Or, a treatise on the imitation of Christ. Written in Latin by Thomas a Kempis.
I.AS it is impossible for any one to know the usefulness of this treatise, till he has read it in such a manner as it deserves; instead of heaping up commendations of it, which those who have so read it do not want, and those who have not will not believe; I have transcribed a few plain directions, how to read this (or indeed any other religious book) with improvement.
II. Assign some stated time every day for this pious employment. If any indispensable business unexpectedly robs you of your hour of retirement, take the next hour for it. When such large portions of each day are so willingly bestowed on bodily refreshments, can you scruple allotting some little time daily, for the improvement of your immortal soul?
III. Prepare yourself for reading by purity of intention, whereby you singly aim at your soul’s benefit; and then, in a short ejaculation, beg God’s grace to enlighten your understanding, and dispose your heart for receiving what you read; and that you may both know what he requires of you, and seriously resolve to execute his will when known.
IV. Be sure to read not cursorily and hastily; but leisurely, seriously, and with great attention; with proper intervals and pauses, that you may allow time for the enlightnings of Divine Grace. Stop every now and then to recollect what you have read, and consider how to reduce it to practice. Farther, let your reading be continued and regular, not rambling and desultory. It shews a vitiated palate, to taste of many dishes, without fixing upon, or being satisfied with any: not but that it will be of great service to read over and over those passages, which more nearly concern yourself, and more closely affect your own practice or inclinations; especially if you add a particular examination upon each.
V. Labour for a temper correspondent to what you read; otherwise it will prove empty and unprofitable, while it only enlightens your understanding, without influencing your will, or inflaming your affections. Therefore intersperse here and there pious aspirations to God, and petitions for his grace. Select also any remarkable sayings or advices, treasuring them up in your memory to ruminate and consider on: which you may either in time of need draw forth, as arrows from a quiver against temptation, against this or that vice which you are more particularly addicted to; or make use of as incitements to humility, patience, the love of God, or any other virtue.
VI. Conclude all with short ejaculation to God: that he would preserve and prosper this good seed sown in your heart, that it may bring forth its fruit in due season. And think not this will take up too much of your time, for you can never bestow it to so good advantage.
An Extract of the
CHRISTIAN PATTERN.
Of the imitation of Christ and contempt of all the vanities of the world.
HE that followeth me walketh not in darkness, saith the Lord. These are the words of Christ, by which we are admonished, that we ought to imitate his life and manners, if we would be truly enlightened, and delivered from all blindness of heart.
Let therefore our chief endeavour be to meditate upon the life of Jesus Christ.
2. What will it avail thee to dispute sublimely of the Trinity, if thou be void of humility, and art thereby displeasing to the Trinity?
Truly, sublime words do not make a man holy and just; but a virtuous life maketh him dear to God.
I had rather feel compunction, than know the definition thereof.
If thou didst know the whole bible, and the sayings of all the philosophers by heart, what would all that profit thee, without the love of God?
*Vanity of vanities! All is vanity, but to love God, and to serve him only.
3. It is therefore vanity to seek after perishing riches.
It is also vanity to seek honours.
It is vanity to follow the desires of the flesh, and to labour for that for which thou must afterwards suffer grievous punishment.
It is vanity to wish to live long, and to be careless to live well.
It is vanity to mind this present life, and not those things which are to come.
It is vanity to set thy love on that which speedily passeth away, and not to hasten thither, where everlasting joys remain.
Of thinking humbly of ourselves.
*ALL men naturally desire to know; but what availeth knowledge, without the fear of God?
Surely, an humble husbandman that serveth God, is better than a proud philosopher, that neglecting himself, studies the course of the heavens.
He that knoweth himself, is vile in his own eyes, and is not pleased with the praises of men.
If I understood all things in the world, and had not charity, what would that help me in the sight of God, who will judge me according to my works?
2. Cease from an inordinate desire of knowing, for therein is much distraction and deceit.
There are many things, to know which doth little profit the soul.
And he is very unwise, that minds any other things than those that tend to the welfare of his soul.
Many words do not satisfy the soul; but a pure conscience giveth confidence towards God.
*The more thou knowest, and the better thou understandest, the more grievously shalt thou be judged, unless thy life be the more holy.
Be not therefore lifted up; but rather let the knowledge given thee make thee afraid.
If thou thinkest that thou knowest much; yet there are many more things which thou knowest not.
Be not over-wise, but rather acknowledge thine own ignorance.
*If thou wilt know any thing profitably, love to be unknown, and of no account.
4. The highest and most profitable lesson is, the true knowledge of ourselves.
It is great wisdom to esteem ourselves nothing, and to think always well and highly of others.
If thou shouldst see another openly sin, yet oughtest thou not to esteem thyself better than him.
*We are all frail, but remember, none more frail than thyself.
Of the doctrine of truth.
HAPPY is he, whom truth itself teacheth, not by figures, and words that pass away; but by an immediate communication of itself.
Our own opinion and our own sense often deceive us, and discern little.
What availeth it to dispute about hidden things, for being ignorant of which we shall not be reproved at the day of judgment?
It is great folly to neglect things profitable, and to think of curious or hurtful things.
2. And what have we to do with dry notions?
He to whom the Eternal Word speaketh, is delivered from a world of vain notions.
From the One Word are all things, and all speak that one: and this is he, who also speaketh unto us.
No man understandeth or judgeth rightly without him.
*He, to whom all things are one, who reduceth all things to one, and seeth all things in one, may be stable in heart, and remain peaceable in God.
*O God, the truth, make me one with thee in everlasting love.
I am weary of reading and hearing many things; in thee is all that I desire.
*Let all creatures be silent in thy sight; speak thou alone unto me.
3. The more simple anyone is, the more doth he understand without labour: because he receiveth the light of knowledge from above.
*A pure, simple, and stable spirit is not dissipated, tho’ it be employed in many works; because it does all to the glory of God, and seeks not itself in any thing it doth.
What hinders and troubles thee but the unmortified affections of thine own heart?
Who hath a sharper combat, than he who laboured to overcome himself?
This ought to be our business, to conquer ourselves, and daily to advance in holiness.
4. All perfection in this life hath some imperfection mixed with it; and no knowledge of ours is without some darkness.
An humble knowledge of thyself is a surer way to God, than a deep search after science.
Yet knowledge is not to be blamed, it being good in itself, and ordained by God; but a good conscience and a virtuous life is always to be preferred before it.
5. O If men bestowed as much labour in the rooting out of vices, as they do in moving of questions, there would not be so great wickedness, nor so much hurt done in the world!
*Surely at the day of judgment we shall not be examined what we have read, but what we have done: not how well we have spoken, but how religiously we have lived.
*Tell me, where are now all those doctors and masters with whom thou wast well acquainted whilst they lived and flourished in learning?
Now others possess their preferments, and perhaps scarce ever think of them. In their lifetime they seemed something, but now they are not spoken of.
6. O how quickly doth the glory of the world pass away! O that their life had been answerable to their learning! then had their study been to good purpose.
How many perish in this world, because they rather chuse to be great than humble? Therefore they become vain in their imaginations.
*He is truly great, that is great in love.
He is truly great that is little in his own eyes, and that maketh no account of any height of honour.
*He is truly wise, that accounteth all earthly things as dung, that he may win Christ.
*And he is truly learned, that doth the will of God, and forsaketh his own will.
Of prudence in our actions.
WE must not give ear to every saying or suggestion, but warily and leisurely ponder things according to the will of God.
But alas! such is our weakness, that we often more easily believe and speak evil of others than good.
Good men do not easily give credit to every thing one tells them; because they know human frailty is prone to evil, and very subject to fail in words.
2. It is great wisdom not to be rash in thy proceedings, nor to stand stifly in thine own opinion.
It is wisdom not to believe every thing which thou hearest, nor presently to relate again to others what thou hast heard, or dost believe.
Consult with a wise and conscientious man, and seek to be instructed by a better than thyself, rather than to follow thine own inventions.
*A good life maketh a man wise according to God, and giveth him experience in many things.
The humbler one is, and more resigned unto God, the more prudent and contented shall he be in all things.
Of reading the holy scriptures.
TRUTH, not eloquence, is to be sought for in holy scripture.
*All scripture is to be read by the same spirit wherewith it was written.
We ought to read plain and devout books as willingly as high and profound ones.
Let not the authority of the writer, whether he be of great or small learning, but the love of pure truth, draw thee to read.
*Search not who spake this, but mark what is spoken.
2. Men pass away; but the truth of the Lord remaineth for ever.
God speaks unto us sundry ways, without respect of persons.
Our own curiosity often hindereth us in reading the scriptures, when we will examine and discuss that which we should rather pass over without more ado.
If thou desire to profit, read humbly, simply, and faithfully.
Enquire willingly, and hear with silence the words of holy men: dislike not the parables of the elders, for they are not spoken without cause.
Of avoiding vain hopes and pride.
HE is vain that putteth his trust in man or creatures.
Be not ashamed to serve others for the love of Jesus Christ; nor to be esteemed poor in this world.
Presume not upon thyself, but place thy hope in God.
*Do what lieth in thy power, and God will assist thy good-will.
*Trust not in thy knowledge, nor in any living creature; but rather in the grace of God; who helpeth the humble, and humbleth the proud.
2. Glory not in wealth, nor in friends; but in God, who giveth all things, and desireth to give thee himself above all.
Value not thyself for the strength or beauty of thy body, which is spoiled and disfigured with a little sickness.
Pride not thyself in thy natural gifts or wit, lest thereby thou displease God.
3. Esteem not thyself better than others, lest in the sight of God thou be accounted worse than they.
Be not proud of thy good works: for the judgment of God is far different from the judgment of men.
If there be any good in thee, believe that there is much more in others.
It hurts thee not, if thou thinkest thyself worse than all men: but it hurts thee much, to prefer thyself before any one man.
*The humble enjoy continual peace; but in the heart of the proud is envy and frequent indignation.
That too much familiarity is to be shunned.
LAY not thy heart open to every one; but treat of thy affairs with the wise and such as fear God.
Converse not much with young people and strangers.
Flatter not the rich; neither do thou appear willingly before great persons.
Keep company with the humble and simple, with the devout and virtuous; and confer with them of those things that may edify.
Be not familiar with any woman; but in general commend all good women to God.
Desire to be familiar with God alone, and his angels, and fly the knowledge of men.
We must have charity towards all; but familiarity with all is not expedient.
Of avoiding superfluity of words.
FLY the tumult of the world as much as thou canst:
For we are quickly defiled and enthralled with vanity.
I could wish that I had oftentimes held my peace, and that I had not been in company.
*Why are we so fond of conversation, when notwithstanding we seldom return to silence without hurt of conscience?
*We willingly talk of those things which we most love or desire, or of those which we feel most contrary and troublesome to us.
But alas! often times in vain, and to no end; for this outward comfort doth obstruct the inward consolation.
Therefore we must watch and pray, lest our time pass away idly.
2. If it be lawful and expedient for thee to speak, speak those things that may edify.
However, devout conversation upon spiritual subjects, doth greatly further our spiritual growth, especially where persons of one mind and spirit are joined together in God.
The obtaining of peace, and zeal for improvement.
*WE might enjoy much peace, if we would not busy ourselves with the words and deeds of others, in which we have no concern.
How can he live long in peace, that meddles with the cares of others, and little or seldom recollecteth himself within his own breast?
Blessed are the single-hearted, for they shall enjoy much peace.
2. We are too much taken up with our own passions, and too ♦solicitous for transitory things.
We are not inflamed with a fervent desire to grow better every day; and therefore we remain cold and indifferent.
3. If we were dead unto ourselves, and disengaged from low affections, then we should relish divine things:
But when any adversity befalleth us, we turn ourselves to human comforts.
4. If we would endeavour, like men of courage, to stand in the battle, we should surely feel the assistance of God from heaven:
*For he furnishes us with occasions of striving, that we may conquer.
If we place our progress in religion, only in outward observances, our devotion will quickly be at an end.
But let us lay the axe to the root, that being freed from passions, we may find rest to our souls.
Of the usefulness of adversity.
IT is good that we have sometimes troubles and crosses; for they often make a man enter into himself, and consider that he ought not to place his trust in any worldly thing.
It is good that we be sometimes contradicted; and that men think ill of us: and this, although we do, and intend well.
For then we more diligently seek God for our inward witness, when outwardly we are contemned by men.
*2. Wherefore a man should settle himself so fully in God, that he need not seek comforts of men.
When a man is afflicted, tempted, or troubled with evil thoughts; then he understandeth better the great need he hath of God.
3. So long as we live in this world, we cannot be without temptation.
Hence it is written in Job, The life of man is a warfare upon earth.
Every one therefore ought to take care as to his own temptations, and to watch, in prayer, lest he be deceived by the devil; who never sleepeth, but goeth about seeking whom he may devour.
4. Temptations are often very profitable to men, though they be troublesome and grievous: for in them a man is humbled, purified, and instructed.
All the saints have passed through, and profited by many tribulations and temptations:
And they that could not bear temptations, became reprobates and fell away.
*There is no place so secret, where there are no temptations.
5. There is no man that is altogether secure from temptations whilst he liveth.
*When one temptation goeth away, another cometh; and we shall ever have something to suffer.
Many seek to fly temptations, and fall more ♦grievously into them.
By flight alone, we cannot overcome, but by patience and humility we conquer all our enemies.
6. He that only avoideth them outwardly, and doth not pluck them up by the roots, shall profit little; yea, temptations will soon return unto him, and he shall feel them worse than before.
*By patience (through God’s help) thou shalt more easily overcome, than by harsh and disquieting efforts in thy own strength.
Often take counsel in temptations; and deal not roughly with him that is tempted.
*7. The beginning of temptation is inconstancy of mind, and little confidence in God.
*For as a ship without a rudder is tossed to and fro with the waves; so the man that is negligent is many ways tempted.
Fire trieth iron, and temptation a just man.
*We know not often what we are able to do; but temptations shew us what we are.
*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 your hearts, but be resisted without the gate at his first knock.
Wherefore one said, “Withstand the beginning; for an after-remedy comes too late.”
*First there occurreth to the mind a simple evil thought; then a strong imagination; afterwards delight; and lastly consent:
And so by little and little our malicious enemy getteth entrance, whilst he is not resisted in the beginning.
And the longer one is slack in resisting, the weaker he becomes daily, and the enemy stronger against him.
*8. Some suffer the greatest temptation in the beginning of their conversion; others in the latter end.
*Others again are much troubled almost throughout their life.
Some are but slightly tempted according to the wisdom which weigheth the states of men, and ordereth all things for the good of his elect.
9. We ought therefore, when we are tempted, so much the more fervently to pray unto God, who surely will give with the temptation a way to escape, that we may be able to bear it.
Let us therefore humble ourselves under the hand of God in all temptations and tribulations; for he will exalt the humble in spirit.
10. In temptations and afflictions man is proved how much he hath profited.
Neither is it any such great thing if a man be devout and fervent, when he feeleth no affliction; but if in time of adversity he bear himself patiently, there is hope then of great proficiency.
Some are kept from great temptations, and are overcame in small ones; that being humbled, they may never trust themselves in great matters, who are baffled in so small things.
Of avoiding rash Judgment.
TURN thine eyes unto thyself, and beware thou judge not the deeds of other men.
In judging of others a man laboureth in vain, often erreth, and easily sinneth: but in judging and examining himself he always laboureth fruitfully.
We often judge of things according as we fancy them: for affection bereaves us easily of a right judgment.
If God were always our desire, we should not be so much troubled when our inclinations are opposed.
2. But oftentimes something lurks within, which draweth us after it.
Many secretly seek themselves in their actions, but know it not.
They live in peace of mind, when things are done according to their will; but if things succeed otherwise than they desire, they are straightway troubled.
Diversity of inclinations and opinions often cause dissentions between religious persons, between friends and countrymen.
3. An old custom is hardly broken, and no man is willing to be led farther than himself can see.
If thou dost more rely upon thine own reason, than upon Jesus Christ, late, if ever, shalt thou become illuminated.
Of works done out of charity.
THE outward work, without charity, profiteth nothing; but whatsoever is done out of charity, be it never so little and contemptible in the sight of the world, is wholly fruitful.
*For God weigheth more with how much love one worketh, than how much he doth.
*He doth much that loveth much.
2. He doth much, that doth a thing well.
He doth well, that serveth his neighbour, and not his own will.
Often it seemeth to be charity, and it is rather carnality; because natural inclination, self-will, hope of reward, and desire of their own interest, are motives that men are rarely free from.
3. He that hath true and perfect charity, seeketh himself in nothing; but only desireth in all things that God should be exalted.
He envieth none, because he seeketh not his own satisfaction; neither rejoiceth in himself, but chuses God only for his portion.
He attributeth nothing that is good to any man, but wholly refereth it unto God, from whom, as from the fountain, all things proceed; in whom finally all the saints rest.
O that we had but one spark of true charity, we would certainly discern that all earthly things are full of vanity!
Of bearing with the defects of others.
THOSE things that a man cannot amend in himself, or in others, he ought to suffer patiently, until God orders things otherwise.
*Think, that perhaps it is better so for thy trial and patience.
*2. 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 done, and his name honoured in all his servants, who well knoweth how to turn evil into good.
Study to be patient in bearing with the defects and infirmities of others, of what sort soever they be; for that thou thyself also hast many, which must be suffered by others.
*If thou canst not make thyself such a one as thou wouldst, how canst thou expect to have another in all things to thy liking?
We would willingly have others perfect, and yet we amend not our own faults.
We would have others exactly corrected, and will not be corrected ourselves.
The liberty of others displeaseth us, and yet we will not have our desires denied.
Thus it appears, how seldom we weigh our neighbour in the same balance with ourselves.
3. If all men were perfect, what should we have to suffer of our neighbour for God?
*But now God hath thus ordered it, that we may learn to bear one another’s burdens: for no man is without fault: no man but hath his burden; no man is self-sufficient; no man has wisdom enough for himself: but we ought to bear with one another, comfort, help, instruct, and admonish one another.
*Occasions of adversity best discover how great virtue each one hath:
*For occasions make not a man frail, but shew what he is.
Of the examples of the holy Fathers.
CONSIDER the lively examples of the holy fathers, in whom true religion shone, and thou shalt see how little it is and almost nothing, which we do now.
Alas! what is our life, if it be compared to theirs?
These saints and friends of Christ, served the Lord in hunger and thirst, in cold and nakedness, in labour and weariness, in watchings and fastings, in persecutions, and many reproaches.
2. O how many and grievous tribulations suffered the apostles, martyrs, confessors, virgins, and all the rest that would follow the steps of Christ!
They hated their lives in this world, that they might possess their souls in everlasting life!
O how strict and self-renouncing a life led those holy fathers in the wilderness! How long and grievous temptations suffered they! How often were they assaulted by the enemy! What frequent and fervent prayers offered they to God! How rigorous an abstinence did they dally 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 an intention did they preserve unto God!
All the day they laboured, and spent part of the night in prayer; although, even while they laboured, they did not cease from mental prayer.
3. They spent all their time usefully: all their hours of devotion seemed short: and, by reason of the great sweetness they felt in contemplation, they forgot the necessity of corporal refreshments.
They renounced all riches, dignities, honours, friends and kinsfolk; they desired to have nothing of the world: they took no more of any thing than was necessary for the sustenance of life.
They were poor in earthly things, but rich in grace.
Outwardly they wanted, but inwardly were refreshed with divine consolation.
4. They were strangers to the world, but friends to God.
They seemed to themselves as nothing, and were despised by the world: but they were precious in the eyes of God.
They were grounded in humility, walked in love and patience, and therefore profited daily in spirit.
*Help me, O Lord God, in thy holy service, and grant that I may now this day begin perfectly; for that which I have done hitherto is nothing.
Much diligence is necessary to him that will profit much.
If he that firmly purposeth often faileth, what shall he do that seldom, or feebly purposeth any thing?
It may fall out sundry ways that we break our resolution, and a little omission of spiritual exercises seldom passes without some loss.
The purpose of just men depends, not so much upon their own wisdom, as upon the grace of God, on whom they always rely in whatsoever they take in hand.
*For man doth propose, but God doth dispose; neither is the way of man in himself.
5. If any accustomed exercise be sometimes omitted, either for some act of piety, or profit to thy brother, it may easily afterwards be recovered again.
But to omit it out of sloth, or carelessness, is very blameable, and will be found pernicious.
We must diligently search into, and regulate both the outward and inward man; because both contribute to our advancement.
Gird thy loins like a man against the assaults of the devil; bridle thy appetite, and thou shalt the more easily bridle all the motions of the flesh.
*Be thou at no time idle altogether; but either reading, or writing, or praying, or meditating, or endeavouring something for the public good.
Blessed is that servant whom, when his Lord cometh, he shall find watching: verily, I say unto you, He shall make him ruler over all his goods
Of the love of solitude and silence.
SEEK a convenient time to retire into thyself. Meddle not with curiosities.
Read such things as may rather yield compunction of heart, than busy thy head.
If thou wilt withdraw thyself from superfluous talk and useless visits, as also from hearkening after news and rumours, thou shalt find sufficient leisure to meditate on good things.
*2. One said, “As often as I have been among men, I returned less a man;” and this we often find true, when we have been long in company.
It is easier not to speak at all, than not to speak more than we should.
It is easier to keep at home, than to be sufficiently upon our guard when we are abroad.
He therefore, that intends to attain to inward and spiritual things, must with Jesus retire from the multitude.
No man safely goes abroad, but he who is willing to stay at home.
No man can speak safely, but he who is willing to hold his peace.
No man ruleth safely, but he that is willing to be ruled.
*No man safely commands, but he that hath learned readily to obey.
No man safely rejoiceth, unless he hath within him the testimony of a good conscience:
*And yet the security of the saints was always full of the fear of God.
Neither were they less careful and humble in themselves, because they shone outwardly with grace and great virtues.
Those have often through confidence in themselves fallen into the greatest dangers, who have been in the greatest esteem among men.
*Wherefore it is more profitable to many, not to be altogether free from temptations, lest they should be too secure, lest they should be puffed up with pride, or too freely incline to worldly comforts.
*O how good a conscience would he keep, that would never seek after transitory joy, nor entangle himself with the things of this world!
O how great peace and quietness would he possess, that would cut off all vain solicitude, and think only upon divine things, and such as are profitable for his soul!
If thou desirest compunction of heart enter into thy closet, and shut out the tumults of the world, according to the advice of the Psalmist, (iv. 4.) Commune with your own heart, and in your own chamber, and be still.
In thy closet thou shalt find what abroad thou often losest.
The more thou frequented thy closet, the more thou wilt like it; the less thou comest thereunto, the more thou wilt loath it.
If, in the beginning of thy conversion, thou passest much time in it, it will afterward be to thee a dear friend and pleasant comfort.
4. In silence and in stillness a religious soul profiteth, and learneth the hidden truths of holy scriptures.
There she findeth rivers of tears, and may be so much the more familiar with her Creator, by how much the farther off she liveth from all worldly tumult.
5. Why art thou desirous to see that which is unlawful for thee to enjoy? For the world passeth away, and the desire thereof.
Our sinful desires draw us to rove abroad: but when the time is passed, what carriest thou home with thee, but a burdened conscience, and a dissipated heart!
A merry going out often bringeth a mournful return, and a joyful evening a sad morning.
So all carnal joys enter pleasantly, but in the end bite and sting to death.
What canst thou see elsewhere, which thou canst not see here? Behold the heaven and the earth, and all the elements; for of these are all things created.
6. What canst thou see any where, that can long continue under the sun?
Thou thinkest perhaps to satisfy thyself, but thou canst never attain it.
Shouldst thou see all the things of this world, what were it but a vain sight?
Lift up thine eyes to God in the highest, and pray to him to pardon all thy sins.
*Leave vain things to the vain, but be thou intent upon those things which God commandeth thee.
Shut thy door upon thee, and call unto thee Jesus thy beloved.
Stay with him in thy closet; for thou shalt not find so great peace any where else.
Hadst thou not gone abroad, and harkened to idle rumours, thou mightest the better have remained in peace: but so long as thou delightest to hear novelties, thou must endure trouble of heart.
Of compunction of heart.
IF thou wilt make any progress, keep thyself in the fear of God, and use not too much liberty.
Keep all thy senses under discipline, and give not thyself over to trifling mirth.
2. The levity of our minds, and want of concern for our faults, make us lose the sense of our inward state, and often laugh when we have cause to weep.
There is no true liberty, nor right gladness, but in the fear of God, and a good conscience.
Happy is he, that can avoid all distracting impediments, and recollect himself in holy compunction.
Happy is he, that can abandon all that may defile or burthen his conscience.
Resist manfully: one custom overcometh another.
3. Busy not thyself in matters which appertain to others: neither trouble thyself with the affairs of thy betters.
Still have an eye to thyself first, and be sure to admonish thyself before any of thy friends.
If thou hast not the favour of men, be not grieved at it; but grieve that thou dost not carry thyself so warily and circumspectly as becometh the servant of God.
*It is often better and safer that a man hath not many consolations in this life, especially worldly ones. But that we have not at all, or seldom, divine consolations, is our own fault, because we do not altogether forsake vain comforts.
4. Didst thou oftner think of thy death, than of thy living long, there is no question but thou wouldst be more zealous to amend.
I believe thou wouldst willingly undergo any labour, or sorrow, or austerity, if thou didst consider within thyself the pains of a future state.
But because these things enter not into the heart, and we still love the things of the world, therefore we remain cold and slothful.
*Miserable thou art, wheresoever thou be, or whithersoever thou turnest, unless thou turn thyself to God.
*Who is in the best case? He who can suffer something for God.
O brother, quit not thy hope of profiting in spiritual things: there is yet time, the hour is not yet past.
5. Why wilt thou defer thy good purpose?
*Arise, begin this instant, and say, Now is the time to be doing, now is the time to be striving, now is the time to amend.
But unless thou dost violence to thyself, thou shalt never get the victory over sin.
Of the meditation of death.
THIS life will soon be at an end: consider therefore how thy affairs stand as to the next.
Man is here to-day; to-morrow he is gone.
When he is out of sight, he is soon forgotten.
*Thou shouldest so order thyself in all thy thoughts and all thy actions, as if thou wert to die to-day.
Hadst thou a clear conscience, thou wouldst not fear death.
It were better to avoid sin, than to fly death.
If thou art not prepared to-day, how wilt thou be to-morrow?
To-morrow is uncertain, and how knowest thou that thou shalt live till to-morrow?
2. What availeth to live long, when we are so little the better?
Alas! long life doth not always mend us; but often increaseth guilt.
*O that we had spent but one day well in this world!
3. When it is morning, think thou mayst die before night.
When evening comes, dare not to promise thyself the next morning.
Be therefore always in readiness; and so live, that death may never take thee unprepared.
Many die suddenly, and when they look not for it; for in such an hour as you think not the Son of man cometh, Matthew xxiv. 44.
When that last hour shall come, thou wilt have a far different opinion of thy whole life.
*4. How wise and happy is he, that laboureth to be such in his life, as he would wish to be found at the hour of his death!
*Whilst thou art in health, thou mayst do much good; but when thou art sick, I know not what thou wilt be able to do.
*Few by sickness grow better; and they who travel much are seldom sanctified.
*5. Trust not in friends and kindred, neither put off the care of thy soul till hereafter; for men will sooner forget thee, than thou art aware of.
If thou art not careful for thyself now, who will be careful for thee hereafter!
The time present is very precious; now is the day of salvation, now is the acceptable time.
*But alas! that thou shouldst spend thy time no better here, where thou mightest purchase life eternal! The time will come when thou shalt desire one day or hour to amend in, and I cannot say it will be granted thee.
6. Ah fool, why dost thou think to live long, when thou canst not promise to thyself one day!
How many have been deceived, and suddenly snatched away?
How often dost thou hear, such a man is slain, another is drowned, a third has broke his neck with a fall; this man died eating, and that playing?
One perished by fire, another by sword, another of the plague, another was slain by thieves: thus death is the end of all, and man’s life suddenly passeth away, like a shadow.
*7. Who shall remember thee when thou art dead? Do, do now, my beloved, whatsoever thou art able to do: for thou knowest not when thou shalt die, nor yet what shall be after thy death.
Now, while thou hast time, lay up for thyself everlasting riches.
Think on nothing but the salvation of thy soul, care for nothing but the things of God.
8. Keep thyself as a stranger and pilgrim upon earth, who hath nothing to do with the affairs of this world.
*Keep thy heart free, and lifted up to God, because thou hast here no abiding city.
*Send thither thy daily prayers and sighs and tears, that after death thy Spirit may happily pass to the Lord. Amen.
Of judgment and the punishment of sins.
IN all things remember the end, and how thou wilt be able to stand before that severe Judge, from whom nothing is hid: who is not pacified with gifts, nor admitteth any excuses; but will judge according to right.
O wretched and foolish sinner, who sometimes fearest the countenance of an angry man! What answer wilt thou make to God, who knoweth all thy wickedness?
Why dost thou not provide for thyself against that great day of judgment, when no man can excuse or answer for another, but every one shall have enough to answer for himself?
2. What is it which that infernal fire feeds upon but thy sins?
The more thou sparest thyself now, and followest the flesh, so much the more hereafter shall be thy punishment, and thou stowest up greater fuel for the flame.
*In what thing a man hath sinned, in the same shall he be punished.
There is no quiet, no comfort for the damned there: here we have some intermission of our labours, and enjoy the comfort of our friends.
Be now solicitous and sorrowful because of thy sins, that at the day of judgment thou mayest be secure with the blessed.
For then shall the righteous stand with great boldness before such as have vexed and oppressed them.
Then shall he stand to judge, who doth now humbly submit himself to the judgment of others.
Then shall the poor and humble have great confidence, but the proud shall be compassed with fear on every side.
3. 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; and the mouth of iniquity shall be stopped.
Then shall the devout rejoice, and the profane mourn.
Then shall he more rejoice that hath mortified his flesh, than he that hath abounded in all pleasure.
Then shall the poor attire shine gloriously, and the precious robes appear vile.
4. Suppose thou hadst hitherto lived always in honour and delights, what would this avail thee, if thou wert to die this instant?
All therefore is vanity, but to love God, and serve him only.
For he that loveth God with all his heart, is neither afraid of death, nor judgment, nor hell.
Of the zealous amendment of our whole life.
*WHEN one that was in great anxiety of mind, often wavering between fear and hope, once humbly prostrated himself in prayer, and said, O if I knew that I should persevere! He presently heard within him an answer from God, which said, If thou didst know it, what wouldst thou do? Do what thou wouldst do then, and thou shalt be safe.
And being herewith comforted and strengthened, he committed himself wholly to the will of God, and his anxiety ceased:
Neither had he any mind to search curiously farther what should befall him; but rather laboured to understand what was the perfect and acceptable will of God, for the beginning and accomplishing every good work.
2. Hope in the Lord, and do good, saith the prophet, and inhabit the land, and thou shalt be fed.
One thing there is that draweth many back from a spiritual progress, and diligent amendment; the dread of the difficulty, or labour of the combat.
But they improve most that endeavour most to overcome those things, which are grievous and contrary to them.
For there a man improveth more, and obtaineth greater grace, where he more overcometh himself and mortifieth himself in spirit.
3. Gather some profit to thy soul wheresoever thou be; so if thou seest or hearest of any good examples, stir up thyself to the imitation thereof.
But if thou seest any thing worthy of reproof, beware thou dost not the same. And, if at any time thou hast done it, labour quickly to amend it.
4. Be mindful of the profession thou hast made, and have always before thine eyes the remembrance of thy Saviour crucified.
Thou hast good cause to be ashamed, looking upon the life of Jesus Christ, seeing thou hast as yet no more endeavoured to conform thyself unto him, though thou hast walked a long time in the way of God.
A religious person that exerciseth 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 seek any better thing out of Jesus.
*O if Jesus crucified would come into our hearts, how quickly and fully should we be instructed in all truth!