[Transcriber's note:
This production is based on
https://archive.org/details/followingofchris00thom.
This work has almost every sentence and
sentence fragment in a separate paragraph.
The original work is about forty characters
wide, which has been maintained in the text
format to imitate "pocket book" layout.
"USCCB" refers to bible citations from the
United States Conference of Catholic Bishops,
http://usccb.org/bible/books-of-the-bible/
These notes are inserted where the text has
been relocated, e.g.: from Ecclesiastes to
Sirach; and Psalms, where chapter numbers are
modified.
The abbreviated names of Biblical books have
been replaced with their full names.
Some archaic, uncommon words.
burthen: burden
compunction: deep regret, scruples, guilt.
concupiscence: sexual desire
contemn: look down on with disdain.
fain: having made preparations.
increated: not created.
longanimity: good-natured tolerance of
delay or incompetence.
procurator: person authorized to act for another.
refection: light meal.
vouchsafe: grant in a condescending manner.
wo: woe.
The Table of Contents is on page 390.]
---------------------------------------
{1}
The
_Following Of Christ,_
In Four Books,
Translated from the Original Latin of
_Thomas a Kempis_,
By The Rt. Rev. And Ven.
Richard Challoner, D.D. V.A,
Fifteenth Edition,
London:
Printed By Keating, Brown And Co.
38, Duke-Street, Grosvenor-square.
1819.
{2}
{3}
The
_Following Of Christ_.
-------------------
Book I.
Chap. I.--_Of following Christ, and
despising all the vanities of the world._
1. _He that followeth me, walketh not in
darkness,_ saith our Lord, _John
viii._ 12. These are the words of Christ,
by which we are admonished that we must
imitate his life and manners, if we would be
truly enlightened, and delivered from all
blindness of heart.
Let it then be our chief study to meditate on
the life of Jesus Christ.
2. The doctrine of Christ surpasseth all the
doctrines of the saints: and whosoever hath
the Spirit, will find therein a hidden manna.
{4}
But it happeneth that many, by frequent
hearing the gospel, are very little affected:
because they have not the Spirit of Christ.
But he who would fully and feelingly
understand the words of Christ: must study to
make his whole life conformable to that of
Christ.
3. What doth it avail thee, to discourse
profoundly of the Trinity: if thou be void of
humility, and consequently displeasing to the
Trinity?
In truth, sublime words make not a man holy
and just: but a virtuous life maketh him dear
to God.
I had rather feel compunction, than know its
definition.
If thou didst know the whole bible by heart,
and the sayings of all the philosophers: what
would it all profit thee, without the love of
God and his grace?
_Vanity of vanities, and all is vanity_,
besides loving God, and serving him alone.
This is the highest wisdom: by despising the
world, to tend to heavenly kingdoms.
{5}
4. It is vanity therefore to seek after
riches which must perish, and to trust in
them.
It is vanity also to be ambitious of honours,
and to raise one's self to a high station.
It is vanity to follow the lusts of the
flesh: and to desire that for which thou must
afterwards be grievously punished.
It is vanity to wish for a long life: and to
take little care of leading a good life.
It is vanity to mind only this present life,
and not to look forward into those things
which are to come.
It is vanity to love that which passeth with
all speed: and not to hasten thither where
everlasting joy remains.
5. Often remember that proverb: _The eye in
not satisfied with seeing, nor is the ear
filled with hearing._ Ecclesiastes i. 8.
Study therefore to withdraw thy heart from
the love of visible things, and to turn
thyself to things invisible; For they that
follow their sensuality, defile their
conscience, and lose the grace of God.
{6}
Chap. II.--_Of having an humble sentiment
of one's self._
1. All men naturally desire to know; but what
doth knowledge avail without the fear of God?
Indeed an humble husbandman, that serveth
God; is better than a proud philosopher, who,
neglecting himself, considers the course of
the heavens.
He, who knows himself well, is mean in his
own eyes, and is not delighted with being
praised by men.
If I should know all things that are in the
world, and should not be in charity: what
help would it be to me in the sight of God,
who will judge me by my deeds?
2. Leave off that excessive desire of
knowing: because there is found therein much
distraction and deceit.
They who are learned, are desirous to appear
and to be called wise.
There are many things, the knowledge of which
is of little or no profit to the soul.
{7}
And he is very unwise who attends to other
things than what may serve to his salvation.
Many words do not satisfy the soul; but a
good life gives ease to the mind; and a pure
conscience affords a great confidence in God.
3. The more and better thou knowest, the more
heavy will be thy judgment, unless thy life
be also more holy.
Be not therefore puffed up with any art or
science; but rather fear upon account of the
knowledge which is given thee.
If it seems to thee that thou knowest many
things, and understandest them well enough:
know at the same time that there are many
more things of which thou art ignorant.
_Be not high minded_, but rather
acknowledge thy ignorance.
Why wouldst thou prefer thyself to any one,
since there are many more learned and skilful
in the law than thyself?
If thou wouldst know and learn any thing to
the purpose: love to be unknown, and esteemed
as nothing.
{8}
4. This is the highest and most profitable
lesson, truly to know, and to despise
ourselves.
To have no opinion of ourselves, and to think
always well and commendably of others, is
great wisdom and high perfection.
If thou shouldst see another openly sin, or
commit some heinous crime, yet thou oughtest
not to esteem thyself better: because thou
knowest not how long thou mayest remain in a
good state.
We are all frail: but see thou think no one
more frail than thyself.
Chap. III.--_Of the doctrine of truth_.
1. Happy is he whom _truth_ teacheth by
itself, not by figures and words that pass,
but as it is in itself.
Our opinion, and our sense, often deceive us,
and discover but little.
What signifies making a great dispute about
abstruse and obscure matters, for not knowing
of which we shall not be questioned at the
day of judgment.
{9}
It is a great folly for us to neglect things
profitable and necessary, and willingly to
busy ourselves about those which are curious
and hurtful.--We have eyes and see not.
2. And what need we concern ourselves about
questions of philosophy?
He to whom the _Eternal Word_ speaketh,
is set at liberty from a multitude of
opinions.
From _one Word_ are all things, and this
one all things speak: and this is _the
beginning which also speaks to us_, John
viii. 23.
Without this _Word_ no one understands
or judges rightly.
He to whom all things are _one_
[Footnote], and who draws all things to
_one_,--and who sees all things in
_one_,--may be steady in heart, and
peaceably repose in God.
[Footnote: The Author seems here to
allude to that passage of St. Paul,
1 Corinthians ii. 2. where he says, "That
he desired to know nothing but Jesus Christ,
and him crucified."]
O _Truth_, my God, make me one with thee
in everlasting love.
{10}
I am weary with often reading and hearing
many things: in thee is _all_ that I
will or desire.
Let all teachers hold their peace; let all
creatures be silent in thy sight: speak thou
alone to me.
3. The more a man is united within himself,
and interiorly simple, the more and higher
things doth he understand without labour:
because he receives the light of
understanding from above.
A pure, simple, and steady spirit, is not
dissipated by a multitude of affairs; because
he performs them all to the honour of God,
and endeavours to be at rest within himself,
and free from all seeking of himself.
Who is a greater hinderance and trouble to
thee, than thine own unmortified affection of
heart?
A good and devout man first disposes his
works inwardly, which he is to do outwardly.
Neither do they draw him to the desires of an
inordinate inclination: but he bends them to
the rule of right reason.
{11}
Who has a stronger conflict than he who
strives to overcome himself?
And this must be our business, to strive to
overcome ourselves, and daily to gain
strength against ourselves, and to grow
better and better.
4. All perfections in this life are attended
with some imperfections: and all our
speculations with a certain obscurity.
The humble knowledge of thyself is a surer
way to God, than the deepest search after
science.
Learning is not to be blamed, nor the mere
knowledge of any thing, which is good in
itself, and ordained by God: but a good
conscience and a virtuous life is always to
be preferred before it.
But because many make it more their study to
know, than to live well: therefore are they
often deceived, and bring forth none, or very
little fruit.
5. Oh! if men would use as much diligence in
rooting out vices and planting virtues, as
they do in proposing questions: there would
not be so great evils committed, nor scandals
among the people, nor so much relaxation in
monasteries.
{12}
Verily, when the day of judgment comes, we
shall not be examined what we have read, but
what we have done; nor how learnedly we have
spoken, but how religiously we have lived.
Tell me now where are all those great
doctors, with whom thou wast well acquainted,
whilst they were living, and flourished in
learning?
Now others possess their livings, and I know
not whether they ever think of them.
In their life-time they seemed to be
something: and now they are not spoken of.
6. Oh! how quickly doth the glory of the
world pass away! Would to God their lives had
been answerable to their learning! then would
they have studied and read well.
How many perish in the world thro' vain
learning, who take little care of the service
of God.
{13}
And because they chuse rather to be great
than to be humble, therefore they are lost in
their own imaginations.
He is truly great, who is great in charity.
He is truly great, who is little in his own
eyes: and makes no account of the height of
honour.
He is truly prudent, who looks upon all
earthly things as dung, that he may gain
Christ.
And he is very learned indeed, who does the
will of God, and renounces his own will.
Chap. IV.--_Of prudence in our doings_.
1. We must not be easy in giving credit to
every word or suggestion; but carefully and
leisurely weigh the matter according to God.
Alas! such is our weakness, that we often
more readily believe and speak of another
that which is evil: than that which is good.
But perfect men do not easily give credit to
every report; because they know man's
weakness, which is very prone to evil, and
very subject to fail in words.
{14}
2. It is great wisdom not to be rash in our
doings: nor to maintain too obstinately our
own opinion.
As also not to believe every man's word; nor
presently to tell others the things which we
have heard or believed.
Consult with the wise and conscientious man:
and seek rather to be instructed by one that
is better, than to follow thine own
inventions.
A good life make's a man wise according to
God, and expert in many things. The more
humble a man is in himself, and more subject
to God: the more wise will he be in all
things, and the more at peace.
Chap. V.--_Of reading the holy
Scriptures._
1. Truth is to be sought for in holy
scripture, not eloquence. All holy scripture
ought to be read with that spirit with which
it was made.
{15}
We must rather seek for profit in the
scriptures, than for subtlety of speech.
We ought as willingly to read devout and
simple books: as those that are high and
profound.
Let not the authority of the writer offend
thee, whether he was of little or great
learning: but let the love of pure truth lead
thee to read.
Enquire not who said this: but attend to what
is said.
2. Men pass away: but _the truth of the
Lord remains for ever_.
God speaks many ways to us: without respect
of persons.
Our curiosity often hinders us in reading the
scriptures, when we attempt to understand and
discuss that which should be simply passed
over.
If thou wilt receive profit, read with
humility, simplicity, and faith: and seek not
at any time the fame of being learned.
Willingly enquire after and hear with silence
the words of the saints: and be pleased with
the parables of the ancients: for they are
not spoken without cause.
{16}
Chap. VI.--_Of inordinate affection_.
1. Whensoever a man desires any thing
inordinately, he is presently disquieted
within himself.
The proud and covetous are never easy.
The poor and humble of spirit, live in much
peace.
The man that is not yet perfectly dead to
himself, is soon tempted and overcome with
small and trifling things.
He that is weak in spirit, and in a manner
yet carnal and inclined to sensible things,
can hardly withdraw himself wholly from
earthly desires.
And therefore he is often sad, when he
withdraws himself from them: and is easily
moved to anger if any one thwarts him.
2. And if he has pursued his inclinations, he
is presently tormented with the guilt of his
conscience: because he has followed his
passion, which helps him not at all towards
the peace he sought for.
{17}
It is then by resisting our passions, that we
are to find true peace of heart, and not by
being slaves to them.
There is no peace therefore in the heart of a
_carnal_ man, nor in a man that is
addicted to outward things: but only in a
fervent spiritual man.
Chap. VII.--_Of flying vain hope and
pride_.
1. He is vain who puts his trust in men, or
in creatures.
Be not ashamed to serve others, and to appear
poor in the world, for the love of Jesus
Christ.
Confide not in thyself: but place thy hope in
God.
Do what is in thy power, and God will be with
thy good will.
Trust not in thy own knowledge, nor in the
cunning of any man living: but rather in the
grace of God, who helps the humble, and
humbles those who presume of themselves.
2. Glory not in riches, if thou hast them;
nor in friends, because they are powerful;
but in God, who gives all things, and desires
to give himself above all things.
{18}
Boast not of thy stature, nor beauty of the
body, which is spoiled and disfigured by a
little sickness.
Do not take a pride in thy talents or thy
wit, lest thou displease God, to whom
appertaineth every natural good quality and
talent which thou hast.
3. Esteem 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 thy own works: for the
judgments of God are different from the
judgments of men; and oftentimes, that
displeaseth him, which pleaseth men.
If thou hast any thing of good, believe
better things of others, that thou mayest
preserve humility.
It will do thee no harm to esteem thyself the
worst of all: but it will hurt thee very much
to prefer thyself before any one.
Continual peace is with the humble: but in
the heart of the proud, is frequent envy and
indignation.
{19}
Chap. VIII.--_Of shunning too much
familiarity._
1. _Discover not thy heart to every one_
(Ecclesiastes viii.): but treat of thy
affairs with a man that is wise and feareth
God.
Keep not much company with young people and
strangers.
He not a flatterer with the rich: nor
willingly appear before the great.
Associate thyself with the humble and simple,
with the devout and virtuous: and treat of
those things which may be to edification.
Be not familiar with any woman: but recommend
all good women in general to God.
Desire to be familiar only with God and his
angels: and fly the acquaintance of men.
We must have charity for all, but familiarity
is not expedient.
It sometimes happens that a person, when not
known, shines by a good reputation; who, when
he is present, is disagreeable to them that
see him.
{20}
We think sometimes to please others by being
with them: and we begin rather to disgust
them by the evil behaviour which they
discover in us.
Chap. IX.--_Of obedience and
subjection._
1. It is a very great thing to stand in
obedience, to live under a superior, and not
to be at our own disposal.
It is much more secure to be in the state of
subjection; than in authority.
Many are under obedience more out of
necessity, than for the love of God: and such
as these are in pain, and easily repine.
Nor will they gain freedom of mind, unless
they submit themselves with their whole heart
for God's sake.
Run here or there, thou will find no rest,
but in an humble subjection under the
government of a superior.
The imagination and changing of places has
deceived many.
2. It is true, every one is desirous of
acting according to his own liking; and is
more inclined to such as are of his own mind.
{21}
But if God be amongst us, we must sometimes
give up our own opinion for the sake of
peace.
Who is so wise as to be able fully to know
all things?
Therefore trust not too much to thine own
thoughts: but be willing also to hear the
sentiments of others.
Although thy opinion be good, yet if for
God's sake thou leavest it, to follow that of
another, it will be more profitable to thee.
3. For I have often heard, that it is more
safe to hear and take counsel, than to give
it.
It may also happen, that each one's thought
may be good; but to refuse to yield to
others, when reason or a just cause requires
it, is a sign of pride and wilfulness.
Chap. X.--_Of avoiding superfluity of
words._
1. Fly the tumult of men as much as thou
canst: for treating of worldly affairs
hinders very much, although they be
discoursed of with a simple intention.
{22}
For we are quickly denied and ensnared with
vanity.
I could wish I had often been silent, and
that I had not been in company.
But why are we so willing to talk and
discourse with one another: since we seldom
return to silence without prejudice to our
conscience?
The reason why we are so willing to talk, is,
because by discoursing together we seek
comfort from one another; and would gladly
ease the heart, wearied by various thoughts.
And we very willingly talk and think of such
things as we most love and desire, or which
we imagine contrary to us.
2. But, alas! it is often in vain and to no
purpose: for this outward consolation is no
small hinderance of interior and divine
comfort.
Therefore we must watch and pray, that our
time may not pass away without fruit.
{23}
If it be lawful and expedient to speak, speak
those things which may edify.
A bad custom and the neglect of our spiritual
advancement, is a great cause of our keeping
so little guard upon our mouth.
But devout conferences concerning spiritual
things, help very much to spiritual progress:
especially where persons of the same mind and
spirit are associated together in God.
Chap. XI.--_Of acquiring peace and zeal
of spiritual progress_.
1. We might have much peace, if we would not
busy ourselves with the sayings and doings of
others, and with things which belong not to
us.
How can he remain long in peace, who
entangles himself with other people's cares;
who seeks occasions abroad, and who is little
or seldom inwardly recollected?
Blessed are the single hearted, for they
shall enjoy much peace.
{24}
2. What was the reason why some of the saints
were so perfect and contemplative?
Because they made it their study wholly to
mortify in themselves all earthly desires;
and thus they were enabled, with the whole
interior of their hearts, to cleave to God,
and freely to attend to themselves.
We are too much taken up with our own
passions; and too solicitous about transitory
things.
And seldom do we perfectly overcome so much
as one vice, nor are we earnestly bent upon
our daily progress; and therefore we remain
cold and tepid.
3. If we were perfectly dead to ourselves and
no ways entangled in our interior: then might
we be able to relish things divine, and
experience something of heavenly
contemplation.
The whole and greatest hinderance is, because
we are not free from passions and lusts; nor
do we strive to walk in the perfect way of
the saints.
And when we meet with any small adversity, we
are too quickly dejected, and turn away to
seek after human consolation.
{25}
4. If we strove like valiant men to stand in
the battle; doubtless we should see that our
Lord would help us from heaven.
For he is ready to help them that fight and
trust in his grace: who furnishes us with
occasions of fighting that we may overcome.
If we place our progress in religion in these
outward observances only, our devotion will
quickly be at an end.
But let us lay the axe to the root, that
being purged from passions, we may possess a
quiet mind.
5. If every year we rooted out one vice, we
should soon become perfect men.
But now we often find it quite otherwise:
that we were better and more pure in the
beginning of our conversion, than after many
years of our profession.
Our fervour and progress ought to be every
day greater: but now it is esteemed a great
matter if a man can retain some part of his
first fervour.
{26}
If we could use but a little violence upon
ourselves in the beginning, we might
afterwards do all things with ease and joy.
It is hard to leave off our old customs: and
harder to go against our own will.
But if thou dost not overcome things that are
small and light: when wilt thou overcome
greater difficulties?
Resist thy inclination in the beginning, and
break off the evil habit; lest perhaps by
little and little the difficulty increase
upon thee.
O! if thou wert sensible how much peace thou
shouldst procure to thyself, and joy to
others, by behaving thyself well; thou
wouldst be more solicitous for thy spiritual
progress.
Chap. XII.--_Of the advantage of
adversity_.
1. It is good for us to have sometimes
troubles and adversities; for they make a man
enter into himself, that he may know that he
is in a state of banishment, and may not
place his hopes in any thing of this world.
{27}
It is good that we sometimes suffer
contradictions, and that men have an evil or
imperfect opinion of us; even when we do and
intend well.
These things are often helps to humility, and
defend us from vain glory.
For then we better run to God our inward
witness, when outwardly we are despised by
men, and little credit is given to us.
2. Therefore should a man establish himself
in such a manner in God, as to have no need
of seeking many comforts from men.
When a _man of good will_ is troubled or
tempted, or afflicted with evil thoughts;
then he better understands what need he hath
of God, without whom he finds he can do no
good.
Then also he laments; he sighs, and prays by
reason of the miseries which he suffers.
Then he is weary of living longer: and wishes
death to come that he may be _dissolved and
be with Christ_.
{28}
Then also he well perceives that perfect
security and full peace cannot be found in
this world.
Chap. XIII.--_Of resisting
temptation._
1. As long as we live in this world, we
cannot be without tribulation and temptation.
Hence it is written in Job: _Man's life
upon earth is a temptation_.
Therefore ought every one to be solicitous
about his temptations, and to watch in
prayer; lest the devil, (who never sleeps,
but _goes about seeking whom he may
devour_,) find room to deceive him.
No man is so perfect and holy as not to have
sometimes temptations: and we cannot be
wholly without them.
2. Temptations are often very profitable to a
man, although they be troublesome and
grievous: for in them a man is humbled,
purified, and instructed.
{29}
All the saints have passed through many
tribulations and temptations, and have
profited by them: and they who could not
support temptations, have become reprobates,
and fell off.
There is not any order so holy, nor place so
retired, where there are not temptations and
adversities.
3. A man is never entirely secure from
temptations as long as he lives: because we
have within us the source of temptations,
having been born in concupiscence.
When one temptation or tribulation is over,
another comes on: and we shall have always
something to suffer, because we have lost the
good of our original happiness.
Many seek to fly temptations, and fall more
grievously into them.
By flight alone we cannot overcome: but by
patience and true humility we are made
stronger than all our enemies.
4. He that only declines them outwardly, and
does not pluck out the root, will profit
little; nay, temptations will sooner return
to him, and he will find himself in a worse
condition.
{30}
By degrees, and by patience, with
longanimity, thou shalt, by God's grace,
better overcome them, than by harshness and
thine own importunity.
In temptation, often take counsel, and deal
not roughly with one that is tempted: but
comfort him, as thou wouldst wish to be done
to thyself.
5. Inconstancy of mind, and small confidence
in God, is the beginning of all temptations.
For as a ship without a rudder is tossed to
and fro by the waves: so the man who is
remiss, and who quits his resolution, is many
ways tempted.
Fire tries iron, and temptation tries a just
man.
We often know not what we can do: but
temptation discovers what we are.
6. However, we must be watchful, especially
in the beginning of temptation: because then
the enemy is easier overcome, when he is not
suffered to come in at the door of the soul,
but is kept out and resisted at his first
knock.
{31}
Whence a certain man said: _Withstand the
beginning, after-remedies come too late_.
For first a bare thought comes to the mind,
then a strong imagination; afterwards
delight, and evil motion and consent.
And thus, by little and little, the wicked
enemy gets full entrance, when he is not
resisted in the beginning.
And how much the longer a man is negligent in
resisting: so much the weaker does he daily
become in himself, and the enemy becomes
stronger against him.
7. Some suffer great temptations in the
beginning of their conversion, and some in
the end.
And some there are who are much troubled in a
manner all their life time.
Some are but lightly tempted, according to
the Wisdom and equity of the ordinance of
God, who weighs the state and merits of men,
and pre-ordains all for the salvation of his
elect.
8. We must not therefore despair when we are
tempted, but pray to God with so much the
more fervour, that he may vouchsafe to help
us in all tribulations: who, no doubt,
according to the saying of St. Paul, will
_make such issue with the temptation, that
we may be able to sustain it._ 1
Corinthians x.
{32}
Let us therefore humble our souls, under the
hand of God in all temptations and
tribulations: for the humble in spirit he
will save and exalt.
9. In temptations and tribulations, a man is
proved what progress he has made: and in them
there is greater merit, and his virtue
appears more conspicuous.
Nor is it much if a man be devout and fervent
when he feels no trouble: but if in the time
of adversity he bears up with patience, there
will be hope of a great advancement.
Some are preserved from great temptations,
and are often overcome in daily little ones:
that being humbled, they may never presume of
themselves in great things, who are weak in
such small occurrences.
{33}
Chap. XIV.--_Of avoiding rash
judgment_.
1. Turn thy eyes back upon thyself, and see
thou judge not the doings of others.
In judging others a man labours in vain,
often errs, and easily sins; but in judging
and looking into himself, he always labours
with fruit.
We frequently judge of a thing according as
we have it at heart: for we easily love true
judgment through private affection.
If God were always the only object of our
desire, we should not so easily be disturbed
at the resistance of our opinions.
2. But there is often something lies hid
within, or occurs from without, which draws
us along with it.
Many secretly seek themselves in what they
do, and are not sensible of it.
They seem also to continue in good peace,
when things are done according to their will
and judgment: but if it fall out contrary to
their desires, they are soon moved and become
sad.
{34}
Difference of thoughts and opinions is too
frequently the source of dissensions amongst
friends and neighbours, amongst religious and
devout persons.
3. An old custom is with difficulty
relinquished: and no man is led willingly
farther than himself sees or likes.
If thou reliest more upon thine own reason or
industry than upon the virtue that subjects
to Jesus Christ, thou wilt seldom and hardly
be an _enlightened_ man: for God will
have us perfectly subject to himself, and to
transcend all reason by inflamed love.
Chap. XV.--_Of works done out of
charity_.
1. Evil ought not to be done, either for any
thing in the world, or for the love of any
man: but for the profit of one that stands in
need, a good work is sometimes freely to be
omitted, or rather to be changed for a
better.
{35}
For, by doing thus, a good work is not lost,
but is changed into a better.
Without charity, the outward work profiteth
nothing: but whatever is done out of charity,
be it ever so little and contemptible, all
becomes fruitful.
For God regards more with how much affection
and love a person performs a work, than how
much he does.
2. He does much who loves much.
He does much that does well what he does.
He does well who regards rather the common
good than his own will.
That seems often to be charity which is
rather natural affection: because our own
natural inclination, self-will, hope of
retribution, desire of our own interest, will
seldom be wanting.
3. He that has true and perfect charity,
seeks himself in no one thing: but desires
only the glory of God in all things.
{36}
He envies no man, because he loves no private
joy; nor does he desire to rejoice in
himself: but above all good things, he wishes
to be made happy in God.
He attributes nothing of good in any man, but
refers it totally to God, from whom all
things proceed as from their fountain, in the
enjoyment of whom all the saints repose as in
their last end.
Ah! if a man had but one spark of perfect
charity, he would doubtless perceive that all
earthly things are full of vanity.
Chap. XVI.--_Of bearing the defects of
others_.
1. What a man cannot amend in himself or
others, he must bear with patience, till God
ordains otherwise.
Think, that it perhaps is better so for thy
trial and patience: without which, our merits
are little worth.
Thou must, nevertheless, under such
impressions, earnestly pray that God may
vouchsafe to help thee, and that thou mayest
bear them well.
{37}
2. If any one being once or twice admonished,
does not comply, contend not with him: but
commit all to God, that his will may be done,
and he may be honoured in all his servants,
who knows how to convert evil into good.
Endeavour to be patient in supporting others
defects and infirmities of what kind so ever:
because thou also hast many things which
others must bear withal.
If thou canst not make thyself such a one as
thou wouldst: how canst thou expect to have
another according to thy liking?
We would willingly have others perfect: and
yet we mend not, our own defects.
3. We would have others strictly corrected:
but are not willing to be corrected
ourselves.
The large liberty of others displeases us:
and yet we would not be denied any thing we
ask for.
{38}
We are willing that others should be bound up
by laws: and we suffer not ourselves by any
means to be restrained.
Thus it is evident how seldom we weigh our
neighbour in the same balance with ourselves.
If all were perfect: what then should we have
to suffer from others for God's sake?
4. But now God has so disposed things, that
we may learn to bear one another's burdens:
for there is no man without defect; no man
without his burden: no man sufficient for
himself; no man wise enough for himself: but
we must support one another, comfort one
another, assist, instruct, and admonish one
another.
But how great each one's virtue is, best
appears by occasion of adversity: for
occasions do not make a man frail, but shew
what he is.
Chap. XVII.--_Of a monastic life._
1. Thou must learn to renounce thy own will
in many things, if thou wilt keep peace and
concord with others.
{39}
It is no small matter to live in a monastery,
or in a congregation, and to converse therein
without reproof, and to persevere faithful
till death.
Blessed is he who has there lived well, and
made a happy end.
If thou wilt stand as thou oughtest, and make
a due progress, look upon thyself as a
banished man, and a stranger upon earth.
Thou must be content to be made a fool for
Christ, if thou wilt lead a religious life.
2. The habit and the tonsure contribute
little; but a change of manners, and an
entire mortification of the passions, make a
true religious man.
He that seeks here any other thing than
purely God and the salvation of his soul,
will find nothing but trouble and sorrow.
Neither can he long remain in peace, who does
not strive to be the least, and subject to
all.
{40}
3. Thou camest hither to serve, not to
govern: know that thou art called to suffer
and to labour, not to be idle and talkative.
Here then men are tried as gold in the
furnace.
Here no man can stand, unless he be willing
with all his heart to humble himself for the
love of God.
Chap. XVIII.--_Of the example of the holy
fathers_.
1. Look upon the lively examples of the holy
fathers, in whom true perfection and religion
was most shining, and thou wilt see how
little, and almost nothing, that is which we
do.
Alas! what is our life if compared to theirs?
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 persecutions and many
reproaches.
{41}
2. Ah! how many and how grievous tribulations
have the apostles, martyrs, confessors,
virgins, and all the rest, gone through, who
have been willing to follow Christ's
footsteps: for they hated their lives in this
world, that they might possess them for
eternity.
O! how strict and mortified a life did the
holy fathers lead in the desert! How long and
grievous temptations did they endure! how
often were they molested by the enemy! What
frequent and fervent prayers did they offer
to God! What rigorous abstinence did they go
through! What great zeal and fervour had they
for their spiritual progress! How strong a
war did they wage for overcoming vice! How
pure and upright was their intention to God!
They laboured all the day, and in the nights,
they gave themselves to long prayers: though
even whilst they were at work, they ceased
not from mental prayer.
3. They spent all their time profitably:
every hour seemed short which they spent with
God: and through the great sweetness of
divine contemplation, they forgot even the
necessity of their bodily refreshment.
{42}
They renounced all riches, dignities,
honours, friends, and kindred; they desired
to have nothing of this world; they scarce
allowed themselves the necessaries of life:
the serving the body even in necessity, was
irksome to them.
They were poor, therefore, as to earthly
things: but very rich in grace and virtues.
Outwardly they wanted, but inwardly they were
refreshed with divine graces and
consolations.
4. They were strangers to the world: but near
and familiar friends to God.
They seemed to themselves as nothing, and
were despised by this world: but in the eyes
of God they were very valuable and beloved.
They stood in true humility, they lived in
simple obedience, they walked in charity and
patience: and therefore they daily advanced
in spirit, and obtained great favour with
God.
They were given as an example for all
religious: and ought more to excite us to
make good progress, than the number of the
lukewarm to grow slack.
{43}
5. O! how great was the fervour of all
religious in the beginning of their holy
institution!
O! how great was their devotion in prayer!
how great their zeal for virtue!
How great discipline was in force amongst
them! How great reverence and obedience in
all, flourished under the rule of a superior!
The footsteps remaining still bear witness
that they were truly perfect and holy men:
who waging war so stoutly, trod the world
under their feet.
Now he is thought great who is not a
transgressor: and who can with patience
endure what he hath undertaken.
6. Ah! the lukewarmness and negligence of our
state, that we so quickly fall away from our
former fervour, and are now even weary of
living through sloth and tepidity!
Would to God that advancement in virtues were
not wholly asleep in thee, who hast often
seen many examples of the devout!
{44}
Chap. XIX.--_Of the exercises of a good
religious man_.
1. The life of a good religious man ought to
be eminent in all virtue: that he may be such
interiorly, as he appears to men in his
exterior.
And with good reason ought he to be much more
in his interior, than he exteriorly appears;
because he who beholds us is God, of whom we
ought exceedingly to stand in awe, wherever
we are, and like angels walk pure in his
sight.
We ought every day to renew our resolution,
and excite ourselves to fervour, as if it
were the first day of our conversion, and to
say:
Help me, O Lord God, in my good resolution,
and in thy holy service, and give me grace
now this day perfectly to begin; for what I
have hitherto done, is nothing.
{45}
2. According as our resolution is, will the
progress of our advancement be; and he had
need of much diligence who would advance
much.
Now if he that makes a strong resolution
often fails: what will he do who seldom or
but weakly resolves?
The falling off from our resolution happens
divers ways: and a small omission in our
exercises seldom passeth without some loss.
The resolutions of the just depend on the
grace of God, rather than on their own
wisdom: and in whom they always put their
trust, whatever they take in hand.
For man proposes, but God disposes: nor is
the way of man in his own hands.
3. If for piety's sake, or with a design to
the profit of our brother, we sometimes omit
our accustomed exercises, it may afterwards
be easily recovered.
But if through a loathing of mind, or
negligence, it be lightly let alone, it is no
small fault, and will prove hurtful.
Let us endeavour what we can, we shall still
be apt to fail in many things.
{46}
But yet we must always resolve on something
certain, and in particular against those
things which hinder us most.
We must examine and order well both our
exterior and interior! because both conduce
to our advancement.
4. If thou canst not continually recollect
thyself, do it sometimes, and at least once a
day, that is, at morning or evening.
In the morning resolve, in the evening
examine thy performances: how thou hast
behaved this day in word, work, or thought:
because in these perhaps thou hast often
offended God and thy neighbour.
Prepare thyself like a man to resist the
wicked attacks of the devil; bridle gluttony,
and thou shalt the easier restrain all carnal
inclinations.
Be never altogether idle: but either reading,
or writing, or praying, or meditating, or
labouring in something that may be for the
common good.
{47}
Yet in bodily exercises, a discretion is to
be used: nor are they equally to be
undertaken by all.
5. Those things which are not _common_
are not to be done in public: for
_particular_ things are more safely done
in private.
But take care then be not slack in common
exercises, and more forward in things of thy
own particular devotion: but having fully,
and faithfully performed what thou art bound
to, and what is enjoined thee, if thou hast
any time remaining, give thyself to thyself
according as thy devotion shall incline thee.
All cannot have the self same exercise: but
this is more proper for one, and that for
another.
Moreover, according to the diversity of
times, divers exercises are more pleasing:
for some relish better on festival days,
others on common days.
We stand in need of one kind in time of
temptation, and of another in time of peace
and rest.
Some we willingly think on when we are sad,
others when we are joyful in the Lord.
{48}
6. About the time of the principal festivals,
we must renew our good exercises: and more
fervently implore the prayers of the saints.
We ought to make our resolution from festival
to festival: as if we were then to depart out
of this world, and to come to the everlasting
festival.
Therefore we ought carefully to prepare
ourselves at times of devotion; and to
converse more devoutly, and keep all
observances more strictly, as being shortly
to receive the reward of our labour from God.
7. And if it be deferred, let us believe that
we are not well prepared, and that we are as
yet unworthy of the great glory which shall
be revealed in us at the appointed time: and
let us endeavour to prepare ourselves better
for our departure.
_Blessed is that servant_, says the
evangelist St. Luke, _whom when his Lord
shall come he shall find watching. Amen, I
say to you, he shall set him over all his
possessions_. Luke xiii.
{49}
Chap. XX.--_Of the love of solitude and
silence_.
1. Seek a proper time to retire into thyself,
and often think of the benefits of God.
Let curiosities alone.
Read such matters as may rather move thee to
compunction, than give thee occupation.
If thou wilt withdraw thyself from
superfluous talk and idle visits, as also
from giving ear to news and reports, thou
wilt find time sufficient and proper to
employ thyself in good meditations.
The greatest saints avoided the company of
men as much as they could, and chose to live
to God in secret.
2. _As often as I have been amongst
men_, said one, _I have returned less a
man_: this we often experience when we
talk long.
It is easier to be altogether silent, than
not to exceed in words.
{50}
It is easier to keep retired at home, than to
be able to be sufficiently upon one's guard
abroad.
Whosoever, therefore, aims at arriving at
_internal_ and _spiritual_ things,
must, with Jesus, go aside from the crowd.
No man is secure in appearing abroad, but he
who would willingly lie hid at home.
No man securely speaks, but he who loves to
hold his peace.
No man securely governs, but he who would
willingly live in subjection.
No man securely commands, but he who has
learned well to obey.
3. No man securely rejoiceth, unless he has
within him the testimony of a good
conscience.
Yet the security of the saints was always
full of the fear of God.
Neither were they less careful or humble in
themselves because they were shining with
great virtues and grace.
But the security of the wicked arises from
pride and presumption; and will end in
deceiving themselves.
{51}
Never promise thyself security in this life,
though thou seemest to be a good religious
man, or a devout hermit.
4. Oftentimes they that were better in the
judgments of men, have been in greater danger
by reason of their too great confidence.
So that it is better for many not to be
altogether free from temptations, but to be
often assaulted; that they may not be too
secure: lest, perhaps, they be lifted up with
pride, or take more liberty to go aside after
exterior comforts.
O! how good a conscience would that man
preserve, who would never seek after
transitory joy, nor ever busy himself with
the world.
O! how great peace and tranquillity would he
possess, who would cut off all vain
solicitude, and only think of the things of
God and his salvation, and place his whole
hope in God.
5. No man is worthy of heavenly comfort who
has not diligently exercised himself in holy
compunction.
{52}
If thou wouldst find compunction in thy
heart, retire into thy chamber, and shut out
the tumults of the world, as it is written:
_Have compunction in your chambers_.
Psalms iv.
Thou shalt find in thy cell what thou shalt
often lose abroad.
Thy cell, if thou continue in it, grows
sweet: but if thou keep not to it, it becomes
tedious and distasteful.
If in the beginning of thy conversion thou
accustom thyself to remain in thy cell, and
keep it well; it will be to thee afterwards a
dear friend, and a most agreeable delight.
6. In silence and quiet the devout soul goes
forward, and learns the secrets of the
scriptures.
There she finds floods of tears, with which
she may wash and cleanse herself every night:
that she may become so much the more familiar
with her Maker, by how much the farther she
lives from all worldly tumult.
For God with his holy angels will draw nigh
to him, who withdraws himself from his
acquaintance and friends.
{53}
It is better to lie hid, and take care of
one's self, than neglecting one's self to
work even miracles.
It is commendable for a religious man, to go
seldom abroad, to fly being seen, and not to
desire to see men.
7. Why wilt thou see what thou must not have?
_The world passeth and its
concupiscences_. 1 John ii.
The desires of sensuality draw thee abroad:
but when the hour is past, what dost thou
bring home, but a weight upon thy conscience,
and a dissipation of heart.
A joyful going abroad often brings forth a
sorrowful coming home, and a merry evening
makes a sad morning.
So all carnal joy enters pleasantly; but in
the end brings remorse and death.
What canst thou see elsewhere which thou
seest not here? Behold the heaven and the
earth, and all the elements; for of these are
all things made.
8. What canst thou see any where which can
continue long under the sun?
{54}
Thou thinkest perhaps to be satisfied, but
thou canst not attain to it.
If thou couldst see any thing at once before
thee, what would it be but a vain sight?
Lift up thine eyes to God on high, and pray
for thy sins and negligences.
Leave vain things to vain people: but mind
thou the things which God has commanded thee.
Shut thy doors upon thee, and call to thee
Jesus thy beloved.
Stay with him in thy cell, for thou shalt not
find so great peace any where else.
If thou hadst not gone abroad, and hearkened
to rumours, thou hadst kept thyself better in
good peace: but since thou art delighted
sometimes to hear news, thou must from thence
suffer a disturbance of heart.
Chap. XXI.--_Of compunction of heart_.
1. If thou wilt make any progress keep
thyself in the fear of God, and be not too
free, but restrain all thy senses under
discipline, and give not thyself up to
foolish mirth.
{55}
Give thyself to compunction of heart, and
thou shalt find devotion.
Compunction opens the way to much good, which
dissolution is wont quickly to lose.
It is wonderful that any man can heartily
rejoice in this life, who weighs and
considers his banishment, and the many
dangers of his soul.
2. Through levity of heart, and the little
thought we have of our defects, we feel not
the sorrows of our soul: but often vainly
laugh, when in all reason we ought to weep.
There is no true liberty, nor good joy, but
in the fear of God with a good conscience.
Happy is he who can cast away all impediments
of distractions, and recollect himself to the
union of holy communion.
Happy is he who separates himself from all
that may burthen or defile his conscience.
Strive manfully: custom is overcome by
custom.
{56}
If thou canst let men alone, they will let
thee do what thou hast to do.
3. Busy not thyself with other men's affairs,
nor entangle thyself with the causes of great
ones.
Have always an eye upon thyself in the first
place: and take special care to admonish
thyself preferably to all thy dearest
friends.
If thou hast not the favour of men, be not
grieved thereat: but let thy concern be, that
thou dost not carry thyself so well and so
circumspectly as it becomes a servant of God,
and a devout religious man to demean himself.
It is oftentimes more profitable and more
secure for a man not to have many comforts in
this life; especially according to the flesh.
Yet, that we have not divine comforts, or
seldom experience them, is our own faults:
because we do not seek compunction of heart,
nor cast off altogether vain and outward
satisfactions.
{57}
4. Acknowledge thyself unworthy of divine
consolation, and rather worthy of much
tribulation.
When a man has perfect compunction, then the
whole world is to him burdensome and
distasteful.
A good man always finds subject enough for
mourning and weeping.
For whether he considers himself, or thinks
of his neighbour, he knows that no man lives
here without tribulations; and the more
thoroughly he considers himself, the more he
grieves.
The subjects for just grief and interior
compunction are our vices and sins, in which
we lie entangled in such manner, as seldom to
be able to contemplate heavenly things.
5. If thou wouldst oftener think of thy
death, than of a long life, no doubt but thou
wouldst more fervently amend thyself.
And if thou didst seriously consider in thy
heart the future punishments of hell and
purgatory, I believe thou wouldst willingly
endure labour and pain, and fear no kind of
austerity.
But because these things reach not the heart,
and we still love the things which flatter
us, therefore we remain cold and very
sluggish.
{58}
6. It is oftentimes a want of _spirit_,
which makes the wretched body so easily
complain.
Pray therefore humbly to our Lord, that he
may give thee the spirit of compunction: and
say with the prophet: _Feed me, Lord, with
the food of tears, and give me drink of tears
in measure_.
Chap. XXII.--_Of the consideration of the
misery of man_.
1. Thou art miserable wherever thou art, and
which way soever thou turnest thyself, unless
thou turn thyself to God.
Why art thou troubled because things do not
succeed with thee according to thy will and
desire?
Who is there that has all things according to
his will?
Neither I, nor thou, nor any man upon earth.
{59}
There is no man in the world without some
trouble or affliction, though he be a king or
a pope.
Who is there that is most at ease? doubtless
he who is willing to suffer something for
God's sake.
2. Many unstable and weak men are apt to say:
behold how well such a one lives, how rich,
how great, how mighty and powerful!
But attend to heavenly goods, and thou wilt
see that all these temporal things are
nothing, but very uncertain, and rather
burdensome: because they are never possessed
without care and fear.
The happiness of a man consisteth not in
having temporal things in abundance, but a
moderate competency sufficeth.
It is truly a misery to live upon earth.
The more a man desireth to be spiritual, the
more this present life becomes distasteful to
him: because he the better understands, and
more clearly sees the defects of human
corruption.
{60}
For to eat, drink, watch, sleep, rest,
labour, and to be subject to other
necessities of nature, is truly a great
misery and affliction to a devout man, who
desires to be released, and free from all
sin.
3. For the _inward_ man is very much
burdened with the necessities of the body in
this world.
And therefore the prophet devoutly prays to
be freed from them, saying: _From my
necessities deliver me, O Lord_. Psalms
xxiv.
But wo to them that know not their own
misery, and more wo to them that love this
miserable and corruptible life.
For some there are who love it to that
degree, although they can scarce get
necessaries by labouring or begging, that if
they could live always here, they would not
care at all for the kingdom of God.
4. O senseless people, and infidels in heart,
who lie buried so deep in earthly things, as
to relish nothing but the things of the
flesh!
Miserable wretches! they will in the end find
to their cost, how vile a nothing that was
which they so much loved.
{61}
But the saints of God, and all the devout
friends of Christ, made no account of what
pleased the flesh, or flourished in this
life; but their whole hope and intentions
aspired to eternal goods.
Their whole desire tended upwards to things
everlasting and invisible; for fear lest the
love of visible things should draw them down
to things below.
Lose not, brother, thy confidence of going
forward to spiritual things; there is yet
time, the hour is not yet past.
5. Why wilt thou put off thy resolution from
day to day? Arise, and begin this very
moment, and say: Now is the time for doing,
and now is the time to fight; now is the
proper time to amend my life.
When thou art troubled and afflicted, then is
the time to merit.
Thou must pass through fire and water, before
thou comest to refreshment.
Unless thou do violence to thyself, thou wilt
not overcome vice.
{62}
As long as we carry about us this frail body,
we cannot be without sin, nor live without
uneasiness and sorrow.
We would fain be at rest from all misery: but
because we have lost innocence by sin, we
have also lost true happiness.
We must therefore have patience, and wait for
the mercy of God, till iniquity pass away,
and this mortality be swallowed up by
immortal life.
6. O! how great is human frailty, which is
always prone to vice!
To-day thou confessest thy sins, and
to-morrow thou again committest what thou
hast confessed!
Now thou resolvest to take care, and an hour
after thou dost as if thou hadst never
resolved.
We have reason therefore to humble ourselves,
and never to think much of ourselves, since
we are so frail and inconstant.
That may also quickly be lost through
negligence, which with much labour and time
was hardly gotten by grace.
{63}
7. What will become of us yet in the end: who
grow lukewarm so very soon?
Wo be to us if we are for giving ourselves to
rest, as if we had already met with peace and
security, when there does not appear any mark
of true sanctity in our conversation.
It would be very needful that we should yet
again, like good novices, be instructed in
all good behaviour: if so, perhaps there
would be hopes of some future amendment, and
greater spiritual progress.
Chap. XXIII.--_Of the thoughts of
death_.
1. Very quickly must thou be gone from hence:
see then how matters stand with thee: a man
is here to-day, and to-morrow he is vanished.
And when he is taken away from the sight, he
is quickly also out of mind.
O! the dulness and hardness of man's heart,
which only thinks on what is present, and
looks not forward to things to come!
{64}
Thou oughtest in every action and thought so
to order thyself, as if thou wert immediately
to die.
If thou hast a good conscience, thou wouldst
not much fear death.
It were better for thee to fly sin, than to
be afraid of death.
If thou art not prepared to-day, how wilt
thou be to-morrow?
To-morrow is an uncertain day; and how dost
thou know that thou shalt be alive to-morrow?
2. What benefit is it to live long, when we
advance so little?
Ah! long life does not always make us better,
but often adds to our guilt!
Would to God we had behaved ourselves well in
this world, even for one day!
Many count the years of their conversion; but
oftentimes the fruit of amendment is but
small.
If it be frightful to die, perhaps it will be
more dangerous to live longer.
{65}
Blessed is he that has always the hour of his
death before his eyes, and every day disposes
himself to die.
If thou hast at any time seen a man die,
think that thou must also pass the same way.
3. In the morning, imagine thou shalt not
live till night: and when evening comes,
presume not to promise thyself the next
morning.
Be therefore always prepared, and live in
such a manner, that death may never find thee
unprovided.
Many die suddenly, and when they little think
of it: _For the Son of Man will come at the
hour when he is not looked for_. Matthew
xxiv. When that last hour shall come, thou
wilt begin to have quite other thoughts of
thy whole past life: and thou wilt be
exceedingly grieved that thou hast been so
negligent and remiss.
4. How happy and prudent is he who strives to
be such now in this life, as he desires to be
found at his death.
For it will give a man a great confidence of
dying happily, if he has a perfect contempt
of the world, a fervent desire of advancing
in virtue, a love for discipline, the spirit
of penance, a ready obedience, self-denial,
and patience in bearing all adversities for
the love of Christ.
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Thou mayest do many good things whilst thou
art well: but when thou art sick, I know not
what thou wilt be able to do.
Few are improved by sickness; they also that
travel much abroad seldom become holy.
5. Trust not in thy friends and kinsfolks,
nor put off the welfare of thy soul to
hereafter: for men will sooner forget thee
than thou imaginest.
It is better now to provide in time and send
some good before thee, than to trust to
others helping thee after thy death.
If thou art not now careful for thyself, who
will be careful for thee hereafter?
The present time is very precious: _Now are
the days of salvation_: now is an
acceptable time.
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But it is greatly to be lamented, that thou
dost not spend this time more profitably:
wherein thou mayest acquire a stock on which
thou mayest live for ever! The time will
come, when thou wilt wish for one day or hour
to amend: and I know not whether thou wilt
obtain it.
6. O my dearly beloved, from how great a
danger mayest thou deliver thyself: from how
great a fear mayest thou be freed, if thou
wilt but now be always fearful, and looking
for death! Strive now so to live, that in the
hour of thy death thou mayest rather rejoice
than fear.
Learn now to die to the world, that then thou
mayest begin to live with Christ.
Learn now to despise all things, that then
thou mayest freely go to Christ.
Chastise thy body now by penance, that thou
mayest then have an assured confidence.
7. Ah! fool! why dost thou think to live
long, when thou art not sure of one day?
How many thinking to live long, have been
deceived, and unexpectedly have been snatched
away.
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How often hast thou heard related, that such
a one was slain by the sword; another
drowned; another falling from on high, broke
his neck: this man died at the table; that
other came to his end when he was at play.
Some have perished by fire; some by the
sword; some by pestilence; and some by
robbers.
Thus death is the end of all, and man's life
passeth suddenly like a shadow.
8. Who will remember thee when thou art dead;
and who will pray for thee?
Do now, beloved, do now all thou canst,
because thou knowest not when thou shalt die:
nor dust thou know what shall befal thee
after death.
Whilst thou hast time, heap up to thyself
riches that will never die; think of nothing
but thy salvation; care for nothing but the
things of God.
Make now to thyself friends, by honouring the
saints of God, and imitating their actions;
that when thou shalt fail in this life, they
may receive thee into everlasting dwellings.
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9. Keep thyself as a pilgrim, and a stranger
upon earth, to whom the affairs of this world
do not in the least belong.
Keep thy heart free, and raised upwards to
God; because thou hast not here a lasting
city.
Send thither thy daily prayer, with sighs and
tears; that after death thy spirit may be
worthy to pass happily to our Lord.
_Amen_.
Chap. XXIV.--_Of judgment and the
punishment of sins_.
1. In all things look to thy end, and how
thou shalt be able to stand before a severe
Judge, to whom nothing is hidden: who takes
no bribes, nor receives excuses, but will
judge that which is just.
O most wretched and foolish sinner, what
answer wilt thou make to God, who knows all
thy evils? thou who sometimes art afraid of
the looks of an angry man.
Why dost thou not provide for thy self
against the day of judgment, when no man can
be excused or defended by another; but every
one shall have enough to do to answer for
himself?
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At present thy labour is profitable; thy
tears are acceptable; thy sighs will be
heard, and thy sorrow is satisfactory, and
may purge away thy sins.
2. A patient man hath a great and wholesome
purgatory, who receiving injuries is more
concerned at another person's sin than his
own wrong; who willingly prays for his
adversaries, and from his heart forgives
offences; who delays not to ask forgiveness
of others; who is easier moved to compassion
than to anger; who frequently useth violence
to himself, and labours to bring the flesh
wholly under subjection to the spirit.
It is better now to purge away our sins, and
cut up our vices, than to reserve them to be
purged hereafter.
Truly, we deceive ourselves through the
inordinate love we bear to our flesh.
3. What other things shall that fire feed on
but thy sins?
The more thou sparest thyself now, and
followest the flesh, the more grievously
shalt thou suffer hereafter, and the more
fuel dost thou lay up for that fire.
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In what things a man has more sinned, in
those shall he be more heavily punished.
There the slothful shall be pricked forward
with burning goads, and the glutton will be
tormented with extreme hunger and thirst.
There the luxurious and the lovers of
pleasure will be covered all over with
burning pitch and stinking brimstone, and the
envious, like mad dogs, will howl for grief.
4. There is no vice which will not have its
proper torments.
There the proud will be filled with all
confusion; and the covetous be straitened
with most miserable want.
There one hour of suffering will be more
sharp, than a hundred years here spent in the
most rigid penance.
There is no rest, no comfort for the damned:
but here there is sometimes intermission of
labour, and we receive comfort from our
friends.
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Be careful at present, and sorrowful for thy
sins: that in the day of judgment thou mayest
be secure with the blessed.
_For then the just shall stand with great
constancy against those that afflicted and
oppressed them_. Wisdom v.
Then will he stand to judge: who now humbly
submits himself to the judgment of men.
Then the poor and humble will have great
confidence: and the proud will fear on every
side.
5. Then it will appear that he was wise in
this world, who learned for Christ's sake to
be a fool, and despised.
Then all tribulation suffered with patience
will be pleasing, _and all iniquity shall
stop her mouth_. Psalms cvi.
Then every devout person will rejoice, and
the irreligious will be sad.
Then the flesh that has been mortified shall
triumph more than if it had always been
pampered in delights.
Then shall the mean habit shine, and fine
clothing appear contemptible.
Then shall the poor cottage be more commended
than the gilded palace.
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Then constant patience shall more avail, than
all the power of the world.
Then simple obedience shall be more prized,
than all worldly craftiness.
6. Then a pure and good conscience shall be a
greater subject of joy, than learned
philosophy.
Then the contempt of riches shall weigh more
than all the treasures of worldlings.
Then wilt thou be more comforted that thou
hast prayed devoutly, than that thou hast
fared daintily.
Then wilt thou rejoice more that thou hast
kept silence, than that thou hast made long
discourses, or talked much.
Then will holy works be of greater value than
many fair words.
Then will a strict life and hard penance be
more pleasing than all the delights of the
earth.
Learn at present to suffer in little things,
that then thou mayest be delivered from more
grievous sufferings.
Try first here what thou canst suffer
hereafter.
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If thou canst now endure so little how wilt
thou be able to bear everlasting torments?
If a little suffering now makes thee so
impatient, what will hell fire do hereafter?
Surely thou canst not have thy pleasure in
this world, and afterwards reign with Christ.
7. If to this day thou hadst always lived in
honours and pleasures: what would it avail
thee, if thou wert now in a moment to die?
All then is vanity, but to love God, and to
serve him alone!
For he that loves God with his whole heart,
neither fears death, nor punishment, nor
judgment, nor hell: because perfect love
gives secure access to God.
But he that is yet delighted with sin, no
wonder if he be afraid of death and judgment.
It is good, however, that if love, as yet,
reclaim thee not from evil, at least the fear
of hell restrain thee.
But he that lays aside the fear of God, will
not be able to continue long in good, but
will quickly fall into the snares of the
devil.
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Chap. XXV.--_Of the fervent amendment of
our whole life_.
1. Be vigilant, and delight in God's service,
and often think with thyself, to what end
thou camest hither, and why thou didst leave
the world: was it not that thou mightest live
to God, and become a spiritual man?
Be fervent therefore in thy spiritual
progress, for thou shalt shortly receive the
reward of thy labours: and then grief and
fear shall no more come near thee.
Thou shalt labour now a little, and thou
shalt find great rest: yea, everlasting joy.
If thou continue faithful and fervent in
working, God will doubtless be faithful and
liberal in rewarding.
Thou must preserve a good and firm hope of
coming to the crown: but must not think
thyself secure, lest thou grow negligent or
proud.
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2. When a certain person in anxiety of mind
was often wavering between hope and fear; and
on a time being overwhelmed with grief, had
prostrated himself in prayer in the church
before a certain altar, he revolved these
things within himself, saying: _If I did
but know that I should still persevere_:
and presently he heard within himself an
answer from God: _And if thou didst know
this, what wouldst thou do? Do now what thou
wouldst then do, and thou shalt be very
secure_.
And immediately being comforted and
strengthened, he committed himself to the
divine will, and his anxious wavering ceased.
Neither had he a mind any more to search
curiously, to know what should befal him
hereafter; but rather studied to enquire what
was the will of God, _well pleasing and
perfect_, for the beginning and
accomplishing every good work.
_Hope in the Lord, and do good_, saith
the prophet, _and inhabit the land, and
thou shalt be fed with the riches
thereof_. Psalms xxxi.
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There is one thing which keeps many back from
spiritual progress and fervent amendment of
life, and that is, the apprehension of
difficulty, or the labour which must be gone
through in the conflict.
And they indeed advance most of all others in
virtue, who strive manfully to overcome those
things which they find more troublesome or
contrary to them.
For there a man makes greater progress, and
merits greater grace, where he overcomes
himself more, and mortifies himself in
spirit.
4. But all men have not alike to overcome and
mortify.
Yet he that is diligent and zealous, although
he have more passions to fight against, will
be able to make a greater progress than
another who has fewer passions, but is withal
less fervent in the pursuit of virtues.
Two things particularly conduce to a great
amendment: these are forcibly to withdraw
one's self from that to which nature is
viciously inclined, and earnestly to labour
for that good which one wants the most.
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Study likewise to fly more carefully, and to
overcome those faults which most frequently
displease thee in others.
5. Turn all occasions to thy spiritual
profit: so that if thou seest or hearest any
good examples, thou mayest be spurred on to
imitate them.
But if thou observe any thing that is
blame-worthy, take heed thou commit not the
same: or if thou at any time hast done it,
labour to amend it out of hand.
As thine eye observeth others: so art thou
also observed by others.
O how sweet and comfortable it is to see
brethren fervent and devout, regular and well
disciplined!
How sad a thing, and how afflicting, to see
such walk disorderly, and who practise
nothing of what they are called to.
How hurtful it is to neglect the intent of
our vocation, and to turn our minds to things
that are not our business.
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6. Be mindful of the resolution thou hast
taken, and set before thee the image of the
_crucifix_.
Well mayest thou be ashamed, if thou looked
upon the life of Jesus Christ, that thou hast
not yet studied to conform thyself more to
his pattern, although thou hast been long in
the way of God.
A religious man, who exercises himself
seriously and devoutly in the most holy life
and passion of our Lord, shall find there
abundantly all things profitable and
necessary for him: nor need he seek for any
thing better out of Jesus.
O if our crucified Jesus did but come into
our heart, how quickly and sufficiently
learned should we be!
7. A fervent religious man bears and takes
all things well that are commanded him.
A negligent and lukewarm religious man has
trouble upon trouble, and on every side
suffers anguish: because he has no comfort
within, and is hindered from seeking any
without.
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A religious man that lives not in discipline,
lies open to dreadful ruin.
He that seeks to be more loose and remiss
will always be uneasy: for one thing or other
will always displease him.
8. How do so many other religious do, who
live under strict monastic discipline?
They seldom go abroad; they live very
retired; their diet is very poor; their habit
coarse; they labour much; they speak little;
they watch long; they rise early; they spend
much time in prayer; they read often; and
keep themselves in all kind of discipline.
Consider the _Carthusians_, the
_Cistercians_, and the monks and nuns of
divers orders: how every night they rise to
sing psalms to the Lord.
It would therefore be a shame for thee to be
sluggish at so holy a time, when such
multitudes of religious begin with joy to
give praises to God.
9. O that we had nothing else to do but to
praise the Lord our God with our whole heart
and mouth!
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O that thou didst never want to eat, nor
drink, nor sleep, but couldst always praise
God, and be employed solely in spiritual
exercises!
Thou wouldst then be much more happy than
now, whilst thou art under the necessity of
serving the flesh.
Would to God there were no such necessities,
but only the spiritual refreshments of the
soul, which, alas, we taste too seldom!
10. When a man is come to this, that he seeks
his comfort from nothing created, then he
begins perfectly to relish God; then likewise
will he be well content, however matters
happen to him.
Then will he neither rejoice for much, nor be
sorrowful for little: but will commit himself
wholly and confidently to God, who is to him
all in all; to whom nothing perishes or dies,
but all things live to him, and serve him at
a beck without delay.
11. Always remember thy end, and that time
once lost never returns.
Without care and diligence thou shalt never
acquire virtues.
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If thou beginnest to grow lukewarm, thou wilt
begin to be uneasy.
But if thou givest thyself to fervour, thou
shalt find great peace: and the grace of God,
and love of virtue will make thee feel less
labour.
A fervent and diligent man is ready for all
things.
It is a greater labour to resist vices and
passions, than to toil at bodily labours.
He that does not shun small defects, by
little and little falls into greater.
Thou wilt always rejoice in the evening, if
thou spend the day profitably.
Watch over thyself, stir up thyself, admonish
thyself; and whatever becometh of others,
neglect not thyself.
The greater violence thou offerest to
thyself, the greater progress thou wilt make.
_Amen_.
End Of Book I.
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The
_Following Of Christ._