The Imitation of Christ

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3. There is no man wholly free from temptations so long as he
liveth, because we have the root of temptation within ourselves,
in that we are born in concupiscence. One temptation or sorrow
passeth away, and another cometh; and always we shall have
somewhat to suffer, for we have fallen from perfect happiness.
Many who seek to fly from temptations fall yet more deeply into
them. By flight alone we cannot overcome, but by endurance and
true humility we are made stronger than all our enemies.

4. He who only resisteth outwardly and pulleth not up by the
root, shall profit little; nay, rather temptations will return to
him the more quickly, and will be the more terrible. Little by
little, through patience and longsuffering, thou shalt conquer by
the help of God, rather than by violence and thine own strength
of will. In the midst of temptation often seek counsel; and deal
not hardly with one who is tempted, but comfort and strengthen
him as thou wouldest have done unto thyself.

5. The beginning of all temptations to evil is instability of
temper and want of trust in God; for even as a ship without a
helm is tossed about by the waves, so is a man who is careless
and infirm of purpose tempted, now on this side, now on that.
As fire testeth iron, so doth temptation the upright man.
Oftentimes we know not what strength we have; but temptation
revealeth to us what we are. Nevertheless, we must watch,
especially in the beginnings of temptation; for then is the foe
the more easily mastered, when he is not suffered to enter within
the mind, but is met outside the door as soon as he hath knocked.
Wherefore one saith,

Check the beginnings; once thou might'st have cured,
But now 'tis past thy skill, too long hath it endured.

For first cometh to the mind the simple suggestion, then the
strong imagination, afterwards pleasure, evil affection, assent.
And so little by little the enemy entereth in altogether, because
he was not resisted at the beginning. And the longer a man
delayeth his resistance, the weaker he groweth, and the stronger
groweth the enemy against him.

6. Some men suffer their most grievous temptations in the
beginning of their conversion, some at the end. Some are sorely
tried their whole life long. Some there are who are tempted but
lightly, according to the wisdom and justice of the ordering of
God, who knoweth the character and circumstances of men, and
ordereth all things for the welfare of His elect.

7. Therefore we ought not to despair when we are tempted, but the
more fervently should cry unto God, that He will vouchsafe to
help us in all our tribulation; and that He will, as St. Paul
saith, with the temptation make a way to escape that we may be
able to bear it.(2) Let us therefore humble ourselves under the
mighty hand of God in all temptation and trouble, for He will
save and exult such as are of an humble spirit.

8. In temptations and troubles a man is proved, what progress he
hath made, and therein is his reward the greater, and his virtue
doth the more appear. Nor is it a great thing if a man be devout
and zealous so long as he suffereth no affliction; but if he
behave himself patiently in the time of adversity, then there is
hope of great progress. Some are kept safe from great
temptations, but are overtaken in those which are little and
common, that the humiliation may teach them not to trust to
themselves in great things, being weak in small things.

(1) Job vii. I (Vulg.). (2) I Corinthians x. 13.

CHAPTER XIV

On avoiding rash judgement

Look well unto thyself, and beware that thou judge not the doings
of others. In judging others a man laboureth in vain; he often
erreth, and easily falleth into sin; but in judging and examining
himself he always laboureth to good purpose. According as a
matter toucheth our fancy, so oftentimes do we judge of it; for
easily do we fail of true judgement because of our own personal
feeling. If God were always the sole object of our desire, we
should the less easily be troubled by the erring judgement of our
fancy.

2. But often some secret thought lurking within us, or even some
outward circumstance, turneth us aside. Many are secretly
seeking their own ends in what they do, yet know it not. They
seem to live in good peace of mind so long as things go well with
them, and according to their desires, but if their desires be
frustrated and broken, immediately they are shaken and
displeased. Diversity of feelings and opinions very often brings
about dissensions between friends, between countrymen, between
religious and godly men.

3. Established custom is not easily relinquished, and no man is
very easily led to see with the eyes of another. If thou rest
more upon thy own reason or experience than upon the power of
Jesus Christ, thy light shall come slowly and hardly; for God
willeth us to be perfectly subject unto Himself, and all our
reason to be exalted by abundant love towards Him.

CHAPTER XV

Of works of charity

For no worldly good whatsoever, and for the love of no man, must
anything be done which is evil, but for the help of the suffering
a good work must sometimes be postponed, or be changed for a
better; for herein a good work is not destroyed, but improved.
Without charity no work profiteth, but whatsoever is done in
charity, however small and of no reputation it be, bringeth forth
good fruit; for God verily considereth what a man is able to do,
more than the greatness of what he doth.

2. He doth much who loveth much. He doth much who doth well. He
doth well who ministereth to the public good rather than his own.
Oftentimes that seemeth to be charity which is rather carnality,
because it springeth from natural inclination, self-will, hope of
repayment, desire of gain.

3. He who hath true and perfect charity, in no wise seeketh his
own good, but desireth that God alone be altogether glorified.
He envieth none, because he longeth for no selfish joy; nor doth
he desire to rejoice in himself, but longeth to be blessed in God
as the highest good. He ascribeth good to none save to God only,
the Fountain whence all good proceedeth, and the End, the Peace,
the joy of all Saints. Oh, he who hath but a spark of true
charity, hath verily learned that all worldly things are full of
vanity.

CHAPTER XVI

Of bearing with the faults of others

Those things which a man cannot amend in himself or in others, he
ought patiently to bear, until God shall otherwise ordain.
Bethink thee that perhaps it is better for thy trial and
patience, without which our merits are but little worth.
Nevertheless thou oughtest, when thou findeth such impediments,
to beseech God that He would vouchsafe to sustain thee, that thou
be able to bear them with a good will.

2. If one who is once or twice admonished refuse to hearken,
strive not with him, but commit all to God, that His will may be
done and His honour shown in His servants, for He knoweth well
how to convert the evil unto good. Endeavour to be patient in
bearing with other men's faults and infirmities whatsoever they
be, for thou thyself also hast many things which have need to be
borne with by others. If thou canst not make thine own self what
thou desireth, how shalt thou be able to fashion another to thine
own liking. We are ready to see others made perfect, and yet we
do not amend our own shortcomings.

3. We will that others be straitly corrected, but we will not be
corrected ourselves. The freedom of others displeaseth us, but
we are dissatisfied that our own wishes shall be denied us. We
desire rules to be made restraining others, but by no means will
we suffer ourselves to be restrained. Thus therefore doth it
plainly appear how seldom we weigh our neighbour in the same
balance with ourselves. If all men were perfect, what then should
we have to suffer from others for God?

4. But now hath God thus ordained, that we may learn to bear one
another's burdens, because none is without defect, none without a
burden, none sufficient of himself, none wise enough of himself;
but it behoveth us to bear with one another, to comfort one
another, to help, instruct, admonish one another. How much
strength each man hath is best proved by occasions of adversity;
for such occasions do not make a man frail, but show of what
temper he is.

CHAPTER XVII

Of a religious life

It behoveth thee to learn to mortify thyself in many things, if
thou wilt live in amity and concord with other men. It is no
small thing to dwell in a religious community or congregation,
and to live there without complaint, and therein to remain
faithful even unto death. Blessed is he who hath lived a good
life in such a body, and brought it to a happy end. If thou wilt
stand fast and wilt profit as thou oughtest, hold thyself as an
exile and a pilgrim upon the earth. Thou wilt have to be counted
as a fool for Christ, if thou wilt lead a religious life.

2. The clothing and outward appearance are of small account; it
is change of character and entire mortification of the affections
which make a truly religious man. He who seeketh aught save God
and the health of his soul, shall find only tribulation and
sorrow. Now can he stand long in peace, who striveth not to be
least of all and servant of all.

3. Thou art called to endure and to labour, not to a life of ease
and trifling talk. Here therefore are men tried as gold in the
furnance. No man can stand, unless with all his heart he will
humble himself for God's sake.

CHAPTER XVIII

Of the example of the Holy Fathers

Consider now the lively examples of the holy fathers, in whom
shone forth real perfectness and religion, and thou shalt see how
little, even as nothing, is all that we do. Ah! What is our life
when compared to theirs? They, saints and friends of Christ as
they were, served the Lord in hunger and thrist, in cold and
nakedness, in labour and weariness, in watchings and fastings, in
prayer and holy meditations, in persecutions and much rebuke.

2. O how many and grievous tribulations did the Apostles,
Martyrs, Confessors, Virgins, endure; and all others who would
walk in the footsteps of Christ. For they hated their souls in
this world that they might keep them unto life eternal. O how
strict and retired a life was that of the holy fathers who dwelt
in the desert! what long and grievous temptations they did
suffer! how often were they assaulted by the enemy! what
frequent and fervid prayers did they offer unto God! what strict
fasts did they endure! what fervent zeal and desire after
spiritual profit did they manifest! how bravely did they fight
that their vices might not gain the mastery! how entirely and
steadfastly did they reach after God! By day they laboured, and
at night they gave themselves ofttimes unto prayer; yea, even
when they were labouring they ceased not from mental prayer.

3. They spent their whole time profitably; every hour seemed
short for retirement with God; and through the great sweetness of
contemplation, even the need of bodily refreshment was forgotten.
They renounced all riches, dignities, honours, friends, kinsmen;
they desired nothing from the world; they ate the bare
necessities of life; they were unwilling to minister to the body
even in necessity. Thus were they poor in earthly things, but
rich above measure in grace and virtue. Though poor to the outer
eye, within they were filled with grace and heavenly
benedictions.

4. They were strangers to the world, but unto God they were as
kinsmen and friends. They seemed unto themselves as of no
reputation, and in the world's eyes contemptible; but in the
sight of God they were precious and beloved. They stood fast in
true humility, they lived in simple obedience, they walked in
love and patience; and thus they waxed strong in spirit, and
obtained great favour before God. To all religious men they were
given as an example, and they ought more to provoke us unto good
livings than the number of the lukewarm tempteth to
carelessness of life.

5. O how great was the love of all religious persons at the
beginning of this sacred institution! O what devoutness of
prayer! what rivalry in holiness! what strict discipline was
observed! what reverence and obedience under the rule of the
master showed they in all things! The traces of them that remain
until now testify that they were truly holy and perfect men, who
fighting so bravely trod the world underfoot. Now a man is
counted great if only he be not a transgressor, and if he can
only endure with patience what he hath undertaken.

6. O the coldness and negligence of our times, that we so quickly
decline from the former love, and it is become a weariness to
live, because of sloth and lukewarmness. May progress in
holiness not wholly fall asleep in thee, who many times hast seen
so many examples of devout men!

CHAPTER XIX

Of the exercises of a religious man

The life of a Christian ought to be adorned with all virtues,
that he may be inwardly what he outwardly appeareth unto men.
And verily it should be yet better within than without, for God
is a discerner of our heart, Whom we must reverence with all our
hearts wheresoever we are, and walk pure in His presence as do
the angels. We ought daily to renew our vows, and to kindle our
hearts to zeal, as if each day were the first day of our
conversion, and to say, "Help me, O God, in my good resolutions,
and in Thy holy service, and grant that this day I may make a
good beginning, for hitherto I have done nothing!"

2. According to our resolution so is the rate of our progress,
and much diligence is needful for him who would make good
progress. For if he who resolveth bravely oftentimes falleth
short, how shall it be with him who resolveth rarely or feebly?
But manifold causes bring about abandonment of our resolution,
yet a trivial omission of holy exercises can hardly be made
without some loss to us. The resolution of the righteous
dependeth more upon the grace of God than upon their own wisdom;
for in Him they always put their trust, whatsoever they take in
hand. For man proposeth, but God disposeth; and the way of a
man is not in himself.(1)

3. If a holy exercise be sometimes omitted for the sake of some
act of piety, or of some brotherly kindnesss, it can easily be
taken up afterwards; but if it be neglected through distaste or
slothfulness, then is it sinful, and the mischief will be felt.
Strive as earnestly as we may, we shall still fall short in many
things. Always should some distinct resolution be made by us;
and, most of all, we must strive against those sins which most
easily beset us. Both our outer and inner life should be
straitly examined and ruled by us, because both have to do with
our progress.

4. If thou canst not be always examining thyself, thou canst at
certain seasons, and at least twice in the day, at evening and at
morning. In the morning make thy resolves, and in the evening
inquire into thy life, how thou hast sped to-day in word, deed,
and thought; for in these ways thou hast often perchance offended
God and thy neighbour. Gird up thy lions like a man against the
assaults of the devil; bridle thine appetite, and thou wilt soon
be able to bridle every inclination of the flesh. Be thou never
without something to do; be reading, or writing, or praying, or
meditating, or doing something that is useful to the community.
Bodily exercises, however, must be undertaken with discretion,
nor are they to be used by all alike.

5. The duties which are not common to all must not be done
openly, but are safest carried on in secret. But take heed that
thou be not careless in the common duties, and more devout in the
secret; but faithfully and honestly discharge the duties and
commands which lie upon thee, then afterwards, if thou hast still
leisure, give thyself to thyself as thy devotion leadeth thee.
All cannot have one exercise, but one suiteth better to this man,
and another to that. Even for the diversity of season different
exercises are needed, some suit better for feasts, some for
fasts. We need one kind in time of temptations, and others in
time of peace and quietness. Some are suitable to our times of
sadness, and others when we are joyful in the Lord.

6. When we draw near the time of the great feasts, good exercises
should be renewed, and the prayers of holy men more fervently
besought. We ought to make our resolutions from one Feast to
another, as if each were the period of our departure from this
world, and of entering into the eternal feast. So ought we to
prepare ourselves earnestly at solemn seasons, and the more
solemnly to live, and to keep straightest watch upon each holy
observance, as though we were soon to receive the reward of our
labours at the hand of God.

7. And if this be deferred, let us believe ourselves to be as yet
ill-prepared, and unworthy as yet of the glory which shall be
revealed in us at the appointed season; and let us study to
prepare ourselves the better for our end. Blessed is that
servant, as the Evangelist Luke hath it, whom, when the Lord
cometh He shall find watching. Verily I say unto you He will
make him ruler over all that He hath.(2)

(1) Jeremiah x. 23. (2) Luke xii. 43, 44.

CHAPTER XX

Of the love of solitude and silence

Seek a suitable time for thy meditation, and think frequently of
the mercies of God to thee. Leave curious questions. Study such
matters as bring thee sorrow for sin rather than amusement. If
thou withdraw thyself from trifling conversation and idle goings
about, as well as from novelties and gossip, thou shalt find thy
time sufficient and apt for good meditation. The greatest saints
used to avoid as far as they could the company of men, and chose
to live in secret with God.

2. One hath said, "As oft as I have gone among men, so oft have I
returned less a man." This is what we often experience when we
have been long time in conversation. For it is easier to be
altogether silent than it is not to exceed in word. It is easier
to remain hidden at home than to keep sufficient guard upon
thyself out of doors. He, therefore, that seeketh to reach that
which is hidden and spiritual, must go with Jesus "apart from the
multitude." No man safely goeth abroad who loveth not to rest at
home. No man safely talketh but he who loveth to hold his peace.
No man safely ruleth but he who loveth to be subject. No man
safely commandeth but he who loveth to obey.

3. No man safely rejoiceth but he who hath the testimony of a
good conscience within himself. The boldness of the Saints was
always full of the fear of God. Nor were they the less earnest
and humble in themselves, because they shone forth with great
virtues and grace. But the boldness of wicked men springeth from
pride and presumption, and at the last turneth to their own
confusion. Never promise thyself security in this life,
howsoever good a monk or devout a solitary thou seemest.

4. Often those who stand highest in the esteem of men, fall the
more grievously because of their over great confidence.
Wherefore it is very profitable unto many that they should not be
without inward temptation, but should be frequently assaulted,
lest they be over confident, lest they be indeed lifted up into
pride, or else lean too freely upon the consolations of the
world. O how good a conscience should that man keep, who never
sought a joy that passeth away, who never became entangled with
the world! O how great peace and quiet should he possess, who
would cast off all vain care, and think only of healthful and
divine things, and build his whole hope upon God!

5. No man is worthy of heavenly consolation but he who hath
diligently exercised himself in holy compunction. If thou wilt
feel compunction within thy heart, enter into thy chamber and
shut out the tumults of the world, as it is written, Commune with
your own heart in your own chamber and be still.(1) In
retirement thou shalt find what often thou wilt lose abroad.
Retirement, if thou continue therein, groweth sweet, but if thou
keep not in it, begetteth weariness. If in the beginning of thy
conversion thou dwell in it and keep it well, it shall afterwards
be to thee a dear friend, and a most pleasant solace.

6. In silence and quiet the devout soul goeth forward and
learneth the hidden things of the Scriptures. Therein findeth
she a fountain of tears, wherein to wash and cleanse herself each
night, that she may grow the more dear to her Maker as she
dwelleth the further from all worldly distraction. To him who
withdraweth himself from his acquaintance and friends God with
his holy angels will draw nigh. It is better to be unknown and
take heed to oneself than to neglect oneself and work wonders.
It is praiseworthy for a religious man to go seldom abroad, to
fly from being seen, to have no desire to see men.

7. Why wouldest thou see what thou mayest not have? The world
passeth away and the lust thereof. The desires of sensuality
draw thee abroad, but when an hour is past, what does thou bring
home, but a weight upon thy conscience and distraction of heart?
A merry going forth bringeth often a sorrowful return, and a
merry evening maketh a sad morning? So doth all carnal joy
begin pleasantly, but in the end it gnaweth away and destroyeth.
What canst thou see abroad which thou seest not at home? Behold
the heaven and the earth and the elements, for out of these are
all things made.

8. What canst thou see anywhere which can continue long under the
sun? Thou believest perchance thou shalt be satisfied, but thou
wilt never be able to attain unto this. If thou shouldest see
all things before thee at once, what would it be but a vain
vision? Lift up thine eyes to God on high, and pray that thy
sins and negligences may be forgiven. Leave vain things to vain
men, and mind thou the things which God hath commanded thee.
Shut thy door upon thee, and call unto thyself Jesus thy beloved.
Remain with Him in thy chamber, for thou shalt not elsewhere find
so great peace. If thou hadst not gone forth nor listened to
vain talk, thou hadst better kept thyself in good peace. But
because it sometimes delighteth thee to hear new things, thou
must therefore suffer trouble of heart.

(1) Psalm iv. 4.

CHAPTER XXI

Of compunction of heart

If thou wilt make any progress keep thyself in the fear of God,
and long not to be too free, but restrain all thy senses under
discipline and give not thyself up to senseless mirth. Give
thyself to compunction of heart and thou shalt find devotion.
Compunction openeth the way for many good things, which
dissoluteness is wont quickly to lose. It is wonderful that any
man can ever rejoice heartily in this life who considereth and
weigheth his banishment, and the manifold dangers which beset his
soul.

2. Through lightness of heart and neglect of our shortcomings we
feel not the sorrows of our soul, but often vainly laugh when we
have good cause to weep. There is no true liberty nor real joy,
save in the fear of God with a good conscience. Happy is he who
can cast away every cause of distraction and bring himself to the
one purpose of holy compunction. Happy is he who putteth away
from him whatsoever may stain or burden his conscience. Strive
manfully; custom is overcome by custom. If thou knowest how to
let men alone, they will gladly let thee alone to do thine own
works.

3. Busy not thyself with the affairs of others, nor entangle
thyself with the business of great men. Keep always thine eye
upon thyself first of all, and give advice to thyself specially
before all thy dearest friends. If thou hast not the favour of
men, be not thereby cast down, but let thy concern be that thou
holdest not thyself so well and circumspectly, as becometh a
servant of God and a devout monk. It is often better and safer
for a man not to have many comforts in this life, especially
those which concern the flesh. But that we lack divine comforts
or feel them rarely is to our own blame, because we seek not
compunction of heart, not utterly cast away those comforts which
are vain and worldly.

4. Know thyself to be unworthy of divine consolation, and worthy
rather of much tribulation. When a man hath perfect compunction,
then all the world is burdensome and bitter to him. A good man
will find sufficient cause for mourning and weeping; for whether
he considereth himself, or pondereth concerning his neighbour, he
knoweth that no man liveth here without tribulation, and the more
throughly he considereth himself, the more throughly he grieveth.
Grounds for just grief and inward compunction there are in our
sins and vices, wherein we lie so entangled that we are but
seldom able to contemplate heavenly things.

5. If thou thoughtest upon thy death more often than how long thy
life should be, thou wouldest doubtless strive more earnestly to
improve. And if thou didst seriously consider the future pains
of hell, I believe thou wouldest willingly endure toil or pain
and fear not discipline. But because these things reach not the
heart, and we still love pleasant things, therefore we remain
cold and miserably indifferent.

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