CHAPTER II Of thinking humbly of oneself
CHAPTER III Of the knowledge of truth
CHAPTER IV Of prudence in action
CHAPTER V Of the reading of Holy Scriptures
CHAPTER VI Of inordinate affections
CHAPTER VII Of fleeing from vain hope and pride
CHAPTER VIII Of the danger of too much familiarity
CHAPTER IX Of Obedience and Subjection
CHAPTER X Of the danger of superfluity of words
CHAPTER XI Of seeking peace of mind and of spiritual progress
CHAPTER XII Of the uses of adversity
CHAPTER XIII Of resisting temptation
CHAPTER XIV On avoiding rash judgment
CHAPTER XV Of works of charity
CHAPTER XVI Of bearing with the faults of others
CHAPTER XVII Of a Religious life
CHAPTER XVIII Of the example of the holy fathers
CHAPTER XIX Of the exercises of a religious man
CHAPTER XX Of the love of solitude and silence
CHAPTER XXI Of compunction of heart
CHAPTER XXII On the contemplation of human misery
CHAPTER XXIII Of meditation upon death
CHAPTER XXIV Of the judgment and punishment of the wicked
CHAPTER XXV Of the zealous amendment of our whole life
THE SECOND BOOK ADMONITIONS CONCERNING THE INNER LIFE
CHAPTER I Of the inward life
CHAPTER II Of lowly submission
CHAPTER III Of the good, peaceable man
CHAPTER IV Of a pure mind and simple intention
CHAPTER V Of self-esteem
CHAPTER VI Of the joy of a good conscience
CHAPTER VII Of loving Jesus above all things
CHAPTER VIII Of the intimate love of Jesus
CHAPTER IX Of the lack of all comfort
CHAPTER X Of gratitude for the Grace of God
CHAPTER XI Of the fewness of those who love the Cross of Jesus
CHAPTER XII Of the royal way of the Holy Cross
THE THIRD BOOK ON INWARD CONSOLATION
CHAPTER I Of the inward voice of Christ to the faithful soul
CHAPTER II What the truth saith inwardly without noise of words
CHAPTER III How all the words of God are to be heard with humility, and how many consider them not
CHAPTER IV How we must walk in truth and humility before God
CHAPTER V Of the wonderful power of the Divine Love
CHAPTER VI Of the proving of the true lover
CHAPTER VII Of hiding our grace under the guard of humility
CHAPTER VIII Of a low estimation of self in the sight of God
CHAPTER IX That all things are to be referred to God, as the final end
CHAPTER X That it is sweet to despise the world and to serve God
CHAPTER XI That the desires of the heart are to be examined and governed
CHAPTER XII Of the inward growth of patience, and of the struggle against evil desires
CHAPTER XIII Of the obedience of one in lowly subjection after the example of Jesus Christ
CHAPTER XIV Of meditation upon the hidden judgments of God, that we may not be lifted up because of our well-doing
CHAPTER XV How we must stand and speak, in everything that we desire
CHAPTER XVI That true solace is to be sought in God alone
CHAPTER XVII That all care is to be cast upon God
CHAPTER XVIII That temporal miseries are to be borne patiently after the example of Christ
CHAPTER XIX Of bearing injuries, and who shall be approved as truly patient
CHAPTER XX Of confession of our infirmity and of the miseries of this life
CHAPTER XXI That we must rest in God above all goods and gifts
CHAPTER XXII Of the recollection of God’s manifold benefits
CHAPTER XXIII Of four things which bring great peace
CHAPTER XXIV Of avoiding of curious inquiry into the life of another
CHAPTER XXV Wherein firm peace of heart and true profit consist
CHAPTER XXVI Of the exaltation of a free spirit, which humble prayer more deserveth than doth frequent reading
CHAPTER XXVII That personal love greatly hindereth from the highest good
CHAPTER XXVIII Against the tongues of detractors
CHAPTER XXIX How when tribulation cometh we must call upon and bless God
CHAPTER XXX Of seeking divine help, and the confidence of obtaining grace
CHAPTER XXXI Of the neglect of every creature, that the Creator may be found
CHAPTER XXXII Of self-denial and the casting away all selfishness
CHAPTER XXXIII Of instability of the heart, and of directing the aim towards God
CHAPTER XXXIV That to him who loveth God is sweet above all things and in all things
CHAPTER XXXV That there is no security against temptation in this life
CHAPTER XXXVI Against vain judgments of men
CHAPTER XXXVII Of pure and entire resignation of self, for the obtaining liberty of heart
CHAPTER XXXVIII Of a good government in external things, and of having recourse to God in dangers
CHAPTER XXXIX That man must not be immersed in business
CHAPTER XL That man hath no good in himself, and nothing whereof to glory
CHAPTER XLI Of contempt of all temporal honour
CHAPTER XLII That our peace is not to be placed in men
CHAPTER XLIII Against vain and worldly knowledge
CHAPTER XLIV Of not troubling ourselves about outward things
CHAPTER XLV That we must not believe everyone, and that we are prone to fall in our words
CHAPTER XLVI Of having confidence in God when evil words are cast at us
CHAPTER XLVII That all troubles are to be endured for the sake of eternal life
CHAPTER XLVIII Of the day of eternity and of the straitnesses of this life
CHAPTER XLIX Of the desire after eternal life, and how great blessings are promised to those who strive
CHAPTER L How a desolate man ought to commit himself into the hands of God
CHAPTER LI That we must give ourselves to humble works when we are unequal to those that are lofty
CHAPTER LII That a man ought not to reckon himself worthy of consolation, but more worthy of chastisement
CHAPTER LIII That the Grace of God doth not join itself to those who mind earthly things
CHAPTER LIV Of the diverse motions of Nature and of Grace
CHAPTER LV Of the corruption of Nature and the efficacy of Divine Grace
CHAPTER LVI That we ought to deny ourselves, and to imitate Christ by means of the Cross
CHAPTER LVII That a man must not be too much cast down when he falleth into some faults
CHAPTER LVIII Of deeper matters, and God’s hidden judgments which are not to be inquired into
CHAPTER LIX That all hope and trust is to be fixed in God alone
THE FOURTH BOOK OF THE SACRAMENT OF THE ALTAR
CHAPTER I With how great reverence Christ must be received
CHAPTER II That the greatness and charity of God is shown to men in the Sacrament
CHAPTER III That it is profitable to Communicate often
CHAPTER IV That many good gifts are bestowed upon those who Communicate devoutly
CHAPTER V Of the dignity of this Sacrament, and of the office of the priest
CHAPTER VI An inquiry concerning preparation for Communion
CHAPTER VII Of the examination of conscience, and purpose of amendment
CHAPTER VIII Of the oblation of Christ upon the cross, and of resignation of self
CHAPTER IX That we ought to offer ourselves and all that is ours to God, and to pray for all
CHAPTER X That Holy Communion is not lightly to be omitted
CHAPTER XI That the Body and Blood of Christ and the Holy Scriptures are most necessary to a faithful soul
CHAPTER XII That he who is about to Communicate with Christ ought to prepare himself with great diligence
CHAPTER XIII That the devout soul ought with the whole heart to yearn after union with Christ in the Sacrament
CHAPTER XIV Of the fervent desire of certain devout persons to receive the Body and Blood of Christ
CHAPTER XV That the grace of devotion is acquired by humility and self-denial
CHAPTER XVI That we ought to lay open our necessities to Christ and to require His Grace
CHAPTER XVII Of fervent love and vehement desire of receiving Christ
CHAPTER XVIII That a man should not be a curious searcher of the Sacrament, but a humble imitator of Christ, submitting his sense to holy faith
INTRODUCTORY NOTE
The treatise “Of the Imitation of Christ” appears to have been
originally written in Latin early in the fifteenth century. Its exact
date and its authorship are still a matter of debate. Manuscripts of
the Latin version survive in considerable numbers all over Western
Europe, and they, with the vast list of translations and of printed
editions, testify to its almost unparalleled popularity. One scribe
attributes it to St. Bernard of Clairvaux; but the fact that it
contains a quotation from St. Francis of Assisi, who was born thirty
years after the death of St. Bernard, disposes of this theory. In
England there exist many manuscripts of the first three books, called
“Musica Ecclesiastica,” frequently ascribed to the English mystic
Walter Hilton. But Hilton seems to have died in 1395, and there is no
evidence of the existence of the work before 1400. Many manuscripts
scattered throughout Europe ascribe the book to Jean le Charlier de
Gerson, the great Chancellor of the University of Paris, who was a
leading figure in the Church in the earlier part of the fifteenth
century. The most probable author, however, especially when the
internal evidence is considered, is Thomas Haemmerlein, known also as
Thomas à Kempis, from his native town of Kempen, near the Rhine, about
forty miles north of Cologne. Haemmerlein, who was born in 1379 or
1380, was a member of the order of the Brothers of Common Life, and
spent the last seventy years of his life at Mount St. Agnes, a
monastery of Augustinian canons in the diocese of Utrecht. Here he died
on July 26, 1471, after an uneventful life spent in copying
manuscripts, reading, and composing, and in the peaceful routine of
monastic piety.
With the exception of the Bible, no Christian writing has had so wide a
vogue or so sustained a popularity as this. And yet, in one sense, it
is hardly an original work at all. Its structure it owes largely to the
writings of the medieval mystics, and its ideas and phrases are a
mosaic from the Bible and the Fathers of the early Church. But these
elements are interwoven with such delicate skill and a religious
feeling at once so ardent and so sound, that it promises to remain,
what it has been for five hundred years, the supreme call and guide to
spiritual aspiration.
THE IMITATION OF CHRIST
THE FIRST BOOK
ADMONITIONS PROFITABLE FOR THE SPIRITUAL LIFE
CHAPTER I
Of the imitation of Christ, and of contempt of the world and all its
vanities
_He that followeth me shall not walk in darkness_,(1) saith the Lord.
These are the words of Christ; and they teach us how far we must
imitate His life and character, if we seek true illumination, and
deliverance from all blindness of heart. Let it be our most earnest
study, therefore, to dwell upon the life of Jesus Christ.
2. His teaching surpasseth all teaching of holy men, and such as have
His Spirit find therein the hidden manna.(2) But there are many who,
though they frequently hear the Gospel, yet feel but little longing
after it, because they have not the mind of Christ. He, therefore, that
will fully and with true wisdom understand the words of Christ, let him
strive to conform his whole life to that mind of Christ.
3. What doth it profit thee to enter into deep discussion concerning
the Holy Trinity, if thou lack humility, and be thus displeasing to the
Trinity? For verily it is not deep words that make a man holy and
upright; it is a good life which maketh a man dear to God. I had rather
feel contrition than be skilful in the definition thereof. If thou
knewest the whole Bible, and the sayings of all the philosophers, what
should all this profit thee without the love and grace of God? Vanity
of vanities, all is vanity, save to love God, and Him only to serve.
That is the highest wisdom, to cast the world behind us, and to reach
forward to the heavenly kingdom.
4. It is vanity then to seek after, and to trust in, the riches that
shall perish. It is vanity, too, to covet honours, and to lift up
ourselves on high. It is vanity to follow the desires of the flesh and
be led by them, for this shall bring misery at the last. It is vanity
to desire a long life, and to have little care for a good life. It is
vanity to take thought only for the life which now is, and not to look
forward to the things which shall be hereafter. It is vanity to love
that which quickly passeth away, and not to hasten where eternal joy
abideth.
5. Be ofttimes mindful of the saying,(3) The eye is not satisfied with
seeing, nor the ear with hearing. Strive, therefore, to turn away thy
heart from the love of the things that are seen, and to set it upon the
things that are not seen. For they who follow after their own fleshly
lusts, defile the conscience, and destroy the grace of God.
(1) John viii. 12. (2) Revelations ii. 17. (3) Ecclesiastes i. 8.
CHAPTER II
Of thinking humbly of oneself
There is naturally in every man a desire to know, but what profiteth
knowledge without the fear of God? Better of a surety is a lowly
peasant who serveth God, than a proud philosopher who watcheth the
stars and neglecteth the knowledge of himself. He who knoweth himself
well is vile in his own sight; neither regardeth he the praises of men.
If I knew all the things that are in the world, and were not in
charity, what should it help me before God, who is to judge me
according to my deeds?
2. Rest from inordinate desire of knowledge, for therein is found much
distraction and deceit. Those who have knowledge desire to appear
learned, and to be called wise. Many things there are to know which
profiteth little or nothing to the soul. And foolish out of measure is
he who attendeth upon other things rather than those which serve to his
soul’s health. Many words satisfy not the soul, but a good life
refresheth the mind, and a pure conscience giveth great confidence
towards God.
3. The greater and more complete thy knowledge, the more severely shalt
thou be judged, unless thou hast lived holily. Therefore be not lifted
up by any skill or knowledge that thou hast; but rather fear concerning
the knowledge which is given to thee. If it seemeth to thee that thou
knowest many things, and understandest them well, know also that there
are many more things which thou knowest not. Be not high-minded, but
rather confess thine ignorance. Why desirest thou to lift thyself above
another, when there are found many more learned and more skilled in the
Scripture than thou? If thou wilt know and learn anything with profit,
love to be thyself unknown and to be counted for nothing.
4. That is the highest and most profitable lesson, when a man truly
knoweth and judgeth lowly of himself. To account nothing of one’s self,
and to think always kindly and highly of others, this is great and
perfect wisdom. Even shouldest thou see thy neighbor sin openly or
grievously, yet thou oughtest not to reckon thyself better than he, for
thou knowest not how long thou shalt keep thine integrity. All of us
are weak and frail; hold thou no man more frail than thyself.
CHAPTER III
Of the knowledge of truth
Happy is the man whom Truth by itself doth teach, not by figures and
transient words, but as it is in itself.(1) Our own judgment and
feelings often deceive us, and we discern but little of the truth. What
doth it profit to argue about hidden and dark things, concerning which
we shall not be even reproved in the judgment, because we knew them
not? Oh, grievous folly, to neglect the things which are profitable and
necessary, and to give our minds to things which are curious and
hurtful! Having eyes, we see not.
2. And what have we to do with talk about genus and species! He to whom
the Eternal Word speaketh is free from multiplied questionings. From
this One Word are all things, and all things speak of Him; and this is
the Beginning which also speaketh unto us.(2) No man without Him
understandeth or rightly judgeth. The man to whom all things are one,
who bringeth all things to one, who seeth all things in one, he is able
to remain steadfast of spirit, and at rest in God. O God, who art the
Truth, make me one with Thee in everlasting love. It wearieth me
oftentimes to read and listen to many things; in Thee is all that I
wish for and desire. Let all the doctors hold their peace; let all
creation keep silence before Thee: speak Thou alone to me.
3. The more a man hath unity and simplicity in himself, the more things
and the deeper things he understandeth; and that without labour,
because he receiveth the light of understanding from above. The spirit
which is pure, sincere, and steadfast, is not distracted though it hath
many works to do, because it doth all things to the honour of God, and
striveth to be free from all thoughts of self-seeking. Who is so full
of hindrance and annoyance to thee as thine own undisciplined heart? A
man who is good and devout arrangeth beforehand within his own heart
the works which he hath to do abroad; and so is not drawn away by the
desires of his evil will, but subjecteth everything to the judgment of
right reason. Who hath a harder battle to fight than he who striveth
for self-mastery? And this should be our endeavour, even to master
self, and thus daily to grow stronger than self, and go on unto
perfection.
4. All perfection hath some imperfection joined to it in this life, and
all our power of sight is not without some darkness. A lowly knowledge
of thyself is a surer way to God than the deep searching of man’s
learning. Not that learning is to be blamed, nor the taking account of
anything that is good; but a good conscience and a holy life is better
than all. And because many seek knowledge rather than good living,
therefore they go astray, and bear little or no fruit.
5. O if they would give that diligence to the rooting out of vice and
the planting of virtue which they give unto vain questionings: there
had not been so many evil doings and stumbling-blocks among the laity,
nor such ill living among houses of religion. Of a surety, at the Day
of Judgment it will be demanded of us, not what we have read, but what
we have done; not how well we have spoken, but how holily we have
lived. Tell me, where now are all those masters and teachers, whom thou
knewest well, whilst they were yet with you, and flourished in
learning? Their stalls are now filled by others, who perhaps never have
one thought concerning them. Whilst they lived they seemed to be
somewhat, but now no one speaks of them.
6. Oh how quickly passeth the glory of the world away! Would that their
life and knowledge had agreed together! For then would they have read
and inquired unto good purpose. How many perish through empty learning
in this world, who care little for serving God. And because they love
to be great more than to be humble, therefore they “have become vain in
their imaginations.” He only is truly great, who hath great charity. He
is truly great who deemeth himself small, and counteth all height of
honour as nothing. He is the truly wise man, who counteth all earthly
things as dung that he may win Christ. And he is the truly learned man,
who doeth the will of God, and forsaketh his own will.
(1) Psalm xciv. 12; Numbers xii. 8. (2) John viii. 25 (Vulg.).
CHAPTER IV
Of prudence in action
We must not trust every word of others or feeling within ourselves, but
cautiously and patiently try the matter, whether it be of God.
Unhappily we are so weak that we find it easier to believe and speak
evil of others, rather than good. But they that are perfect, do not
give ready heed to every news-bearer, for they know man’s weakness that
it is prone to evil and unstable in words.
2. This is great wisdom, not to be hasty in action, or stubborn in our
own opinions. A part of this wisdom also is not to believe every word
we hear, nor to tell others all that we hear, even though we believe
it. Take counsel with a man who is wise and of a good conscience; and
seek to be instructed by one better than thyself, rather than to follow
thine own inventions. A good life maketh a man wise toward God, and
giveth him experience in many things. The more humble a man is in
himself, and the more obedient towards God, the wiser will he be in all
things, and the more shall his soul be at peace.
CHAPTER V
Of the reading of Holy Scriptures
It is Truth which we must look for in Holy Writ, not cunning of words.
All Scripture ought to be read in the spirit in which it was written.
We must rather seek for what is profitable in Scripture, than for what
ministereth to subtlety in discourse. Therefore we ought to read books
which are devotional and simple, as well as those which are deep and
difficult. And let not the weight of the writer be a stumbling-block to
thee, whether he be of little or much learning, but let the love of the
pure Truth draw thee to read. Ask not, who hath said this or that, but
look to what he says.
2. Men pass away, but the truth of the Lord endureth for ever. Without
respect of persons God speaketh to us in divers manners. Our own
curiosity often hindereth us in the reading of holy writings, when we
seek to understand and discuss, where we should pass simply on. If thou
wouldst profit by thy reading, read humbly, simply, honestly, and not
desiring to win a character for learning. Ask freely, and hear in
silence the words of holy men; nor be displeased at the hard sayings of
older men than thou, for they are not uttered without cause.
CHAPTER VI
Of inordinate affections
Whensoever a man desireth aught above measure, immediately he becometh
restless. The proud and the avaricious man are never at rest; while the
poor and lowly of heart abide in the multitude of peace. The man who is
not yet wholly dead to self, is soon tempted, and is overcome in small
and trifling matters. It is hard for him who is weak in spirit, and
still in part carnal and inclined to the pleasures of sense, to
withdraw himself altogether from earthly desires. And therefore, when
he withdraweth himself from these, he is often sad, and easily angered
too if any oppose his will.
2. But if, on the other hand, he yield to his inclination, immediately
he is weighed down by the condemnation of his conscience; for that he
hath followed his own desire, and yet in no way attained the peace
which he hoped for. For true peace of heart is to be found in resisting
passion, not in yielding to it. And therefore there is no peace in the
heart of a man who is carnal, nor in him who is given up to the things
that are without him, but only in him who is fervent towards God and
living the life of the Spirit.
CHAPTER VII
Of fleeing from vain hope and pride
Vain is the life of that man who putteth his trust in men or in any
created Thing. Be not ashamed to be the servant of others for the love
of Jesus Christ, and to be reckoned poor in this life. Rest not upon
thyself, but build thy hope in God. Do what lieth in thy power, and God
will help thy good intent. Trust not in thy learning, nor in the
cleverness of any that lives, but rather trust in the favour of God,
who resisteth the proud and giveth grace to the humble.
2. Boast not thyself in thy riches if thou hast them, nor in thy
friends if they be powerful, but in God, who giveth all things, and in
addition to all things desireth to give even Himself. Be not lifted up
because of thy strength or beauty of body, for with only a slight
sickness it will fail and wither away. Be not vain of thy skilfulness
or ability, lest thou displease God, from whom cometh every good gift
which we have.
3. Count not thyself better than others, lest perchance thou appear
worse in the sight of God, who knoweth what is in man. Be not proud of
thy good works, for God’s judgments are of another sort than the
judgments of man, and what pleaseth man is ofttimes displeasing to Him.
If thou hast any good, believe that others have more, and so thou
mayest preserve thy humility. It is no harm to thee if thou place
thyself below all others; but it is great harm if thou place thyself
above even one. Peace is ever with the humble man, but in the heart of
the proud there is envy and continual wrath.
CHAPTER VIII
Of the danger of too much familiarity
Open not thine heart to every man, but deal with one who is wise and
feareth God. Be seldom with the young and with strangers. Be not a
flatterer of the rich; nor willingly seek the society of the great. Let
thy company be the humble and the simple, the devout and the gentle,
and let thy discourse be concerning things which edify. Be not familiar
with any woman, but commend all good women alike unto God. Choose for
thy companions God and His Angels only, and flee from the notice of
men.
2. We must love all men, but not make close companions of all. It
sometimes falleth out that one who is unknown to us is highly regarded
through good report of him, whose actual person is nevertheless
unpleasing to those who behold it. We sometimes think to please others
by our intimacy, and forthwith displease them the more by the
faultiness of character which they perceive in us.
CHAPTER IX
Of Obedience and Subjection
It is verily a great thing to live in obedience, to be under authority,
and not to be at our own disposal. Far safer is it to live in
subjection than in a place of authority. Many are in obedience from
necessity rather than from love; these take it amiss, and repine for
small cause. Nor will they gain freedom of spirit, unless with all
their heart they submit themselves for the love of God. Though thou run
hither and thither, thou wilt not find peace, save in humble subjection
to the authority of him who is set over thee. Fancies about places and
change of them have deceived many.
2. True it is that every man willingly followeth his own bent, and is
the more inclined to those who agree with him. But if Christ is amongst
us, then it is necessary that we sometimes yield up our own opinion for
the sake of peace. Who is so wise as to have perfect knowledge of all
things? Therefore trust not too much to thine own opinion, but be ready
also to hear the opinions of others. Though thine own opinion be good,
yet if for the love of God thou foregoest it, and followest that of
another, thou shalt the more profit thereby.
3. Ofttimes I have heard that it is safer to hearken and to receive
counsel than to give it. It may also come to pass that each opinion may
be good; but to refuse to hearken to others when reason or occasion
requireth it, is a mark of pride or wilfulness.
CHAPTER X
Of the danger of superfluity of words
Avoid as far as thou canst the tumult of men; for talk concerning
worldly things, though it be innocently undertaken, is a hindrance, so
quickly are we led captive and defiled by vanity. Many a time I wish
that I had held my peace, and had not gone amongst men. But why do we
talk and gossip so continually, seeing that we so rarely resume our
silence without some hurt done to our conscience? We like talking so
much because we hope by our conversations to gain some mutual comfort,
and because we seek to refresh our wearied spirits by variety of
thoughts. And we very willingly talk and think of those things which we
love or desire, or else of those which we most dislike.
2. But alas! it is often to no purpose and in vain. For this outward
consolation is no small hindrance to the inner comfort which cometh
from God. Therefore must we watch and pray that time pass not idly
away. If it be right and desirable for thee to speak, speak things
which are to edification. Evil custom and neglect of our real profit
tend much to make us heedless of watching over our lips. Nevertheless,
devout conversation on spiritual things helpeth not a little to
spiritual progress, most of all where those of kindred mind and spirit
find their ground of fellowship in God.
CHAPTER XI
Of seeking peace of mind and of spiritual progress
We may enjoy abundance of peace if we refrain from busying ourselves
with the sayings and doings of others, and things which concern not
ourselves. How can he abide long time in peace who occupieth himself
with other men’s matters, and with things without himself, and
meanwhile payeth little or rare heed to the self within? Blessed are
the single-hearted, for they shall have abundance of peace.
2. How came it to pass that many of the Saints were so perfect, so
contemplative of Divine things? Because they steadfastly sought to
mortify themselves from all worldly desires, and so were enabled to
cling with their whole heart to God, and be free and at leisure for the
thought of Him. We are too much occupied with our own affections, and
too anxious about transitory things. Seldom, too, do we entirely
conquer even a single fault, nor are we zealous for daily growth in
grace. And so we remain lukewarm and unspiritual.
3. Were we fully watchful of ourselves, and not bound in spirit to
outward things, then might we be wise unto salvation, and make progress
in Divine contemplation. Our great and grievous stumbling-block is
that, not being freed from our affections and desires, we strive not to
enter into the perfect way of the Saints. And when even a little
trouble befalleth us, too quickly are we cast down, and fly to the
world to give us comfort.
4. If we would quit ourselves like men, and strive to stand firm in the
battle, then should we see the Lord helping us from Heaven. For He
Himself is alway ready to help those who strive and who trust in Him;
yea, He provideth for us occasions of striving, to the end that we may
win the victory. If we look upon our progress in religion as a progress
only in outward observances and forms, our devoutness will soon come to
an end. But let us lay the axe to the very root of our life, that,
being cleansed from affections, we may possess our souls in peace.
5. If each year should see one fault rooted out from us, we should go
quickly on to perfection. But on the contrary, we often feel that we
were better and holier in the beginning of our conversion than after
many years of profession. Zeal and progress ought to increase day by
day; yet now it seemeth a great thing if one is able to retain some
portion of his first ardour. If we would put some slight stress on
ourselves at the beginning, then afterwards we should be able to do all
things with ease and joy.
6. It is a hard thing to break through a habit, and a yet harder thing
to go contrary to our own will. Yet if thou overcome not slight and
easy obstacles, how shalt thou overcome greater ones? Withstand thy
will at the beginning, and unlearn an evil habit, lest it lead thee
little by little into worse difficulties. Oh, if thou knewest what
peace to thyself thy holy life should bring to thyself, and what joy to
others, methinketh thou wouldst be more zealous for spiritual profit.
CHAPTER XII
Of the uses of adversity
It is good for us that we sometimes have sorrows and adversities, for
they often make a man lay to heart that he is only a stranger and
sojourner, and may not put his trust in any worldly thing. It is good
that we sometimes endure contradictions, and are hardly and unfairly
judged, when we do and mean what is good. For these things help us to
be humble, and shield us from vain-glory. For then we seek the more
earnestly the witness of God, when men speak evil of us falsely, and
give us no credit for good.
2. Therefore ought a man to rest wholly upon God, so that he needeth
not seek much comfort at the hand of men. When a man who feareth God is
afflicted or tried or oppressed with evil thoughts, then he seeth that
God is the more necessary unto him, since without God he can do no good
thing. Then he is heavy of heart, he groaneth, he crieth out for the
very disquietness of his heart. Then he groweth weary of life, and
would fain depart and be with Christ. By all this he is taught that in
the world there can be no perfect security or fulness of peace.
CHAPTER XIII
Of resisting temptation
So long as we live in the world, we cannot be without trouble and
trial. Wherefore it is written in Job, The life of man upon the earth
is a trial.(1) And therefore ought each of us to give heed concerning
trials and temptations, and watch unto prayer, lest the devil find
occasion to deceive; for he never sleepeth, but goeth about seeking
whom he may devour. No man is so perfect in holiness that he hath never
temptations, nor can we ever be wholly free from them.
2. Yet, notwithstanding, temptations turn greatly unto our profit, even
though they be great and hard to bear; for through them we are humbled,
purified, instructed. All Saints have passed through much tribulation
and temptation, and have profited thereby. And they who endured not
temptation became reprobate and fell away. There is no position so
sacred, no place so secret, that it is without temptations and
adversities.
3. There is no man wholly free from temptations so long as he liveth,
because we have the root of temptation within ourselves, in that we are
born in concupiscence. One temptation or sorrow passeth, and another
cometh; and always we shall have somewhat to suffer, for we have fallen
from perfect happiness. Many who seek to fly from temptations fall yet
more deeply into them. By flight alone we cannot overcome, but by
endurance and true humility we are made stronger than all our enemies.
4. He who only resisteth outwardly and pulleth not up by the root,
shall profit little; nay, rather temptations will return to him the
more quickly, and will be the more terrible. Little by little, through
patience and long-suffering, thou shalt conquer by the help of God,
rather than by violence and thine own strength of will. In the midst of
temptation often seek counsel; and deal not hardly with one who is
tempted, but comfort and strengthen him as thou wouldest have done unto
thyself.
5. The beginning of all temptations to evil is instability of temper
and want of trust in God; for even as a ship without a helm is tossed
about by the waves, so is a man who is careless and infirm of purpose
tempted, now on this side, now on that. As fire testeth iron, so doth
temptation the upright man. Oftentimes we know not what strength we
have; but temptation revealeth to us what we are. Nevertheless, we must
watch, especially in the beginnings of temptation; for then is the foe
the more easily mastered, when he is not suffered to enter within the
mind, but is met outside the door as soon as he hath knocked. Wherefore
one saith,
Check the beginnings; once thou might’st have cured,
But now ’tis past thy skill, too long hath it endured.
For first cometh to the mind the simple suggestion, then the strong
imagination, afterwards pleasure, evil affection, assent. And so little
by little the enemy entereth in altogether, because he was not resisted
at the beginning. And the longer a man delayeth his resistance, the
weaker he groweth, and the stronger groweth the enemy against him.
6. Some men suffer their most grievous temptations in the beginning of
their conversion, some at the end. Some are sorely tried their whole
life long. Some there are who are tempted but lightly, according to the
wisdom and justice of the ordering of God, who knoweth the character
and circumstances of men, and ordereth all things for the welfare of
His elect.
7. Therefore we ought not to despair when we are tempted, but the more
fervently should cry unto God, that He will vouchsafe to help us in all
our tribulation; and that He will, as St. Paul saith, with the
temptation make a way to escape that we may be able to bear it.(2) Let
us therefore humble ourselves under the mighty hand of God in all
temptation and trouble, for He will save and exalt such as are of an
humble spirit.
8. In temptations and troubles a man is proved, what progress he hath
made, and therein is his reward the greater, and his virtue doth the
more appear. Nor is it a great thing if a man be devout and zealous so
long as he suffereth no affliction; but if he behave himself patiently
in the time of adversity, then is there hope of great progress. Some
are kept safe from great temptations, but are overtaken in those which
are little and common, that the humiliation may teach them not to trust
to themselves in great things, being weak in small things.
(1) Job vii. 1 (Vulg.). (2) 1 Corinthians x. 13.
CHAPTER XIV
On avoiding rash judgment
Look well unto thyself, and beware that thou judge not the doings of
others. In judging others a man laboureth in vain; he often erreth, and
easily falleth into sin; but in judging and examining himself he always
laboureth to good purpose. According as a matter toucheth our fancy, so
oftentimes do we judge of it; for easily do we fail of true judgment
because of our own personal feeling. If God were always the sole object
of our desire, we should the less easily be troubled by the erring
judgment of our fancy.
2. But often some secret thought lurking within us, or even some
outward circumstance, turneth us aside. Many are secretly seeking their
own ends in what they do, yet know it not. They seem to live in good
peace of mind so long as things go well with them, and according to
their desires, but if their desires be frustrated and broken,
immediately they are shaken and displeased. Diversity of feelings and
opinions very often brings about dissensions between friends, between
countrymen, between religious and godly men.
3. Established custom is not easily relinquished, and no man is very
easily led to see with the eyes of another. If thou rest more upon thy
own reason or experience than upon the power of Jesus Christ, thy light
shall come slowly and hardly; for God willeth us to be perfectly
subject unto Himself, and all our reason to be exalted by abundant love
towards Him.
CHAPTER XV
Of works of charity
For no worldly good whatsoever, and for the love of no man, must
anything be done which is evil, but for the help of the suffering a
good work must sometimes be postponed, or be changed for a better; for
herein a good work is not destroyed, but improved. Without charity no
work profiteth, but whatsoever is done in charity, however small and of
no reputation it be, bringeth forth good fruit; for God verily
considereth what a man is able to do, more than the greatness of what
he doth.
2. He doth much who loveth much. He doth much who doth well. He doth
well who ministereth to the public good rather than to his own.
Oftentimes that seemeth to be charity which is rather carnality,
because it springeth from natural inclination, self-will, hope of
repayment, desire of gain.
3. He who hath true and perfect charity, in no wise seeketh his own
good, but desireth that God alone be altogether glorified. He envieth
none, because he longeth for no selfish joy; nor doth he desire to
rejoice in himself, but longeth to be blessed in God as the highest
good. He ascribeth good to none save to God only, the Fountain whence
all good proceedeth, and the End, the Peace, the joy of all Saints. Oh,
he who hath but a spark of true charity, hath verily learned that all
worldly things are full of vanity.
CHAPTER XVI
Of bearing with the faults of others
Those things which a man cannot amend in himself or in others, he ought
patiently to bear, until God shall otherwise ordain. Bethink thee that
perhaps it is better for thy trial and patience, without which our
merits are but little worth. Nevertheless thou oughtest, when thou
findeth such impediments, to beseech God that He would vouchsafe to
sustain thee, that thou be able to bear them with a good will.
2. If one who is once or twice admonished refuse to hearken, strive not
with him, but commit all to God, that His will may be done and His
honour be shown in His servants, for He knoweth well how to convert the
evil unto good. Endeavour to be patient in bearing with other men’s
faults and infirmities whatsoever they be, for thou thyself also hast
many things which have need to be borne with by others. If thou canst
not make thine own self what thou desireth, how shalt thou be able to
fashion another to thine own liking. We are ready to see others made
perfect, and yet we do not amend our own shortcomings.
3. We will that others be straitly corrected, but we will not be
corrected ourselves. The freedom of others displeaseth us, but we are
dissatisfied that our own wishes shall be denied us. We desire rules to
be made restraining others, but by no means will we suffer ourselves to
be restrained. Thus therefore doth it plainly appear how seldom we
weigh our neighbour in the same balance with ourselves. If all men were
perfect, what then should we have to suffer from others for God?
4. But now hath God thus ordained, that we may learn to bear one
another’s burdens, because none is without defect, none without a
burden, none sufficient of himself, none wise enough of himself; but it
behoveth us to bear with one another, to comfort one another, to help,
instruct, admonish one another. How much strength each man hath is best
proved by occasions of adversity: for such occasions do not make a man
frail, but show of what temper he is.
CHAPTER XVII
Of a Religious life
It behoveth thee to learn to mortify thyself in many things, if thou
wilt live in amity and concord with other men. It is no small thing to
dwell in a religious community or congregation, and to live there
without complaint, and therein to remain faithful even unto death.
Blessed is he who hath lived a good life in such a body, and brought it
to a happy end. If thou wilt stand fast and wilt profit as thou
oughtest, hold thyself as an exile and a pilgrim upon the earth. Thou
wilt have to be counted as a fool for Christ, if thou wilt lead a
religious life.
2. The clothing and outward appearance are of small account; it is
change of character and entire mortification of the affections which
make a truly religious man. He who seeketh aught save God and the
health of his soul, shall find only tribulation and sorrow. Nor can he
stand long in peace, who striveth not to be least of all and servant of
all.
3. Thou art called to endure and to labour, not to a life of ease and
trifling talk. Here therefore are men tried as gold in the furnace. No
man can stand, unless with all his heart he will humble himself for
God’s sake.
CHAPTER XVIII
Of the example of the holy fathers
Consider now the lively examples of the holy fathers, in whom shone
forth real perfectness and religion, and thou shalt see how little,
even as nothing, is all that we do. Ah! What is our life when compared
to theirs? They, saints and friends of Christ as they were, served the
Lord in hunger and thirst, in cold and nakedness, in labour and
weariness, in watchings and fastings, in prayer and holy meditations,
in persecutions and much rebuke.
2. O how many and grievous tribulations did the Apostles, Martyrs,
Confessors, Virgins, endure; and all others who would walk in the
footsteps of Christ. For they hated their souls in this world that they
might keep them unto life eternal. O how strict and retired a life was
that of the holy fathers who dwelt in the desert! what long and
grievous temptations they did suffer! how often were they assaulted by
the enemy! what frequent and fervid prayers did they offer unto God!
what strict fasts did they endure! what fervent zeal and desire after
spiritual profit did they manifest! how bravely did they fight that
their vices might not gain the mastery! how entirely and steadfastly
did they reach after God! By day they laboured, and at night they gave
themselves ofttimes unto prayer; yea, even when they were labouring
they ceased not from mental prayer.
3. They spent their whole time profitably; every hour seemed short for
retirement with God; and through the great sweetness of contemplation,
even the need of bodily refreshment was forgotten. They renounced all
riches, dignities, honours, friends, kinsmen; they desired nothing from
the world; they ate the bare necessaries of life; they were unwilling
to minister to the body even in necessity. Thus were they poor in
earthly things, but rich above measure in grace and virtue. Though poor
to the outer eye, within they were filled with grace and heavenly
benedictions.
4. They were strangers to the world, but unto God they were as kinsmen
and friends. They seemed unto themselves as of no reputation, and in
the world’s eyes contemptible; but in the sight of God they were
precious and beloved. They stood fast in true humility, they lived in
simple obedience, they walked in love and patience; and thus they waxed
strong in spirit, and obtained great favour before God. To all
religious men they were given as an example, and they ought more to
provoke us unto good livings than the number of the lukewarm tempteth
to carelessness of life.
5. O how great was the love of all religious persons at the beginning
of this sacred institution! O what devoutness of prayer! what rivalry
in holiness! what strict discipline was observed! what reverence and
obedience under the rule of the master showed they in all things! The
traces of them that remain until now testify that they were truly holy
and perfect men, who fighting so bravely trod the world underfoot. Now
a man is counted great if only he be not a transgressor, and if he can
only endure with patience what he hath undertaken.
6. O the coldness and negligence of our times, that we so quickly
decline from the former love, and it is become a weariness to live,
because of sloth and lukewarmness. May progress in holiness not wholly
fall asleep in thee, who many times hast seen so many examples of
devout men!
CHAPTER XIX
Of the exercises of a religious man
The life of a Christian ought to be adorned with all virtues, that he
may be inwardly what he outwardly appeareth unto men. And verily it
should be yet better within than without, for God is a discerner of our
heart, Whom we must reverence with all our hearts wheresoever we are,
and walk pure in His presence as do the angels. We ought daily to renew
our vows, and to kindle our hearts to zeal, as if each day were the
first day of our conversion, and to say, “Help me, O God, in my good
resolutions, and in Thy holy service, and grant that this day I may
make a good beginning, for hitherto I have done nothing!”
2. According to our resolution so is the rate of our progress, and much
diligence is needful for him who would make good progress. For if he
who resolveth bravely oftentimes falleth short, how shall it be with
him who resolveth rarely or feebly? But manifold causes bring about
abandonment of our resolution, yet a trivial omission of holy exercises
can hardly be made without some loss to us. The resolution of the
righteous dependeth more upon the grace of God than upon their own
wisdom; for in Him they always put their trust, whatsoever they take in
hand. For man proposeth, but God disposeth; and the way of a man is not
in himself.(1)
3. If a holy exercise be sometimes omitted for the sake of some act of
piety, or of some brotherly kindness, it can easily be taken up
afterwards; but if it be neglected through distaste or slothfulness,
then is it sinful, and the mischief will be felt. Strive as earnestly
as we may, we shall still fall short in many things. Always should some
distinct resolution be made by us; and, most of all, we must strive
against those sins which most easily beset us. Both our outer and inner
life should be straitly examined and ruled by us, because both have to
do with our progress.
4. If thou canst not be always examining thyself, thou canst at certain
seasons, and at least twice in the day, at evening and at morning. In
the morning make thy resolves, and in the evening inquire into thy
life, how thou hast sped to-day in word, deed, and thought; for in
these ways thou hast often perchance offended God and thy neighbour.
Gird up thy lions like a man against the assaults of the devil; bridle
thine appetite, and thou wilt soon be able to bridle every inclination
of the flesh. Be thou never without something to do; be reading, or
writing, or praying, or meditating, or doing something that is useful
to the community. Bodily exercises, however, must be undertaken with
discretion, nor are they to be used by all alike.
5. The duties which are not common to all must not be done openly, but
are safest carried on in secret. But take heed that thou be not
careless in the common duties, and more devout in the secret; but
faithfully and honestly discharge the duties and commands which lie
upon thee, then afterwards, if thou hast still leisure, give thyself to
thyself as thy devotion leadeth thee. All cannot have one exercise, but
one suiteth better to this man and another to that. Even for the
diversity of season different exercises are needed, some suit better
for feasts, some for fasts. We need one kind in time of temptations and
others in time of peace and quietness. Some are suitable to our times
of sadness, and others when we are joyful in the Lord.
6. When we draw near the time of the great feasts, good exercises
should be renewed, and the prayers of holy men more fervently besought.
We ought to make our resolutions from one Feast to another, as if each
were the period of our departure from this world, and of entering into
the eternal feast. So ought we to prepare ourselves earnestly at solemn
seasons, and the more solemnly to live, and to keep straightest watch
upon each holy observance, as though we were soon to receive the reward
of our labours at the hand of God.
7. And if this be deferred, let us believe ourselves to be as yet
ill-prepared, and unworthy as yet of the glory which shall be revealed
in us at the appointed season; and let us study to prepare ourselves
the better for our end. Blessed is that servant, as the Evangelist Luke
hath it, whom, when the Lord cometh He shall find watching. Verily I
say unto you He will make him ruler over all that He hath.(2)
(1) Jeremiah x. 23. (2) Luke xii. 43, 44.
CHAPTER XX
Of the love of solitude and silence
Seek a suitable time for thy meditation, and think frequently of the
mercies of God to thee. Leave curious questions. Study such matters as
bring thee sorrow for sin rather than amusement. If thou withdraw
thyself from trifling conversation and idle goings about, as well as
from novelties and gossip, thou shalt find thy time sufficient and apt
for good meditation. The greatest saints used to avoid as far as they
could the company of men, and chose to live in secret with God.
2. One hath said, “As oft as I have gone among men, so oft have I
returned less a man.” This is what we often experience when we have
been long time in conversation. For it is easier to be altogether
silent than it is not to exceed in word. It is easier to remain hidden
at home than to keep sufficient guard upon thyself out of doors. He,
therefore, that seeketh to reach that which is hidden and spiritual,
must go with Jesus “apart from the multitude.” No man safely goeth
abroad who loveth not to rest at home. No man safely talketh but he who
loveth to hold his peace. No man safely ruleth but he who loveth to be
subject. No man safely commandeth but he who loveth to obey.
3. No man safely rejoiceth but he who hath the testimony of a good
conscience within himself. The boldness of the Saints was always full
of the fear of God. Nor were they the less earnest and humble in
themselves, because they shone forth with great virtues and grace. But
the boldness of wicked men springeth from pride and presumption, and at
the last turneth to their own confusion. Never promise thyself security
in this life, howsoever good a monk or devout a solitary thou seemest.
4. Often those who stand highest in the esteem of men, fall the more
grievously because of their over great confidence. Wherefore it is very
profitable unto many that they should not be without inward temptation,
but should be frequently assaulted, lest they be over confident, lest
they be indeed lifted up into pride, or else lean too freely upon the
consolations of the world. O how good a conscience should that man
keep, who never sought a joy that passeth away, who never became
entangled with the world! O how great peace and quiet should he
possess, who would cast off all vain care, and think only of healthful
and divine things, and build his whole hope upon God!
5. No man is worthy of heavenly consolation but he who hath diligently
exercised himself in holy compunction. If thou wilt feel compunction
within thy heart, enter into thy chamber and shut out the tumults of
the world, as it is written, Commune with your own heart in your own
chamber and be still.(1) In retirement thou shalt find what often thou
wilt lose abroad. Retirement, if thou continue therein, groweth sweet,
but if thou keep not in it, begetteth weariness. If in the beginning of
thy conversation thou dwell in it and keep it well, it shall afterwards
be to thee a dear friend, and a most pleasant solace.
6. In silence and quiet the devout soul goeth forward and learneth the
hidden things of the Scriptures. Therein findeth she a fountain of
tears, wherein to wash and cleanse herself each night, that she may
grow the more dear to her Maker as she dwelleth the further from all
worldly distraction. To him who withdraweth himself from his
acquaintance and friends God with his holy angels will draw nigh. It is
better to be unknown and take heed to oneself than to neglect oneself
and work wonders. It is praiseworthy for a religious man to go seldom
abroad, to fly from being seen, to have no desire to see men.
7. Why wouldest thou see what thou mayest not have? The world passeth
away and the lust thereof. The desires of sensuality draw thee abroad,
but when an hour is past, what dost thou bring home, but a weight upon
thy conscience and distraction of heart? A merry going forth bringeth
often a sorrowful return, and a merry evening maketh a sad morning? So
doth all carnal joy begin pleasantly, but in the end it gnaweth away
and destroyeth. What canst thou see abroad which thou seest not at
home? Behold the heaven and the earth and the elements, for out of
these are all things made.
8. What canst thou see anywhere which can continue long under the sun?
Thou believest perchance that thou shalt be satisfied, but thou wilt
never be able to attain unto this. If thou shouldest see all things
before thee at once, what would it be but a vain vision? Lift up thine
eyes to God on high, and pray that thy sins and negligences may be
forgiven. Leave vain things to vain men, and mind thou the things which
God hath commanded thee. Shut thy door upon thee, and call unto thyself
Jesus thy beloved. Remain with Him in thy chamber, for thou shalt not
elsewhere find so great peace. If thou hadst not gone forth nor
listened to vain talk, thou hadst better kept thyself in good peace.
But because it sometimes delighteth thee to hear new things, thou must
therefore suffer trouble of heart.
(1) Psalm iv. 4.
CHAPTER XXI
Of compunction of heart
If thou wilt make any progress keep thyself in the fear of God, and
long not to be too free, but restrain all thy senses under discipline
and give not thyself up to senseless mirth. Give thyself to compunction
of heart and thou shalt find devotion. Compunction openeth the way for
many good things, which dissoluteness is wont quickly to lose. It is
wonderful that any man can ever rejoice heartily in this life who
considereth and weigheth his banishment, and the manifold dangers which
beset his soul.
2. Through lightness of heart and neglect of our shortcomings we feel
not the sorrows of our soul, but often vainly laugh when we have good
cause to weep. There is no true liberty nor real joy, save in the fear
of God with a good conscience. Happy is he who can cast away every
cause of distraction and bring himself to the one purpose of holy
compunction. Happy is he who putteth away from him whatsoever may stain
or burden his conscience. Strive manfully; custom is overcome by
custom. If thou knowest how to let men alone, they will gladly let thee
alone to do thine own works.
3. Busy not thyself with the affairs of others, nor entangle thyself
with the business of great men. Keep always thine eye upon thyself
first of all, and give advice to thyself specially before all thy
dearest friends. If thou hast not the favour of men, be not thereby
cast down, but let thy concern be that thou holdest not thyself so well
and circumspectly, as becometh a servant of God and a devout monk. It
is often better and safer for a man not to have many comforts in this
life, especially those which concern the flesh. But that we lack divine
comforts or feel them rarely is to our own blame, because we seek not
compunction of heart, nor utterly cast away those comforts which are
vain and worldly.
4. Know thyself to be unworthy of divine consolation, and worthy rather
of much tribulation. When a man hath perfect compunction, then all the
world is burdensome and bitter to him. A good man will find sufficient
cause for mourning and weeping; for whether he considereth himself, or
pondereth concerning his neighbour, he knoweth that no man liveth here
without tribulation, and the more thoroughly he considereth himself,
the more thoroughly he grieveth. Grounds for just grief and inward
compunction there are in our sins and vices, wherein we lie so
entangled that we are but seldom able to contemplate heavenly things.
5. If thou thoughtest upon thy death more often than how long thy life
should be, thou wouldest doubtless strive more earnestly to improve.
And if thou didst seriously consider the future pains of hell, I
believe thou wouldest willingly endure toil or pain and fear not
discipline. But because these things reach not the heart, and we still
love pleasant things, therefore we remain cold and miserably
indifferent.
6. Oftentimes it is from poverty of spirit that the wretched body is so
easily led to complain. Pray therefore humbly unto the Lord that He
will give thee the spirit of compunction and say in the language of the
prophet, _Feed me, O Lord, with bread of tears, and give me
plenteousness of tears to drink_.(1)
(1) Psalm lxxx. 5.
CHAPTER XXII
On the contemplation of human misery
Thou art miserable wheresoever thou art, and whithersoever thou
turnest, unless thou turn thee to God. Why art thou disquieted because
it happeneth not to thee according to thy wishes and desires? Who is he
that hath everything according to his will? Neither I, nor thou, nor
any man upon the earth. There is no man in the world free from trouble
or anguish, though he were King or Pope. Who is he who hath the
happiest lot? Even he who is strong to suffer somewhat for God.
2. There are many foolish and unstable men who say, “See what a
prosperous life that man hath, how rich and how great he is, how
powerful, how exalted.” But lift up thine eyes to the good things of
heaven, and thou shalt see that all these worldly things are nothing,
they are utterly uncertain, yea, they are wearisome, because they are
never possessed without care and fear. The happiness of man lieth not
in the abundance of temporal things but a moderate portion sufficeth
him. Our life upon the earth is verily wretchedness. The more a man
desireth to be spiritual, the more bitter doth the present life become
to him; because he the better understandeth and seeth the defects of
human corruption. For to eat, to drink, to watch, to sleep, to rest, to
labour, and to be subject to the other necessities of nature, is truly
a great wretchedness and affliction to a devout man, who would fain be
released and free from all sin.
3. For the inner man is heavily burdened with the necessities of the
body in this world. Wherefore the prophet devoutly prayeth to be freed
from them, saying, Deliver me from my necessities, O Lord.(1) But woe
to those who know not their own misery, and yet greater woe to those
who love this miserable and corruptible life. For to such a degree do
some cling to it (even though by labouring or begging they scarce
procure what is necessary for subsistence) that if they might live here
always, they would care nothing for the Kingdom of God.
4. Oh foolish and faithless of heart, who lie buried so deep in worldly
things, that they relish nothing save the things of the flesh!
Miserable ones! they will too sadly find out at the last, how vile and
worthless was that which they loved. The saints of God and all loyal
friends of Christ held as nothing the things which pleased the flesh,
or those which flourished in this life, but their whole hope and
affection aspired to the things which are above. Their whole desire was
borne upwards to everlasting and invisible things, lest they should be
drawn downwards by the love of things visible.
5. Lose not, brother, thy loyal desire of progress to things spiritual.
There is yet time, the hour is not past. Why wilt thou put off thy
resolution? Arise, begin this very moment, and say, “Now is the time to
do: now is the time to fight, now is the proper time for amendment.”
When thou art ill at ease and troubled, then is the time when thou art
nearest unto blessing. Thou must go through fire and water that God may
bring thee into a wealthy place. Unless thou put force upon thyself,
thou wilt not conquer thy faults. So long as we carry about with us
this frail body, we cannot be without sin, we cannot live without
weariness and trouble. Gladly would we have rest from all misery; but
because through sin we have lost innocence, we have lost also the true
happiness. Therefore must we be patient, and wait for the mercy of God,
until this tyranny be overpast, and this mortality be swallowed up of
life.
6. O how great is the frailty of man, which is ever prone to evil!
To-day thou confessest thy sins, and to-morrow thou committest again
the sins thou didst confess. Now dost thou resolve to avoid a fault,
and within an hour thou behavest thyself as if thou hadst never
resolved at all. Good cause have we therefore to humble ourselves, and
never to think highly of ourselves, seeing that we are so frail and
unstable. And quickly may that be lost by our negligence, which by much
labour was hardly attained through grace.
7. What shall become of us at the end, if at the beginning we are
lukewarm and idle? Woe unto us, if we choose to rest, as though it were
a time of peace and security, while as yet no sign appeareth in our
life of true holiness. Rather had we need that we might begin yet
afresh, like good novices, to be instructed unto good living, if haply
there might be hope of some future amendment and greater spiritual
increase.
(1) Psalm xxv. 17.
CHAPTER XXIII
Of meditation upon death
Very quickly will there be an end of thee here; take heed therefore how
it will be with thee in another world. To-day man is, and to-morrow he
will be seen no more. And being removed out of sight, quickly also he
is out of mind. O the dulness and hardness of man’s heart, which
thinketh only of the present, and looketh not forward to the future.
Thou oughtest in every deed and thought so to order thyself, as if thou
wert to die this day. If thou hadst a good conscience thou wouldst not
greatly fear death. It were better for thee to watch against sin, than
to fly from death. If to-day thou art not ready, how shalt thou be
ready to-morrow? To-morrow is an uncertain day; and how knowest thou
that thou shalt have a to-morrow?
2. What doth it profit to live long, when we amend so little? Ah! long
life doth not always amend, but often the more increaseth guilt. Oh
that we might spend a single day in this world as it ought to be spent!
Many there are who reckon the years since they were converted, and yet
oftentimes how little is the fruit thereof. If it is a fearful thing to
die, it may be perchance a yet more fearful thing to live long. Happy
is the man who hath the hour of his death always before his eyes, and
daily prepareth himself to die. If thou hast ever seen one die,
consider that thou also shalt pass away by the same road.
3. When it is morning reflect that it may be thou shalt not see the
evening, and at eventide dare not to boast thyself of the morrow.
Always be thou prepared, and so live that death may never find thee
unprepared. Many die suddenly and unexpectedly. For at such an hour as
ye think not, the Son of Man cometh.(1) When that last hour shall come,
thou wilt begin to think very differently of thy whole life past, and
wilt mourn bitterly that thou hast been so negligent and slothful.
4. Happy and wise is he who now striveth to be such in life as he would
fain be found in death! For a perfect contempt of the world, a fervent
desire to excel in virtue, the love of discipline, the painfulness of
repentance, readiness to obey, denial of self, submission to any
adversity for love of Christ; these are the things which shall give
great confidence of a happy death. Whilst thou art in health thou hast
many opportunities of good works; but when thou art in sickness I know
not how much thou wilt be able to do. Few are made better by infirmity:
even as they who wander much abroad seldom become holy.
5. Trust not thy friends and kinsfolk, nor put off the work of thy
salvation to the future, for men will forget thee sooner than thou
thinkest. It is better for thee now to provide in time, and to send
some good before thee, than to trust to the help of others. If thou art
not anxious for thyself now, who, thinkest thou, will be anxious for
thee afterwards? Now the time is most precious. Now is the accepted
time, now is the day of salvation. But alas! that thou spendest not
well this time, wherein thou mightest lay up treasure which should
profit thee everlastingly. The hour will come when thou shalt desire
one day, yea, one hour, for amendment of life, and I know not whether
thou shalt obtain.
6. Oh, dearly beloved, from what danger thou mightest free thyself,
from what great fear, if only thou wouldst always live in fear, and in
expectation of death! Strive now to live in such wise that in the hour
of death thou mayest rather rejoice than fear. Learn now to die to the
world, so shalt thou begin to live with Christ. Learn now to contemn
all earthly things, and then mayest thou freely go unto Christ. Keep
under thy body by penitence, and then shalt thou be able to have a sure
confidence.
7. Ah, foolish one! why thinkest thou that thou shalt live long, when
thou art not sure of a single day? How many have been deceived, and
suddenly have been snatched away from the body! How many times hast
thou heard how one was slain by the sword, another was drowned, another
falling from on high broke his neck, another died at the table, another
whilst at play! One died by fire, another by the sword, another by the
pestilence, another by the robber. Thus cometh death to all, and the
life of men swiftly passeth away like a shadow.
8. Who will remember thee after thy death? And who will entreat for
thee? Work, work now, oh dearly beloved, work all that thou canst. For
thou knowest not when thou shalt die, nor what shall happen unto thee
after death. While thou hast time, lay up for thyself undying riches.
Think of nought but of thy salvation; care only for the things of God.
Make to thyself friends, by venerating the saints of God and walking in
their steps, that when thou failest, thou mayest be received into
everlasting habitations.(2)
9. Keep thyself as a stranger and a pilgrim upon the earth, to whom the
things of the world appertain not. Keep thine heart free, and lifted up
towards God, for here have we no continuing city.(3) To Him direct thy
daily prayers with crying and tears, that thy spirit may be found
worthy to pass happily after death unto its Lord. Amen.
(1) Matthew xxiv. 44. (2) Luke xvi. 9. (3) Hebrews xiii. 14.
CHAPTER XXIV
Of the judgment and punishment of the wicked
In all that thou doest, remember the end, and how thou wilt stand
before a strict judge, from whom nothing is hid, who is not bribed with
gifts, nor accepteth excuses, but will judge righteous judgment. O most
miserable and foolish sinner, who art sometimes in fear of the
countenance of an angry man, what wilt thou answer to God, who knoweth
all thy misdeeds? Why dost thou not provide for thyself against the day
of judgment, when no man shall be able to be excused or defended by
means of another, but each one shall bear his burden himself alone? Now
doth thy labour bring forth fruit, now is thy weeping acceptable, thy
groaning heard, thy sorrow well pleasing to God, and cleansing to thy
soul.
2. Even here on earth the patient man findeth great occasion of
purifying his soul. When suffering injuries he grieveth more for the
other’s malice than for his own wrong; when he prayeth heartily for
those that despitefully use him, and forgiveth them from his heart;
when he is not slow to ask pardon from others; when he is swifter to
pity than to anger; when he frequently denieth himself and striveth
altogether to subdue the flesh to the spirit. Better is it now to
purify the soul from sin, than to cling to sins from which we must be
purged hereafter. Truly we deceive ourselves by the inordinate love
which we bear towards the flesh.
3. What is it which that fire shall devour, save thy sins? The more
thou sparest thyself and followest the flesh, the more heavy shall thy
punishment be, and the more fuel art thou heaping up for the burning.
For wherein a man hath sinned, therein shall he be the more heavily
punished. There shall the slothful be pricked forward with burning
goads, and the gluttons be tormented with intolerable hunger and
thirst. There shall the luxurious and the lovers of pleasure be plunged
into burning pitch and stinking brimstone, and the envious shall howl
like mad dogs for very grief.
4. No sin will there be which shall not be visited with its own proper
punishment. The proud shall be filled with utter confusion, and the
covetous shall be pinched with miserable poverty. An hour’s pain there
shall be more grievous than a hundred years here of the bitterest
penitence. No quiet shall be there, no comfort for the lost, though
here sometimes there is respite from pain, and enjoyment of the solace
of friends. Be thou anxious now and sorrowful for thy sins, that in the
day of judgment thou mayest have boldness with the blessed. For then
shall the righteous man stand in great boldness before the face of such
as have afflicted him and made no account of his labours.(1) Then shall
he stand up to judge, he who now submitteth himself in humility to the
judgments of men. Then shall the poor and humble man have great
confidence, while the proud is taken with fear on every side.
5. Then shall it be seen that he was the wise man in this world who
learned to be a fool and despised for Christ. Then shall all
tribulation patiently borne delight us, while the mouth of the ungodly
shall be stopped. Then shall every godly man rejoice, and every profane
man shall mourn. Then the afflicted flesh shall more rejoice than if it
had been alway nourished in delights. Then the humble garment shall put
on beauty, and the precious robe shall hide itself as vile. Then the
little poor cottage shall be more commended than the gilded palace.
Then enduring patience shall have more might than all the power of the
world. Then simple obedience shall be more highly exalted than all
worldly wisdom.
6. Then a pure and good conscience shall more rejoice than learned
philosophy. Then contempt of riches shall have more weight than all the
treasure of the children of this world. Then shalt thou find more
comfort in having prayed devoutly than in having fared sumptuously.
Then thou wilt rather rejoice in having kept silence than in having
made long speech. Then holy deeds shall be far stronger than many fine
words. Then a strict life and sincere penitence shall bring deeper
pleasure than all earthly delight. Learn now to suffer a little, that
then thou mayest be enabled to escape heavier sufferings. Prove first
here, what thou art able to endure hereafter. If now thou art able to
bear so little, how wilt thou be able to endure eternal torments? If
now a little suffering maketh thee so impatient, what shall hell-fire
do then? Behold of a surety thou art not able to have two Paradises, to
take thy fill or delight here in this world, and to reign with Christ
hereafter.
7. If even unto this day thou hadst ever lived in honours and
pleasures, what would the whole profit thee if now death came to thee
in an instant? All therefore is vanity, save to love God and to serve
Him only. For he who loveth God with all his heart feareth not death,
nor punishment, nor judgment, nor hell, because perfect love giveth
sure access to God. But he who still delighteth in sin, no marvel if he
is afraid of death and judgment. Nevertheless it is a good thing, if
love as yet cannot restrain thee from evil, that at least the fear of
hell should hold thee back. But he who putteth aside the fear of God
cannot long continue in good, but shall quickly fall into the snares of
the devil.
(1) Wisd. v. 1.
CHAPTER XXV
Of the zealous amendment of our whole life
Be thou watchful and diligent in God’s service, and bethink thee often
why thou hast renounced the world. Was it not that thou mightest live
to God and become a spiritual man? Be zealous, therefore, for thy
spiritual profit, for thou shalt receive shortly the reward of thy
labours, and neither fear nor sorrow shall come any more into thy
borders. Now shalt thou labour a little, and thou shalt find great
rest, yea everlasting joy. If thou shalt remain faithful and zealous in
labour, doubt not that God shall be faithful and bountiful in rewarding
thee. It is thy duty to have a good hope that thou wilt attain the
victory, but thou must not fall into security lest thou become slothful
or lifted up.
2. A certain man being in anxiety of mind, continually tossed about
between hope and fear, and being on a certain day overwhelmed with
grief, cast himself down in prayer before the altar in a church, and
meditated within himself, saying, “Oh! if I but knew that I should
still persevere,” and presently heard within him a voice from God, “And
if thou didst know it, what wouldst thou do? Do now what thou wouldst
do then, and thou shalt be very secure.” And straightway being
comforted and strengthened, he committed himself to the will of God and
the perturbation of spirit ceased, neither had he a mind any more to
search curiously to know what should befall him hereafter, but studied
rather to inquire what was the good and acceptable will of God, for the
beginning and perfecting of every good work.
3. Hope in the Lord and be doing good, saith the Prophet; dwell in the
land and thou shalt be fed(1) with its riches. One thing there is which
holdeth back many from progress and fervent amendment, even the dread
of difficulty, or the labour of the conflict. Nevertheless they advance
above all others in virtue who strive manfully to conquer those things
which are most grievous and contrary to them, for there a man profiteth
most and meriteth greater grace where he most overcometh himself and
mortifieth himself in spirit.
4. But all men have not the same passions to conquer and to mortify,
yet he who is diligent shall attain more profit, although he have
stronger passions, than another who is more temperate of disposition,
but is withal less fervent in the pursuit of virtue. Two things
specially avail unto improvement in holiness, namely firmness to
withdraw ourselves from the sin to which by nature we are most
inclined, and earnest zeal for that good in which we are most lacking.
And strive also very earnestly to guard against and subdue those faults
which displease thee most frequently in others.
5. Gather some profit to thy soul wherever thou art, and wherever thou
seest or hearest good examples, stir thyself to follow them, but where
thou seest anything which is blameworthy, take heed that thou do not
the same; or if at any time thou hast done it, strive quickly to amend
thyself. As thine eye observeth others, so again are the eyes of others
upon thee. How sweet and pleasant is it to see zealous and godly
brethren temperate and of good discipline; and how sad is it and
grievous to see them walking disorderly, not practising the duties to
which they are called. How hurtful a thing it is to neglect the purpose
of their calling, and turn their inclinations to things which are none
of their business.
6. Be mindful of the duties which thou hast undertaken, and set always
before thee the remembrance of the Crucified. Truly oughtest thou to be
ashamed as thou lookest upon the life of Jesus Christ, because thou
hast not yet endeavoured to conform thyself more unto Him, though thou
hast been a long time in the way of God. A religious man who exercises
himself seriously and devoutly in the most holy life and passion of our
Lord shall find there abundantly all things that are profitable and
necessary for him, neither is there need that he shall seek anything
better beyond Jesus. Oh! if Jesus crucified would come into our hearts,
how quickly, and completely should we have learned all that we need to
know!
7. He who is earnest receiveth and beareth well all things that are
laid upon him. He who is careless and lukewarm hath trouble upon
trouble, and suffereth anguish upon every side, because he is without
inward consolation, and is forbidden to seek that which is outward. He
who is living without discipline is exposed to grievous ruin. He who
seeketh easier and lighter discipline shall always be in distress,
because one thing or another will give him displeasure.
8. O! if no other duty lay upon us but to praise the Lord our God with
our whole heart and voice! Oh! if thou never hadst need to eat or
drink, or sleep, but wert always able to praise God, and to give
thyself to spiritual exercises alone; then shouldst thou be far happier
than now, when for so many necessities thou must serve the flesh. O!
that these necessities were not, but only the spiritual refreshments of
the soul, which alas we taste too seldom.
9. When a man hath come to this, that he seeketh comfort from no
created thing, then doth he perfectly begin to enjoy God, then also
will he be well contented with whatsoever shall happen unto him. Then
will he neither rejoice for much nor be sorrowful for little, but he
committeth himself altogether and with full trust unto God, who is all
in all to him, to whom nothing perisheth nor dieth, but all things live
to Him and obey His every word without delay.
10. Remember always thine end, and how the time which is lost returneth
not. Without care and diligence thou shalt never get virtue. If thou
beginnest to grow cold, it shall begin to go ill with thee, but if thou
givest thyself unto zeal thou shalt find much peace, and shalt find thy
labour the lighter because of the grace of God and the love of virtue.
A zealous and diligent man is ready for all things. It is greater
labour to resist sins and passions than to toil in bodily labours. He
who shunneth not small faults falleth little by little into greater. At
eventide thou shalt always be glad if thou spend the day profitably.
Watch over thyself, stir thyself up, admonish thyself, and howsoever it
be with others, neglect not thyself. The more violence thou dost unto
thyself, the more thou shall profit. Amen.
(1) Psalm xxxvii. 3.
THE SECOND BOOK
ADMONITIONS CONCERNING THE INNER LIFE
CHAPTER I
Of the inward life
The kingdom of God is within you,(1) saith the Lord. Turn thee with all
thine heart to the Lord and forsake this miserable world, and thou
shalt find rest unto thy soul. Learn to despise outward things and to
give thyself to things inward, and thou shalt see the kingdom of God
come within thee. For the kingdom of God is peace and joy in the Holy
Ghost, and it is not given to the wicked. Christ will come to thee, and
show thee His consolation, if thou prepare a worthy mansion for Him
within thee. All His glory and beauty is from within, and there it
pleaseth Him to dwell. He often visiteth the inward man and holdeth
with him sweet discourse, giving him soothing consolation, much peace,
friendship exceeding wonderful.
2. Go to, faithful soul, prepare thy heart for this bridegroom that he
may vouchsafe to come to thee and dwell within thee, for so He saith,
if any man loveth me he will keep my words: and my Father will love
him, and we will come unto him and make our abode with him.(2) Give,
therefore, place to Christ and refuse entrance to all others. When thou
hast Christ, thou art rich, and hast sufficient. He shall be thy
provider and faithful watchman in all things, so that thou hast no need
to trust in men, for men soon change and swiftly pass away, but Christ
remaineth for ever and standeth by us firmly even to the end.
3. There is no great trust to be placed in a frail and mortal man, even
though he be useful and dear to us, neither should much sorrow arise
within us if sometimes he oppose and contradict us. They who are on thy
side to-day, may to-morrow be against thee, and often are they turned
round like the wind. Put thy whole trust in God and let Him be thy fear
and thy love, He will answer for thee Himself, and will do for thee
what is best. Here hast thou no continuing city,(3) and wheresoever
thou art, thou art a stranger and a pilgrim, and thou shalt never have
rest unless thou art closely united to Christ within thee.
4. Why dost thou cast thine eyes hither and thither, since this is not
the place of thy rest? In heaven ought thy habitation to be, and all
earthly things should be looked upon as it were in the passing by. All
things pass away and thou equally with them. Look that thou cleave not
to them lest thou be taken with them and perish. Let thy contemplation
be on the Most High, and let thy supplication be directed unto Christ
without ceasing. If thou canst not behold high and heavenly things,
rest thou in the passion of Christ and dwell willingly in His sacred
wounds. For if thou devoutly fly to the wounds of Jesus, and the
precious marks of the nails and the spear, thou shalt find great
comfort in tribulation, nor will the slights of men trouble thee much,
and thou wilt easily bear their unkind words.
5. Christ also, when He was in the world, was despised and rejected of
men, and in His greatest necessity was left by His acquaintance and
friends to bear these reproaches. Christ was willing to suffer and be
despised, and darest thou complain of any? Christ had adversaries and
gainsayers, and dost thou wish to have all men thy friends and
benefactors? Whence shall thy patience attain her crown if no adversity
befall thee? If thou art unwilling to suffer any adversity, how shalt
thou be the friend of Christ? Sustain thyself with Christ and for
Christ if thou wilt reign with Christ.
6. If thou hadst once entered into the mind of Jesus, and hadst tasted
yea even a little of his tender love, then wouldst thou care nought for
thine own convenience or inconvenience, but wouldst rather rejoice at
trouble brought upon thee, because the love of Jesus maketh a man to
despise himself. He who loveth Jesus, and is inwardly true and free
from inordinate affections, is able to turn himself readily unto God,
and to rise above himself in spirit, and to enjoy fruitful peace.
7. He who knoweth things as they are and not as they are said or seem
to be, he truly is wise, and is taught of God more than of men. He who
knoweth how to walk from within, and to set little value upon outward
things, requireth not places nor waiteth for seasons, for holding his
intercourse with God. The inward man quickly recollecteth himself,
because he is never entirely given up to outward things. No outward
labour and no necessary occupations stand in his way, but as events
fall out, so doth he fit himself to them. He who is rightly disposed
and ordered within careth not for the strange and perverse conduct of
men. A man is hindered and distracted in so far as he is moved by
outward things.
8. If it were well with thee, and thou wert purified from evil, all
things would work together for thy good and profiting. For this cause
do many things displease thee and often trouble thee, that thou art not
yet perfectly dead to thyself nor separated from all earthly things.
Nothing so defileth and entangleth the heart of man as impure love
towards created things. If thou rejectest outward comfort thou wilt be
able to contemplate heavenly things and frequently to be joyful
inwardly.
(1) Luke xvii. 21. (2) John xiv. 23. (3) Hebrews xiii. 14.
CHAPTER II
Of lowly submission
Make no great account who is for thee or against thee, but mind only
the present duty and take care that God be with thee in whatsoever thou
doest. Have a good conscience and God will defend thee, for he whom God
will help no man’s perverseness shall be able to hurt. If thou knowest
how to hold thy peace and to suffer, without doubt thou shalt see the
help of the Lord. He knoweth the time and the way to deliver thee,
therefore must thou resign thyself to Him. To God it belongeth to help
and to deliver from all confusion. Oftentimes it is very profitable for
keeping us in greater humility, that others know and rebuke our faults.
2. When a man humbleth himself for his defects, he then easily
pacifieth others and quickly satisfieth those that are angered against
him. God protecteth and delivereth the humble man, He loveth and
comforteth the humble man, to the humble man He inclineth Himself, on
the humble He bestoweth great grace, and when he is cast down He
raiseth him to glory: to the humble He revealeth His secrets, and
sweetly draweth and inviteth him to Himself. The humble man having
received reproach, is yet in sufficient peace, because he resteth on
God and not on the world. Reckon not thyself to have profited in
anywise unless thou feel thyself to be inferior to all.
CHAPTER III
Of the good, peaceable man
First keep thyself in peace, and then shalt thou be able to be a
peacemaker towards others. A peaceable man doth more good than a
well-learned. A passionate man turneth even good into evil and easily
believeth evil; a good, peaceable man converteth all things into good.
He who dwelleth in peace is suspicious of none, but he who is
discontented and restless is tossed with many suspicions, and is
neither quiet himself nor suffereth others to be quiet. He often saith
what he ought not to say, and omitteth what it were more expedient for
him to do. He considereth to what duties others are bound, and
neglecteth those to which he is bound himself. Therefore be zealous
first over thyself, and then mayest thou righteously be zealous
concerning thy neighbour.
2. Thou knowest well how to excuse and to colour thine own deeds, but
thou wilt not accept the excuses of others. It would be more just to
accuse thyself and excuse thy brother. If thou wilt that others bear
with thee, bear thou with others. Behold how far thou art as yet from
the true charity and humility which knows not how to be angry or
indignant against any save self alone. It is no great thing to mingle
with the good and the meek, for this is naturally pleasing to all, and
every one of us willingly enjoyeth peace and liketh best those who
think with us: but to be able to live peaceably with the hard and
perverse, or with the disorderly, or those who oppose us, this is a
great grace and a thing much to be commended and most worthy of a man.
3. There are who keep themselves in peace and keep peace also with
others, and there are who neither have peace nor suffer others to have
peace; they are troublesome to others, but always more troublesome to
themselves. And there are who hold themselves in peace, and study to
bring others unto peace; nevertheless, all our peace in this sad life
lieth in humble suffering rather than in not feeling adversities. He
who best knoweth how to suffer shall possess the most peace; that man
is conqueror of himself and lord of the world, the friend of Christ,
and the inheritor of heaven.
CHAPTER IV
Of a pure mind and simple intention
By two wings is man lifted above earthly things, even by simplicity and
purity. Simplicity ought to be in the intention, purity in the
affection. Simplicity reacheth towards God, purity apprehendeth Him and
tasteth Him. No good action will be distasteful to thee if thou be free
within from inordinate affection. If thou reachest after and seekest,
nothing but the will of God and the benefit of thy neighbour, thou wilt
entirely enjoy inward liberty. If thine heart were right, then should
every creature be a mirror of life and a book of holy doctrine. There
is no creature so small and vile but that it showeth us the goodness of
God.
2. If thou wert good and pure within, then wouldst thou look upon all
things without hurt and understand them aright. A pure heart seeth the
very depths of heaven and hell. Such as each one is inwardly, so
judgeth he outwardly. If there is any joy in the world surely the man
of pure heart possesseth it, and if there is anywhere tribulation and
anguish, the evil conscience knoweth it best. As iron cast into the
fire loseth rust and is made altogether glowing, so the man who turneth
himself altogether unto God is freed from slothfulness and changed into
a new man.
3. When a man beginneth to grow lukewarm, then he feareth a little
labour, and willingly accepteth outward consolation; but when he
beginneth perfectly to conquer himself and to walk manfully in the way
of God, then he counteth as nothing those things which aforetime seemed
to be so grievous unto him.
CHAPTER V
Of self-esteem
We cannot place too little confidence in ourselves, because grace and
understanding are often lacking to us. Little light is there within us,
and what we have we quickly lose by negligence. Oftentimes we perceive
not how great is our inward blindness. We often do ill and excuse it
worse. Sometimes we are moved by passion and count it zeal; we blame
little faults in others and pass over great faults in ourselves.
Quickly enough we feel and reckon up what we bear at the hands of
others, but we reflect not how much others are bearing from us. He who
would weigh well and rightly his own doings would not be the man to
judge severely of another.
2. The spiritually-minded man putteth care of himself before all cares;
and he who diligently attendeth to himself easily keepeth silence
concerning others. Thou wilt never be spiritually minded and godly
unless thou art silent concerning other men’s matters and take full
heed to thyself. If thou think wholly upon thyself and upon God, what
thou seest out of doors shall move thee little. Where art thou when
thou art not present to thyself? and when thou hast overrun all things,
what hath it profited thee, thyself being neglected? If thou wouldst
have peace and true unity, thou must put aside all other things, and
gaze only upon thyself.
3. Then thou shalt make great progress if thou keep thyself free from
all temporal care. Thou shalt lamentably fall away if thou set a value
upon any worldly thing. Let nothing be great, nothing high, nothing
pleasing, nothing acceptable unto thee, save God Himself or the things
of God. Reckon as altogether vain whatsoever consolation comes to thee
from a creature. The soul that loveth God looketh not to anything that
is beneath God. God alone is eternal and incomprehensible, filling all
things, the solace of the soul, and the true joy of the heart.
CHAPTER VI
Of the joy of a good conscience
The testimony of a good conscience is the glory of a good man. Have a
good conscience and thou shalt ever have joy. A good conscience is able
to bear exceeding much, and is exceeding joyful in the midst of
adversities; an evil conscience is ever fearful and unquiet. Thou shalt
rest sweetly if thy heart condemn thee not. Never rejoice unless when
thou hast done well. The wicked have never true joy, nor feel internal
peace, for there is no peace, saith my God, to the wicked.(1) And if
they say “we are in peace, there shall no harm happen unto us, and who
shall dare to do us hurt?” believe them not, for suddenly shall the
wrath of God rise up against them, and their deeds shall be brought to
nought, and their thoughts shall perish.
2. To glory in tribulation is not grievous to him who loveth; for such
glorying is glorying in the Cross of Christ. Brief is the glory which
is given and received of men. Sadness always goeth hand in hand with
the glory of the world. The glory of the good is in their conscience,
and not in the report of men. The joy of the upright is from God and in
God, and their joy is in the truth. He who desireth true and eternal
glory careth not for that which is temporal; and he who seeketh
temporal glory, or who despiseth it from his heart, is proved to bear
little love for that which is heavenly. He who careth for neither
praises nor reproaches hath great tranquillity of heart.
3. He will easily be contented and filled with peace, whose conscience
is pure. Thou art none the holier if thou art praised, nor the viler if
thou art reproached. Thou art what thou art; and thou canst not be
better than God pronounceth thee to be. If thou considerest well what
thou art inwardly, thou wilt not care what men will say to thee. Man
looketh on the outward appearance, but the Lord looketh on the
heart:(2) man looketh on the deed, but God considereth the intent. It
is the token of a humble spirit always to do well, and to set little by
oneself. Not to look for consolation from any created thing is a sign
of great purity and inward faithfulness.
4. He that seeketh no outward witness on his own behalf, showeth
plainly that he hath committed himself wholly to God. For not he that
commendeth himself is approved, as St. Paul saith, but whom the Lord
commendeth.(3) To walk inwardly with God, and not to be held by any
outer affections, is the state of a spiritual man.
(1) Isaiah lvii. 21. (2) 1 Samuel xvi. 7. (3) 2 Corinthians x. 18.
CHAPTER VII
Of loving Jesus above all things
Blessed is he who understandeth what it is to love Jesus, and to
despise himself for Jesus’ sake. He must give up all that he loveth for
his Beloved, for Jesus will be loved alone above all things. The love
of created things is deceiving and unstable, but the love of Jesus is
faithful and lasting. He who cleaveth to created things will fall with
their slipperiness; but he who embraceth Jesus will stand upright for
ever. Love Him and hold Him for thy friend, for He will not forsake
thee when all depart from thee, nor will he suffer thee to perish at
the last. Thou must one day be separated from all, whether thou wilt or
wilt not.
2. Cleave thou to Jesus in life and death, and commit thyself unto His
faithfulness, who, when all men fail thee, is alone able to help thee.
Thy Beloved is such, by nature, that He will suffer no rival, but alone
will possess thy heart, and as a king will sit upon His own throne. If
thou wouldst learn to put away from thee every created thing, Jesus
would freely take up His abode with thee. Thou wilt find all trust
little better than lost which thou hast placed in men, and not in
Jesus. Trust not nor lean upon a reed shaken with the wind, because all
flesh is grass, and the goodliness thereof falleth as the flower of the
field.(1)
3. Thou wilt be quickly deceived if thou lookest only upon the outward
appearance of men, for if thou seekest thy comfort and profit in
others, thou shalt too often experience loss. If thou seekest Jesus in
all things thou shalt verily find Jesus, but if thou seekest thyself
thou shalt also find thyself, but to thine own hurt. For if a man
seeketh not Jesus he is more hurtful to himself than all the world and
all his adversaries.
(1) Isaiah xl. 6.
CHAPTER VIII
Of the intimate love of Jesus
When Jesus is present all is well and nothing seemeth hard, but when
Jesus is not present everything is hard. When Jesus speaketh not
within, our comfort is nothing worth, but if Jesus speaketh but a
single word great is the comfort we experience. Did not Mary Magdalene
rise up quickly from the place where she wept when Martha said to her,
The Master is come and calleth for thee?(1) Happy hour when Jesus
calleth thee from tears to the joy of the spirit! How dry and hard art
thou without Jesus! How senseless and vain if thou desirest aught
beyond Jesus! Is not this greater loss than if thou shouldst lose the
whole world?
2. What can the world profit thee without Jesus? To be without Jesus is
the nethermost hell, and to be with Jesus is sweet paradise. If Jesus
were with thee no enemy could hurt thee. He who findeth Jesus findeth a
good treasure, yea, good above all good; and he who loseth Jesus loseth
exceeding much, yea, more than the whole world. Most poor is he who
liveth without Jesus, and most rich is he who is much with Jesus.
3. It is great skill to know how to live with Jesus, and to know how to
hold Jesus is great wisdom. Be thou humble and peaceable and Jesus
shall be with thee. Be godly and quiet, and Jesus will remain with
thee. Thou canst quickly drive away Jesus and lose His favour if thou
wilt turn away to the outer things. And if thou hast put Him to flight
and lost Him, to whom wilt thou flee, and whom then wilt thou seek for
a friend? Without a friend thou canst not live long, and if Jesus be
not thy friend above all thou shalt be very sad and desolate. Madly
therefore doest thou if thou trusteth or findest joy in any other. It
is preferable to have the whole world against thee, than Jesus offended
with thee. Therefore of all that are dear to thee, let Jesus be
specially loved.
4. Let all be loved for Jesus’ sake, but Jesus for His own. Jesus
Christ alone is to be specially loved, for He alone is found good and
faithful above all friends. For His sake and in Him let both enemies
and friends be dear to thee, and pray for them all that they may all
know and love Him. Never desire to be specially praised or loved,
because this belongeth to God alone, who hath none like unto Himself.
Nor wish thou that any one set his heart on thee, nor do thou give
thyself up to the love of any, but let Jesus be in thee and in every
good man.
5. Be pure and free within thyself, and be not entangled by any created
thing. Thou oughtest to bring a bare and clean heart to God, if thou
desirest to be ready to see how gracious the Lord is. And in truth,
unless thou be prevented and drawn on by His grace, thou wilt not
attain to this, that having cast out and dismissed all else, thou alone
art united to God. For when the grace of God cometh to a man, then he
becometh able to do all things, and when it departeth then he will be
poor and weak and given up unto troubles. In these thou art not to be
cast down nor to despair, but to rest with calm mind on the will of
God, and to bear all things which come upon thee unto the praise of
Jesus Christ; for after winter cometh summer, after night returneth
day, after the tempest a great calm.
(1) John xi. 28.
CHAPTER IX
Of the lack of all comfort
It is no hard thing to despise human comfort when divine is present. It
is a great thing, yea very great, to be able to bear the loss both of
human and divine comfort; and for the love of God willingly to bear
exile of heart, and in nought to seek oneself, nor to look to one’s own
merit. What great matter is it, if thou be cheerful of heart and devout
when favour cometh to thee? That is an hour wherein all rejoice.
Pleasantly enough doth he ride whom the grace of God carrieth. And what
marvel, if he feeleth no burden who is carried by the Almighty, and is
led onwards by the Guide from on high?
2. We are willing to accept anything for comfort, and it is difficult
for a man to be freed from himself. The holy martyr Laurence overcame
the love of the world and even of his priestly master, because he
despised everything in the world which seemed to be pleasant; and for
the love of Christ he calmly suffered even God’s chief priest, Sixtus,
whom he dearly loved, to be taken from him. Thus by the love of the
Creator he overcame the love of man, and instead of human comfort he
chose rather God’s good pleasure. So also learn thou to resign any near
and beloved friend for the love of God. Nor take it amiss when thou
hast been deserted by a friend, knowing that we must all be parted from
one another at last.
3. Mightily and long must a man strive within himself before he learn
altogether to overcome himself, and to draw his whole affection towards
God. When a man resteth upon himself, he easily slippeth away unto
human comforts. But a true lover of Christ, and a diligent seeker after
virtue, falleth not back upon those comforts, nor seeketh such
sweetness as may be tasted and handled, but desireth rather hard
exercises, and to undertake severe labours for Christ.
4. When, therefore, spiritual comfort is given by God, receive it with
giving of thanks, and know that it is the gift of God, not thy desert.
Be not lifted up, rejoice not overmuch nor foolishly presume, but
rather be more humble for the gift, more wary and more careful in all
thy doings; for that hour will pass away, and temptation will follow.
When comfort is taken from thee, do not straightway despair, but wait
for the heavenly visitation with humility and patience, for God is able
to give thee back greater favour and consolation. This is not new nor
strange to those who have made trial of the way of God, for with the
great saints and the ancient prophets there was often this manner of
change.
5. Wherefore one said when the favour of God was present with him, I
said in my prosperity I shall never be moved,(1) but he goeth on to say
what he felt within himself when the favour departed: Thou didst turn
Thy face from me, and I was troubled. In spite whereof he in no wise
despaireth, but the more instantly entreateth God, and saith, Unto
Thee, O Lord, will I cry, and will pray unto my God; and then he
receiveth the fruit of his prayer, and testifieth how he hath been
heard, saying, The Lord heard me and had mercy upon me, the Lord was my
helper. But wherein? Thou hast turned my heaviness into joy, Thou hast
put off my sackcloth and girded me with gladness. If it was thus with
the great saints, we who are poor and needy ought not to despair if we
are sometimes in the warmth and sometimes in the cold, for the Spirit
cometh and goeth according to the good pleasure of His will. Wherefore
holy Job saith, Thou dost visit him in the morning, and suddenly Thou
dost prove him.(2)
6. Whereupon then can I hope, or wherein may I trust, save only in the
great mercy of God, and the hope of heavenly grace? For whether good
men are with me, godly brethren or faithful friends, whether holy books
or beautiful discourses, whether sweet hymns and songs, all these help
but little, and have but little savour when I am deserted by God’s
favour and left to mine own poverty. There is no better remedy, then,
than patience and denial of self, and an abiding in the will of God.
7. I have never found any man so religious and godly, but that he felt
sometimes a withdrawal of the divine favour, and lack of fervour. No
saint was ever so filled with rapture, so enlightened, but that sooner
or later he was tempted. For he is not worthy of the great vision of
God, who, for God’s sake, hath not been exercised by some temptation.
For temptation is wont to go before as a sign of the comfort which
shall follow, and heavenly comfort is promised to those who are proved
by temptation. As it is written, To him that overcometh I will give to
eat of the tree of life.(3)
8. Divine comfort is given that a man may be stronger to bear
adversities. And temptation followeth, lest he be lifted up because of
the benefit. The devil sleepeth not; thy flesh is not yet dead;
therefore, cease thou not to make thyself ready unto the battle, for
enemies stand on thy right hand and on thy left, and they are never at
rest.
(1) Psalm xxx. 6. (2) Job vii. 18. (3) Revelation ii. 7.
CHAPTER X
Of gratitude for the Grace of God
Why seekest thou rest when thou art born to labour? Prepare thyself for
patience more than for comforts, and for bearing the cross more than
for joy. For who among the men of this world would not gladly receive
consolation and spiritual joy if he might always have it? For spiritual
comforts exceed all the delights of the world, and all the pleasures of
the flesh. For all worldly delights are either empty or unclean, whilst
spiritual delights alone are pleasant and honourable, the offspring of
virtue, and poured forth by God into pure minds. But no man can always
enjoy these divine comforts at his own will, because the season of
temptation ceaseth not for long.
2. Great is the difference between a visitation from above and false
liberty of spirit and great confidence in self. God doeth well in
giving us the grace of comfort, but man doeth ill in not immediately
giving God thanks thereof. And thus the gifts of grace are not able to
flow unto us, because we are ungrateful to the Author of them, and
return them not wholly to the Fountain whence they flow. For grace ever
becometh the portion of him who is grateful and that is taken away from
the proud, which is wont to be given to the humble.
3. I desire no consolation which taketh away from me compunction, I
love no contemplation which leadeth to pride. For all that is high is
not holy, nor is everything that is sweet good; every desire is not
pure; nor is everything that is dear to us pleasing unto God. Willingly
do I accept that grace whereby I am made humbler and more wary and more
ready to renounce myself. He who is made learned by the gift of grace
and taught wisdom by the stroke of the withdrawal thereof, will not
dare to claim any good thing for himself, but will rather confess that
he is poor and needy. Give unto God the thing which is God’s,(1) and
ascribe to thyself that which is thine; that is, give thanks unto God
for His grace, but for thyself alone confess thy fault, and that thy
punishment is deserved for thy fault.
4. Sit thou down always in the lowest room and thou shalt be given the
highest place.(2) For the highest cannot be without the lowest. For the
highest saints of God are least in their own sight, and the more
glorious they are, so much the lowlier are they in themselves; full of
grace and heavenly glory, they are not desirous of vain-glory; resting
on God and strong in His might, they cannot be lifted up in any wise.
And they who ascribe unto God all the good which they have received,
“seek not glory one of another, but the glory which cometh from God
only,” and they desire that God shall be praised in Himself and in all
His Saints above all things, and they are always striving for this very
thing.
5. Be thankful, therefore, for the least benefit and thou shalt be
worthy to receive greater. Let the least be unto thee even as the
greatest, and let that which is of little account be unto thee as a
special gift. If the majesty of the Giver be considered, nothing that
is given shall seem small and of no worth, for that is not a small
thing which is given by the Most High God. Yea, though He gave
punishment and stripes, we ought to be thankful, because He ever doth
for our profit whatever He suffereth to come upon us. He who seeketh to
retain the favour of God, let him be thankful for the favour which is
given, and patient in respect of that which is taken away. Let him pray
that it may return; let him be wary and humble that he lose it not.
(1) Matthew xxii. 21. (2) Luke xiv. 10.
CHAPTER XI
Of the fewness of those who love the Cross of Jesus
Jesus hath many lovers of His heavenly kingdom, but few bearers of His
Cross. He hath many seekers of comfort, but few of tribulation. He
findeth many companions of His table, but few of His fasting. All
desire to rejoice with Him, few are willing to undergo anything for His
sake. Many follow Jesus that they may eat of His loaves, but few that
they may drink of the cup of His passion. Many are astonished at His
Miracles, few follow after the shame of His Cross. Many love Jesus so
long as no adversities happen to them. Many praise Him and bless Him,
so long as they receive any comforts from Him. But if Jesus hide
Himself and withdraw from them a little while, they fall either into
complaining or into too great dejection of mind.
2. But they who love Jesus for Jesus’ sake, and not for any consolation
of their own, bless Him in all tribulation and anguish of heart as in
the highest consolation. And if He should never give them consolation,
nevertheless they would always praise Him and always give Him thanks.
3. Oh what power hath the pure love of Jesus, unmixed with any gain or
love of self! Should not all they be called mercenary who are always
seeking consolations? Do they not prove themselves lovers of self more
than of Christ who are always seeking their own gain and advantage?
Where shall be found one who is willing to serve God altogether for
nought?
4. Rarely is any one found so spiritual as to be stripped of all
selfish thoughts, for who shall find a man truly poor in spirit and
free of all created things? “His value is from afar, yea from the ends
of the earth.” A man may give away all his goods, yet that is nothing;
and if he do many deeds of penitence, yet that is a small thing; and
though he understand all knowledge, yet that is afar off; and if he
have great virtue and zealous devotion, yet much is lacking unto him,
yea, one thing which is the most necessary to him of all. What is it
then? That having given up all things besides, he give up himself and
go forth from himself utterly, and retain nothing of self-love; and
having done all things which he knoweth to be his duty to do, that he
feel that he hath done nothing. Let him not reckon that much which
might be much esteemed, but let him pronounce himself to be in truth an
unprofitable servant, as the Truth Himself saith, When ye have done all
things that are commanded you, say, we are unprofitable servants.(1)
Then may he be truly poor and naked in spirit, and be able to say with
the Prophet, As for me, I am poor and needy.(2) Nevertheless, no man is
richer than he, no man stronger, no man freer. For he knoweth both how
to give up himself and all things, and how to be lowly in his own eyes.
(1) Luke xvii. 10. (2) Psalm xxv. 16.
CHAPTER XII
Of the royal way of the Holy Cross
That seemeth a hard saying to many, If any man will come after Me, let
him deny himself and take up his Cross and follow Me.(1) But it will be
much harder to hear that last sentence, Depart from me, ye wicked, into
eternal fire.(2) For they who now willingly hear the word of the Cross
and follow it, shall not then fear the hearing of eternal damnation.
This sign of the Cross shall be in heaven when the Lord cometh to
Judgment. Then all servants of the Cross, who in life have conformed
themselves to the Crucified, shall draw nigh unto Christ the Judge with
great boldness.
2. Why fearest thou then to take up the cross which leadeth to a
kingdom? In the Cross is health, in the Cross is life, in the Cross is
protection from enemies, in the Cross is heavenly sweetness, in the
Cross strength of mind, in the Cross joy of the spirit, in the Cross
the height of virtue, in the Cross perfection of holiness. There is no
health of the soul, no hope of eternal life, save in the Cross. Take up
therefore, thy cross and follow Jesus and thou shalt go into eternal
life. He went before thee bearing His Cross and died for thee upon the
Cross, that thou also mayest bear thy cross and mayest love to be
crucified upon it. For if thou be dead with Him, thou shalt also live
with Him, and if thou be a partaker of His sufferings thou shalt be
also of His glory.
3. Behold everything dependeth upon the Cross, and everything lieth in
dying; and there is none other way unto life and to true inward peace,
except the way of the Holy Cross and of daily mortification. Go where
thou wilt, seek whatsoever thou wilt, and thou shalt find no higher way
above nor safer way below, than the way of the Holy Cross. Dispose and
order all things according to thine own will and judgment, and thou
shalt ever find something to suffer either willingly or unwillingly,
and thus thou shalt ever find thy cross. For thou shalt either feel
pain of body, or tribulation of spirit within thy soul.
4. Sometimes thou wilt be forsaken of God, sometimes thou wilt be tried
by thy neighbour, and which is more, thou wilt often be wearisome to
thyself. And still thou canst not be delivered nor eased by any remedy
or consolation, but must bear so long as God will. For God will have
thee learn to suffer tribulation without consolation, and to submit
thyself fully to it, and by tribulation be made more humble. No man
understandeth the Passion of Christ in his heart so well as he who hath
had somewhat of the like suffering himself. The Cross therefore is
always ready, and every where waiteth for thee. Thou canst not flee
from it whithersoever thou hurriest, for whithersoever thou comest,
thou bearest thyself with thee, and shalt ever find thyself. Turn thee
above, turn thee below, turn thee without, turn thee within, and in
them all thou shalt find the Cross; and needful is it that thou
everywhere possess patience if thou wilt have internal peace and gain
the everlasting crown.
5. If thou willingly bear the Cross, it will bear thee, and will bring
thee to the end which thou seekest, even where there shall be the end
of suffering; though it shall not be here. If thou bear it unwillingly,
thou makest a burden for thyself and greatly increaseth thy load, and
yet thou must bear it. If thou cast away one cross, without doubt thou
shalt find another and perchance a heavier.
6. Thinketh thou to escape what no mortal hath been able to avoid?
Which of the saints in the world hath been without the cross and
tribulation? For not even Jesus Christ our Lord was one hour without
the anguish of His Passion, so long as He lived. It behooved, He said,
Christ to suffer and to rise from the dead, and so enter into his
glory.(3) And how dost thou seek another way than this royal way, which
is the way of the Holy Cross?
7. The whole life of Christ was a cross and martyrdom, and dost thou
seek for thyself rest and joy? Thou art wrong, thou art wrong, if thou
seekest aught but to suffer tribulations, for this whole mortal life is
full of miseries, and set round with crosses. And the higher a man hath
advanced in the spirit, the heavier crosses he will often find, because
the sorrow of his banishment increaseth with the strength of his love.
8. But yet the man who is thus in so many wise afflicted, is not
without refreshment of consolation, because he feeleth abundant fruit
to be growing within him out of the bearing of his cross. For whilst he
willingly submitteth himself to it, every burden of tribulation is
turned into an assurance of divine comfort, and the more the flesh is
wasted by affliction, the more is the spirit strengthened mightily by
inward grace. And ofttimes so greatly is he comforted by the desire for
tribulation and adversity, through love of conformity to the Cross of
Christ, that he would not be without sorrow and tribulation; for he
believeth that he shall be the more acceptable to God, the more and the
heavier burdens he is able to bear for His sake. This is not the virtue
of man, but the grace of Christ which hath such power and energy in the
weak flesh, that what it naturally hateth and fleeth from, this it
draweth to and loveth through fervour of spirit.
9. It is not in the nature of man to bear the cross, to love the cross,
to keep under the body and to bring it into subjection, to fly from
honours, to bear reproaches meekly, to despise self and desire to be
despised, to bear all adversities and losses, and to desire no
prosperity in this world. If thou lookest to thyself, thou wilt of
thyself be able to do none of this; but if thou trustest in the Lord,
endurance shall be given thee from heaven, and the world and the flesh
shall be made subject to thy command. Yea, thou shalt not even fear
thine adversary the devil, if thou be armed with faith and signed with
the Cross of Christ.
10. Set thyself, therefore, like a good and faithful servant of Christ,
to the manful bearing of the Cross of thy Lord, who out of love was
crucified for thee. Prepare thyself for the bearing many adversities
and manifold troubles in this wretched life; because so it shall be
with thee wheresoever thou art, and so in very deed thou shalt find it,
wherever thou hide thyself. This it must be; and there is no means of
escaping from tribulation and sorrow, except to bear them patiently.
Drink thou lovingly thy Lord’s cup if thou desirest to be His friend
and to have thy lot with Him. Leave consolations to God, let Him do as
seemeth best to Him concerning them. But do thou set thyself to endure
tribulations, and reckon them the best consolations; for the sufferings
of this present time are not worthy to be compared with the glory which
shall be revealed in us,(4) nor would they be even if thou wert to
endure them all.
11. When thou hast come to this, that tribulation is sweet and pleasant
to thee for Christ’s sake, then reckon that it is well with thee,
because thou hast found paradise on earth. So long as it is hard to
thee to suffer and thou desirest to escape, so long it will not be well
with thee, and tribulations will follow thee everywhere.
12. If thou settest thyself to that thou oughtest, namely, to suffer
and to die, it shall soon go better with thee, and thou shalt find
peace. Though thou shouldest be caught up with Paul unto the third
heaven,(5) thou art not on that account secure from suffering evil. I
will show him, saith Jesus, what great things he must suffer for My
Name’s sake.(6) It remaineth, therefore, to thee to suffer, if thou
wilt love Jesus and serve Him continually.
13. Oh that thou wert worthy to suffer something for the name of Jesus,
how great glory should await thee, what rejoicing among all the saints
of God, what bright example also to thy neighbour! For all men commend
patience, although few be willing to practise it. Thou oughtest surely
to suffer a little for Christ when many suffer heavier things for the
world.
14. Know thou of a surety that thou oughtest to lead the life of a
dying man. And the more a man dieth to himself, the more he beginneth
to live towards God. None is fit for the understanding of heavenly
things, unless he hath submitted himself to bearing adversities for
Christ. Nothing more acceptable to God, nothing more healthful for
thyself in this world, than to suffer willingly for Christ. And if it
were thine to choose, thou oughtest rather to wish to suffer
adversities for Christ, than to be refreshed with manifold
consolations, for thou wouldest be more like Christ and more conformed
to all saints. For our worthiness and growth in grace lieth not in many
delights and consolations, but rather in bearing many troubles and
adversities.
15. If indeed there had been anything better and more profitable to the
health of men than to suffer, Christ would surely have shown it by word
and example. For both the disciples who followed Him, and all who
desire to follow Him, He plainly exhorteth to bear their cross, and
saith, If any man will come after Me, let him deny himself and take up
his cross, and follow Me.(7) So now that we have thoroughly read and
studied all things, let us hear the conclusion of the whole matter. We
must through much tribulation enter into the kingdom of God.(8)
(1) Matthew xvi. 24. (2) Matthew xxv. 41. (3) Luke xxiv. 46. (4) Romans
viii. 18. (5) 2 Corinthians xii. 2. (6) Acts ix. 16. (7) Luke ix. 23.
(8) Acts xiv. 21.
THE THIRD BOOK
ON INWARD CONSOLATION
CHAPTER I
Of the inward voice of Christ to the faithful soul
I will hearken what the Lord God shall say within me.(1) Blessed is the
soul which heareth the Lord speaking within it, and receiveth the word
of consolation from His mouth. Blessed are the ears which receive the
echoes of the soft whisper of God, and turn not aside to the
whisperings of this world. Blessed truly are the ears which listen not
to the voice that soundeth without, but to that which teacheth truth
inwardly. Blessed are the eyes which are closed to things without, but
are fixed upon things within. Blessed are they who search inward things
and study to prepare themselves more and more by daily exercises for
the receiving of heavenly mysteries. Blessed are they who long to have
leisure for God, and free themselves from every hindrance of the world.
Think on these things, O my soul, and shut the doors of thy carnal
desires, so mayest thou hear what the Lord God will say within thee.
2. These things saith thy Beloved, “I am thy salvation, I am thy peace
and thy life. Keep thee unto Me, and thou shalt find peace.” Put away
thee all transitory things, seek those things that are eternal. For
what are all temporal things but deceits, and what shall all created
things help thee if thou be forsaken by the Creator? Therefore put all
things else away, and give thyself to the Creator, to be well pleasing
and faithful to Him, that thou mayest be able to attain true
blessedness.
(1) Psalm lxxxv. 8.