If all men were perfect what should we then have to suffer from other men for God's sake? Now therefore God hath ordained that we should learn each to bear others burdens. For there is no man without fault, no man without a burden, no man sufficient to himself, no man wise enough to himself but we must bear together, comfort together, help together, teach and admonish together.
What every man truly is is best shown by occasion of ad- versity: for occasions make not a man fail but they show what the man is.
CHAPTER XVII OF THE RELIGIOUS LIFE IT BEHOVETH that thou learn to break thyself in many things if thou wilt accord and keep peace with others.
It is no little thing for a man to dwell in monasteries and con- gregations and there to live without quarrel and so truly to abide to his life's end. Blissful is he that liveth there well and graciously continueth.
If thou wilt stand rightly and wilt profit account thyself to be an exile and a pilgrim upon earth.
It behoveth thee to be a fool for Christ.
If thou wilt lead a religious life habit and tonsure avail little: but change of manners and whole mortification of the passions make a true religious man.
He that seeketh other than God to the health of his soul he shall find but tribulation and sorrow: nor may he long stand in peace unless he enforce himself to be least and subject to all.
Thou comest to serve and not to govern: know well that thou art called to suffer and to labour and not to be idle and tell tales.
Here are men proved as gold in the furnace: here may no man stand unless he will meeken (humble) himself with all his heart for God.
The Imitation of Christ 149 CHAPTER XVIII OF THE EXAMPLES OF THE HOLY FATHERS BEHOLD the living examples of the old fathers in the which shineth true perfection and thou shalt see how little it is and almost naught that we do. Alas, what is our life compared to them?
Holy men and the friends of God have served our Lord in hunger and in thirst, in cold and nakedness, in labour and weariness, in wakings and fastings, in prayers and holy meditations, in persecutions and many reproofs. O how many and how grievous tribulations apostles suffered, martyrs, confessors, virgins, and all Religious that would follow the steps of Christ: for they hated their souls, that is to say their bodily lives, that they might keep them into life everlasting.
O how strict a life lived the holy fathers in the desert; how long and how grievous temptations suffered they: how oft were they vexed by the enemy: how continual and how fervent prayers offered they to God: how sharp their abstinences; how great zeal and fervour had they to spiritual profiting: how great battle kept they about de- struction of vices; how pure and right intention was theirs towards God.
By day they laboured and by night they gave themselves to prayer, though even in labouring they ceased not from inward prayer; every time they spent fruitfully, every hour given to thought of God seemed short and for the great sweetness of their contempla\ion sometimes the necessity of bodily food was forgotten.
They renounced all manner of riches, dignity, honours, friends and kin: they cared to have naught from the world, scarce they took what was necessary for life and were sorry to have to serve the body in its necessity. They were poor in earthly things but right rich in grace and virtues. Out- 150 Thomas a Kempis wardly they were needy but inwardly they were re- freshed with grace and ghostly comfort.
To the world they were aliens but to God they were familiar friends. To themselves they seemed as naught and de- spised by the world but in the eyes of God they seemed precious and chosen.
They stood in true meekness, they lived in simple obedience, they walked in charity and patience: and therefore every day they profited in spirit and gat great grace in the eyes of God.
They were given as an example to all Religious men and these ought to provoke us more to live and profit well than the great number of sluggish and lukewarm men to make us remiss and lax.
O how great was the fervour of religion in the beginning of its institution.
O how great devotion in praise, how great zeal for following virtue, how great discipline throve during that time: how great reverence and obedience under a rule flourished in them all.
Witness yet their steps that are left to show that they were truly holy men and perfect men who fighting so doughtily threw the world under foot.
Now is he accounted great that is not a breaker of the rule, that can suffer patiently what happeneth to him. O the sluggishness and the negligence of our time, that we so soon decline from our earlier fervour and are weary to live for very sluggishness and weariness.
Would God that the profiting of virtue sleep not utterly in thee that hast seen so many examples of devout men.
CHAPTER XIX OF THE EXERCISES OF A GOOD RELIGIOUS MAN THE life of a good Religious man ought to shine in all manner of virtue so that he be such inward as he appeareth to The Imitation of Christ 151 men outward. And rightly it ought to be much more in- ward than that which is seen outward. For God is our beholder whom chiefly we ought to worship wherever we be and go clean in his sight as angels.
Every day we ought to renew our purpose and stir ourselves to fervour as though we had been first converted and say "Help me, Lord God, in my good purpose and in thy service and grant rne this day to begin perfectly; for naught it is that I have done unto this time."
According to our purpose so is the course of our profiting, and he that will profit well hath need of great diligence: for if he that purposeth seriously faileth of ttimes what shall hap to him that seldom or never purposeth anything seriously?
Nevertheless in divers manners it happeneth that men forsake their purpose; and though it appear to be slight yet it is not without some manner of hindering.
The purpose of righteous men hangeth rather in the grace of God than in man's own wisdom; in him they trust always in all things that they do.
For man purposeth and God disposeth; and man's way is not in man (to carry out).
If an accustomed exercise be sometimes left because of pity or for the profit of our neighbour it may soon be recov- ered again: but if it be lightly forsaken through heaviness of soul or negligence it is blameworthy and will be found hurtful.
Let us enforce ourselves as much as we can and yet we shall lightly fail in many things. But ever more somewhat certain is to be purposed and especially against those things that most hinder us.
Our outward and our inward exercises both ought to be searched and kept in order for both are expedient and helping to ghostly profit.
If thou may not continually gather thyself together, do it some time at least once a day, morning or evening.
In the morning purpose, in the eventide discuss the manner, 152 Thomas d Kempis what thou hast been this day in word, work and thought: for in these perad venture thou hast oft offended thy God and thy neighbour.
Gird thee as a man against the Fiend's wickedness.
Refrain from gluttony and thou shalt the more easily restrain all the inclination of the Hesh.
Be never all idle, but either be reading or writing or praying or thinking or something labouring for the common profit.
Bodily exercises are to be done discreetly; not to be taken evenly and alike by all men.
Those things that are not common to all are not to be shown outwardly, for private things are more safely exercised in secret wise.
Nevertheless be ware that thou be not slow in common things and more ready for private and singular exercises; but, these that are due and enjoined being truly fulfilled, if there be vacant time, yield thee to thyself as devotion desireth.
All must not have one manner of exercise, but one this, another that, as according.
Also diversity of exercises pleaseth, for some are more savoury on festival days and some on common days; others we need in time of temptation, others in time of peace and quietness: others we must think when we are sorry and others when we are glad in our Lord.
In principal feasts good exercises ought to be renewed and the help of the saints more fervently to be sought.
From feast to feast we ought to purpose as though we should at that time pass out of this world and go to the feast everlasting.
Therefore we ought to array ourselves more busily in devout works and live the more devoutly and keep every ob- servance the more strictly as men that shall soon receive the reward of our labour. And if it be delayed let us ac- count ourselves as men not fully ready and unworthy to come to so great a glory the which shall be revealed in us The Imitation of Christ 153 in time ordained and let us study to make us ready to go out of the world.
"Blissful is that servant" saith Luke "whom our Lord when he cometh findeth waking; for I say to you verily he shall set him over all his goods."
CHAPTER XX OF LOVE OF SILENCE AND TO BE ALONE SEEK a convenient time to take heed to thyself and think ofttimes of the benefits of God. Leave curious things and read such matters that rather give compunction than occupation. If thou withdraw thyself from void speakings and idle circuits and from vanities and hearing of tidings thou shalt find time sufficient and convenient to have sweet meditations. The great holy men where they might, fled men's fellowship and chose to live to God in secret places. One said "as ofttimes as I was among men I came back a less man" that is to say less holy: this we find by experience when we talk any while. It is easier for a man always to be still than not to exceed in words. It is easier for a man to abide privily at home than well to keep himself being away from home. Wherefore whoever purposeth to come to inward and to spiritual things it behoveth him to decline from the com- pany of people with Jesu. No man appeareth safely away from home but he that loveth gladly to abide at home.
No man speaketh safely but he that is glad to hold his peace. No man is safe above but he that will gladly be beneath. No man commandeth safely but he that hath learned to obey. No man rejoiceth safely but he that hath the witness of a good conscience. Nevertheless the safety of holy men was never without dread 154 Thomas d Kempis of God; nor were they the less busy and meek in them- selves though they had great virtues and grace.
The safety of shrews (wicked men) groweth from pride and presumption and in the end it turneth into deceit.
Promise thyself safety in this world never, though thou seem a good religious man or a devout hermit: Ofttimes they that are best in man's estimation fall most perilously for their trust in themselves.
Wherefore it is not profitable that they lack temptations ut- terly but they should ofttimes be attacked lest they be too secure and lest they be lift up by pride and lightly decline to outer consolations.
O he that never sought transitory gladness, he that never occupied him in the world, how good a conscience would he keep.
O he that would cut away all manner of vain business and would think all only on ghostly and godly things and set all his hope in God how great peace and quiet should he have.
There is no man worthy heavenly comfort unless he diligently exercise himself in holy compunction. If thou heartily be sorry enter into thy closet, exclude all worldly noise as it is written "Be ye sorry in your chambers"; thou shalt find there what outside thou shalt ofttimes lose.
The cell well continued waxeth sweet and the cell evil kept engendreth weariness. If in the beginning of thy con- version thou keep thy cell and dwell well therein it shall be to thee afterwards as a dear and well beloved friend and most pleasant solace.
In silence and quiet the devout soul profiteth and learneth the secrets of the scriptures: there he findeth the floods of tears wherewith every night he may wash and cleanse himself that he may be the more familiar to his creator the more he withdraweth him far from secular noise.
He that withdraweth himself from friends and known men, God shall come nigh unto him with his holy angels.
The Imitation of Christ 155 Better it is for a man to be hid and take care of himself than, taking no heed of himself, to work wonders.
It is commendable for a man of religion seldom to go out, to fly from being seen and not wish to see men; why wilt thou see what is not lawful for thee to have?
The world passeth and his concupiscence.
The desires of sensuality draw men to walk about; but when the hour is past what cometh thereof but grudging (mur- muring) of conscience and dispersion of heart?
A glad going out of ttimes bringeth forth a sorrowful coming home and a glad watching over evening bringeth forth a sorry morning; so every fleshly joy entereth in pleas- antly but in the end he biteth and slayeth.
What canst thou see elsewhere that thou canst not see here? Lo here heaven earth and all elements and of these all things are made.
What canst thou see elsewhere that may long abide under the sun? peradventure thou waitest to be filled; but thou shalt never come thereto.
If thou sawest all things that are present what were that but a vain sight? Lift up thine eyes to God on high and pray God for thy sins and negligence: leave vain things to the vain and take thou heed to the things that God com- mandeth thee.
Shut thy door upon thee and call to thee Jesu thy love: dwell with him in thy cell for thou shalt not find elsewhere so great peace.
If thou hadst not gone out nor heard no tidings thou wouldst the better have abided in peace; and since it delighteth thee sometimes to hear new tidings it behoveth, follow- ing this, that thou suffer turbation of heart.
156 Thomas a Kempis CHAPTER XXI OF COMPUNCTION OF HEART IF THOU wilt any wise profit keep thee in the dread of God and be not in great liberty but refrain thy understanding under discipline and give not thyself to unseasonable gladness.
Give thyself to compunction of heart and thou shalt find de- votion; compunction openeth many things which distrac- tion of mind soon loseth.
Wonder it is that a man may at any time be glad that con- sidereth his exile and so many perils of his soul. For through lightness of heart and negligence of our faults \ve feel not the sorrows and the harm done to our souls and ofttimes we laugh vainly when we should by reason rather weep.
There is no true liberty nor good mirth but in the dread of God with a good conscience; blissful is he that may put away every hindering distraction and bring himself to the unity of holy compunction: blissful is he that voideth from him all that may defoul or grieve his conscience.
Fight manly: custom is overcome with custom.
If thou canst leave men, they will well leave thee and suffer thee to do thine own deeds.
Draw not to thyself the matters of other men and implicate not thyself in causes of great men. Have thine eye first upon thyself and admonish thyself spiritually before all others whom thou lovest best.
If thou have not the favour of men be not sorry therefore: but let this be grievous to thee that thou hast (keepest) not thyself well and circumspectly as it beseemeth the servant of God and a devout religious man to live.
Ofttimes it is more profitable and more safe that a man have not many comforts in this life and specially after the flesh.
The Imitation of Christ 157 And that we have not or that we seldom feel godly consola- tions it is own our fault; for we seek not compunction, nor we put not away utterly vain and outward comforts.
Acknowledge thyself to be not worthy godly consolation but rather worthy much tribulation.
When a man is perfectly sorry then is all the world grievous and bitter to him.
A good man findeth sufficient matter of sorrowing and weep- ing; whether he consider himself or think on his neigh- bour he shall know that no man liveth here without tribulation; and the more strictly that he considereth himself so much more he sorroweth.
Matters of righteous sorrow and of inward compunction are our sins and our vices wherein we lie wrapped so that we may but seldom behold heavenly things.
If thou thoughtest ofter on death than thou dost of long life no doubt but thou wouldst more fervently amend thyself: or else if thou wouldst heartily behold the pains of hell and purgatory I believe that thou wouldst gladly suffer pain, labour and sorrow, dreading no manner of rigour: but because these go not to the heart and we yet love blandishings, therefore we remain cold and slow.
Ofttimes it is need (poverty) of spirit whereof the wretched body so easily complaineth: pray therefore meekly to our Lord that he give thee the spirit of compunction and say with the prophet "Feed me, Lord, with the bread of tears and give me drink of tears in measure."
CHAPTER XXII OF CONSIDERATION OF MAN'S MISERY WRETCHED thou art wherever thou be and whithersoever thou turn thee unless thou turn thee to God. Why art thou troubled, that all things come not to thee as thou wiliest or desirest? who is he that hath all things 158 Thomas & Kempis at his own will? neither I nor you, nor no man in earth; there is no man in this world without some manner of tribulation or anguish, though he be king or pope.
Then who is in the best case? forsooth he that may suffer anything for God's sake.
Lord, now there are many weak folk that say "O how good a life that man hath; how great, how rich, how mighty, how high he is." But behold heavenly goods and thou shalt see that all these temporal goods be as none but that they be full uncertain, and more grieving than easing; for they are never had without business and dread.
It is man's felicity to have temporal goods in abundance but mediocrity suffketh him; verily it is a misery to live upon earth: the more spiritual that a man will be the more this present life appeareth bitter: for he feeleth better and seeth more clearly the faults of man's corruption.
For to eat, to drink, to wake, to sleep, to rest, to labour, and to be subject to the necessities of nature is very misery and an affliction to a devout man that would fain be loose and free from sin.
The inward man is full sore grieved with bodily necessities in this world.
Wherefore the prophet prayeth devoutly that he may be free from them saying "Lord, deliver me from my necessities."
But woe to them that know not their misery: but more woe to them that love this misery and this corruptible life; for there be some that so heartily clasp this wretched life that though they may scarce have their necessities with labour, yea and with begging, yet if they might live here for ever, they would take no heed of the realm of heaven.
O the mad men and out of true belief that live so deeply in earthly things that they savour no heavenly things: but these wretches yet in the end shall grievously feel how nought it was and how vile that which they have loved.
The Imitation of Christ 159 But the saints of God and all devout men and friends of Christ have not taken heed to that which pleaseth the flesh nor to them that have flourished in this world: but all their hope and all their intention hath been to things ever- lasting.
All their desire was borne up to things invisible and abiding lest by love of things visible they might be drawn to their lowest things.
Brother, lose not thy confidence in profiting by spiritual things: yet hast thou time and the hour; why wilt thou tarry thy purpose till to-morrow? Arise and begin anon and say "Now is the time of doing, now is the time of purging, now is the time of amending."
When thou art ill at ease then say "Now is the time of merit." Thou must go through fire and water ere thou come to refreshing.
Unless thou do force to thyself, thou shalt never overcome vice.
All the while that we bear this frail body we cannot be with- out sin, nor live without heaviness and sorrow.
We would gladly have quiet from all misery; but for as much as by sin we lost innocence, we lost also true blissfulness: therefore we must keep patience and abide the mercy of God till this wickedness go away and this mortality be swallowed up by life.
O how great is man's frailty that is prone and ready to vices; this day thou art shriven of thy sins and to-morrow thou dost like sins again. Now thou purposest to be ware and within two hours thou dost as though thou hadst never taken such purpose; wherefore we have great cause to humble ourselves and never to feel any great things of ourselves; for we be so frail and so unstable.
Also may soon be lost by negligence what is scarce gotten in great time by grace.
What shall happen to us in the end that are sluggish so early?
Woe be to us who thus wish to decline and rest as though 160 Thomas d Kempis there were peace and safety, since there appeareth yet no step of true holiness in our conversation. It were need that we should now be informed as young novices are in good manners, if peradventure there might be any hope of amendment to come or of more spiritual profiting.
CHAPTER XXIII OF MEDITATION OF DEATH THIS day a man is and to-morrow he appearth not: full soon shall this be fulfilled in thee; look whether thou canst do otherwise.
And when man is out of sight soon he passeth out of mind.
O the dulness and the hardness of man's heart that only thinketh on things present and provideth not more for things to come. Thou shouldst have thyself so in every deed and in every thought as though thou shouldst die anon.
If thou hadst a good conscience thou wouldst not much dread death.
It is better to eschew sins than to flee death: if thou be not ready to-day, how shalt thou be ready to-morrow? The morrow is a day uncertain and how knowest thou that thou shalt live to-morrow?
What availeth it to live long when there is little amendment? A long life amendeth us not always but some times in- creaseth sin. Would God we had lived well in this world one day.
Many men count the years of their conversion but ofttimes little is the fruit of amendment. If it be dreadful to die peradventure it is more perilous to live long: blissful is he that hath the hour of his death ever before his eyes and that every day disposeth himself to die.
If thou have seen any man die think that thou thyself shalt go the same way.
The Imitation of Christ 161 When it is morning think thou shalt not come to the even; and when even cometh be not bold to promise thyself the morning.
Wherefore be ever ready and live so that death find thee never unready.
Many men die sudden and unadvised: for what hour we think not the Son of man shall come.
When that last hour cometh thou shalt begin to feel all other- wise of thy life that is past and thou shalt greatly sorrow that thou hast been so remiss and so negligent.
O how blessed is he that laboureth to be such in his life as he desire th to be found in his death.
These things shall give thee great trust in death perfect contempt of the world, fervent desire to profit in virtues, love of discipline, labour in penance, promptitude in obedience, denying of oneself, bearing all manner of adversity for the love of Christ.
While thou art whole thou mayst do much good: but when thou art sick I wot not what thou mayst do: few there be that are amended by sickness even as they that go much on pilgrimage are but seldom the holier.
Delay not the health of thy soul through trust in friends or in neighbours; for men will forget sooner than thou thinkest: it is better now to make provision betimes and send before thee some good than to trust in other men's help.
If thou be not busy for thyself now, who shall be busy for thee in time to come?
Time now is right precious: but alas that thou spendest it no more profitably wherein thou canst deserve that whereby thou mayst live everlastingly.
Time shall come when thou shalt desire one day or one hour for thine amendment and thou wottest not whether thou shalt get it.
O my dear friend, from how great peril mayst thou make thyself free and from how great dread deliver thyself if thou be now always fearful and suspicious of death.
Study to live so now that thou may in the hour of death rather rejoice than dread: learn now to die to the world that thou mayst begin to live with Christ: learn now to despise all things that thou mayst then go freely to Christ. Chastise thy body by penance that thou mayst then have certain confidence.
And, thou fool, why thinkest thou shalt live long since thou art sure of no day?
How many are deceived and against all expectation drawn out of the body. How often hast thou heard men say "That man was slain with a sword, he drowned, he fall- ing from high brake his neck, he in eating suddenly waxed stiff, he in playing met his end, another with fire, another with iron, another with pestilence, another slain among thieves."
And so the end of all is death and man's life passeth away suddenly as a shadow.
Who shall have mind on thee after death and who shall pray for thee?
Do, my dear brother, now what thou canst do for thou wottest not when thou shalt die and thou wottest not what shall come to thee after thy death.
While thou hast time gather riches immortal; think on noth- ing but thy soul's health; charge (care for) only those things that belong to thy soul.
Make thyself friends now worshipping holy saints and follow- ing their works that when thou failest in this life they may receive thee into everlasting tabernacles.
Keep thyself as a pilgrim and a guest upon the earth to whom belongeth nothing of worldly business.
Keep thy heart and rear it up to thy God for thou hast here none abiding city: thither direct prayers and daily mournings with tears that thy spirit after thy death may deserve blissfully to come to our Lord.
The Imitation of Christ 163 CHAPTER XXIV OF THE JUDGMENT AND OF THE PAINS OF SINNERS IN ALL things behold the end and how thou shalt stand before the righteous judge from whom is nothing hid. He is not pleased with gifts, he receiveth none excusations but that is righteous he shall judge.
O thou most wretched and unsavoury sinner what shalt thou answer God who knows all thy evils, thou that sometimes art afeard of the look of a man that is wroth?
Why dost thou not provide for thyself against the day of doom when no man shall be excused nor defended by another but every man's burden shall be enough for himself?
Now thy labour is fruitful, thy weeping acceptable, thy mourn- ing is heard, thy sorrow is satisfactory and purgatory (purging). He hath a great and a wholesome purgatory that patiently receiveth wrongs, that sorroweth more for other men's malice than for his own wrongs, that gladly prayeth for his adversaries and heartily forgiveth his trespassers, that tarrieth not to ask forgiveness of others, that more easily forgiveth than is wroth, that doth violence to himself, that laboureth in all wise to hold his flesh under the spirit.
Better it is to cut away and purge thy sins and thy vices here than to reserve them to be purged in coming time.
Verily we deceive ourselves by inordinate love of our flesh.
What other thing shall that fire devour but only thy sins? The more that thou sparest thyself now and followest thy flesh the longer thou shalt be punished and the more matter for burning thou reservest.
In what thing a man hath sinned in those things a man shall be punished.
There slow men shall be pricked with burning pricks and gluttonous men shall be tormented with great hunger and great thirst, the lecherous men and lovers of their lusts shall be poured on with burning pitch and stinking brim- stone.
And the envious shall howl for sorrow as mad hounds and there shall be no vice but he shall have his own proper torment.
There proud men shall be fulfilled with all manner of shame and confusion: and covetous men shall be straitened with most wretched need. There shall one hour be more grievous in pain than an hundred year here in laborous penance.
There is no rest, no consolation to damned folk; here some times men cease from labours and are solaced by their friends.
Be now busy and sorrowing for thy sins that thou mayst stand safe in the day of judgment with blissful men.
Then shall righteous men stand in great constancy against them that have anguished them and oppressed them; then shall he sit to judge that now subdueth himself meekly to the judgments of men; then shall the poor and the meek have great trust and the proud man shall dread on every side.
Then it shall appear that he was wise in this world who learned for Christ to be a fool and despised, then every tribulation suffered patiently for Christ shall please and all wickedness shall stop his mouth; then shall every devout man rejoice and every unreligious man sorrow.
Then shall the flesh that hath been in affliction rejoice much more than he that hath been nourished in delicates.
Then shall the vile coat shine bright and the subtle (woven) cloth shall be dark.
Then shall be more praised a poor cot than a golden palace.
Then shall constant patience more help than all the world's might.
Then shall meek obedience be higher exalted than all worldly wisdom.
The Imitation of Christ 165 Then shall a pure and good conscience gladden a man more than great philosophy. Then shall contempt of riches weigh more than all the treasure of the earth. Then shalt thou be more comforted by devout prayer than by delicate eating. Then shalt thou rather rejoice for well kept silence than for long talking.
Then shall holy works more avail than many fair words. Then shall straight life and hard penance more avail than all earthly delectation.
Learn now to suffer in a little that thus thou mayst be de- livered from more grievous pains. Prove here first what thou mayst suffer afterwards. If thou canst not suffer here so little things how shalt thou be able to suffer everlasting torments? If now so little a passion maketh thee impatient, what shall hell do then? Lo, verily, thou canst not have ij joys; to be delighted in this world and afterward to reign with Christ. If thou hast lived until now in honours and in the lusts of the world, what could all that avail thee if it happened to thee to die in this moment? All things therefore are vanity save to love God and to serve him alone. For he that loveth God with all his heart dreadeth neither death, nor torment, nor judgment, nor hell: for perfect love shall make a ready way to God and a sure coming. He that yet delighteth to sin, it is no wonder that he dread death and the judgment. Nevertheless it is good that, if love cannot revoke thee from sin, at least let dread do it: for he that putteth behind him the dread of God may not long stand in good but he shall soon run into the Fiend's snares.
CHAPTER XXV OF THE FERVENT AMENDMENT OF ALL OF A MAN'S LIFE BE WAKING and diligent in the service of God and think oft- times why thou earnest here and forsookest the world: was it not that thou wouldest live to God and be a spiritual man?
Wherefore be fervent to profiting for thou shalt receive meed for thy labours and then shall there no more be dread nor sorrow in thy coasts.
Thou shalt labour now a little and thou shalt find great rest and everlasting gladness and if thou abide true and fervent in working without doubt God shall be true and rich in rewarding.
Thou oughtest to keep a good hope that thou shalt come to the victory; but it is not behoveful to make thyself sure lest thou wax sluggish or proud.
There was once a man in great heaviness ofttimes doubting between dread and hope; and on a time, encumbered with great sorrow, he fell down prostrate in his prayers before an altar in the church. This he thought in his mind "Would God I wist that I should persevere." And then he heard within himself an answer from God "What if thou wist, what wouldst thou do? Do now as thou wouldst do then and thou shalt be safe enow"; and anon he was comforted and committed himself to the will of God and the doubtful fluctuation ceased and he would no more search curiously of things that were to come but rather studied to inquire what was the well pleasing and perfect will of God wherewith to begin every good work and perform it.
"Trust in our Lord and do goodness," saith the Prophet "and dwell upon the earth and thou shalt be fed in the riches thereof."
One thing there is that letteth (hindereth) many men from The Imitation of Christ 167 profiting and fervent amending horror of difficulty and labour of striving or of fighting. They above all other profit in virtues that enforce themselves most manly to overcome the things that are most grievous and contrary to them: for there a man profiteth and most ample grace deserveth where he overcometh himself and morti- fieth in spirit. But all have not alike much to overcome and mortify.
Nevertheless a diligent lover shall be more mighty to profit though he have more passions than he that is well man- nered, being less fervent to virtue.
And ij things specially help to great amending: that is for a man to withdraw himself with violence from such things as nature is viciously inclined to and fervently to labour for the good that he most needeth.
Also study most to eschew and overcome those things that most fervently displease thee in other men.
Take thy profiting in every place, so that, if thou hear or see a good ensample, thou be fervent to follow it. If thou think of anything that is to be blamed, be ware that thou do it not. And if thou do it at any time, study soon to amend it. As thine eye considereth other folk, so other men note thee.