification and salvation of others
as far as he might or could : yet was he judged
and despised at times by others, and could not
prevent it. Therefore he committed all to God
1 i Cor. ix. 22. 2 1 Cor. iv. 3.
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who knew all : and with patience and humbleness
did he defend himself against the mouth of men
who spoke injustice, or thought vanities and false-
hoods and uttered what they had a mind.
Yet at times he made answer : lest the weak
should be offended by his silence.
Who art thou that thou shouldest fear a mortal
man ? to-day he is : and to-morrow he is not
seen . 1 Fear God : and thou shalt not dread the
threats of men. How can any hurt thee by word
or deed ? he wounds himself rather than thee :
nor shall he escape the judgment of God whoso-
ever he be.
Do thou keep God before thine eyes : and
contend not with peevish words. And though
for the present thou seem to be worsted, and to
suffer shame which thou hast not deserved : repine
not therefore, neither mar thy crown with im-
patience ; but look up to Me in heaven, who am
able to rescue thee from all shame and wrong :
and to render to every man according to his
works . 2
1 Is. li. 12.
2 Matt. xvi. 27 : Rom. ii. 6.
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CHAPTER XXXVII
OF PURE AND ENTIRE RESIGNATION OF
OURSELVES FOR THE OBTAINING
FREEDOM OF HEART
CON. Forsake thyself : and thou shalt find
^ Me. Stay where thou art making no choice
nor calling ought .thine own : and thou shalt
always be a gainer. For even greater grace shall
be added to thee : the moment thou dost renounce
thyself, provided thou dost not take thyself again.
Lord how often shall I renounce myself ; and
wherein shall I forsake myself?
Always yea every hour : in great things as in
small. I except nothing : but will that thou be
found stripped of all things. Otherwise how
canst thou be Mine and I thine ; unless thou be
despoiled of all self-will within and without ?
The sooner thou doest this the better it will be
with thee ; and the more fully thou doest it and
sincerely : the more shalt thou please Me, and the
greater shall be thy gain.
Some there are who renounce themselves : but
with reservation ; for they put not their full trust
in God : therefore they study how to provide for
themselves. Some also at first do offer all ; but
afterwards when temptation knocks at the door
they return again to their own : and therefore
make no progress in virtue. These shall not
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attain to the true freedom of a pure heart, nor to
the grace of My sweet familiarity, unless they
first make an entire resignation and a daily obla-
tion of themselves : without this there neither is
nor can be lasting fruitful union.
Often have I said unto thee : and now again I
say. Forsake thyself, renounce thyself : and
thou shalt enjoy much inward peace. Give all
for all, make no exception, ask no return ; abide
purely and unhesitatingly in Me : and thou shalt
possess Me. Thou shalt be free in heart : and
darkness shall not tread thee down . 1 Let this be
thy aim, this thy prayer, this thy desire : that
thou mayest be stript of all that is thine and
naked follow Jesus naked ; mayest die to thyself :
and live eternally to Me. Then shall come to
an end all vain fancies : unrighteous anxieties,
and superfluous cares. Then also immoderate
fear shall depart : and inordinate love shall die.
CHAPTER XXXVIII
OF GOOD GOVERNMENT IN THINGS EXTERNAL
AND OF RECOURSE TO GOD IN DANGERS
I
CON. Endeavour with diligence, that in every
^ place and outward action or occupation thou
mayest be inwardly free and master of thyself ;
1 Psal. cxxxviii. n (Vulgate).
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and that all things be under thee and not thou
under them : thou that be lord and ruler of thine
actions, and not a slave or a hireling ; but rather a
freed man and a true Hebrew passing over into
the lot and freedom of the sons of God : who
stand above things present and contemplate things
eternal ; who with the left eye look on the
transient and with the right on the heavenly : 1
who are not allured by the temporal to cleave
unto it ; rather they draw the temporal things to
serve them well in such ways as are ordained by
God and appointed by the Great Work-master :
who hath left nothing in His creation without
due order . 2
11
If too in all circumstances thou standest not in
the outward appearance, nor viewest what thou
seest and hearest with a carnal eye ; but presently
in every affair dost enter with Moses into the
Tabernacle to ask counsel of the Lord ; 8 thou
shalt sometimes hear the divine oracle : and shalt
return instructed concerning many things both
1 Richard of St. Victor, part ii. fol. xxvi d, speaks of man as
having two inner eyes, the left of circumspection, the right of dis-
cretion. In the Theol. Germ., chap. vii. (Miss Winkworth’s Trans.),
the soul of Christ has two eyes $ the right is fixed upon eternity, the
left beholds the creature.
2 There is perhaps a reference to Anselm, Cur Deus Homo , i. 12 :
Deum uero non decet aliquid in suo regno inordinatum dimittere .
3 Ex. xxxiii. 9.
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238 THE IMITATION OF CHRIST bk. iv.
present and to come. For Moses always had
recourse to the Tabernacle for the solution of
doubts and questions : and fled to the help of
prayer for support under dangers and the iniquity
of men. So do thou in like manner take refuge
within the closet of thine heart : 1 earnestly
craving the divine advocacy. For we read that
Joshua and the children of Israel were deceived
by the Gibeonites, because they asked not counsel
beforehand at the mouth of the Lord : * but
trusting too easily to fair words, were deluded by
stolen pity.
CHAPTER XXXIX
THAT A MAN SHOULD NOT BE FRETFUL
IN MATTERS OF BUSINESS
I
CON. Always commit thy cause to Me : I will
^ dispose of it well in due time. Wait for
My ordering : and thou shalt find it for thy
good.
Lord I do most cheerfully commit all unto
Thee : for my care can little avail. Would that I
did not so much dwell on future events : but
gave myself up without reluctance to Thy good
pleasure.
1 Matt. vi. 6. 2 Joshua ix# 14*
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11
Son oftentimes a man schemes eagerly for what
he desires : but when he has attained it, he begins
to be of another mind ; for the affections do not
long hover round the same object : but rather
drive us from one to another. It is therefore no
small gain for a man to forsake himself even in
the smallest things. The true growth of a man :
is the denying of himself. And he that is thus
denied : is very free and safe. But the old
Enemy who sets himself against all good never
ceases from tempting ; but day and night lays
deadly snares : if by any means he may trip the
unwary in the noose of deceit.
Watch and pray saith the Lord : that ye enter
not into temptation ? 1
CHAPTER XL
THAT MAN HATH NO GOOD OF HIMSELF NOR
ANY THING WHEREOF HE CAN GLORY
I
T ORD what is man, that Thou art mindful of
him ; or the son of man that Thou visitest
him ? 2 What hath man deserved ; that Thou
shouldest grant him Thy favour ?
Lord how can I complain if Thou forsake
1 Matt. xxvi. 41. 2 Psal, viii, 4 (5).
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me ; or if Thou do not what I desire how can
I justly demur ? 1 Surely this I may truly think
and say. Lord I am nothing, I can do nothing ;
I have nothing that is good of myself : but in
all things I fall away, and am ever on the road
to nothing. And unless Thou help me and form
me within : I am all cold and unbraced.
But Thou Lord art always The Same and
endurest for ever always Good Just and Holy :
and all Thy doings are good just and holy and
ordered in wisdom ; but I that am more ready
to go backward than forward, do not ever con-
tinue in one estate : for seven times are passed
over me . 2
Nevertheless it soon becomes better if it is
Thy pleasure and Thou stretchest forth a helping
hand : for Thou alone without human aid canst
help me, and so strengthen me ; that my coun-
tenance shall no more be changed : 8 but my heart
shall turn to Thee alone and be at rest.
Wherefore could I but throw away all human
consolation, either for the attainment of devotion :
or because of my necessities which enforce me to
seek after Thee, for no mortal man can comfort
me ; then might I well hope in Thy grace : and
exult in the gift of new consolation.
1 Gen. xliv. 16 (Vulgate). 2 Dan. iv. 16, 23, 25.
3 1 Sam. i. 18 (Vulgate).
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11
Thanks be unto Thee from whom all things
come : whensoever it goes well with me.
But I am vanity and nothing in Thy sight :
a man unstable and infirm. Whereof then can
I glory ; or for what do I desire to be respected ?
Is it for nothing ? this too is most vain. Of a
truth vain glory is an evil plague the worst of
vanities ; because it draws a man from true glory:
and robs him of heavenly grace. For whilst he
pleases himself he displeases Thee : whilst he
gapes after the praise of men he is bereft of true
virtues. But true glory and holy exultation, is
for a man to glory in Thee and not in himself :
to rejoice in Thy name not in his own power :
nor to take delight in any creature except it be
for Thy sake.
Praised be Thy name not mine : magnified
be Thy work not mine ; blessed be Thy Holy
Name : but to me let no part of men’s praises
be given. Thou art my glory Thou art the joy
of my heart ; in Thee will I glory and exult all
the day : but as for myself I will not glory but
in mine infirmities . 1 Let Jews seek honour one
of another : 2 be it mine to look for that which
comes from God alone. For all human glory,
all temporal honour, all worldly dignity, compared
1 2 Cor. xii. 5. 2 John v. 44.
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242
to Thy eternal glory : is vanity and folly. O
my Truth and my Mercy my God Blessed
Trinity ; to Thee alone be praise honour power
glory : for ever and ever.
CHAPTER XLI
OF THE CONTEMPT OF ALL TEMPORAL
HONOUR
CON take it not to heart, if thou see others
^ honoured and advanced : but thyself despised
and debased. Lift up thy heart unto heaven to
Me : and the contempt of men on earth will not
sadden thee.
Lord we are in blindness : and are quickly
misled by vanity. If I look rightly into myself ;
no creature has ever done me wrong : and there-
fore I cannot justly complain before Thee. But
because I have often and grievously sinned against
Thee : all creatures do justly take arms against
me.
Unto me therefore shame and contempt are
justly due : but unto Thee praise honour and
glory. And unless I school myself with cheerful
willingness to be despised and forsaken of all
creatures, and to seem entirely nothing ; I cannot
obtain inward peace and stability : nor be spiritu-
ally enlightened nor fully united unto Thee.
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CHAPTER XLII
THAT OUR PEACE IS NOT TO BE SET ON MEN
CON. If thou art drawn to rest thy peace on
^ any person by feeling or familiar intercourse:
thou wilt become unstable and enmeshed.
But if thou apply thyself unto the ever-living
and abiding Truth : the desertion or death of a
friend will not grieve thee. Thy love for thy
friend should be grounded in Me ; and for My
sake shouldest thou love those who seem good
unto thee : and very dear in this life. Without
Me friendship has no strength nor continuance ;
neither is that love true and pure : which is not
knit by Me. So dead shouldest thou be to such
affection for beloved men : that so far as thou
art concerned thou wouldest choose to be without
all human company.
Man approaches the nearer unto God : the
farther he retires from all earthly comfort. And
he mounts higher towards God : as he sinks
lower into himself and grows viler in his own
eyes. But he that ascribes any good unto
himself ; hinders God’s grace from coming into
him : because the grace of the Holy Spirit ever
seeks a humble heart.
If thou couldest perfectly annihilate thyself and
empty thyself of all created love : then should
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I overflow into thee with great grace . 1 When
thou lookest to creatures : the sight of the
Creator is withdrawn from thee.
Learn in all things to master thyself for the
sake of thy Creator : then shalt thou be able to
attain unto divine knowledge. All inordinate
love and regard be it never so slight : keeps
back from the highest and pollutes.
CHAPTER XLIII
AGAINST VAIN AND SECULAR KNOWLEDGE
PON. Let not the fine and subtle sayings
^ of men bewitch thee. For the Kingdom
of God is not in word : but in power . 2 Hearken
to My words which kindle hearts and enlighten
minds : which bring compunction and supply
variety of consolation.
Never read thou the word : in order to appear
more learned or wiser. Study the mortification
of thy vices : for this will profit thee more than
the knowledge of many knotty questions. When
1 T’unc deberem in te cum magna gratia emanare. This is perhaps
the best instance of the use of debeo in the sense of the auxiliary
should \ without any notion of obligation. Other cases are iv. 23,
non deberet tam facilis in me turbatio oriri : ii. 7, Jesus deberet libenter
tecum habitare : ii. 5, si debes habere pacem. It is the most striking
of the Germanisms which form a strong point in the Kempist case.
See Hirsche, Prolegomena iii. p. 3.
2 1 Cor. iv. 20.
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thou hast read and learned many things : thou
must ever return to the one Beginning. I am
He, that teacheth man knowledge ; 1 and I bestow
a clearer understanding on little children : than
can be taught by man. He to whom I speak
shall quickly be wise : and shall profit much in
the Spirit.
Woe to them that enquire many curious things
of men : and take small care about the way of
serving Me. The time will come when the
Master of masters Christ the Lord of Angels
shall appear, to hear the lessons of all : that is
to examine the conscience of every one ; and
then will He search Jerusalem with candles : *
and the hidden things of darkness shall be laid
open, 8 and the logic of tongues shall be hushed.
I am He who in one instant lifts up the humble
mind ; to understand more reasonings of eternal
Truth : than if one had studied ten years in the
schools. I teach without noise of words, without
confusion of opinions : without pride of emula-
tion, without fence of logic. I am He who
teaches men to despise the earthly to weary of
the present ; to seek the eternal, to know the
eternal : to flee honours, to endure offences ; to
place all hope in Me, out of Me to desire nothing :
and above all things ardently to love Me.
For there was one who by loving me in his
1 Ps*l. xciv. (xciii.) io. 2 Zeph. i. 12. 3 1 Cor. iv. 5.
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246 THE IMITATION OF CHRIST bk. iv.
inmost soul, learned divine truths : and spoke
marvels. He made greater progress by forsaking
all things : than by studying subtle niceties.
But to some men I speak plain truths to others
special secrets ; to some I gently shew Myself
in signs and figures : whilst to some I reveal
mysteries in much light. The voice of books is
one but informs not all alike ; for I within am
the teacher of the Truth the searcher of the heart
the discerner of thoughts, the prompter of actions:
distributing to every man as I judge meet . 1
CHAPTER XLIV
OF NOT DRAWING TO OURSELVES OUTWARD
THINGS
I
CON. In many things thou must be ignorant,
^ and reckon thyself as one dead upon the
earth, to whom the whole world is crucified . 2
Many things too thou must pass by with a deaf
ear, and think the more, of those which belong
unto thy peace.
It is better to turn away one’s eyes from
unpleasing subjects, and leave each person to his
own opinion, than become a slave to wrangling
debates. If thou standest well with God, and
1 i Cor. xii. ii.
2 Gal. vi. 14.
ch. xlv. THE ECCLESIASTICAL MUSIC 247
lookest toward His judgment, thou shalt easily
bear defeat.
11
O Lord, to what a pass are we come ? Behold
men weep for a temporal loss ; for a pitiful gain
they toil and run : while spiritual loss is forgotten,
and hardly at last do men turn back home. That
which little, or nothing avails is studied, and that
which is especially necessary, is carelessly passed
over : because the whole man slides off to out-
ward things and unless he speedily gets sense, he
wallows in them and is content.
CHAPTER XLV
THAT CREDIT IS NOT TO BE GIVEN TO ALL
AND THAT MAN IS PRONE TO
OFFEND IN WORDS
I
/^RANT me help Lord in tribulation, for vain
^ is the help of man . 1
How often have I not met with faithfulness
there, where I thought myself sure of it. How
often too have I found it there, where I least
expected it. It is vain therefore to have hope
in men, but the salvation of the righteous is in
Thee O God.
1 Psal. lx. 11 (lix. 13).
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248 THE IMITATION OF CHRIST bk. iv.
Blessed be Thou O Lord my God, in all things
that befall us.
We are weak and unstable, quickly are we
deceived and quite changed. What man is there,
that is able in all things so warily and circum-
spectly to keep himself, as never to come into
any deception or perplexity ? But he that trusts
in Thee O Lord, and seeks Thee with a single
heart, does not so easily slip. And if he fall
into any tribulation, be he never so deeply
entangled, yet shall he quickly through Thee
be delivered, or by Thee be comforted : for
Thou wilt not abandon him that hopes in Thee
even to the end.
Rare is the loyal friend, that stands fast in all
his friend’s distresses. Thou O Lord, Thou
alone art most trusty at all times, and there is
none other like unto Thee.
ii
O how wise was that holy soul, which said.
My mind is firmly settled, and grounded in
Christ . 1 If thus it were with me, the fear of
man would not so easily vex me, nor darts of
words alarm me.
Who can foresee, who can guard against future
evils ? If even the foreseen often hurt us, how
1 The words are those of St. Agatha, who was martyred at
Catana, in the persecution of Decius, a.d. 251. See the Bollandist
Acta Sanctorum , Febr. 5, iii. 615.
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cruelly must the unforeseen wound us ? But
wretch as 1 am why did I not read my future
better ? why too did I so lightly give credit to
others ? But we are men, and nothing but frail
men, even though we are thought and called
angels by many. Whom shall I trust Lord ?
whom, but Thee ? Thou art the Truth, which
never deceives, nor can be deceived. And on
the other hand every man is a liar, 1 weak, incon-
stant, and ready to fall especially in words : and
therefore we must hardly give instant belief,
even to that which on the face of it seems to
sound right.
For wisely hast thou warned us to beware of
men ; 2 and that a man’s foes are they of his own
household : 8 and not to give credit if one should
say Lo here or Lo there. 4 My hurt has been
my instructor : and would it may teach me
caution and not folly. 6 Be wary saith one be
wary : keep to thyself what I say to thee. And
whilst I hold my peace and think the thing
secret ; he himself cannot keep that which he
desired me to keep : but presently betrays both
me and himself and is gone. From such vain
talk and from men of indiscretion O Lord
1 Psal. cxvi. 1 1 (cxv. 2) : Rom. iii. 4.
2 Matt. x. 17.
3 Micah vii. 6 : Matt. x. 36.
4 Matt. xxiv. 23 : Mark xiii. 21 : Luke xvii. 23.
6 Psal. xxi. 3 (Vulgate).
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THE IMITATION OF CHRIST be. iv.
deliver me that I neither fall into their hands:
nor ever do the like. Put a true and trusty
word in my mouth : and keep far from me a
crafty tongue. What I do not like to suffer : I
ought by all means to shun.
hi
O how good is it and fruitful of peace, to be
silent about other men ; and not to believe
indifferently all that is said, nor carelessly hand
on reports : to lay one’s self open to few ; and
ever seek Thee who readest the heart , 1 and not
to be carried about with every wind of words : 2
- but to desire that all things both within and with-
out be accomplished according to the pleasure of
Thy will.
How safe is it for the keeping of heavenly
grace to avoid human shew ; and not to pursue
those things which seem to cause admiration from
without : but follow with all diligence the things
which bring amendment of life and zeal. How
many has it spoiled that their excellence was
known and too soon commended ; how rich has
been the profit of grace guarded by silence in this
frail life : which as we are taught is all temptation
and warfare . 8
1 Prov. xxiv. 12. 2 Eph. iv. 14.
3 Job vii. 1 (Vulgate and LXX. combined).
ch. xlvi. THE ECCLESIASTICAL MUSIC 251
CHAPTER XLVI
OF PUTTING OUR TRUST IN GOD WHEN DARTS
OF WORDS ASSAIL US
QON. Stand firm and trust in Me.
^ For what are words but words ? They
fly through the air : but they cannot hurt a stone.
If thou art guilty : think that thou wouldest
gladly amend thyself. If conscience reproach
thee not: consider that thou wouldest gladly
suffer this for God’s sake. Little enough it is
to suffer sometimes at least from words: since
thou hast not yet the courage to endure hard
blows. And why do such trifles go to thy
heart ; but because thou art yet carnal, and
regardest men more than thou oughtest ? For
because thou art afraid of being despised thou
art unwilling to be reproved for thy faults : and
seekest the shelter of excuses.
But look better into thyself, and thou shalt
acknowledge that the world is yet alive in thee :
and a vain desire to please men. For when thou
shrinkest from being abased and confounded for
thy faults ; it is evident thou art neither truly
humble : nor truly dead to the world, nor the
world crucified to thee. But do thou give ear
to My word : and thou shalt not care for ten
thousand words of men. Behold if all were
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252 THE IMITATION OF CHRIST bi.iv.
spoken against thee that could be most malici-
ously invented ; what would it hurt thee, if thou
wouldest suffer it to pass entirely by thee, and
count it no more than a mote ? could it so much
as pluck one hair from thy head ? 1
But he that has no heart within nor has God
before his eyes: is easily vexed with a word of
dispraise. Whereas he that trusteth in Me nor
desires to stand in his own judgment : shall be
free from the fear of men. For I am the Judge
and the Discerner of all secrets ; 2 I know how
the matter passed : I know who did the wrong
and who suffered it. From Me came forth that
word ; by My permission did this happen : that
the thoughts of many hearts may be revealed . 3
I shall judge the guilty and the innocent: but
by a secret judgment I have thought fit to prove
them both beforehand.
The witness of men often deceives ; My judg-
ment is true : it shall stand and shall not be
overthrown. For the most part it lies hid and
is manifest in special but to few ; yet it never
errs nor can err : although to the eyes of the
foolish it may seem not right. To Me therefore
men ought to appeal in every judgment : and not
to lean on their own opinion. For the just
man will not be disturbed : whatsoever befalls
1 Luke xxi. 18 : Acts xxvii. 34.
2 Dan. xiii. 42 (Vulgate). 8 Luke ii. 35.
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CH. xLvi. THE ECCLESIASTICAL MUSIC 253
him 1 from God. Even if an unjust charge be laid
against him : he will not greatly care. Nor again
will he vainly exult : if through others he be justly
vindicated. For he remembers that I am He
that searches the hearts and reins : 2 and judges
not according to the face and human appearance . 3
For oftentimes that is found blameworthy in My
sight : which in the judgment of men is thought
to be commendable.
0 Lord God Thou just judge strong and
patient , 4 Thou who knowest the frailty and
wickedness of men; be Thou my strength and
all my confidence : for my conscience suffices
me not. Thou knowest what I know not: and
therefore under all blame I ought to have humbled
myself and borne it meekly. Of Thy mercy then
forgive me, whenever I have acted otherwise:
and once again grant me the grace of larger
endurance. For Thy overflowing pity is a surer
way to obtain pardon : than any fancied righteous-
ness of my own to excuse my latent misgivings.
Although I know nothing by myself : yet I can-
not hereby justify myself : 6 for without Thy
mercy in Thy -sight shall no man living be
justified . 6
1 Prov. xii. 21. 2 Rev. ii. 23 : Psal. vii. 9 (10).
3 1 Sam. xvi. 7 : John vii. 24. 4 Psal. vii. 12 (Vulgate).
6 1 Cor. iv. 4. 6 Psal. cxliii. (cxlii.) 2.
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THE IMITATION OF CHRIST bk. iv.
CHAPTER XLVII
THAT ALL GRIEVOUS THINGS ARE TO BE
ENDURED FOR THE SAKE OF
ETERNAL LIFE
I
CON. Be not wearied out by the labours which
^ thou hast undertaken for My sake nor let
tribulations cast thee down at all : but let My
promise strengthen and comfort thee under every
circumstance. I am well able to reward thee,
above all degree and measure.
Thou shalt not long toil here : nor always be
oppressed with griefs. Wait a little while: and
thou shalt see a speedy end of thine evils. There
will come an hour : when all toil and tumult shall
cease. Poor and brief : is all that passes with
time.
Do what thou hast to do ; labour faithfully
in My vineyard : I will be thy recompence . 1
Write read chant, mourn keep silence pray ;
endure crosses like a man : life eternal is worth
all these conflicts and greater. Peace shall come
in a day which is known unto the Lord ; and it
shall be not day nor night 2 that is of this present
time : but unfading light infinite brightness, stead-
fast peace and secure rest. Then thou shalt not
say Who shall deliver me from the body of this
1 Matt. xx. 7 : Gen. xv. i, combined. 2 Zech. xiv. 7.
CH.XLVH. THE ECCLESIASTICAL MUSIC 255
death ; 1 nor cry Woe is me that my sojourning
is prolonged : 2 for death shall be cast down head-
long , 8 and there shall be salvation which can never
fail ; no anxiety, blessed gladness, society sweet
and noble.
11
O if thou hadst seen the everlasting crowns of
the saints in heaven: and with what glory they
now rejoice, who once were esteemed by this
world as contemptible and in a manner unworthy
of life itself ; 4 truly thou wouldest forthwith
humble thyself even to the earth, and wouldest
rather seek to be under all than to be over one :
neither wouldest thou covet this life’s pleasant
days ; but rather wouldest rejoice to suffer afflic-
tion for God: and esteem it thy greatest gain
to be reputed as nothing amongst men.
O if these things were sweet unto thee and
sank into the bottom of thy heart ; how couldest
thou dare so much as once to complain? Are
not all toils worth enduring for life eternal ? It
is no small matter, to lose or gain the Kingdom
of God. Lift up thy face therefore unto heaven ;
behold, I and all My saints with Me: who in
this world fought a weary battle. Now they
rejoice, now are they comforted ; now safe now
1 Rom. vii. 24. 2 Psal. cxx. (cxix.) 5.
3 Is. xxv. 8 (Vulgate). 4 Wisdom iii. 2: v. 17.
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at rest: and shall dwell with Me without end
in the Kingdom of My Father.
CHAPTER XL VIII
OF THE DAY OF ETERNITY AND THE
DIFFICULTIES OF THIS LIFE
HOME most blessed in the City above.
^ O cloudless day of eternity ; which no
night obscures : whose never setting sun is the
Truth supreme ; day ever joyful ever secure:
and never changing into its contrary. O that
that day had dawned : and that all these things of
time had come to an end.
To the saints indeed it shines glorious with
unfailing brightness : but to pilgrims on the earth
only afar off and as in a glass . 1 The citizens of
heaven know how joyful is that day: but the
banished sons of Eve bewail the bitterness and
weariness of this.
The days of this life are few and evil ; 2 full
of sorrows and difficulties : where man is defiled
by many sins, ensnared by many passions ; held
fast by many fears, racked by many cares : dis-
tracted by many questionings, entangled by many
vanities ; compassed about with many errors,
worn away with many labours burdened with
1 i Cor. xiii. 12. 2 Gen. xlvii. 9.
^ ^
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temptations: weakened by pleasures, tormented
by want.
O when shall these evils have an end ; when
shall I be freed from the miserable bondage of
vices ? when shall I be mindful Lord of Thee
alone ; when shall I fully rejoice in Thee ? When
shall I enjoy true freedom without a hindrance,
without trouble of mind or body ? When shall I
have solid peace peace undisturbed and secure ;
peace within and peace without, peace every way
assured ?
Good Jesu when shall I stand to behold
Thee, when shall I gaze upon the glory of Thy
Kingdom ; when wilt Thou be unto me all in
all ? 1 O when shall I be with Thee in Thy
Kingdom ; which Thou hast prepared for Thy
beloved ones from all eternity ? 2 I am left a
poor and banished man in the land of enemies :
where there are daily wars, and great calamities.
Comfort my banishment ; assuage my sorrow :
for my whole desire sighs after Thee.
For all is a burden to me : whatsoever this
world offers for consolation. I long to enjoy
Thee in my heart of hearts : but I cannot lay
hold of Thee. I yearn to clasp the heavenly :
but cares of earth and unmortified passions weigh
me down. With the mind I would rise above
all things : but by the flesh I am enforced against
1 i Cor. xv. 28. 2 Matt. xxv. 34.
E
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258 THE IMITATION OF CHRIST bk. iv.
my will to be beneath them. Thus unhappy
man that I am 1 I fight against myself; and
am become a burden to myself : 2 whilst my
spirit seeketh to be above and my flesh to be
below.
0 what do I inwardly suffer whilst in my mind
I dwell on things heavenly : and presently a
swarm of carnal thoughts besieges me while I pray.
My God be not Thou far from me : 8 nor turn
away in wrath from Thy servant . 4 Cast forth
Thy lightning and disperse them : shoot out
Thine arrows 6 and let all the vain fancies of the
Enemy be confounded. Call home my senses
unto Thee : make me to forget all worldly things :
enable me to cast away speedily and with scorn
my sensual dreams. Succour me Thou Eternal
Truth : that no vanity may shake me ; come
Thou heavenly Sweetness : and let all impurity
flee before Thy face.
Pardon me also and in mercy deal gently with
me : as often as in prayer I dwell on aught
but Thee. For truly I confess : that I am wont
to yield to many distractions. For often I am
not there, where I am bodily standing or sitting ;
but there I am : whither my thoughts do carry
me. Where my thoughts are there am I :
there most usually are my thoughts, where my
1 Rom. vii. 24. 2 Job vii. 20. 3 Psal. lxxi. (lxx.) 1 2.
4 Psal. xxvii. (xxvi.) 9. 5 Psal. cxliv. (cxliii.) 6.
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ch. xlviii. THE ECCLESIASTICAL MUSIC 259
affection is. That readily occurs to me : which
naturally brings delight or by custom is pleasing.
And for this cause Thou that art Truth hast
plainly said. For where thy treasure is: there
thy heart is also . 1 If I love heaven : I willingly
muse on heavenly things. If I love the world ; I
rejoice with the felicity of the world : and grieve
for the adversities thereof. If I love the flesh : I
often imagine the things of the flesh. If I love
the Spirit : I delight to think on things spiritual.
For whatsoever I love ; thereof do I gladly
speak and hear : and carry home with me the
ideas thereof.
But blessed is the man, who for Thy sake
Lord gives all created things leave to depart ;
who does violence to nature : and through fervour
of the spirit crucifies the lusts of the flesh ; that
so with serene conscience he may offer a pure
prayer unto Thee : and may be worthy to stand
among the choirs angelical, where no earthly
thing can find a place of those that are within or
those that are without.
1 Matt. vi. 21.
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THE IMITATION OF CHRIST bk. iv.
CHAPTER XLIX
OF THE DESIRE OF EVERLASTING LIFE AND
WHAT REWARDS ARE PROMISED TO
THOSE THAT STRIVE
I
CON. When thou perceivest the desire of
^ eternal bliss to be poured on thee from
above, and longest to depart out of the taber-
nacle of the body , 1 that thou mayest be able to
gaze upon My brightness 2 without shadow of
turning : 8 open thy heart wide and receive this
holy inspiration with thy whole desire. Give
great thanks to the heavenly goodness : which
treats thee with such condescension ; which visits
thee with mercy arouses thee to fervour sustains
thee with power : lest through thine own weight
thou sink down to earthly things . 4 For thou
dost not receive this by thy own study or en-
deavour : but by the mere condescension of
heavenly grace and divine regard ; to the end
that thou mayest make progress in virtues and in
greater humility : and gird thyself for future con-
flicts ; earnestly striving to cleave unto Me with
the whole affection of thy heart : and to serve Me
with ardent willingness.
1 2 Cor. v. i : 2 Peter i. 13. 2 John xvii. 24. 3 James i. 17.
4 Compare St. Augustine, Confessions, vii. 17. moxque diripiebat
abs te pondere meo.
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11
Son. Often the lire burns : but without smoke
no flame goes up. So likewise the desires of
some men burn towards heaven : and yet they
are not free from temptation of carnal inclination.
And therefore they are not simply acting for the
honour of God : in the earnest requests that they
offer to Him. Such often is thy desire also :
which thou didst pretend would be so earnest.
For this is not pure and perfect : which is alloyed
with personal interest.
Ask not for that which is delightful and
advantageous to thee : but for that which is
acceptable and honourable to Me : for if thou
judgest aright, thou shouldest prefer and follow
My appointment rather than thine own desire or
anything that is desired.
I know thy desire : and have often heard thy
groans. Already thou longest to be in the
freedom of the glory of the sons of God already
dost thou delight in the eternal home and joyful
fatherland of heaven : but that hour is not yet
come ; still there is another time : and that a time
of war a time of toil and trial. Thou desirest
to be filled with the supreme Good: but thou
canst not reach it yet. I am : wait thou for me
saith the Lord until the Kingdom of God shall
come . 2
1 Rom. viii. 21. 2 Zeph. iii. 8 : Luke xxii. 18, combined.
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THE IMITATION OF CHRIST bk. iv.
Thou art still to be tried upon earth : and to
be disciplined in many things. Comfort shall at
times be given thee : but the abundant fulness
thereof shall not be granted. Be strong there-
fore and stout : 1 as well in doing as in suffering
what nature likes not. Put on the new man : 2
and be changed into another man . 8
Do often what thou would est not : and leave
undone what thou wouldest. What pleases others
shall speed : what pleases thee shall not advance.
What others say shall be heard : what thou sayest,
shall be accounted nothing. Others shall ask and
have : thou shalt ask but not obtain. Others
shall be great in the praise of men : but about
thee there shall be nothing be said. To others
this or that shall be committed : but thou shalt
be reckoned of no use. At this nature will some-
times be troubled : and it is a great thing, if thou
bear it in silence. In these and many such like
ways the faithful servant of the Lord is tried :
how far he can deny and break himself in all
things. There is scarcely any thing wherein thou
hast such need to die as in seeing and bearing
those things that cross thy will : especially when
that which seemeth unto thee inconvenient or
useless is laid on thee as a command. And be-
cause being under authority thou darest not resist
the higher power ; it seems hard to thee to walk
1 Joshua i. 7. 2 Eph. iv. 24. 3 1 Sam. x. 6.
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at another’s beck : and to give up all thine own
opinion.
But consider son the fruit of these toils, the
end so near and the reward exceeding great ; and
thou wilt not grudge to bear them : but wilt have
in patience the strongest consolation . 1 For in-
stead of that little of thy will which now thou
willingly forsakest : thou shalt always have thy
will in heaven. There thou shalt find all that
thou wilt, all, that thou canst desire : there thou
shalt have within thy reach all good, without fear
of losing it. There shall thy will be ever one
with Mine : shall not desire any outward or per-
sonal gain. There none shall withstand thee,
none shall complain of thee, none shall hinder
thee, nought will come in thy way ; but all things
thou canst desire shall be there together present :
and refresh thy whole affection and fill it up to
the brim. There I will give thee glory for the
reproach which thou didst suffer ; the robe of
praise 2 for heaviness : for the lowest place a
kingly throne for ever. There shall the fruit of
obedience be seen ; the labour of penance shall
rejoice : and humble subjection shall be gloriously
crowned.
At present then bend thyself humbly under the
hand of all ; and care not who said this or com-
manded it : but take especial care ; that whether
‘ Heb. vi. 18. a Is. lxi. 3.
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264 THE IMITATION OF CHRIST bk. iv.
thy prelate or thy inferior or thine equal require
any thing of thee or but hint a wish, thou take
it all in good part : and with a sincere resolve
endeavour to fulfil it.
Let one seek this another that ? let one glory
in this, another in that, and be praised a thousand
thousand times : but do thou rejoice neither in
this nor in that ; but in the contempt of thy-
self : and in the good pleasure and honour of Me
alone.
This is what thou art to wish : that whether
by life or by death God may be always glorified
in thee . 1
CHAPTER L
HOW A DESOLATE PERSON OUGHT TO PLACE
HIMSELF IN THE HANDS OF GOD
I
T ORD God Holy Father be Thou now and
for ever blessed ; because what Thou wilt
is done : and what Thou doest is good. Let
Thy servant rejoice in Thee ; not in himself
nor in any thing else : for Thou alone art true
gladness ; Thou art my hope and my crown :
Thou my joy and my honour O Lord.
What hath Thy servant ; but what he hath
received from Thee 2 even without any merit of
1 Phil. i. 20. 2 i Cor. iv. 7.
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his ? Thine is all that Thou hast given, and that
Thou hast made.
I am poor and in troubles from my youth ; 1
and my soul is sorrowful sometimes even unto
tears : sometimes also my spirit is disquieted by
reason of impending sufferings. I long after the
joy of peace ; I cry for the peace of Thy sons,
who are fed by Thee in the light of consolation.
If Thou give peace, if Thou pour into me holy
joy; the soul of Thy servant shall be full of
melody : and devout in Thy praise. But if Thou
withdraw Thyself as so often Thou dost ; he will
not be able to run the way of Thy command-
ments : * but rather he will bow his knees and
smite his breast ; because it is not now with him
as yesterday and the day before when Thy candle
shined upon his head : 8 and under the shadow of
Thy wings he was protected from the temptations
which assaulted him.
11
O righteous Father and ever to be praised : the
hour is come that Thy servant is to be tried . 4 O
beloved Father : meet it is that in this hour Thy
servant should suffer for Thy sake. O Father
evermore to be adored the hour is come which
from all eternity Thou didst foreknow should
come ; that for a little time Thy servant should
1 Psal. lxxxviii. 15 (lxxxvii. 16). 2 Psal. cxix. (cxviii.) 3 2
3 Job xxix. 3. 4 John xvii. 1.
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266 THE IMITATION OF CHRIST bk. iv.
be distressed without : but should ever live with
Thee within. That he should be for a little while
held cheap ; and humbled and fail in the sight of
men : be wasted with sufferings and languors ;
that he may rise again with Thee in the dawn of
the new light : and be glorified in heaven.
Holy Father ; so hast Thou appointed it and
so wilt Thou have it : and that is done which
Thou hast commanded. For this is a grace to
Thy friend ; for Thy love to suffer and be afflicted
in the world : whenever and by whomsoever Thou
permittest it to befall. Without Thy counsel
and providence : and without cause nothing
comes to pass in the earth . 1 It is good for
me Lord that Thou hast humbled me 2 that I may
learn Thy righteous judgments : and put away all
haughtiness of heart and all presumption. It is
wholesome for me that shame has covered my
face : 8 that I may seek to Thee for consolation
rather than to men. I have learned also hereby
to dread Thy unsearchable judgment ; who
afflictest the just with the wicked : yet not
without equity and justice. I give Thee thanks
for that Thou hast not spared my sins ; but hast
worn me down with bitter stripes : inflicting
sorrows and sending difficulties within and
without.
1 Job y. 6 (Vulgate). 2 Psal. cxix. (cxviii.) 71.
3 Psal. lxix. 7 (lxviii. 8).
— - — ettoy-V,
ch. l. THE ECCLESIASTICAL MUSIC 26;
There is none else under heaven who can
comfort me : but Thou only O Lord my God
the heavenly Physician of souls ; who strikest
and healest : 1 who bringest down to hell and
bringest back . 2 * Thy discipline over me : and
Thy rod itself shall instruct me . 8 Behold O
beloved Father I am in Thy hands : I bow myself
under the rod of Thy correction ; smite my back
and my neck : that I may bend my crookedness
to Thy will. Make me a dutiful and humble
disciple as Thou art wont to be kind, that I may
be ever ready to go if Thou dost beckon. Unto
Thy correction I commend myself and all that
is mine : better it is to be punished here than
hereafter.
Thou knowest all and several : and there is
nothing in man’s conscience which is hidden from
Thee. Thou knowest the future before it comes :
and Thou needest not that any should teach or
admonish Thee of what is happening here on
earth. Thou knowest what is expedient for my
progress : and how useful is tribulation for scour-
ing off the rust of sins. Do with me according
to Thy desired good pleasure ; and disdain not
my sinful life : known to none so well and clearly
as to Thee alone.
1 Deut. xxxii. 39. 2 Tobit xiii. 2.
3 Psal. xvii. 36 (Vulgate), but the rod is a reminiscence from
some other passage, perhaps Psal. xxiii. (xxii.) 4.
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THE IMITATION OF CHRIST bk. iv.
Grant me Lord to know what I ought to know,
to love what I ought to love : to praise what
pleases Thee most ; to prize what to Thee is
precious : to reprove that which in Thy sight is
unclean. Suffer me not to judge after the sight
of the outward eyes ; nor to give sentence after
the hearing of the ears of ignorant men : 1 but
with true judgment to discern between things
visible and spiritual ; and above all to be ever
searching after the will of Thy good pleasure.
The thoughts of men are often deceived in
their judgments : the lovers of the world too are
deceived in loving only things visible. What is
a man the better ; for being by man deemed
greater ? The false man flatters the false, the
vain man the vain the blind the blind the weak the
weak and deceives while he flatters : and shames
in truth by his vain laudation. For what every
one is in Thy sight, that is he and no more : saith
humble St. Francis . 2
1 Is. xi. 3.
2 See Bonaventura’s Legenda S, Francisci , 6 : He studied, as
Christ’s disciple, to become vile in his own and in other men’s eyes,
remembering how it had been said by our great Master, That which
is highly esteemed amongst men is abomination in the sight of God.
He was wont, too, to repeat a saying, What every one is in God's sight ,
that is he and no more . (1841.)
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CHAPTER LI
THAT A MAN OUGHT TO EMPLOY HIMSELF
IN WORKS OF HUMILITY WHEN STRENGTH
IS WANTING FOR HIGHER EMPLOYMENT
CON thou canst not always stand fast in the
^ ardent desire of virtues : nor persist in the
higher degree of contemplation ; but thou must
sometimes by reason of original corruption descend
to inferior things : and bear the burden of this
corruptible life 1 though against thy will and with
weariness.
As long as thou carriest a mortal body : thou
shalt feel weariness and heaviness of heart. Thou
oughtest therefore in the flesh oftentimes to bewail
the burden of the flesh : for that thou canst not
employ thyself unceasingly in spiritual studies and
divine contemplation.
At such times it is expedient for thee to flee to
humble and outward works : and refresh thyself
with good actions ; to expect with firm confidence
My coming and visitation from above : to bear
patiendy thy banishment and the dryness of thy
mind ; till I shall again visit thee : and set thee
free from all anxieties. For I will cause thee to
forget thy toils, and to enjoy inward quietness ; I
will spread before thee the pleasant meadows of
the Scriptures : that with heart enlarged thou
1 2 Macc. vi. 25.
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mayest begin to run the way of My command-
ments . 1 And thou shalt say. The sufferings of
this present time : are not worthy to be compared
with the future glory that shall be revealed in
CHAPTER LII
THAT A MAN OUGHT NOT TO ACCOUNT HIM-
SELF AS WORTHY OF COMFORT BUT RATHER
AS DESERVING OF STRIPES
T ORD I am not worthy of Thy consolation :
■*-' nor of any spiritual visitation. And there-
fore Thou dealest justly with me : when Thou
leavest me poor and desolate. For though I
could shed a sea of tears : still I should not be
worthy of Thy consolation. I am not then
worthy of any thing but to be scourged and
punished ; because grievously and often I have
offended Thee : and in many things have greatly
sinned.
Wherefore if the account is jusdy balanced : I
am not worthy even of the least comfort. But
Thou O gracious and merciful God who wiliest
not that Thy works should perish to show the
riches of Thy goodness upon the vessels of
mercy,® vouchsafest even beyond all his desert to
comfort Thy servant above the manner of men.
1 Psal. cxix. (cxviii.) 32. 2 Rom. viii. 18. 8 Rom. ix. 23.
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For Thy consolations : are not like the soothing
words of men.
What have I done Lord ; that thou shouldest
bestow any heavenly comfort upon me ? I re-
member not that I have done any good ; but that
I have been always prone to sin : and slow to
amendment. It is true : and I cannot deny it.
If I should say otherwise, Thou wouldest stand
against me : and there would be none to defend
me. What have I deserved for my sins ; but hell
and eternal fire? I confess in very truth that I
am worthy of all scorn and contempt : nor is it
fit that I should be named amongst Thy devout
ones. And although I be unwilling to hear this ;
yet for the truth’s sake I will against myself lay
open my sins : that I may the more readily deserve
to obtain Thy mercy.
What shall I say guilty as I am, and full of all
confusion? I have no mouth to utter aught but
this word only ; I have sinned Lord I have sinned :
have mercy on me, pardon me. Suffer me a little
that I may bewail my grief : before I go into the
land of darkness a land covered with the shadow
of death . 1
What dost Thou so severely require of a guilty
and miserable sinner ; as that he be contrite and
humble himself for his offences? In true con-
trition and humiliation of heart springs hope of
1 Job x. 20, 21.
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THE IMITATION OF CHRIST bk. iv.
pardon ; the troubled conscience is reconciled :
lost grace is recovered ; man is preserved from
the wrath to come : and God and the penitent
soul meet together in a holy kiss.
Humble contrition for sins, is an acceptable
sacrifice unto Thee O Lord : 1 smelling far sweeter
in Thy sight than frankincense.
This is also the pleasant ointment 2 which Thou
wouldest have poured upon Thy sacred feet : for
a contrite and humble heart Thou never hast
despised.
There is the place of refuge from the face of
the anger of the Enemy; there is amended and
washed away : whatever guilt and pollution has
come from the want of it.
CHAPTER LIII
THAT THE GRACE OF GOD DOTH NOT JOIN
ITSELF WITH THOSE WHOSE WISDOM
IS OF EARTH
I
CON. My grace is precious : it suffers not
^ itself to be mingled with outward things,
or earthly consolations. Cast away therefore all
hindrances of grace : if thou desire to receive the
infusion thereof. Look out for a secret place for
thyself ; love to dwell alone with thyself : seek
1 Psal. li. 17 ( 1 . 19). 2 Luke vii. 38 : John xii. 2.
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words of comfort from no man ; but rather pour
out devout prayer unto God : that thou mayest
keep thy mind in compunction and thy conscience
clean. Count the whole world as nothing :
prefer attendance upon God before all outward
things. For thou canst not attend upon Me :
and at the same time take delight in things that
pass away. Remove thyself far away from ac-
quaintance and dear friends : and deny thy mind
all temporal comfort. So the blessed Apostle
Peter beseeches the faithful of Christ : to keep
themselves in this world as strangers and pil-
grims . 1
O what confidence shall he have at the hour
of death : whom no affection to any thing detains
in the world. But what it is to have a heart
so estranged from all things, the diseased mind
can not yet understand : nor does the carnal man
know the freedom of the inward man. Notwith-
standing if he would be truly spiritual ; let him
renounce both those who are far off and those
who are near : and beware of no man more than
of himself.
If thou perfectly master thyself : thou shalt
very easily bring all else under the yoke. The
perfect victory is : to triumph over ourselves.
For he that keeps himself in such subjection,
that his senses be obedient to reason, and his
1 1 Pet. ii. 11.
s
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THE IMITATION OF CHRIST bk. iv.
reason in all things to Me : is truly conqueror
of himself and lord of the world.
ii
If thou desire to climb this height ; begin
manfully and lay the axe to the root : 1 that thou
mayest pluck up and destroy the hidden inor-
dinate inclination to self and to all personal and
material good. From this vice this inordinate
love of self : springs almost all, that must be
utterly rooted out. If this be once mastered and
subdued there will presently ensue great peace
and tranquillity. But because few labour to be
perfectly dead to themselves, or wholly go forth
from themselves ; they remain enmeshed in self :
nor can they be lifted up in spirit above them-
selves. But he that desires to walk freely with
Me ; must mortify all his corrupt and inordinate
affections : and cleave with the longing of par-
ticular love to no created thing.
CHAPTER LIV
OF THE DIFFERENT MOTIONS OF NATURE
AND GRACE
CON mark diligently the motions of Nature
^ and of Grace ; for in a very contrary and
subtle manner do they move : and hardly can
1 Luke iii. 9.
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they be distinguished but by him that is spiritual
and inwardly enlightened.
All men indeed desire that which is good ;
and make some show of good in their words and
deeds : and therefore under cover of good many
are deceived.
Nature is crafty and seduces many ensnares
and deceives them : and has always self for her
end ; but Grace walks in simplicity, abstains
from all appearance of evil , 1 shelters not under
deceits : does all things purely for God’s sake, in
whom also she rests as her End.
Nature is loth to die or to be kept down or
to be overcome : or to be, in subjection or readily
to be subdued ; but Grace studies self-mortifica-
tion : resists sensuality, seeks to be in subjection ;
longs to be defeated, has no wish to use her own
liberty : loves to be kept under discipline, and
desires not to rule over any ; but always to live,
stand and be under God : and for God’s sake
is ready humbly to bow down to every ordinance
of man . 2
Nature ; strives for her own advantage : and is
always thinking what profit she may reap from
another ; but Grace considers not what is profit-
able and commodious unto herself : but what may
be for the good of many . 8
Nature gladly receives honour and reverence :
1 i Thess. v. 22 . 2 1 Pet. ii. 13. 3 1 Cor. x. 33.
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but Grace faithfully attributes all honour and
glory unto God.
Nature fears shame and contempt : but Grace
rejoices to suffer reproach for the Name of
Jesus . 1
Nature loves ease and bodily rest ; but Grace
cannot be idle : but cheerfully embraces labour.
Nature seeks to have things exquisite and
beautiful : and abhors those which are cheap
and coarse ; but Grace delights in the plain and
humble : despises not that which is rough, nor
refuses to be clad in old rags.
Nature has an eye to the temporal, rejoices
over earthly gains : sorrows for loss, is vexed
by a little injurious word ; but Grace looks to
things eternal, cleaves not to things temporal, is
not disturbed at losses, nor soured by hard words:
because she has placed her treasure and joy in
heaven where nothing is lost.
Nature is covetous and would rather receive
than give : loves what is private and her own ;
but Grace is kind-hearted and sociable : shuns
private interest is content with little, judges that
it is more blessed to give than to receive . 2
Nature inclines a man to the creatures to his
own flesh, to vanities and vagaries ; but Grace
draws unto God and the virtues : renounces
creatures avoids the world ; hates the desires of
1 Acts y. 41. 2 Acts xx. 35.
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the flesh, restrains wanderings : blushes to be seen
in public.
Nature gladly finds some outward solace
wherein she may be sensibly delighted ; but
Grace seeks consolation in God alone : and to
have delight in the highest Good above all that
can be seen.
Nature manages every thing for her own gain
and profit : she cannot do any thing for nought ;
but for every gift she hopes to obtain as good
or better, or praise or favour : and is very earnest
to have her works and gifts and words much
valued ; but Grace seeks no thing temporal : nor
demands any other wages than God alone for her
reward ; nor asks more of temporal necessaries :
than what may serve her for the obtaining of
things eternal.
Nature rejoices to have many friends and
kinsfolk ; she glories in noble place and pedigree :
smiles on the powerful, fawns upon the rich,
applauds those who are like herself ; but Grace
loves even her enemies, and is not puffed up with
troops of friends : nor thinks aught of dignity
or lineage unless it be joined with more exalted
virtue ; she favours the poor rather than the rich,
sympathises more with the innocent than with the
powerful : rejoices with the true man not with
the deceitful ; 1 she is ever exhorting good men
1 i Cor* xiik 6*
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to strive for better gifts : and by virtues to
become like to the Son of God . 1
Nature soon complains of want and trouble :
Grace bears poverty with firmness.
Nature judges all things by herself ; strives
and argues for herself ; but Grace brings back
all to God from whence as its Fountain it pours
forth : she ascribes no good to herself nor does
she arrogantly presume ; she contends not nor
prefers her own opinion before others : but in
every feeling and thought submits herself unto
the eternal wisdom and the divine scales.
Nature is eager to know secrets and hear news ;
she likes to appear abroad and to make proof of
many things by her own senses : she desires to
be acknowledged and do what gains praise and
admiration ; but Grace cares not to hear news or
wonders, because all this takes its rise from the
old corruption of man : seeing that upon earth
there is nothing new or durable.
She teaches therefore to restrain the senses, to
shun vain complacency and ostentation ; humbly
to hide those things that are praised and rightly
admired : and from every act and all knowledge
to seek useful fruit, and the praise and honour of
God. She will not have herself nor hers blazoned
abroad ; but chooses that God should be blessed
in His gifts : who of mere love bestows all things.
1 i Cor. xii. 31.
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This Grace is a supernatural light and a special
gift of God : and the proper seal of the elect and
pledge of eternal salvation ; it raises up a man
from earth to love the things of heaven : and
from being carnal makes him spiritual. The
more therefore Nature is held down and subdued;
the greater Grace is infused : and every day by
new visitations the inward man is reshaped accord-
ing to the image of God.
CHAPTER LV
OF THE CORRUPTION OF NATURE AND
EFFICACY OF DIVINE GRACE
I
f~\ LORD my God who hast created me after
Thy Image and Likeness ; 1 grant me this
grace which thou hast shewn to be so great and
so necessary to salvation : that I may master my
most evil nature which draws me to sin and to
perdition. For I feel in my flesh the law of sin
contradicting the law of my mind 2 and leading
me captive to obey sensuality in many things ;
neither can I resist the passions thereof : unless
Thy most holy grace fervently infused into my
heart do assist me.
1 Gen. i. 26. Like many of the Fathers, Thomas identifies the
Image with Reason, the Likeness with Virtue or Grace. The
former was weakened, the latter lost by the Fall.
2 Rom. vii. 23.
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There is need of Thy grace and of great grace,
that nature may be overcome : which is ever
prone to evil from her youth . 1 For through the
first man Adam nature fell and was corrupted by
sin : and the penalty of this stain has come down
unto all mankind ; so that nature itself which by
Thee was created good and upright, is now the
name of sin and the infirmity of corrupted nature:
because the inclination thereof is left unto itself
and draws to evil and to inferior things.
For the small power which remains : is as it
were a spark buried in the ashes. This is that
Natural Reason encompassed about with great
darkness : yet still having judgment of good and
evil, and discrimination between true and false ;
although it be powerless to fulfil all that it
approves : and enjoys no longer the full light
of truth nor soundness in its own affections.
Hence it is O my God that I delight in Thy
law after the inward man ; 2 knowing Thy com-
mandment to be good just and holy : 8 reproving
also all evil and sin that should be avoided ; yet
with the flesh I serve the law of sin : 4 whilst I
obey sensuality rather than reason. Hence it is
that to will what is good is present with me : but
how to perform it I find not . 6 Hence I often
purpose many good things ; but because grace is
1 Gen. viii. 21. 2 Rom. vii. 22. 3 Rom. vii. 12.
4 Rom. vii. 25. 6 Rom. vii. 18.
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wanting to help my infirmity : upon a light
resistance I start back and faint. Hence it comes
to pass that I know the way of perfection ; and
see clearly how I ought to act : but being pressed
down by the weight of mine own corruption, I
rise not to what is more perfect.
11
O Lord how utterly needful is Thy grace for
me, to begin any thing good, to proceed with it,
and to accomplish it ; for without grace I can do
nothing : 1 but in Thee I can do all things if Thy
grace strengthens me. s
O Grace truly celestial; without which is no
merit of our own : nor are any gifts of nature
to be esteemed. Arts riches, beauty or strength :
wit or eloquence are powerless before Thee with-
out Thy grace O Lord. For gifts of nature are
common to good and bad ; but the peculiar gift
of the elect is grace or love : and they that bear
this seal are accounted worthy of eternal life. So
eminent is this grace : that neither the gift of
prophecy nor the working of miracles nor any
lofty speculation is of any esteem without it. No
not faith or hope, nor other virtues: are unto
Thee acceptable without charity and grace . 8
1 John xv. 5.
2 Phil. iv. 13.
3 1 Cor. xiii. 13.
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THE IMITATION OF CHRIST bk. iv.
iii
0 most blessed Grace that makest the poor in
spirit rich in virtues : and him who is rich in
many goods humble in heart ; come thou down
unto me, replenish me early with thy comfort : 1
lest my soul faint for weariness and dryness of
mind.
1 beseech Thee Lord that I may find grace in
Thy sight ; for Thy grace is sufficient for me : 2
though other things that nature longs for be not
obtained. Although I be tempted and vexed with
many tribulations, yet I will fear no evils : so long
as Thy grace is with me. This is my strength :
this gives counsel and help. It is stronger than
all enemies : and wiser than all the wise.
It is the school-mistress of truth, the teacher
of discipline ; the light of the heart, the solace of
affliction, the dispeller of gloom : the cure of
fear, the nurse of devotion, the fountain of tears.
Without it what am I but a dry tree ; and an
unprofitable branch only meet to be cast away ? s
Let Thy grace therefore Lord always prevent
and follow me; and make me to be continually
1 Psal. xc. (lxxxix.) 14. 2 2 Cor. xii. 9.
3 The autograph has stips inutilis ad eiiciendum , which Hirsche
defends, but stips is certainly an error for stirps. There is a reference
to Is. xiv. 19, T# autem proiectus es de sepulcro tuo quasi stirps inutilis
pollutus . Aridum lignum is from Luke xxiii. 31.
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given to good works : through Jesus Christ Thy
Son. Amen . 1
CHAPTER LVI
THAT WE OUGHT TO DENY OURSELVES AND
IMITATE CHRIST BY THE CROSS
I
CON. The more thou canst go out of thyself :
^ the more wilt thou be able to pass into Me.
As to desire nothing outward makes peace within :
so to renounce thyself within joineth thee unto
God. I wish thee still to learn perfect resignation
of thyself, according to My will : without con-
tradiction or complaint.
Follow thou Me. I am the Way the Truth
and the Life . 2 Without the Way there is no
going ; without the Truth there is no knowing :
without the Life there is no living. I am the W ay
which thou must follow; the Truth which thou
must believe : the Life which thou must hope for.
I am the inviolable Way ; the infallible Truth :
the never-ending Life. I am the straightest Way ;
the sovereign Truth: Life true Life blessed Life
uncreated. If thou remain in My way thou shalt
know the Truth ; and the Truth shall make thee
free : 3 and thou shalt lay hold on eternal Life . 4
1 Our Collect for the Seventeenth Sunday after Trinity: in the
Missal, the Oratio for the Sixteenth Sunday after Pentecost.
2 John xiv. 6. 3 John viii. 31, 32. 4 1 Tim. vi. 12.
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284 THE IMITATION OF CHRIST bk. iv.
If thou wilt enter into life : keep the com-
mandments . 1 If thou wilt know the truth :
believe Me. If thou wilt be perfect : sell all . 2
If thou wilt be My disciple : deny thyself . 8 If
thou wilt have a blessed life: despise this life
present. If thou wilt be exalted in heaven :
humble thyself in the world. If thou wilt reign
with Me: carry the Cross with Me. For only
the servants of the Cross : find the way of
blessedness and of true light.
ii
O Lord Jesus forasmuch as Thy life was poor
and despised by the world: grant me grace to
imitate Thee though with the world’s contempt.
For the servant is not greater than his Lord : 4
nor the disciple above his Master . 6 Let Thy
servant be trained in Thy life : for therein is my
salvation, and true holiness. Whatsoever I read
or hear besides it : gives me not full refreshment
or delight.
in
Son inasmuch as thou knowest and hast read
all these things : blessed shalt thou be if thou
do them . 6 He that hath My commandments and
keepeth them : he it is that loveth Me. And I
will love him ; and will manifest Myself unto
1 Matt. xix. 17. 2 Matt. xix. 21. 3 Matt. xvi. 24.
4 John xiii. 16. 6 Matt. x. 24: Luke vi. 40. 6 John xiii. 17.
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him : 1 and will make him sit together with Me
in My Father’s kingdom . 2
O Lord Jesu as Thou hast said and promised :
so truly let it be and may I not be undeserving.
I have received the Cross I have received it from
Thy hand ; I will carry it and carry it even unto
death : as Thou hast laid it upon me. Truly the
life of a good monk is a Cross : yet a guide to
Paradise . 3 We have begun it is not lawful to
go back : neither may we turn aside.
IV
Come brothers march together : Jesus will be
with us. For Jesus we took up this Cross : for
Jesus let us persevere in the Cross. He will be
our Helper : who is our Guide and Forerunner.
Behold our King goes on before us : and He will
fight for us . 4 Let us follow manfully, let no man
fear terrors ; let us be ready to die valiantly in
battle : nor bring such disgrace on our glory 6 as
to flee from the Cross.
1 John xiv. 21. 2 Rev. iii. 21.
3 Thomas is here quoting a rhyming hexameter verse of his own,
from his Epigram on the Cross. There are in all four lines : —
Vita boni monachi crux est : sed dux paradisi.
Portat portantem : saluat sua uulnera flentem.
Firmat mutantem : tollit ad aether a merit em.
Vincit tentantem : daemonem de coelo cadentem.
There is a reference to the second line above, ii. 12.
4 Neh. iv. 20.
6 1 Macc. ix. 10. The following chapter is omitted in the
Magdalen MS.
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CHAPTER LVII
THAT A MAN SHOULD NOT BE TOO MUCH
DEJECTED WHEN HE FALLETH INTO
SOME DEFECTS
CON. I am more pleased by patience and
^ humility in adversities : than by much com-
fort and devotion when things go well. Why
art thou so grieved for every little matter spoken
against thee ? Although it had been much worse :
thou oughtest not to have been disturbed. But
now let it pass. It is not the first nor is it new :
nor will it be the last if thou live long. Thou
art manly enough: so long as nothing adverse
comes in thy way. Thou canst give good advice
also and strengthen others with words ; but when
tribulation comes suddenly to thy door: thou
failest in counsel and strength. Note well thy
great frailty : of which thou hast often experience
in small vexations.
It is notwithstanding for thy good • when these
and such like trials happen. Put it out of thy
heart for thou knowest better ; and if tribulation
have touched thee : yet let it not cast thee down
nor long entangle thee. Bear it at least patiently :
if thou canst not joyfully. Although thou be
pained to hear and feel indignation ; restrain
thyself: and suffer no angry word to pass out
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of thy mouth whereby the little ones may be
offended.
Soon will the storm now raised be calmed:
and the inward bitterness will be sweetened by
the return of grace. I yet live saith the Lord
and am ready to help thee and to give thee more
than ordinary consolation : if thou put thy trust
in Me and devoutly call upon Me. Be calmer :
and gird thyself to greater endurance.
All is not spoiled : although thou feel thyself
often afflicted or grievously tempted. Thou art
man and not God. Thou art flesh, not angel.
How canst thou always abide in the same state
of virtue ; when this was not given to an angel
in heaven, nor to the first man in Paradise ? I
am He who lifts up the mourners in safety ; 1
and those that know their own weakness : I
advance to My Divinity.
Lord blessed be Thy word : sweeter to my
mouth than honey and the honey-comb . 2 What
should I do in these great tribulations and diffi-
culties ; unless Thou didst comfort me with
Thy holy words ? If only I may at length
attain to the haven of salvation : 3 what matter
is it what or how much I suffer ? Grant me a
1 Job v. 11. 2 Psal. xix. io (xviii. n): cxix. (cxviii.) 103.
3 Compare the Post-communion in Exaltatione Sanctae Cruets
(Wilson’s Gelasian Sacramentary, p. 198), ut portum salutis tuae
ualeant apprehendere.
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THE IMITATION OF CHRIST bk. iv.
good end : grant me a happy passage out of
this world. Be mindful of me O my God :
and direct me in the straight way towards Thy
kingdom. Amen.
CHAPTER LVIII
THAT HIGH MATTERS AND GOD’S SECRET
JUDGMENTS ARE NOT TO BE NARROWLY
ENQUIRED INTO
I
CON. Beware thou dispute not of high matters
nor of the secret judgments of God, why this
man is so left, and that man taken into such great
favour ; why also one is so afflicted : and another
so eminently exalted. These things are beyond
all reach of man’s faculties : neither can any reason
or disputation avail to search out the judgment
of God.
When therefore the Enemy suggests these
things unto thee, or curious men pry into them :
answer with the Prophet. Thou art just Lord :
and Thy judgment is right . 1 And again. The
judgments of the Lord are true, and justified in
themselves . 2 My judgments are to be feared,
not discussed : for they cannot be grasped by the
understanding of man.
1 Psal. cxix. (cxviii.) 137. 2 Psal. xix. 9 (xviii. 10).
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Also enquire not, nor debate of the merits of
the saints: which of them is holier than other,
or which shall be the greater in the kingdom of
heaven. Such matters oftentimes breed strifes
and barren contentions: they also nourish pride
and vain glory whence arise envies and dissen-
sions ; whilst one proudly endeavours to exalt
one saint : and the other another. But the wish
to know and search out such things bears no
fruit ; and rather is displeasing to the saints : for
I am not the God of dissension but of peace ; 1
which peace consisteth rather in true humility :
than in self-exaltation.
Some in the ardour of love are drawn with
fuller affection to these saints or to those: but
it is human affection rather than divine. I am
He who made all the saints ; I gave them grace :
I gave them glory. I know what each has
deserved ; I prevented them with the blessings
of My sweetness : 2 I foreknew My beloved ones
before the beginning of time . 8 I chose them out
of the world they chose not Me first : 4 I called
them by grace, I drew them by mercy. I led
them safe through sundry temptations ; I poured
into them glorious consolations ; I gave them
perseverance : I crowned their patience. I ac-
knowledge both the first and the last : I embrace
1 i Cor. xiv. 33. 2 Psal. xxi. 3 (xx. 4).
3 Rom. viii. 29, 30. 4 John xv. 19,
T
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all with love inestimable. I am to be praised in
all my saints ; I am to be blessed above all things
and honoured in every one : whom I have thus
gloriously exalted and predestinated without any
precedent merits of their own.
He therefore that despiseth one of the least of
Mine ; honoureth not the greatest : for I made
the small and the great . 1 And he that disparages
any of the saints : disparages Me also and all others
in the kingdom of heaven.
They all are one through the bond of charity ;
their thought is the same their will is the same :
and in love they are all united in one. And again
which is far higher : they love me more than
themselves or any merits of their own. For
being ravished above self and drawn out of love
of self, they plunge wholly into love of Me : in
whom also they rest in fruition. Nothing can
turn them back or hold them down ; for being
full of the eternal Truth, they burn with the fire
of unquenchable charity.
Let therefore carnal and animal men who can
love nothing but their own selfish joys : forbear
to dispute of the state of the saints. They add
and take away according to their fancies : not as
it pleases the eternal Truth. Many are ignorant :
especially those who being but slenderly en-
lightened, can seldom love any with a perfect
1 Wisdom vi. 7 (8).
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ch. lviii. THE ECCLESIASTICAL MUSIC 291
spiritual love. They are as yet much drawn by
natural affection and human friendship to this man
or to that ; and as they find themselves in things
below : so do they frame their fancies of things
in heaven. But there is an immeasurable distance
between the things which the imperfect imagine :
and those which the illuminated behold through
revelation from above.
11
Beware therefore son, that thou handle not with
curiosity things which exceed thy knowledge ; but
rather be this thy business and endeavour : to be
found even the lowest in the kingdom of God.
Though any man should know who is the holier
or who is accounted greatest in the kingdom of
heaven ; what would this knowledge profit him,
unless he should therefore humble himself in My
sight and rise up to give the greater praise to My
Name ? Far more acceptable to God is he that
thinks of the greatness of his own sins and the
smallness of his virtues, and how far he is from
the perfection of saints : than he who disputes of
their higher or lower degree. Better it is to
entreat the saints with devout prayers and tears,
and with humility of mind to implore their glori-
ous suffrages : than with vain enquiry to search
narrowly into their secret things.
They are well yea right well contented : if men
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would but content themselves and restrain their
vain discourses. They glory not of their own
merits ; for they ascribe no goodness to themselves
but all to Me : who of My infinite love have given
them all things. They are filled with so great love
of the Divinity and with such an overflowing joy ;
that no glory is wanting to them : and no happi-
ness can be wanting.
All the saints the higher they are in glory the
humbler are they in themselves : and the nearer
and dearer unto Me. And therefore thou hast it
written; that they did cast their crowns before
God and fell down on their faces before the
Lamb : and adored Him that liveth for ever and
ever . 1
hi
Many enquire who is greater in the kingdom
of God : who know not whether they shall be
found worthy to be numbered among the least.
It is a great thing to be even the least in heaven,
where all are great : for they all shall be called
and shall be Sons of God . 2 The least shall be-
come a thousand : 8 and the sinner of an hundred
years shall die . 4
For when the disciples asked who should be
greatest in the kingdom of heaven : they received
such an answer as this. Except ye be converted
1 Rev. iv. io. 2 i John iii. i.
3 Is. lx. 22. 4 Is. Ixv. 20.
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ch. lix. THE ECCLESIASTICAL MUSIC 293
and become as little children : ye shall not enter
into the kingdom of heaven. Whosoever therefore
shall humble himself as this little child : the same
is greatest in the kingdom of heaven . 1
Woe to them who disdain to humble themselves
freely with little children : because the low gate
of the kingdom of heaven will not give them
entrance. Woe also to the rich, who have here
their consolations ; 2 for whilst the poor enter into
the kingdom of God : they shall stand lamenting
without. Rejoice ye humble, and ye poor be filled
with joy ; for yours is the kingdom of God : 8 if
at least ye walk in Truth . 4
CHAPTER LIX
THAT ALL OUR HOPE AND TRUST IS TO BE
FIXED IN GOD ALONE
T ORD what is my confidence which I have in
this life ; or what is my greatest comfort
from any thing under heaven? Is it not Thou
O Lord my God ; of whose mercy there is no
number ?
Where was it ever well with me without Thee ?
1 Matt, xviii. 3, 4. 2 Luke vi. 24. 8 Luke vi. 20.
4 Is. xxxviii. 3 : 2 John 4 : 3 John 3, 4. At the end of this
chapter in the Magdalen MS. is written the word Finis. The fol-
lowing chapter, which in that MS. is numbered Ixiv., the prayers
being reckoned as distinct chapters, was added by a later hand,
which is thought to belong to the seventeenth century.
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THE IMITATION OF CHRIST bk. iv.
or when could it be ill with me when Thou wert
by ? I had rather be poor for Thee : than rich
without Thee. I choose rather with Thee to be
a pilgrim on earth : than without Thee to possess
heaven. Where Thou art there is heaven ; and
where Thou art not : there is death and hell.
Thou art all my desire : and therefore I must
needs sigh cry and earnestly pray unto Thee. In
short there is none whom I can fully trust none
that can give me timely help in my necessities :
but only Thou my God. Thou art my hope
Thou my confidence : Thou art my Comforter
and in all things most faithful.
All men seek their own ; Thou desirest my
salvation and my profit only : and turnest all
things to my good. Although Thou exposest
me to divers temptations and adversities ; Thou
orderest all this to my advantage : who art wont
to try Thy beloved ones a thousand ways. And
in this trial Thou art not less to be loved and
praised : than if Thou didst fill me full of heavenly
consolations.
In Thee therefore Lord God I set up my whole
hope and refuge : on Thee I rest all my tribulation
and anguish ; for I find all weak and inconstant :
whatsoever I behold out of Thee. For many
friends cannot profit, nor strong helpers assist :
nor prudent counsellors give a helpful answer, nor
books of the learned comfort ; nor any precious
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ch. Lix. THE ECCLESIASTICAL MUSIC 295
substance deliver, nor any secret and lovely place
give shelter : unless Thou Thyself dost assist help
strengthen console instruct and guard. For all
things that seem to make for peace and felicity ;
without Thee are nothing : and do bring in truth
no felicity at all.
Thou therefore art the End of all good the
Height of life, the Depth of all that can be
spoken : and to hope in Thee above all things is
the strongest comfort of Thy servants. To Thee
do I lift up mine eyes : in Thee my God the
Father of mercies 1 do I put my trust. Bless and
sanctify my soul with heavenly blessing, that it
may become Thy holy habitation and the abode of
Thine eternal glory ; and that nothing be found
in this temple of Thy Dignity : which can offend
the eyes of Thy Majesty. According to the
greatness of Thy goodness, and multitude of Thy
mercies look upon me : and hear 2 the prayer of
Thy poor servant who is exiled far away in the
land of the shadow of death . 8 Protect and keep
the soul of Thy little servant amidst all the dangers
of this corruptible life : 4 and by Thy grace accom-
panying guide it along the way of peace to the
home of everlasting day. Amen.
There is no explicit after this book in the Autograph.
1 2 Cor. i. 3. 2 Psal. lxviii. 17 (lxix. 16).
3 Is. ix. 2. 4 2 Macc. vi. 25 (Vulgate).
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