Thomas a Kempis - Of the imitation of Christ - Second Book
THE SECOND BOOK ADMONITIONS TENDING TO THINGS INTERNAL
CHAPTER I Of the Inward Life
'THE Kingdom of God is within you,'[159] says the Lord. Turn you with your whole heart[160] unto the Lord, and forsake this wretched world, and your soul shall find rest.
Learn to despise outward things, and to give yourself to things inward, and you shall perceive the Kingdom of God to come in you.
'For the Kingdom of God is peace and joy in the Holy Ghost,'[161] which is not given to the unholy.
Christ will come unto you, and show you His own consolation, if you prepare for Him a worthy mansion within you.
All His glory and beauty is from within,[162] and there He delights Himself.
The inward man He often visits; and has with him sweet discourses, pleasant solace, much peace, familiarity exceeding wonderful.
O faithful soul, make ready your heart for this Bridegroom, that He may vouchsafe to come unto you, and to dwell within you.
For thus says He, 'If any love Me, he will keep My words, and We will come unto him, and will make our abode with him.'[163]
Give therefore admittance unto Christ, and deny entrance to all others.
When you have Christ, you are rich, and have enough. He will be your faithful and provident helper in all things, so as you shall not need to trust in men.
For men soon change, and quickly fail; but Christ remains for ever,[164] and stands by us firmly unto the end.
There is no great trust to be put in a frail and mortal man,[165] even though he be profitable and dear unto us: neither ought we to be much grieved, if sometimes he cross and contradict us.
They that to-day take your part, to-morrow may be against you; and often do they turn right round like the wind.
Put all your trust in God,[166] let Him be your fear, and your love: He shall answer for you, and will do in all things what is best for you.
You have not here an abiding city;[167] and whereever you may be, you are a stranger and pilgrim: neither shall you ever have rest, unless you be most inwardly united unto Christ.
Why do you here gaze about, since this is not the place of your rest? In Heaven ought to be your home,[168] and all earthly things are to be looked upon as it were by the way. All things pass away,[169] and you together with them.
Beware you cleave not unto them, lest you be caught, and so perish. Let your thought be on the Highest, and your prayer for mercy directed unto Christ without ceasing.
If you can not contemplate high and heavenly things, rest yourself in the passion of Christ, and dwell willingly in His sacred wounds.
For if you fly devoutly unto the wounds and precious marks of the Lord Jesus, you shall feel great comfort in tribulation: neither will you much care for the slights of men, and will easily bear words of detraction.
Christ was also in the world, despised of men, and in greatest necessity, forsaken by His acquaintance and friends, in the midst of slanders.[170]
Christ was willing to suffer and be despised; and dare you complain of any man?
Christ had adversaries and backbiters; and do you wish to have all men your friends and benefactors?
Whence shall your patience attain her crown[171] if no adversity befall you?
If you are willing to suffer no opposition, how will you be the friend of Christ?
Suffer with Christ, and for Christ, if you desire to reign with Christ.
If you had but once perfectly entered into the secrets of the Lord Jesus, and tasted a little of His ardent love, then would you not regard your own convenience or inconvenience, but rather would rejoice at slanders, if they should be cast upon you; for the love of Jesus makes a man despise himself.
A lover of Jesus and of the truth, and a true inward Christian, and one free from inordinate affections, can freely turn himself unto God, and lift himself above himself in spirit, and with joy remain at rest.
He that judges of all things as they are, and not as they are said or esteemed to be, is truly wise, and taught rather of God than men.[172]
He that can live inwardly, and make small reckoning of things without, neither requires places, nor expects times, for performing of religious exercises.
A spiritual man quickly recollects himself, because he never pours out himself wholly to outward things.
He is not hindered by outward labor, or business, which may be necessary for the time: but as things fall out, so he accommodates himself to them.
He that is well ordered and disposed within himself, cares not for the strange and perverse behavior of men.
A man is hindered and distracted, in proportion as he draws external matters unto himself.
If it were well with you, and you were well purified from sin, all things would fall out to you for good,[173] and to your advancement.
But many things displease and often trouble you; because you are not yet perfectly dead unto yourself, nor separated from all earthly things.
Nothing so defiles and entangles the heart of man, as the impure love to creatures.
If you refuse outward comfort, you will be able to contemplate the things of Heaven, and often to receive internal joy.
CHAPTER II Of Humble Submission
REGARD not much who is for you, or against you;[174] but mind what you are about, and take care that God may be with you in every thing you do.Have a good conscience, and God will well defend you.[175]
For whom God will help, no man's perverseness shall be able to hurt. If you can Be silent and suffer, without doubt you shall see that the Lord will help you. He knows the time and manner how to deliver you, and therefore you ought to resign yourself unto Him. It belongs to God to help, and to deliver from all confusion.
It is often very profitable, to keep us more humble, that others know and rebuke our faults.
When a man humbles himself for his failings, then he easily pacifies others, and quickly satisfies those that are offended with him.
God protects the humble and delivers him;[176] the humble He loves and comforts; unto the humble man He inclines Himself; unto the humble He gives great grace; and after his humiliation He raises him to glory.
Unto the humble He reveals His secrets,[177] and sweetly draws and invites him unto Himself.
The humble person, though he suffer confusion, is yet tolerably well in peace; for that he rests on God, and not on the world.
Do not think that you have made any progress, unless you esteem yourself inferior to all.
CHAPTER III Of a Good Peaceable Man
FIRST, keep yourself in peace, and then shall you be able to pacify others,
A peaceable man does more good than he that is well learned,
A passionate man draws even good into evil, and easily believes the worst.
A good peaceable man turns all things to good.
He that is well in peace, is not suspicious of any.[178] But he that is discontented and troubled, is tossed with divers suspicions: he is neither quiet himself, nor suffers others to be quiet.
He often speaks that which he ought not to speak; and omits that which were more expedient for him to do.
He considers what others are bound to do,[179] and neglects that which he is bound to himself.
First therefore have a careful zeal over yourself,[180] and then you may justly show yourself zealous also of your neighbor's good.
You know well how to excuse and color your own deeds, but you are not willing to receive the excuses of others.
If it were more just that you should accuse yourself, and excuse your brother.
If you will be borne withal, bear also with another.[181]
Behold, how far off you are yet from true charity and humility; for that knows not how to be angry with any, or to be moved with indignation, but only against one's self.
It is no great matter to associate with the good, and gentle; for this is naturally pleasing to all, and every one willingly enjoys peace, and loves those best that agree with him.
But to be able to live peaceably with hard, and perverse persons, or with the disorderly, or with such as go contrary to us, is a great grace, and a most commendable and manly thing.
Some there are that keep themselves in peace, and are in peace also with others.
And there are some that neither are in peace themselves, nor suffer others to be in peace: they are troublesome to others, but always more troublesome to themselves.
And others there are that keep themselves in peace, and study to bring others unto peace.
Nevertheless, our whole peace in this miserable life consists rather in humble sufferance, than in not feeling adversities.
He that can best tell how to suffer, will best keep himself-in peace. That man is conqueror of himself, and lord of the world, the friend of Christ, and heir of Heaven.
CHAPTER IV Of a Pure Mind, and Simple Intention
BY two wings, a man is lifted up from things earthly, namely, by Simplicity and Purity.
Simplicity ought to be in our intention; Purity in our affections. Simplicity does tend towards God; Purity does apprehend and taste Him.
No good action will hinder you, if you be inwardly free from inordinate affection.
If you intend and seek nothing else but the will of God and the good of your neighbor, you shall thoroughly enjoy internal liberty.
If your heart were sincere and upright, then every creature would be unto you a looking-glass of life, and a book of holy doctrine.
There is no creature so small and abject, that it represents not the goodness of God.[182]
If you welt inwardly good and pure,[183] then would you be able to see and understand all things well without impediment.
A pure heart penetrates Heaven and hell.
Such as every one is inwardly, so he judges outwardly.
If there be joy in the world, surely a man of a pure heart possesses it.
And if there be any where tribulation and affliction, an evil conscience best knows it.
As iron put into the fire loses its rust, and becomes clearly red hot, so he that wholly turns himself unto God, puts off all slothfulness, and is transformed into a new man.
When a man begins to grow lukewarm, then he is afraid of a little labor, and willingly receives external comfort.
But when he once begins to overcome himself perfectly, and to walk manfully in the way of God; then he esteems those things to be light which before seemed grievous unto him.
CHAPTER V Of the Consideration of One's Self
WE cannot trust much to ourselves,[184] because grace oftentimes is wanting to us, and understanding also.
There is but little light in us, and that which we have we quickly lose by our negligence.
Oftentimes too we do not perceive our own inward blindness how great it is.
We often do evil, and excuse it worse.[185]
We are sometimes moved with passion, and we think it to be zeal.
We reprehend small things in others, and pass over greater matters in ourselves.[186]
We quickly enough feel and weigh what we suffer at the hands of others; but we mind not what others suffer from us.
He that well and rightly considers his own works, will find little cause to judge hardly of another.
The inward Christian prefers the care of himself before all other cares.[187] And he that diligently attends unto himself, can easily keep silence concerning others.
You will never be thus inwardly religious, unless you pass over other men's matters with silence, and look especially to yourself.
If you attend wholly unto God and yourself, you will be but little moved with whatsoever you see abroad.[188]
Where are you, when you are not with yourself? And when you have run over all, what have you then profited, if you have neglected yourself.
If you desire peace of mind and true unity of purpose, you must still put all things behind you, and look only upon yourself.
You shall then make great progress, if you keep yourself free from all temporal care. You shall greatly fall back, if you esteem temporal any
thing.
Let nothing be great unto you, nothing high, nothing pleasing, nothing acceptable, but only God Himself, or that which is of God.
Esteem all comfort vain,[189] which you receive from any creature.
A soul that loves God, despises all things that are inferior unto God.
God alone is everlasting, and of infinite greatness, filling all creatures; the soul's solace, and the true joy of the heart.
CHAPTER VI Of the Joy of a Good Conscience
THE glory of a good man, is the testimony of a good conscience.[190]
Have a good conscience, and you shall ever have joy.
A good conscience is able to bear very much, and is very cheerful in adversities.
An evil conscience is always fearful and unquiet.[191]
You shall rest sweetly, if your heart do not reprehend you.
Never rejoice, but when you have done well.
Sinners have never true joy, nor feel inward peace, because 'There is no peace to the wicked,' says the Lord.[192]
And if they should say, 'We are in peace, no evil shall fall upon us,[193] and who shall dare to hurt us? believe them not; for upon a sudden will arise the wrath of God, and their deeds shall be brought to nought, and their thoughts shall perish.
To glory in tribulation, is no hard thing for him that loves; for so to glory, is to glory in the Cross of the Lord.[194]
That glory is short, which is given and received from men.[195]
Sorrow always accompanies the world's glory.
The glory of the good is in their consciences, and not in the tongues of men. The gladness of the just is of God,[196] and in God; and their joy is of the Truth.
He that desires true and everlasting glory, cares not for that which is temporal.
And he that seeks temporal glory, or despises it not from his soul, shows himself to have but little esteem of the glory of Heaven.
He enjoys great tranquillity of heart, that cares neither for the praises, nor dispraises of men.
He will easily be content and pacified, whose conscience is pure.
You are not the more holy, though you be commended; nor the more worthless, though you be found fault with.
What you are, that you are; neither by words can you be made greater, than what you are in the sight of God.
If you consider what you are within you, you will not care what men talk of you.
Man looks on the countenance, but God on the heart.[197] Man considers the deeds, but God weighs the intentions.
To be always doing well, and to esteem little of one's self, is the sign of an humble soul.
To refuse to be comforted by any creature, is a sign of great purity, and inward confidence.
He that seeks no witness for himself from without, does show that he has wholly committed himself unto God.
'For not he that commends himself, the same is approved, (says Saint Paul), but whom God commends.'[198]
To walk inwardly with God, and not to be kept abroad by any outward affection, is the state of a spiritual man.
CHAPTER VII Of the Love of Jesus above All Things
BLESSED is he that understands[199] what it is to love Jesus, and to despise himself for Jesus' sake.
You ought to leave [your] beloved, for [your] Beloved,[200] for that Jesus will be loved alone above all things.
The love of things created is deceitful and inconstant; the love of Jesus is faithful and persevering.
He that cleaves unto creatures, shall fall with that which is subject to fall; he that embraces Jesus shall. stand firmly for ever.
Love Him, and keep Him for your friend, who when all go away, will not forsake you, nor suffer you to perish in the end,
Some time or other you must be separated from all, whether you will or no.
Keep close to Jesus both in life and in death, and commit yourself unto His trust, who, when all fail, can alone help you.
Your Beloved is of that nature, that He will admit of no rival; but will have your heart alone, and sit on His own throne as King.
If you could empty yourself perfectly from all creatures, Jesus would willingly dwell with you.
Whatsoever you repose in men, out of Jesus, is all little better than lost.
Trust not nor lean upon a reed full of wind; for that all flesh is grass, and all the glory thereof shall wither away as the flower of the field.[201]
You shall quickly be deceived, if you only look to the outward appearance of men. For if in others you seek your comfort and profit, you - shall too often feel loss.
If you seek Jesus in all things, you shall surely find
Jesus.
But if you seek yourself, you shall also find yourself, but to your own destruction.
For man does more hurt himself if he seek not Jesus, than the whole world and all his adversaries [could injure him].
CHAPTER VIII Of Familiar Converse with Jesus
WHEN Jesus is present, all is well, and nothing seems difficult; but when Jesus is absent, every thing is hard.
When Jesus speaks not inwardly to us, all other comfort is nothing worth; but if Jesus speak but one. word, we feel great consolation.
Did not Mary Magdalene rise immediately from the place where she wept, when Martha said to her, 'The Master is come,' and calls for you?'[202]
Happy hour! when Jesus calls from tears to spiritual joy.
How dry and hard are you without Jesus! How foolish and vain, if you desire any thing out of Jesus!
Is not this a greater loss, than if you should lose the whole world?[203]
What can the world profit you without Jesus?
To be without Jesus is a grievous hell; and to be with Jesus, a sweet paradise.
If Jesus be with you, no enemy shall be able to hurt you.[204]
He that finds Jesus, finds a good treasure,[205] yea, a Good above all good.
And he that loses Jesus, loses much indeed, yea, more than the whole world!
Most poor is he who lives without Jesus;[206] and he most rich who is well with Jesus.
It is a matter of great skill to know how to hold converse with Jesus; and to know how to keep Jesus, a point of great wisdom.
Be you humble and peaceable, and Jesus will be with you.[207]
Be devout and quiet, and Jesus will stay with you.
You may soon drive away Jesus, and lose His favor, if you will turn aside to outward things.
And if you should drive Him from you, and lose Him, unto whom will you flee, and whom will you then' seek for your friend?
Without a friend you can not well live; and if Jesus be not above all a friend to you, you shall be indeed sad and desolate.
You act therefore like an idiot, if you trust or rejoice in any other.[208]
It is preferable to have all the world against us, rather than to have Jesus offended with us.
Amongst all therefore that be dear unto us, let Jesus alone be specially beloved.
Love all for Jesus, but Jesus for Himself.
Jesus Christ alone is singularly to be beloved; who alone is found Good and Faithful above all friends.
For Him, and in Him, let as well friends as foes be dear unto you; and all these are to be prayed for, that He would make them all to know and love Him.[209]
Never desire to be singularly commended or beloved, for that appertains only unto God, who has none like unto Himself.
Neither do you desire that the heart of any should be set on you, nor do you set your heart on the love of any; but let Jesus be in you, and in every good man.
Be pure and free within, and entangle not your heart with any creature.
You ought to be naked and open before God, ever carrying your heart pure towards Him, if you would be free to consider and see how sweet the Lord is.
And truly, unless you be prevented and drawn by His grace, you shall never attain to that happiness to forsake and take leave of all, that you alone may be united to Him alone.
For when the grace of God comes unto a man, then he is made able for all things. And when It goes away, then is he poor and weak, and as it were left only for the lash and scourge.
In this case you ought not to be dejected, nor to despair; but at God's will to stand steadily, and whatever comes upon you, to endure it for the glory of Jesus Christ; for after winter follows summer, after night the day returns, and after a tempest a great calm.
CHAPTER IX Of the Want of all Comfort
IT is no hard matter to despise human comfort, when we have divine.
It is much and very much, to be able to want both human and divine comfort;[210] and, for God's honor, to be willing cheerfully to endure banishment of heart; and to seek himself in nothing, nor to regard his own merit.
What great matter is it, if at the coming of Grace you be cheerful and devout? this hour is wished for of all men. He rides easily enough whom the grace of God carries. And what marvel if he feel not his burden, who is borne up by the Almighty, and led by the Sovereign Guide?
We are always willing to have something for our comfort; and a man does not without difficulty strip himself of self.
The holy martyr Laurence with his priest, overcame the world, because whatsoever seemed delightsome in the world he despised; and for the love of Christ he patiently suffered God's chief Priest Sixtus, whom he most dearly loved, to be even taken away from him.
He therefore overcame the love of man by the love of the Creator; and he rather chose what pleased God, than human comfort.
So also do you learn to part even with a near and dear friend, for the love of God.
Nor do you take it hard, when you are deserted by a friend, as knowing that we all at last must be separated one from another.
A man must strive long and mightily within himself, before he can learn fully to master himself, and to draw his whole heart into God.
When a man trusts in himself, he easily slides unto human comforts.
But a true lover of Christ, and a diligent follower of all virtue, does not fall back on comforts, nor seek such sensible sweetnesses; but rather prefers hard exercises, and to sustain severe labors for Christ.
When therefore spiritual comfort is given you from God, receive it with thankfulness; but understand that it is the gift of God, nor any desert of your.
Be not puffed up, be not too joyful nor vainly presumptuous; but rather be the more humble for that gift, more wary too and fearful in all your actions; for that hour will pass away, and temptation will follow.
When consolation is taken from you, do not immediately despair; but with humility and patience wait for the heavenly visitation; for God is able to give you back again more ample consolation.
This is nothing new nor strange unto them that have experience in the way of God; for the great Saints and ancient Prophets had oftentimes experience of such kind of vicissitudes.
For which cause, one under the enjoyment of divine Grace, said, 'I said in my prosperity, I shall never be moved.'[211]
But in the want of this Grace, what he found in himself he goes on thus to speak of, 'You did turn Your face from me, and I was troubled.'
Yet in the midst of all this he does not by any means despair, but more earnestly beseeches the Lord, and says, 'Unto You, O Lord, will I cry, and I will pray unto my God.'
At length, he receives the fruit of his prayer, and testifies that he was heard, saying, 'The Lord has heard me, and taken pity on me; the Lord is become my helper.'
But wherein? 'You have turned,' says he, 'my sorrow into joy, and You have compassed me about with gladness.'
If great Saints were so dealt with, we that are weak and poor ought not to despair, if we be sometimes fervent and sometimes cold; for the Spirit comes and goes, according to the good pleasure of His own will.[212] For which cause blessed Job says, 'You visit him early in the morning, and suddenly You prove him.'[213]
Whereupon then can I hope, or wherein ought I to trust, save in the great mercy of God alone, and in the only hope of heavenly grace?
For whether I have with me good men, either religious brethren, or faithful friends; whether holy books, or beautiful treatises, or sweet psalms and hymns; all these help but little, and have but little savor, when God forsakes me, and I am left in mine own poverty.
At such time there is no better remedy than patience, and the denying of myself according to the will of God.[214]
I never found any so religious and devout, that he had not sometimes a withdrawing of grace, or felt not some decrease of zeal.
There was never Saint so highly rapt and illuminated, who first or last was not tempted.
For he is not worthy of the high contemplation of God, who has not been exercised with some tribulation for God's sake.
For temptation going before, is wont to be a sign of ensuing comfort.
For unto those that are proved by temptations, heavenly comfort is promised. 'He that shall overcome,' says He, 'I will give him to eat of the Tree of life.'[215]
But divine consolation is given, that a man may be bolder to bear adversities.
There follows also temptation, lest he should wax proud of any good.
The devil sleeps not,[216] neither is the flesh as yet dead; therefore cease not to prepare yourself to the battle; for on your right hand and on your left are enemies who never rest.
CHAPTER X Of Gratitude for the Grace of God
WHY seek you rest, since you are born to labor?[217]
Dispose yourself to patience rather than to comfort, and to the bearing of the Cross, rather than to gladness.[218]
What secular person is there that would not willingly receive spiritual joy and comfort, if he could always have it?
For spiritual comforts exceed all the delights of the world, and pleasures of the flesh.
For all worldly delights are either vain or unclean; but spiritual delights are only pleasant and honest, sprung from virtue, and infused by God into pure minds.
But no man can always enjoy these divine comforts according to his desire; for the time of temptation is not long away.
But false freedom of mind and great confidence of ourselves is very contrary to heavenly visitations.
God does well for us in giving the grace of comfort; but man does evil in not returning all again unto God with thanksgiving.
And therefore the gifts of Grace cannot flow in us, because we are unthankful to the Giver, and return them not wholly to the Head fountain.[219]
For Grace ever attends him that is duly thankful; and from the proud shall be taken that which is wont to be given to the humble.
I desire not that consolation that takes from me compunction; nor do I affect that contemplation which leads to haughtiness of mind.
For all that is high, is not holy; nor all that is sweet, good; nor every desire, pure; nor is everything that is dear unto us, pleasing to God.
Willingly do I accept of that grace, whereby I may ever be found more humble, and more affected with fear, and may become more ready to renounce myself.
He that is taught by the gift of Grace, and schooled by the scourge of the withdrawing thereof, will not dare to attribute any good to himself, but will rather acknowledge himself poor and naked.
Give unto God that which is God's,[220] and ascribe unto yourself that which is your own; that is, give thanks to God for His grace; and acknowledge that to yourself alone is to be attributed sin, and the punishment due to sin.
Set yourself always in the lowest place[221] and the highest shall be given you; for the highest cannot stand without the lowest.
The chief Saints before God, are the least in their own judgments; and the more glorious they are, so much the humbler within themselves.
Those that are full of truth and heavenly glory, are not desirous of vain-glory.
Those that are firmly settled and grounded in God, can no way be proud.
And they that ascribe all unto God, what good soever they have received, seek not glory one of another, but wish for that glory which is from God alone; and desire above all things that God may be praised in Himself, and in all His Saints; and are always tending to this very thing.
Be therefore thankful for the least gift, so shall you be meet to receive greater.
Let the least be unto you even as the greatest, yea the most contemptible gift as of especial value.
If you consider the worth of the Giver, no gift will seem little, or of too mean esteem. For that cannot be little which is given by the Most High God.
Yea, if He should give punishment and stripes, it ought to be matter of thankfulness; because He does it always for our welfare, whatsoever He permits to happen unto us.
He that desires to keep the grace of God, let him be thankful for grace given, and patient for the taking away thereof: let him pray that it may return: let him be cautious and humble, lest he lose it.
CHAPTER XI How Few are the Lovers of the Cross of Jesus
Jesus has now many lovers of His heavenly kingdom, but few bearers of His Cross.
He has many desirous of consolation, but few of tribulation.
He finds many companions of His table, but few of His abstinence.
All desire to rejoice with Him, few are willing to endure any thing for Him, or with Him.
Many follow Jesus unto the breaking of bread; but few to the drinking of the cup of His Passion.[222]
Many reverence His miracles, few follow the ignominy of His Cross.
Many love Jesus so long as no adversities befall them.
Many praise and bless Him, so long as they receive any consolations from Him.
But if Jesus hide Himself, and leave them but a little while; they fall either into complaining, or into too much dejection of mind.
But they who love Jesus for the sake of Jesus, and not for some special comfort of their own, bless Him in all tribulation and anguish of heart, as well as in the state of highest comfort.
Yea although He should never be willing to give them comfort, they notwithstanding would ever praise Him, and wish to be always giving thanks.
O how powerful is the pure love of Jesus, which is mixed with no self-interest, or self-love!
Are not all those to be called mercenary, who are ever seeking consolations?
Do they not show themselves to be rather lovers of themselves than of Christ, who are always thinking of their own profit and advantage?[223]
Where shall one be found who is willing to serve God for nought?
Rarely is any one found so spiritual as to be stripe of all things.
For where is any man to be found that is indeed poor in spirit, and thoroughly void of all affection of creatures? 'From afar, yea from the ends of the earth, is his value.'[224]
If a man should give all his substance, yet is it nothing. And if he should practice great repentance, still it is little.
And if he should attain to all knowledge, he is still afar off.
And if he should be of great virtue, and of very fervent devotion, yet there is. much wanting: especially, one thing, which is most necessary for him.
What is that? That leaving all, he forsake himself, and go wholly from himself,[225] and retain nothing out of self-love.
And when he has done all that is to be done, so far as he knows, lee him think that he has done nothing.
Let him not weigh that much, which might be much esteemed; but let him pronounce himself to be in truth an unprofitable servant, as the Truth Himself says, 'When you shall have done all things that are commanded you, say, We are unprofitable servants.'[226]
Then may he be truly poor and naked in spirit, and say with the Prophet, 'I am alone and poor.'[227]
Yet no man richer than he, no man more powerful, no man more free; for he is able to leave himself and all things, and to set himself in the lowest place.
CHAPTER XII Of the King's High Way of the Holy Cross
UNTO many this seems an hard speech, 'Deny yourself, take up your cross, and follow Jesus.'[228]
But much harder will it be to hear that last word. 'Depart from Me, you cursed, into everlasting fire.'[229]
For they who now willingly hear and follow the word of the Cross, shall not then fear[230] to hear the sentence of everlasting damnation.
This sign of the Cross shall be in the Heaven, when the Lord shall come to judgment.
Then all the servants of the Cross, who in their lifetime conformed themselves unto Christ crucified, shall draw near unto Christ the Judge with great confidence.
Why therefore fear you to take up the Cross which leads you to a kingdom?
In the Cross is salvation, in the Cross is life, in the Cross is protection against our enemies, in the Cross is infusion of heavenly sweetness, in the Cross is strength of mind, in the Cross joy of spirit, in the Cross the height of virtue, in the Cross the perfection of sanctity.
There is no salvation of the soul, nor hope of everlasting life, but in the Cross.
Take up therefore your Cross and follow Jesus,[231] and you shall go into life everlasting. He went before, bearing His Cross,[232] and died for you on the Cross; that you may also bear your Cross and desire to die on the Cross with Him.
For if you be dead with Him, you shall also live with Him. And if you be His companion in punishment, you shall be partaker with Him also in glory.[233]
Behold! in the Cross all does consist, and all lies in our dying thereon; for there is no other way unto life, and unto true inward peace, but the way of the holy Cross, and of daily mortification.
Go where you will, seek whatsoever you will, you shall not find a higher way above, nor a safer way below, than the way of the holy Cross.
Dispose and order all things according to your will and judgment; yet you shall ever find, that of necessity you must suffer somewhat, either willing or against your will, and so you shall ever find the Cross.
For either you shall feel pain in your body, or in your soul you shall suffer tribulation of spirit.
Sometimes you shall be forsaken of God, sometimes you shall be troubled by your neighbors; and, what is more, oftentimes you shall be wearisome to yourself.
Neither can you be delivered or eased by any remedy or comfort; but so long as it pleases God, you ought to bear it.
For God will have you learn to suffer tribulation without comfort; and that you subject yourself wholly to Him, and by tribulation become more humble.
No man has so cordial a feeling of the Passion of Christ, as he who has suffered the like himself.
The Cross therefore is always ready, and every where waits for you.
You can not escape it wherever you run; for whereever you go, you carry yourself with you, and shall ever find yourself.
Both above and below, without and within, which way soever you do turn you, every where you shall find the Cross; and every where of necessity you must hold fast patience, if you will have inward peace, and enjoy an everlasting crown.
If you bear the Cross cheerfully, it will bear you, and lead you to the desired. end, namely, where there shall be an end of suffering, though here there shall not be.
If you bear it unwillingly, you make for yourself a burden, and increase your load, and yet notwithstanding you must bear it.
If you cast away one cross, without doubt you shall find another, and that perhaps a more heavy one.
Think you to escape that which no mortal man could ever avoid? Which of the Saints in the world was without crosses, and tribulation?
For not even our Lord Jesus Christ was ever one hour without the anguish of His Passion, so long as He lived. 'Christ' (says He) 'must needs suffer, and rise again from the dead, and so enter into His glory.'[234] And how do you seek any other way than this royal way, which is the way of the holy Cross?
Christ's whole life was a Cross and Martyrdom: and do you seek rest and joy for yourself?
You are deceived, you are deceived if you seek any other thing than to suffer tribulations; for this whole mortal life is full of miseries,[235] and signed on every side with crosses.
And the higher a person has advanced in the Spirit, so much the heavier crosses he oftentimes finds; because the brief of his banishment increases with his love to God.
Nevertheless this man, though so many ways afflicted, is not without refreshing comfort, for that he perceives very much benefit to accrue unto him by the enduring of his own cross.
For whilst he willingly puts himself under it, all the burden of tribulation is turned into the confidence of Divine comfort.
And the more the flesh is wasted by affliction, so much the more is the spirit strengthened by inward grace.
And sometimes he is so comforted with the desire of tribulation and adversity, for the love of conformity to the Cross of Christ, that he would not wish to be without grief and tribulation;[236] because he believes that he shall be unto God so much the more acceptable, the more, and the more grievous things he can suffer for Him.
This is not the power of man, but it is the grace of Christ, which can and does so much in frail flesh; so that what naturally it always abhors and flees from, that by fervor of spirit it encounters and loves.
It is not according to man's inclination to bear the Cross, to love the Cross, to chastise the body, and bring it into subjection, to flee honors, willingly to suffer contumelies, to despise himself and to wish to be despised, to endure all adversities and damages, and to desire no I prosperity in this world.
If you look to yourself, you shall be-able of yourself to accomplish nothing of this kind.[237]
But if you trust in the Lord, fortitude shall be given you from Heaven, and the world and the flesh shall be made subject to your command.
Neither shale you fear your enemy the devil, if you be armed with faith, and signed with the Cross of Christ.
Set yourself therefore, like a good and faithful servant of Christ, to bear manfully the Cross of your Lord, who out of love was crucified for you.'
Prepare yourself to bear many adversities and divers kinds of troubles in this miserable life; for so it will be with you, whereever you are, and so surely you shall find it, whereever you hide yourself.
So it must be; nor is there any remedy or means to escape from tribulation and sorrow, but only to endure yourself.
Drink of the Lord's cup[238] with hearty affection, if you desire to be His friend, and to have part with Him.
As for comforts, leave them to God; let Him do therein as shall best please Him.
But do you set yourself to suffer tribulations, and account
them the greatest comforts; for the sufferings of this present time, although you alone could suffer them all, cannot worthily deserve the glory which is to come.
11. When you shall come to this estate, that tribulation[239] shall seem sweet, and you shall relish it for Christ's sake; then think it to be well with you, for you have found a Paradise upon earth.
As long as it is grievous to you to suffer, and that you desire to flee it, so long shall you be ill at ease, and the desire of escaping tribulation will follow you every where.
1If you do set yourself to that you ought, namely, to suffering, and to death, it will quickly be better with you, and you shall find peace.
Although you should have been rapt even unto the third heaven with Paul,[240] you are not for this secured that you shall suffer no adversity. 'I will show him' (says Jesus) 'how great things he must suffer for My Name.'[241]
It remains therefore, that you suffer, if it please you to love Jesus, and to serve Him perpetually.
1O that you wen worthy to suffer something for the Name of Jesus![242] How great glory would remain unto yourself; what joy would arise to all God's Saints; how great edification also to your neighbor!
For all men recommend patience; few, however, they are who are willing to suffer.
With great reason ought you cheerfully to suffer some little for Christ's sake; since many suffer more grievous things for the world.
1Know for certain, that you ought to lead a dying life.[243] And the more any man dies to himself, so much the more does he begin to live unto God.
No man is fit to comprehend things Heavenly, unless he submit himself to the bearing of adversities for Christ's sake.
Nothing is more acceptable to God, nothing more wholesome to you in this world, than to suffer cheerfully for Christ.
And if you could choose, you ought rather to wish to suffer adversities for Christ, than to be refreshed with many consolations; because you would thus be more like unto Christ, and more conformable to all the Saints.
For our worthiness, and the proficiency of our spiritual estate consists not in many sweetnesses and comforts; but rather in thoroughly enduring great afflictions and tribulations.
1Indeed if there had been any better thing, and more profitable to man's salvation, than suffering, surely Christ would have showed it by word and example.
For both the disciples that followed Him, and also all who desire to follow Him, He plainly exhorts to the bearing of the Cross, and says, 'If any will come after Me, let him to deny himself, and take up his Cross, and follow me.'[244]
So that when we have thoroughly read and searched all, let this be the final conclusion, 'That through many tribulations we must enter into the kingdom of God.'[245]
