Thomas a Kempis - Of the imitation of Christ - First Book

The doctrine of Christ exceeds all the doctrines of holy men; and he that has the Spirit, will find therein a hidden manna. But it happens that many who often hear the Gospel of Christ, are yet but little affected, because they are void of the Spirit of Christ. But whoever would fully and feelingly understand the words of Christ, must endeavor to conform his life wholly to the life of Christ.

What will it avail you to dispute profoundly of the Trinity, if you are void of humility, and are thereby displeasing to the Trinity? Surely high words do not make a man holy and just; but a virtuous life makes him dear to God. I would rather feel contrition, than understand the definition thereof. If you knew the whole Bible by heart, and the sayings of all the philosophers, what would all that profit you without the love of God[2] and without grace? Vanity of vanities, and all is vanity,[3] except to love God, and to serve Him only. This is the highest wisdom, by contempt of the world to tend towards the kingdom of Heaven.

Vanity therefore it is to seek after perishing riches, and to trust in them. It is also vanity to hunt after honors, and to climb to high degree. It is vanity to follow the desires of the flesh, and to labor for that for which you must afterwards suffer grievous punishment. Vanity it is, to wish to live long, and to be careless to live well. It is vanity to mind only this present life, and not to foresee those things which are to come. It is vanity to set your love on that which speedily passes away, and not to hasten to where everlasting joy abides.

Call often to mind that proverb, 'The eye is not satisfied with seeing, nor the ear filled with hearing.'[4] Endeavor therefore to withdraw your heart from the love of visible things, and to turn yourself to the invisible. For they that follow their sensuality, stain their own consciences, and lose the favor of God.

Cease from an inordinate desire of knowing, for therein is much distraction and deceit. The learned are well-pleased to seem so to others, and to be accounted wise.[6] There be many things, which to know does little or nothing profit the soul: And he is very unwise, that is intent upon other things than those that may avail him for his salvation. Many words do not satisfy the soul; but a good life comforts the mind, and a pure conscience gives great assurance in the sight of God.

How much the more you know, and how much the better you understand, so much the more grievously shall you therefore be judged, unless your life is also more holy. Be not therefore extolled in your own mind for any art or science, but rather let the knowledge given you, make you more humble and cautious. If you think that you understand and know much; know also that there be many things more which you know not. Affect not to be overwise, but rather acknowledge your own ignorance.[7] Why will you prefer yourself before others, sith there be many more learned, and more skillful in the Scripture than you are? If you will know or learn anything profitably, desire to be unknown, and to be little esteemed.

The highest and most profitable reading, is the true knowledge and consideration of ourselves. It is great wisdom and perfection to esteem nothing of ourselves, and to think always well and highly of others. If you should see another openly sin, or commit some heinous offense, yet ought you not to esteem the better of yourself; for you know not how long you shall he able to remain in good estate. We are all frail,[8] but you ought to esteem none more frail than yourself.

And what have we to do with genus and species, the dry notions of logicians? He to whom the Eternal Word speaks, is delivered from a world of unnecessary conceptions. From that one Word are all things, and all speak that one; and this is the Beginning, which also speaks unto us. No man without that Word understands or judges rightly. He to whom all things are one, he who reduces all things to one, and sees all things in one; may enjoy a quiet mind, and remain peaceable in God. O God, who are the truth, make me one with You in everlasting charity. It is tedious to me often to read and hear many things: In You is all that I would have and can desire. Let all doctors hold their peace; let all creatures be silent in Your sight; speak You alone unto me.

The more a man is united within himself, and becomes inwardly simple and pure, so much the more and higher things does he understand without labor; because he receives intellectual light from above.[12] A pure, sincere, and stable spirit is not distracted, though it be employed in many works; because it works all to the honor of God, and inwardly being still and quiet, seeks not itself in anything it does. Who hinders and troubles you more than the unmortified affections of your own heart? A good and godly man disposes within himself beforehand those things which he is outwardly to act; Neither do they draw him according to the desires of an inordinate inclination, but he orders them according to the prescript of right reason. Who has a greater combat than he that labors to overcome himself? This ought to be our endeavor, to conquer ourselves, and daily to wax stronger, and to make a further growth in holiness.

All perfection in this life has some imperfection mixed with it; and no knowledge of ours is without some darkness. A humble knowledge of yourself is a surer way to God than a deep search after learning; Yet learning is not to be blamed, nor the mere knowledge of any thing whatsoever to be disliked, it being good in itself, and ordained by God; but a good conscience and a virtuous life is always to be preferred before it. But because many endeavor rather to get knowledge than to live well; therefore they are often deceived, and reap either none, or but little fruit.

O, if men bestowed as much labor in the rooting out of vices, and planting of virtues, as they do in moving of questions, neither would there so much hurt be done, nor so great scandal be given in the world, nor so much looseness be practiced in Religious Houses. Truly, at the day of judgment we shall not be examined what we have read, but what we have done,[13] not how well we have spoken, but how religiously we have lived. Tell me now, where are all those Doctors and Masters, with whom you were well acquainted, whilst they lived and flourished in learning? Now others possess their livings and perhaps do scarce ever think of them. In their lifetime they seemed something, but now they are not spoken of.

O, how quickly does the glory of the world pass away![14] O that their life had been answerable to their learning! then would their study and reading have been to good purpose. How many perish by reason of vain learning[15] in this world, who take little care of the serving of God: And because they rather choose to be great than humble, therefore they become vain in their imaginations.[16] He is truly great, who is great in charity. He is truly great, who is little in himself, and who makes no account of any height of honor.[17] He is truly wise, who accounts all earthly things as dung, that he may gain Christ.[18] And he is truly learned, who does the will of God, and forsakes his own will.

It is great wisdom not to be rash in your proceedings,[22] nor to stand stiffly in your own conceits; As also not to believe every thing which you hear, nor presently to relate again to others[23] what you have heard or do believe. Consult with him that is wise and conscientious, and seek to be instructed by a better than yourself, rather than to follow your own inventions.[24] A good life makes a man wise according to God,[25] and gives him experience in many things.[26] The more humble a man is in himself, and the more subject unto God; so much the more prudent shall he be in all his affairs, and enjoy greater peace and quiet of heart.

Men pass away, but the truth of the Lord remains for ever.[29] God speaks unto us sundry ways without respect of persons.[30] Our own curiosity often hinders us in reading of the Scriptures, when as we will examine and discuss that which we should rather pass over without more ado. If you desire to reap profit, read with humility, simplicity, and faithfulness; nor ever desire the estimation of learning. Inquire willingly, and hear with silence the words of holy men; dislike not the parables of the Elders, for they are not recounted without cause.[31]

And if he has followed therein his appetite, he is presently disquieted with remorse of conscience; for that he yielded to his passion, which profits him nothing to the obtaining of the peace he sought for. True quietness of heart therefore is gotten by resisting our passions, not by obeying them. There is then no peace in the heart of a carnal man, nor in him that is addicted to outward things, but in the spiritual and fervent man.

Glory not in wealth if you have it, nor in friends because potent; but in God who gives all things, and above all desires to give you Himself. Extol not yourself for the height of your stature or beauty of your person, which may be disfigured and destroyed with a little sickness. Take not pleasure in your natural gifts, or wit, lest thereby you displease God, to whom appertains all the good whatsoever you have by nature.

Esteem not yourself better than others,[35] lest perhaps in the sight of God, who knows what is in man, you be accounted worse than they. Be not proud of well-doing,[36] for the judgment of God is far different from the judgment of men, and that often offends Him which pleases them. If there be any good in you, believe that there is much more in others, that so you may conserve humility within you. It is no prejudice unto you to debase yourself under all men: but it is very prejudicial to you to prefer yourself before any one man. The humble enjoy continued peace, but in the hear of the proud is envy, and frequent indignation.

We must have charity towards all, but familiarity with all is not expedient. Sometimes it falls out, that a person unknown to us, is much esteemed of, from the good report given by others; whose presence notwithstanding is not grateful to the eyes of the beholders. We think sometimes to please others by our company, and we rather distaste them with those bad qualities which they discover in us.

True it is, that every one willingly does that which agrees with his own sense, and is apt to affect those most that are of his own mind; But if God be amongst us, we must sometimes cease to adhere to our own opinion for the sake of peace. Who is so wise that he can fully know all things; Be not therefore too confident in your own opinion; but be willing to hear the judgment of others. If that which you think be not amiss, and yet you part with it for God, and follow the opinion of another, it shall be better for you.

I have often heard, that it is safer to hear and take counsel, than to give it. It may also fall out, that each one's opinion may be good; but to refuse to yield to others when reason or a special cause requires it, is a sign of pride and stiffness.

But alas, oftentimes in vain, and to no end; for this outward comfort is the cause of no small loss of inward and divine consolation. Therefore we must watch and pray, lest our time pass away idly. If it be lawful and expedient for you to speak, speak those things that may edify. An evil custom and neglect of our own good does give too much liberty to inconsiderate speech. Yet religious discourses of spiritual things do greatly further our spiritual growth, especially when persons of one mind and spirit be gathered together in God.[41]

What is the reason, why some of the Saints were so perfect and contemplative? Because they labored to mortify themselves wholly to all earthly desires; and therefore they could with their whole heart fix themselves upon God, and be free for holy retirement. We are too much led by our passions, and too solicitous for transitory things. We also seldom overcome any one vice perfectly, and are not inflamed with a fervent desire to grow better every day; and therefore we remain cold and lukewarm.

If we were perfectly dead unto ourselves, and not entangled within our own breasts; then should we be able to taste divine things, and to have some experience of heavenly contemplation. The greatest and indeed the whole impediment is for that we are not disentangled from our passions and lusts, neither do we endeavor to enter into that path of perfection, which the Saints have walked before us; and when any small adversity befalls us, we are too quickly dejected, and turn ourselves to human comforts.

If we would endeavor like men of courage to stand in the battle, surely we should feel the favorable assistance of God from Heaven. For He who gives us occasion to fight, to the end we may get the victory, is ready to succor those that fight manfully, and do trust in His grace. If we esteem our progress in religious life to consist only in some exterior observances, our devotion will quickly be at an end. But let us lay the ax to the root, that being freed from passions, we may find rest to our souls.

If every year we would root out one vice, we should sooner become perfect men. But now oftentimes we perceive it goes contrary, and that we were better and purer at the beginning of our conversion, than after many years of our profession. Our fervor and profiting should increase daily; but now it is accounted a great matter, if a man can retain but some part of his first zeal. If we would but a little force ourselves at the beginning, then should we be able to perform all things afterwards with ease and delight.

It is a hard matter to leave off that to which we are accustomed, but it is harder to go against our own wills. But if you do not overcome little and easy things, how will you overcome harder things? Resist your inclination in the very beginning, and unlearn evil customs, lest perhaps by little and little they draw you to greater difficulty. O if you did but consider how much inward peace unto yourself, and joy unto others, you should procure by demeaning yourself well, I suppose you would be more careful of your spiritual progress.

And therefore a man should settle himself so fully in God, that he need not to seek many comforts of men. When a good man is afflicted, tempted, or troubled with evil thoughts; then he understands better the great need he has of God, without whom he perceives he can do nothing that is good. Then also he sorrows, laments, and prays, by reason of the miseries he suffers. Then he is weary of living longer, and wishes that death would come, that he might be dissolved and be with Christ. Then also he well perceives, that perfect security and full peace cannot be had in this world.

Nevertheless temptations are often very profitable to us, though they be troublesome and grievous; for in them a man is humbled, purified, and instructed. All the Saints passed through many tribulations and temptations, and profited thereby. And they that could not bear temptations, became reprobate, and fell away. There is no order so holy, nor place so secret, where there be not temptations, or adversities.

There is no man that is altogether free from temptations whilst he lives on earth: for in ourselves is the root thereof, being born with inclination to evil. When one temptation or tribulation goes away, another comes; and we shall ever have something to suffer, because we are fallen from the state of our felicity. Many seek to fly temptations, and do fall more grievously into them. By flight alone we cannot overcome, but by patience and true humility we become stronger than all out enemies.

He that only avoids them outwardly, and does not pluck them up by the roots, shall profit little; yea temptations will the sooner return unto him, and he shah feel himself in a worse case than before. By little and little, and by patience with longsuffering, through God's help, you shall more easily overcome, than with violence and your own importunity. Often take counsel in temptations, and deal not roughly with him that is tempted; but give him comfort, as you would wish to be done to yourself.

The beginning of all evil temptations is inconstancy of mind, and small confidence in God. For as a ship without a helm is tossed to and fro with the waves; so the man who is remiss, and apt to leave his purpose, is many ways tempted. Fire tries iron, and temptation a just man. We know not oftentimes what we are able to do, but temptations do show us what we are. Yet we must be watchful, especially in the beginning of the temptation; for the enemy is then more easily overcome, if he be not suffered to enter the door of out hearts, but be resisted without the gate at his first knock. Wherefore one said, 'Withstand the beginnings for an after remedy comes often too late.'[43] For first there comes to the mind a bare thought of evil, then a strong imagination thereof, afterwards delight, and an evil motion, and then consent. And so by little and little our wicked enemy gets complete entrance, whilst he is not resisted in the beginning. And the longer a man is negligent in resisting, so much the weaker does he become daily in himself, and the enemy stronger against him.

Some suffer great temptations in the beginning of their conversion; others in the latter end. Others again are much troubled almost through the whole time of their life. Some are but easily tempted, according to the wisdom and equity of the Divine appointment, which weighs the states and deserts of men, and ordains all things for the welfare of His own chosen ones.

We ought not therefore to despair when we are tempted, but so much the more fervently to pray unto God, that He will vouchsafe to help us in all tribulations; who surely, according to the words of St. Paul, will give with the temptation such issue, that we may be able to bear it.[44] Let us therefore humble our souls under the hand of God in all temptations and tribulations, for He will save and exalt the humble spirit.

In temptations and afflictions, a man is proved how much he has profited; and his reward is thereby the greater, and his graces do more eminently shine forth. Neither is it any such great thing if a man be devout and fervent, when he feels no affliction; but if in time of adversity he bear himself patiently, there is hope then of great proficiency in grace. Some are kept from great temptations, and in small ones which do daily occur are often overcome; to the end that being humbled, they may never presume on themselves in great matters, who are baffled in so small things.

But oftentimes something lurks within, or else occurs from without, which draws us after it. Many secretly seek themselves in what they do, and know it not. They seem also to live in good peace of mind, when things are done according to their will and opinion; but if things happen otherwise than they desire, they are straightaway moved and much vexed. The diversities of judgments and opinions, cause oftentimes dissensions between friends and countrymen, between religious and devout persons.[47]

An old custom is hardly broken,[48] and no man is willing to be led farther than himself can see. If you do more rely upon your own reason or industry, than upon that power which brings you under the obedience of Jesus Christ, it will be long before you become illuminated; for God will have us perfectly subject unto Him, that, being inflamed with His love, we may transcend the narrow limits of human reason.

He does much, that does a thing well. He does well that rather serves the community, than his own will.[51] Oftentimes it seems to be charity, and it is rather carnality; because natural inclination, self-will, hope of reward, and desire of our own interest, will seldom be away.

He that has true and perfect charity, seeks himself in nothing;[52] but only desires in all things that the glory of God should be exalted. He also envies none; because he affects no private good; neither will he rejoice in himself; but wishes above all things to be made happy in the enjoyment of God.[53] He attributes nothing that is good to any man, but wholly refers it unto God, from whom as from the fountain all things proceed; in whom finally all the saints do rest as in their highest fruition. O he that has but one spark of true charity, would certainly discern that all earthly things be full of vanity.

If one that is once or twice warned will not give over, contend not with him: but commit all to God, that His will may be fulfilled,[55] and His name honored in all His servants, who well knows how to turn evil into good. Endeavor to be patient in bearing with the defects and infirmities of others, of what sort soever they be; for that yourself also have many failings which must be borne with by others.[56] If you can not make yourself such an one as you would, how can you expect to have another in all things to your liking? We would willingly have others perfect, and yet we amend not our own faults.

We will have others severely corrected, and will not be corrected ourselves. The large liberty of others displeases us; and yet we will not have our own desires denied us. We will have others kept under by strict laws; but in no sort will ourselves be restrained. And thus it appears, how seldom we weigh our neighbor in the same balance with ourselves. If all men were perfect, what should we have to suffer of our neighbor for God?

But now God has thus ordered it, that we may learn to bear one another's burdens;[57] for no man is without fault; no man but has his burden; no man sufficient of himself; no man wise enough of himself; but we ought to bear with one another, comfort one another, help, instruct, and admonish one another.[58] Occasions of adversity best discover how great virtue or strength each one has. For occasions do not make a man frail, but they show what he is.

The wearing of a religious habit, and shaving of the crown, do little profit; but change of manners, and perfect mortification of passions, make a true religious man. He that seeks anything else but merely God, and the salvation of his 'soul, shall find nothing but tribulation and sorrow.[62] Neither can he remain long in peace, that labors not to be the least, and subject unto all.

You came to serve, not to rule.[63] Know that you were called to suffer and to labor, not to be idle, or to spend your time in talk. Here therefore men are proved as gold in the furnace. Here no man can stand, unless he humble himself with his whole heart for the love of God.

O how many and grievous tribulations suffered the Apostles, Martyrs, Confessors, Virgins, and all the rest that endeavored to follow the steps of Christ! For they hated their lives in this world, that they might keep them unto life eternal.[65] O how strict and self-renouncing a life, led those holy Fathers in the wilderness![66] How long and grievous temptations suffered they! How often were they assaulted by the enemy! What frequent and fervent prayers offered they to God! What rigorous abstinences did they use! How great zeal and care had they of their spiritual proficiency! How strong a combat had they for the overcoming of their lusts! How pure and upright intentions kept they towards God! In the day they labored, and in the night they attended to continual prayer: although when they labored also, they ceased not from mental prayer.

They spent all their time with profit; every hour seemed short for the service of God. And by reason of the great sweetness they felt in contemplation, they forgot the necessity of corporal refreshments. They renounced all riches, dignities, honors, friends, and kinsfolk;[67] they desired to have nothing which appertained to the world; they scarce took things necessary for the sustenance of life; they grieved to serve their bodies even in necessity. Therefore they were poor in earthly things, but very rich in grace and virtues. Outwardly they were destitute, but inwardly they were refreshed with grace and divine consolation.

They were strangers to the world, but near and familiar friends to God.[68] They seemed to themselves as nothing, and to this present world despicable; but they were precious and beloved in the eyes of God. They were grounded in true humility, lived in simple obedience, walked in love and patience: and therefore they profited daily in the Spirit, and obtained great grace in God's sight. They were given for an example to all religious men; and they should more provoke us to endeavor after spiritual proficiencies, than the number of the lukewarm livers should prevail to make us remiss.

O how great was the fervor of all religious persons in the beginning of their holy institution! How great was their devotion to prayer! What ambition to excel others in virtue! How exact discipline then flourished! How great reverence and obedience, under the rule of their superiors, observed they in all things! Their footsteps yet remaining, do testify that they were indeed holy and perfect men; who fighting so valiantly trod the world under their feet. Now, he is greatly accounted of, who is not a transgressor, and who can with patience endure that which he has undertaken.

O the lukewarmness and negligence of our times! that we so quickly decline from the ancient fervor, and are come to that pass, that very sloth and lukewarmness of spirit makes our own life tedious unto us. Would to God the desire to grow in virtues did not wholly sleep in you, who have often seen the many examples of devout and religious persons!

According to our purpose shall be the success of our spiritual profiting; and much diligence is necessary to him that will profit much. And if he that firmly purposes often fails, what shall he do that seldom purposes any thing, or with little resolvedness; It may fall out sundry ways that we leave off our purpose; yet the light omission of our spiritual exercises seldom passes without some loss to our souls. The purpose of just men depends not upon their own wisdom, but upon God's grace; on whom they always rely for whatsoever they take in hand. For man purposes, but God disposes;[72] neither is the way of man in himself.

If an accustomed exercise be sometimes omitted, either for some act of piety, or profit to my brother; it may easily afterwards be recovered again. But if out of a slothful mind, or out of carelessness, we lightly forsake the same, it is a great offense against God, and will be found to be prejudicial to ourselves. Let us do the best we can, we shall still too easily fail in many things.[73] Yet must we always purpose some certain course, and especially against those failings which do most of all molest us. We must diligently search into, and set in order both the outward and the inward man, because both of them are of importance to our progress in godliness.

If you can not continually recollect yourself, yet do it sometimes, at the least once a day, namely, in the morning or at night. In the morning fix your good purpose; and at night examine yourself what you have done, how you have behaved yourself in word, deed, and thought;[74] for in these perhaps you have oftentimes offended both God and your neighbor. Gird up your loins like a man against the vile assaults of the devil; bridle your riotous appetite, and you shall be the better able to keep under all the unruly motions of the flesh. Never be entirely idle; but either be reading, or writing, or praying, or meditating, or endeavoring something for the public good. As for bodily exercises they must be used with discretion, neither are they to be practiced of all men alike.

Those devotions which belong not to the community are not to be exposed to public view; for things private are practiced more safely at home. Nevertheless you must beware-you neglect not those which are common, being more ready for what is private. But having fully and faithfully accomplished all which you are bound and enjoined to do, if you have any spare time, betake you to yourself, as your devotion shall desire. All cannot use one kind of spiritual exercise, but one is more useful for this person, another for that. According to the seasonableness of times also, divers exercises are fitting; some suit better with us on working days, others on holy days. In the time of temptation, we have need of some, and of others in time of peace and quietness. Some we mind when we are pensive, and other some when we rejoice in the Lord.

About the time of the chief festivals, good exercises are to be renewed, and the prayers of holy men more fervently to be implored. From festival to festival we should make some good purposes, as though we were then to depart out of this world, and to come to the everlasting feast. Therefore ought we carefully to prepare ourselves at holy times, and to live more devoutly, and to keep more exactly all things that we are to observe, as though we were shortly at God's hands to receive the reward of our labors.

But if it be deferred, let us think with ourselves that we are not sufficiently prepared, and unworthy yet of so great glory which shall be revealed in us[75] in due time; and let us endeavor to prepare ourselves better for our departure. 'Blessed is that servant (says the Evangelist St. Luke) whom his Lord when He comes shall find watching: Verily, I say unto you, He shall make him ruler over all His goods.'[76]

One said, 'As oft as I have been among men, I returned home less a man than I was before.'[79] And this we find true, when we talk long together. It is easier not to speak a word at all, than not to speak more words than we should. It is easier for a man to keep at home, than to keep himself well when he is abroad. He therefore that intends to attain to the more inward and spiritual things of religion, must with Jesus depart from the multitude and press of people.[80] No man does safely appear abroad, but he who gladly can abide at home, out of sight. No man speaks securely, but he that holds his peace willingly.[81] No man rules safely, but he that is willingly ruled. No man securely does command but he that has learned readily to obey.

No man rejoices securely, unless he has within him the testimony of a good conscience. And yet always the security of the Saints was full of the fear of God. Neither were they the less anxious and humble in themselves, for that they shined outwardly with grace and great virtues. But the security of bad men arises from pride and presumption, and in the end it deceives them. Although you seem to be a good religious man, or a devout solitary, yet never promise yourself security in this life.

Oftentimes those who have been in the greatest esteem and account amongst men, have fallen into the greatest danger, by overmuch self-confidence. Wherefore to many it is more profitable not to be altogether free from temptations, but to be often assaulted, lest they should be too secure, and so perhaps be puffed up with pride; or else too freely give themselves to worldly comforts. O how good a conscience should he keep, that would never seek after transitory joy, nor ever entangle himself with the things of this world! O how great peace and quietness should he possess, that would cut off all vain anxiety, and think only upon divine things, and such as are profitable for his soul, and would place all his confidence in God.

No man is worthy of heavenly comfort, unless he have diligently exercised himself in holy compunction. If you desire true contrition of heart, enter into your secret chamber, and shut out the tumults of the world, as it is written, 'In your chambers be you grieved.'[82] In your chamber you shall find what abroad you shall too often lose. The more you visit your chamber, the more you will like it; the less you come thereunto, the more you will loath it. If in the beginning of your conversion you are content to remain in it, and keep to it well, it will afterwards be to you a dear friend, and a most pleasant comfort.

In silence and in stillness a religious soul advantages herself, and learns the mysteries of Holy Scripture. There she finds rivers of tears, wherein she may every night[83] wash and cleanse herself; that she may be so much the more familiar with her Creator, by how much the farther off she lives from all worldly disquiet. Whoso therefore withdraws himself from his acquaintance and friends, God will draw near unto him with His holy Angels. It is better for a man to live privately, and to take care of himself, than to neglect his soul, though he could work wonders in the world. It is commendable in a religious person, seldom to go abroad, to be unwilling to see or to be seen.

Why are you desirous to see that which it is unlawful for you to have? The world passes away and the lust thereof. Our sensual desires draw us to rove abroad; but when the time is past, what carry you home with you but a burdened conscience and distracted heart? A merry going out brings often a mournful return home; and a joyful evening makes often a sad morning.[84] So all carnal joy enters gently, but in the end it bites and stings to death. What can you see elsewhere, which you can not see here?[85] Behold the heaven and the earth and all the elements; for of these are all things created.

What can you see any where that can long continue under the sun? You think perchance to satisfy yourself, but you can never attain it. Should you see all things present before your eyes, what were it but a vain sight?[86] Lift up your eyes[87] to God in the highest, and pray Him to pardon your sins and negligences. Leave vain things to the vain; but be you intent upon those things which God has commanded you. Shut your door upon you,[88] and call unto you Jesus, your Beloved. Stay with Him in your closet; for you shall not find so great peace any where else. If you had not gone abroad and hearkened to idle rumors, you would the better have preserved a happy peace of mind. But since you delight sometimes to hear novelties, it is but fit you suffer for it some disquietude of heart.

Through levity of heart, and small care for our failings, we become insensible of the real sorrows of our souls; and so oftentimes we vainly laugh, when we have just cause to weep. There is no true liberty nor right joy but in the fear of God accompanied with a good conscience. Happy is he, who can cast off all distracting impediments, and bring himself to the one single purpose of holy compunction. Happy is he, who can abandon all that may defile his conscience or burden it. Resist manfully; one custom overcomes another. If you can let others alone in their matters, they likewise shall not hinder you in your.

Busy not yourself in matters which appertain to others; neither do you entangle yourself with the affairs of your betters. Still have an eye to yourself first, and be sure more especially to admonish yourself before all your beloved friends. If you have not the favor of men, be not grieved at it,[90] but take this to heart, that you do not behave yourself so warily and circumspectly as it becomes the servant of God, and a devout religious man. It is better oftentimes and safer that a man should not have many consolations in this life,[91] especially such as are according to the flesh. But that we have not divine consolations at all, or do very seldom taste them, the fault is ours, because we seek not after compunction of heart, nor do altogether forsake the vain and outward comforts of this world.

Know that you are unworthy of divine consolation, and that you have rather deserved much tribulation. When a man has perfect contrition, then is the whole world grievous and bitter unto him.[92] A good man finds always sufficient cause for mourning and weeping. For whether he consider his own or his neighbor's estate, he knows that none lives here without tribulation. And the more narrowly a-man looks into himself, so much the more he sorrows. Our sins and wickednesses wherein we lie so enwrapt, that we can seldom apply ourselves to Heavenly contemplations, do minister unto us matter of just sorrow and inward compunction.

Did you oftener think of your death,[93] than of your living long, there is no question but you would be more zealous to amend. If also you did but consider within yourself the infernal pains in the other world,[94] I believe you would willingly undergo any labor or sorrow in this world, and not be afraid of the greatest austerity. But because these things enter not to the heart, and we still love those things only that delight us, therefore it is we remain cold and very dull in religion.

It is often our want of spirit which makes our miserable body so easily complain. Pray therefore unto the Lord with all humility, that He will vouchsafe to give you the spirit of compunction. And say with the Prophet, 'Feed me, O Lord, with the bread of tears, and give me plenteousness of tears to drink.'[95]

Many weak and infirm persons say, Behold! what a happy life such an one leads:[97] how wealthy, how great he is, in what power and dignity! But lift up your eyes to the riches of Heaven, and you shall see that all the goods of this life are nothing to be accounted of. They are very uncertain, and rather burdensome than otherwise, because they are never possessed without anxiety and fear. Man's happiness consists not in having abundance of temporal goods,[98] but a moderate portion is sufficient for him. Truly it is misery even to live upon the earth.[99] The more spiritual a man desires to be, the more bitter does this present life become to him; because he sees more clearly and perceives more sensibly the defects of human corruption. For to eat and to drink, to sleep and to watch, to labor and to rest, and to be subject to other necessities of nature, is doubtless a great misery and affliction to a religious man, who would gladly be set loose, and Free From all sin.

For the inward man is much weighed down with these outward and corporal necessities whilst we live in this world. Therefore the Prophet prays with great devotion to be enabled to be Free From them, saying, 'Bring me, O Lord, out of my necessities.[100] But woe be to them that know not their own misery; and a greater woe to them that, love this miserable and corruptible life![101] For some there be who so much dote upon it, that although by labor or by begging they can scarce get mere necessaries, yet if they might be able to live here always, they would care nothing at all for the Kingdom of God.

O how senseless are these men and unbelieving in heart, who lie so deeply sunk in the earth, that they can relish nothing but carnal things![102] But miserable as they are, they shall in the end feel to their cost how vile and how nothing that was which they loved. Whereas the Saints of God and all the devout friends of Christ regarded not those things which pleased the flesh, nor those which flourished in this life, but longed after the everlasting riches[103] with their whole hope and earnest intention. Their whole desire was carried upward to things durable and invisible, that the desire of things visible might not draw them to things below.

O my brother, lose not your confidence of making progress in godliness; there is yet time, the hour is not yet past.[104] Why will you defer your good purpose from day to day? Arise and begin in this very instant, and say, Now is the time to be doing, now is the time to be striving, now is the fit time to amend myself. When you are ill at ease and much troubled, then is the time of deserving best. You must pass through fire and water[105] before you come to the place of refreshing. Unless you do earnestly force yourself, you shall never get the victory over sin. So long as we carry about us this frail body of ours, we can never be without sin, or live without weariness and pain. We would gladly be quiet and freed from all misery, but seeing by sin we have lost our innocence, we have together with that lost also the true felicity.[106] Therefore it becomes us to have patience, and to wait for the mercy of God, till this iniquity pass away, and mortality be swallowed up of life.[107]

O how great is human frailty, which is always prone to evil.[108] To-day you confess your sins, and to-morrow you commit the very same you have confessed. Now, you are purposed to look well unto your ways, and within a while you so behave yourself, as though you had never any such purpose at all. Good cause have we therefore to humble ourselves,[109] and never to have any great conceit of ourselves: since we are so frail and so inconstant. Besides, that may quickly be lost by our own negligence, which, by the grace of God, with much labor we have scarce at length obtained.

What will become of us in the end, who begin so early to wax lukewarm! Woe be unto us, if we will so give ourselves unto ease, as if all were in peace and safety, when as yet there appears no sign of true holiness in our conversation! We have much need like young beginners to be newly instructed again to good life, if haply there be some hope of future amendment, and greater proficiency in things spiritual.

What avails it to live long, when there is so small amendment in our practice! Alas! length of days does more often make our sins the greater, than our lives the better! O that we had spent but one day in this world thoroughly well! Many there are who count how long it is since their conversion; and yet full slender oftentimes is the fruit of amendment of life. If to die be accounted dreadful, to live long may perhaps prove more dangerous. Happy is he that always has the hour of his death before his eyes,[115] and daily prepares himself to die. If at any time you have seen another man die, make account you must also pass the same way.[116]

When it is morning, think you may die before night; And when evening comes, dare not to promise yourself the next morning. Be you therefore always in a readiness, and so lead your life that death may never take you unprepared.[117] Many die suddenly and when they look not for it; for the Son of man will come at an hour when we think not.[118] When that last hour shall come, you will begin to have a far different opinion of your whole life that is past, and be exceeding sorry you have been so careless and remiss.

O how wise and happy is he that now labors to be such an one in his life, as he wishes to be found at the hour of death! A perfect contempt of the world,[119] a fervent desire to go forward in all virtue, the love of discipline, the painfulness of repentance, the readiness of obedience, the denying of ourselves, and the bearing any affliction whatever for the love of Christ, will give us great confidence we shall die happily. Whilst you are in health you may do much good; but when you are sick, I see not what you will be able to do. Few by sickness grow better and more reformed; as also they who wander much abroad, seldom thereby become holy.

Trust not to friends and kindred, neither do you put off the care of your soul's welfare till hereafter; for men will forget you, sooner than you are aware of. It is better to look to it betime, and do some good beforehand, than to trust to other men's help.[120] If you be not careful for yourself now, who will be careful for you hereafter? The time that is now present is very precious: now are the days of salvation; now is the acceptable time. But alas! that you should spend your time so idly here, when you might purchase to live eternally hereafter. The time will come, when you shall desire one day or hour to amend in, and I cannot say that it will be granted you.

O beloved, from how great danger might you deliver yourself, from how great fear free yourself, if you would be ever fearful and mindful of death! Labor now so to live, that at the hour of death you may rather rejoice than fear. Learn now to die to the world, that you may then begin to live with Christ.[121] Learn now to contemn all things,[122] that though may then freely go to Christ. Chastise your body now by repentance,[123] that you may then have assured confidence.

Ah! fool, why do you think to live long, when you can not promise to yourself one day.[124] How many have been deceived and suddenly snatched away! How often do you hear these reports, Such a man is slain, another man is drowned, a third breaks his neck with a fall from some high place, this man died eating, and that man playing! One perished by fire, another by the sword, another of the plague, another was slain by thieves. Thus death is the end of all, and man's life suddenly passes away like a shadow.[125]

Who shall remember you when you are dead? and who shall pray for you? Do, do now, my beloved, whatsoever you are able to do; for you know not when you shall die, nor yet what shall befall you after your death. Now whilst you have time, heap unto yourself everlasting riches.[126] Think on nothing but the salvation of your soul, care for nothing but the things of God. Make now friends to yourself by honoring the Saints of God, and imitating their actions, that when you fail in this life, they may receive you into everlasting habitations.[127]

Keep yourself as a stranger and pilgrim upon the earth,[128] and as one to whom the affairs of this world do nothing to appertain. Keep your heart free, and lifted up to God, because you have here no abiding city.[129] Send thither your daily prayers and sighs together with your tears, that after death your spirit may be found worthy with much happiness to pass to the Lord. Amen.

The patient man has a great and wholesome purgatory,[134] who though he receive injuries, yet grieves more for the malice of another, than for his own wrong; who prays willingly for his adversaries,[135] and from his heart forgives their offenses; he delays not to ask forgiveness of whomsoever he has offended; he is sooner moved to compassion than to anger; he often offers [an holy] violence to himself, and labors to bring the body wholly into subjection to the spirit. It is better to purge out our sins, and cut off our vices here, than to keep them to be punished hereafter. Verily we do but deceive ourselves through an inordinate love of the flesh.

What is there that the infernal fire shall feed upon, but your sins? The more you sparest yourself now and follow the flesh, the more severe hereafter shall be your punishment, and you store up greater fuel for that flame. In what things a man has sinned, in the same shall he be the more grievously punished. There shall the slothful be pricked forward with burning goads, and the glutton be tormented with extreme hunger and thirst. There shall the luxurious and lovers of pleasures be bathed in burning pitch and stinking brimstone, and the envious, like mad dogs, shall howl for very grief.

There is no sin but shall have its own proper torment. There the proud shall be filled with all confusion; the covetous shall be pinched with miserable penury; One hour of pain there shall be more bitter than a thousand years of the sharpest penance here! There is no quiet, no comfort for the damned there;[136] yet here we have some intermission of our labors, and enjoy the comfort of our friends. Be now solicitous and sorrowful because of your sins, that at the day of judgment you may be secure with the company of blessed souls. For then shall the righteous with great boldness stand against such as have vexed and oppressed them.[137] Then shall he stand to judge them, who does now humbly submit himself to the censures of men. Then shall the poor and humble have great confidence, but the proud man shall be compassed with fear on every side.

Then will it appear that he was wise in this world, who had learned to be a fool and despised for Christ's sake. Then shall every affliction patiently undergone delight us, when the mouth of all iniquity shall be stopped.[138] Then shall all the devout rejoice, and all the profane mourn: Then shall he more rejoice that has beat down his own flesh, than he that has abounded in all pleasure and delight.[139] Then shall the poor attire shine gloriously, and the precious robes seem vile and contemptible. Then the poor cottage shall be more commended, than the gilded palace. Then will constant patience more avail us, than all earthly power. Then simple obedience shall be exalted above all worldly wisdom.[140]

Then shall a good and clear conscience more rejoice a man, than all the learning of philosophy. Then shall the contempt of riches weigh more than all the worldling's treasure. Then will you be more comforted that you have prayed devoutly, than that you have fared daintily. Then will you be more glad you have kept silence, than that you have talked much. Then will good works avail more than many goodly words. Then a strict life and severe repentance will be more pleasing than all earthly delights. Accustom yourself now to suffer a little, that you may then be delivered from more grievous pains. Prove first here what you can endure hereafter. If now you can endure so little, how will you then be able to support eternal torments? If now a little suffering make you so impatient, what will hell fire do hereafter? Assure yourself you can not have two paradises; it is impossible to enjoy delights in this world, and after that to reign with Christ.

Suppose you have hitherto lived always in honors and delights, what would all this avail you if you were to die at this instant![141] All therefore is vanity,[142] except to love God and serve Him only. For he that loves God with all his heart, is neither afraid of death, nor of punishment, nor of judgment, nor of hell; for perfect love gives secure access to God.[143] But he that takes delight in sin, what marvel is it if he be afraid, both of death and judgment? Yet it is good, although love be not yet of force, to withhold you from sin, that at least the fear of hell should restrain you. But he that lays aside the fear of God, can never continue long in good estate, but falls quickly into the snares of the devil.

When one that was in anxiety of mind, often wavering between fear and hope, did once, being oppressed with grief, humbly prostrate himself in a church before the altar in prayer, and said within himself, O if I knew that I should yet persevere! he presently heard within him an answer from God, which said, What if you did know it, what would you do? Do now what you would do then, and you shale be secure. And being herewith comforted and strengthened, he committed himself wholly to the will of God, and that noisome anxiety ceased: Neither had he the mind to search curiously any farther, to know what should befall him; but rather labored to understand what was the perfect and acceptable will of God.[150] for the beginning and accomplishing of every good work.

'Hope in the Lord, and do good,' says the Prophet, 'and inhabit the land, and you shale be fed in the riches thereof.[151] One thing there is that draws many back from a spiritual progress, and the diligent amendment of their lives; viz. Extreme fear of the difficulty, or the labor of the combat. However, they above others improve most in all virtue, who endeavor most to overcome those things which are most grievous and contrary unto them. For there a man improves most and obtains greater grace, where he most overcomes himself and mortifies himself in spirit.

But all men have not equally much to overcome and mortify. Yet he that is zealous and diligent, though he have more passions, shall profit more than another that is of a more temperate disposition, if he be less fervent in the pursuit of all virtue. Two things especially much further our amendment, to wit. To withdraw ourselves violently from that to which nature is viciously inclined, and to labor earnestly for that good which we most want. Be careful also to avoid with great diligence those things in yourself, which do commonly displease you in others.

Gather some profit to your soul whereever you are; so as if you see or hear of any good examples, stir up yourself to the imitation thereof. But if you observe any thing worthy of reproof, beware you do not the same. And if at any time you have done it, labor quickly to amend yourself. As your eye observes others,[152] so are you also noted again by others. O how sweet and pleasant a thing it is, to see brethren fervent and devout, well-mannered and well-disciplined![153] And on the contrary, how sad and grievous a thing it is, to see them live in a dissolute and disordered sort, not applying themselves to that for which they are called! How hurtful a thing is it, when they neglect the good purposes of their vocation, and busy themselves in that which is not committed to their care!

Be mindful of the profession you have made, and have always before the eyes of your soul the remembrance of your Savior crucified. You have good cause to be ashamed in looking upon the life of Jesus Christ, seeing you have not as yet endeavored to conform yourself more unto Him though you have been a long time in the way of God. A religious person that exercises himself seriously and devoutly in the most holy life and passion of our Lord, shall there abundantly find whatsoever is necessary and profitable for him; neither shall he need to seek any better thing, out of Jesus. O if Jesus crucified would come into our hearts,[154] how quickly and fully should we be taught!

A fervent religious person takes and bears all well that is commanded him. But he that is negligent and lukewarm, has tribulation upon tribulation, and on all sides is afflicted; for he is void of inward consolation, and is forbidden to seek external comforts. A religious person that lives not according to discipline, lies open to great mischief to the ruin of his soul. He that seeks liberty and ease, shall ever live in disquiet; for one thing or other will displease him.

O that we had nothing else to do, but always with our mouth and whole heart to praise our Lord God! O that you might never have need to eat, or drink, or sleep; but might always praise God, and only employ yourself in spiritual exercises; you should then be much more happy than now you are, when for so many necessities you are constrained to serve your body! Would God there were not these necessities, but only the spiritual refreshments of the soul, which, alas, we taste of too seldom!

When a man comes to that estate, that he seeks not his comfort from any creature, then does he begin perfectly to relish God. Then shall he be contented with whatsoever does befall him in this world. Then shall he neither rejoice in great matters, nor be sorrowful for small; but entirely and confidently commit himself to God, who shall be unto him all in all;[155] to whom nothing does perish nor die, but all things do live unto Him, and serve him at a beck without delay.

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