How sweet it is, how merry it is, to see fervent and devout brethren and well mannered and under discipline and how sorrowful and heavy it is to see brethren going in- ordinately, that practise not those things that they are called to; how noyous (hurtful) it is for a man to take none heed of the purpose of his calling and to bow his wit to such things as are not given him to do.
Have mind on the purpose that thou hast taken and ever put before thee the image of the crucifix. Thou mayest be well ashamed, beholding the life of our Lord Jesu Christ, that thou hast no more studied to conform thee thereto though thou have been long in the way of God. The religious man that attentively and devoutly exerciseth himself in the most holy life and passion of our Lord, he shall find 168 Thomas d Kempis abundantly all things that are needful and profitable to him nor shall he have no need to seek any better thing without Jesu.
O if Jesu Christ come into our heart how soon and how suffi- ciently we should be taught.
The negligent religious and the luke(warm) hath tribulation and on every side suffereth anguish: for he lacketh in- ward comfort and he is forbidden to seek any outward. The religious man that is without discipline is open to a grievous fall.
He that ever more seeketh those things that are most lax and most remiss shall ever be in anguish; for one thing or other shall evermore displease. How many religious men that are straightened under claustral discipline, live retired, eat poorly, are clothed boistrously (roughly), labour greatly, speak little, wake long, rise early, pray long, ofttimes read and keep them in all manner of discipline. Take heed of the Carthusians, the Cistercians, and monks and minchins (nuns) of diverse religious houses how they rise up every night to sing to our Lord; therefore it is foul that thou shouldst be sluggish in so holy a work, where so great multitude of religious folk begin to joy to God.
Would God we had naught else to do, but only to praise our Lord Jesu Christ with all our heart.
Would God thou needed never to eat nor drink nor sleep but ever praise God and to take heed to spiritual studies: but thou shouldst be more blissful than now when thou servest the flesh for any manner of need.
Would God that these necessities were not but that only spiritual refections existed for the soul the which alas we taste full seldom.
When a man is come to this that he seeketh his comfort of no creature then at first beginneth God to taste sweet to him perfectly. Then also he is well content of every chance, then he will not be glad for no great thing, nor sorry for no little thing, but putteth himself wholly and The Imitation of Christ 169 trustily in God that is to him all things in all things, to whom nothing perisheth nor dieth but all things live to him and serve him at his beckoning.
Have mind ever on the end and that time lost never cometh again.
Without business and diligence shalt thou never get virtue. If thou beginnest to be luke(warm) thou beginnest to be evil at ease. But if thou give thyself to fervour, thou shalt find great peace and thou shalt feel labour lighter for the grace of God and love of virtue. A fervent man and a diligent is ready to all things. There is more labour in withstanding vices and passions than to sweat in bodily labours.
He that escheweth not small defaults little and little shall slide in to greater.
Thou shalt ever joy at eventide if thou spend the day fruit- fully.
Watch upon thyself, stir thyself, admonish thyself: and how ever it be with other, forget not thyself. So much thou shalt profit as thou doest violence to thyself.
Here endeth the first party of musica ecclesiastica. And now follow the chapters of the ij party.
PART TWO CHAPTER I HERS BEGINNETH CONCERNING THE ADMONITIONS DRAWING GREATLY INWARD. OF INWARD CONVERSATION.
OUR Lord saith that the kingdom of heaven is within you. Turn thyself to God with all thine heart and forsake this wretched world and thy soul shall find rest.
Learn to despise outward things and to turn thee to inward things and thou shalt see the kingdom come into thee; for the kingdom of God is peace and joy in the Holy Ghost the which is not given to wicked men.
Christ shall come to thee showing thee his consolation if thou make for him within thee a worthy dwelling place; all his glory and honour is within and there is his plesaunce.
His visitation is common and oft with an inward man; with him is his sweet talking., gracious consolation, much wonderful familiarity.
Eh, thou true soul, array thy soul for thy spouse that he may vouchsafe to come to thee and to dwell in thee: for thus he saith "whoso loveth me shall keep my word and to him we shall come and in him make our dwelling place." Wherefore give Christ place and as to all other hold them out.
When thou hast Christ thou art rich and it sufficeth thee; he shall be thy pro visor thy true procurator in all things, so that thou shalt not need to trust in man. Men are soon changed and fail soon; Christ abideth for ever and standeth steadfastly unto the end.
Great trust is not to be put in a mortal and frail man though he be profitable and well beloved: nor great sorrow to be felt though sometimes he withstand thee and is contrary.
They that are this day with thee to-morrow they may 170 The Imitation of Christ 171 be contrary; and in contrary wise they be of ttimes turned as the wind.
Put all thy trust in God, let him be thy dread, let him be thy love; he shall answer for thee and do well and as is best.
Thou hast here no dwelling city and wherever thou be thou art as a stranger and a pilgrim: here gettest thou no rest, unless thou be inwardly one with Christ.
Why lookest thou about here, since this is not the place of thy resting? In heavenly things ought to be thine habita- tion and all earthly are to be considered as in a manner of passing; for all things pass and thou also with them. Look that thou cleave not to them lest thou be taken with them and perish.
Let thy thinking be on the high God and let thy prayer be lift up unto Christ without intermission. If thou canst not behold high celestial things, rest in the passion of Christ and dwell gladly in his holy wounds; for if thou flee devoutly to the wounds and the precious prints of Christ thou shall find great comfort in tribulation nor thou shalt not greatly care for man's despisings and thou shalt lightly bear backbiting words; for Christ was de- spised of men in this world and in his greatest need suffered reproofs, forsaken of his friends and of his known men.
Christ would suffer and be despised; and thou wilt have all men friends and benefactors?
Christ had adversaries and suffered shrewd speakers; and thou darest complain on any body?
How shall thy patience be crowned if there come no adversity? If thou wilt suffer no contrary, how shalt thou be the friend of Christ? Suffer for Christ and with Christ if thou wilt reign with Christ.
If thou hadst once perfectly entered in to the innerness of Jesu and hadst savoured a little of his burning love, thou wouldst have set naught by thine own profit or harm but rather thou wouldst rejoice of reproof done to thee; for the love of Jesu maketh a man set naught of himself.
172 Thomas a Kempis A lover of Jesu and a very inward man and free from inor- dinate affections may freely turn himself to God and lift himself above himself in spirit and there rest joyously.
The man to whom all things taste as they be, not as they are said or thought to be he, is very wise and taught more by God than by men.
He that can go within and praise things without but little, he seeketh no place, nor abideth for no times to have devout exercises. The inward man soon gathereth him- self together for he never poureth himself out wholly over outward things. Outward labour hindereth him not nor needful occupation of the day, but so as things come, so he giveth himself to them.
He that is well disposed and ordained within, he careth not for the wicked and wonderful conduct and bearing of men.
Just so much is a man hindered and distracted as things are drawn to him.
If it were well with thee and thou wert well purged all should turn for thee to good and profit.
Many things as yet trouble thee and displease thee, for thou art not yet dead to thyself nor parted from all earthly things: nothing so defouleth and entangleth man's heart as impure love in created things.
If thou forsake outward comfort thou shalt be able to behold heavenly things and ofttimes have jubilation within.
CHAPTER II OF MEEK SUBMISSION SET not much by this who is against thee or with thee but so do and care that God be with thee. In every thing that thou dost have a good conscience and God shall defend thee: for him that God will help no man's overthwartness shall be able to annoy. If thou canst be still and suffer thou shalt see without any The Imitation of Christ 1 73 doubt the help of our Lord; he knoweth the time and manner of helping thee and therefore thou oughtest to reserve thyself for him.
To God it belongeth to help and to deliver from all confusion. Ofttimes it availeth to the keeping of greater meekness that other men should know our faults and reprove them. When a man humbleth himself for his faults then he appeaseth others lightly and easily maketh satisfaction to them that were displeased. The meek man God defendeth and delivereth, the meek man he loveth and comforteth, to the meek man he bareth himself, to the meek man he granteth great grace and after his humbling he lifteth him in glory; to the meek man he sheweth his secrets and draweth him and calleth him sweetly. The meek man receiving reproofs or wrong or confusion is in peace well enough, for he standeth in God and not in the world. Account thyself never to have profited till thou feel thee lower than all others.
CHAPTER III OF A GOOD PEACEABLE MAN SET thyself first in peace and then shalt thou be able to set others at peace.
A peaceable man availeth more than a great learned man.
A passionate man turneth good into evil and soon believeth evil: a good peaceable man draweth all things to good.
lie that is well in peace hath suspicion against no man; he that cannot be content but is moved, he is shaken with many suspicions; neither can he be in rest nor suffer others to be in rest. Ofttimes he saith that he should not say and leaveth that which were more expedient to do; he considereth what other men ought to do and taketb no heed to his own charge.
174 Thomas a Kempis Have therefore first zeal to better thyself and then mayst thou have zeal to thy neighbour.
Thou canst well excuse and colour thine own deeds but other men's excuses thou wilt not receive. It were more righteous first to accuse thyself and to excuse thy brother.
If thou wilt be borne, bear thou another.
See how far thou art yet from true charity and meekness the which can not be wroth, nor have indignation with no man but only with itself.
It is not a great thing for a man to be conversant with good men and mild men: for that pleaseth all men naturally and every man gladly hath peace with them that feel as he doth; and such he loveth.
But for a man to live peaceably with hard and overthwart men indisciplined and contrarious is a great grace and a commendable and a manly deed.
There are some that keep themselves at peace and have peace with others also; and there be some also that neither have peace themselves nor suffer others to have peace; to others they be grievous but most grievous to them- selves. And there be some that keep their peace in them- selves and study to reduce other men to peace.
Nevertheless all our peace in this wretched life is rather to be set in meek suffering than in not feeling what goes contrary.
He that can well suffer shall find most peace; he is an over- comer of himself, lord of the world, the friend of Christ and the heir of heaven.
CHAPTER IV OF PURE AND SIMPLE INTENTION A MAN is lift up from earthly things with ij wings they are simplicity and purity; simplicity ought to be in intention, purity in affection: simplicity intendeth God, purity taketh him and tasteth him.
The Imitation of Christ 175 There shall no good deed hinder thee if thou be free within from inordinate affection.
If thou intend not nor seek nothing else but the pleasing of God and the profit of thy neighbour thou shalt have inward liberty. If thine heart were right, then every creature should be to thee a mirror of life and a book of holy doctrine. There is no creature so little nor so vile but it represents the goodness of God.
If thou were inward, good and pure, then shouldest thou see all things without impediment and understand them.
A pure heart pierceth heaven and hell.
Such as every man is inwardly so he judgeth outwardly.
If there be any joy in this world the man of pure heart hath it; and if there be in any place tribulation and anguish an idle conscience knoweth it best.
Like as iron put in the fire loseth his rust and shall be made bright: so a man turning him wholly to God is freed and taken from sloth and changed into a new man.
When a man beginneth to wax luke(warm) then he dreadeth a little labour and receivelh gladly outward consolation: but when he beginneth perfectly to overcome himself and to go manly in the way of God then he setteth little by those things that before seemed to him right grievous.
CHAPTER V OP CONSIDERATION OF ONESELF WE OUGHT not to believe ourselves overmuch for ofttimes grace is lacking in us and understanding. Little light is in us and ofttimes we lose that by negligence. And also of ttimes we perceive not how blind we are within.
Ofttimes we do evil, and worse we excuse it.
Ofttimes we be moved (to anger) and think that it is zeal.
We reprove small things in others and pass over our own faults that are greater.
We feel and weigh soon enough what we suffer from others: but how much others suffer from us, of this we take no heed.
He that would ponder well and truly his own faults he should find naught to judge in others grievously. An inward man before all other things taketh care of himself and he that diligently taketh heed of himself holdeth his peace of others. Thou shalt never be an inward and devout man unless thou keep silence of other men and specially behold thyself. If thou take heed only to God and to thyself what thou perceivest outside thee shall little move thee.
Where art thou when thou art not present to thyself? And when thou hast run over all things, taking no heed of thyself, what hast thou profited?
If thou wilt have peace and very unity thou must set all aside and only have thyself before thine eyes; and then thou shalt profit much if thou keep holiday and rest from every temporal care.
Thou shalt greatly fail if thou set great store by any temporal thing. Let nothing be great or high or acceptable to thee but purely God. All things deem as vain comfort that come from any creature the soul that loveth God, let her despise all things but God alone.
God alone, everlasting and great, without any measure, ful- filling all things; he is the solace of man's soul and true gladness of heart.
CHAPTER VI OF THE GLADNESS OF A GOOD CONSCIENCE THE joy of a good man is the witness of a good conscience: have a good conscience and thou shalt ever have gladness.
A good conscience may bear right many (very many) things and is right glad among adversities: an evil conscience is ever dreadful and out of quiet.
The Imitation of Christ 177 Thou shalt rest sweetly if thine heart reprehend thee not.
Be not glad but when thou hast done well.
Evil men have never true gladness nor never feel inward peace; for as our Lord saith there is no peace to wicked men; and if they say "we are in peace, there shall none evils come upon us" believe them not, for the wrath of God shall arise suddenly and their deeds shall be brought to naught and their thoughts shall perish.
For a man to rejoice in tribulation is not grievous to him who loves; for so to joy is to joy in the cross of Christ.
Short is the glory that is given and taken by men; and sorrow followeth ever the glory of the world.
The glory of good men is in their conscience and not in the mouths of men.
The gladness of righteous men is of God and in God: and their joy is of truth.
He that desireth everlasting and true glory setteth no care on that which is temporal: and he that seeketh not tem- poral glory but despiseth it from his heart he must needs love heavenly glory. He hath great tranquillity of heart- that setteth nothing by praisings or Warnings.
He whose conscience is clean, he will soon be content and pleased. Thou art not the holier though thou be praised nor the more vile though thou be blamed or dispraised.
What thou art, that thou art; that God knoweth thee to be and thou canst be said to be no greater.
If thou take heed what thou art within thou shalt not reck what men say of thee: man looketh on the visage and God on the heart; man considereth the deeds and God praiseth the thoughts.
For a man ever to do well and to hold (think) little of him- self is token of a meek soul.
For a man not to wish to be comforted by any creature is a token of great purity and of inward trust.
He that seeketh no outward witness for himself, it appeareth openly that he hath committed himself all wholly to God: 178 Thomas A Kempis for (as the apostle saith) he that commendeth himself is not approved but only he whom God commendeth. The state of the inner man is to walk with God and to be held by no outward affection.
CHAPTER VII OF THE LOVE OF JESU ABOVE ALL THINGS BLISSFUL is he that understandeth what it is to love Jesu and to despise himself for Jesu. It behoveth thee to forsake all things for the loved one, for Jesu would be loved alone above all things: the love of a creature is failing and unstable; the love of Jesu is true and persevering.
He that cleaveth to a creature shall fall with the sliding crea- ture; he that clippeth (embraceth) Jesu shall be made steadfast forever. Love him and hold him fast as a friend which, when all goeth away, shall not forsake thee nor shall not suffer thee to perish at the end. From all things thou must be departed some time whether thou wilt or not. Hold thee with Jesu living and dying and commit thee to his trust, who, all other failing, alone may help thee. Thy beloved is of such nature that he will admit no stranger, but he alone will have thy heart and there sit as a king on his own throne. If thou couldest well free thee from every creature Jesu would gladly dwell with thee. Thou shalt find almost all lost whatever trust thou settest in creatures: trust not nor lean not upon a windy reed: for every flesh is grass and all his glory shall fall as the flower of grass. Thou shalt soon be deceived if thou look only to the outer appearance of men. If thou seek thy solace and thy lucre in others, thou shalt of ttimes find hindrances to thee.
The Imitation of Christ 179 If thou seek Jesu in all things, thou shalt find Jesu; and if thou seek thyself thou shalt find thyself but to thine own harm.
A man hurteth himself more, if he seeketh not Jesu, than all the world and all his adversaries can hurt him.
CHAPTER VIII OF THE FAMILIAR FRIENDSHIP OF JESU WHEN Jesu is nigh all goodness is nigh and nothing seemeth hard: but when Jesu is not nigh all things are hard. When Jesu speaketh not within, the comfort is of little price; but if Jesu speak one word, there is found great comfort. Did not Mary Mawdeleyn rise out of her place wherein she wept, anon as Martha said "Our master is nigh and calleth thee?" Blissful is that man whom, when Jesu cometh, he calleth from tears to the joy of the spirit. How dry and how hard thou art without Jesu; how unsavoury, how vain, if thou covet anything without Jesu; whether is it not more harm than if thou lost all the world? What may the world avail thee without Jesu? to be without Jesu is a grievous hell and to be with Jesu is a sweet paradise.
If Jesu be with thee there may no enemy hurt thee. He that fmdeth Jesu findeth a good treasure, yea, good above all good; and he that loseth Jesu he loseth over much and more than if he lost all that world. It is a great craft for a man to be conversant with Jesu; and to know how to hold Jesu is a great prudence. Be meek and peaceable and Jesu shall be with thee: be devout and restful and Jesu shall abide with thee; thou mayest soon chase out Jesu and lose his grace if thou wilt decline to outer things; and if thou chase out Jesu and lose him, to whom shalt thou flee? and what friend shalt thou i8o Thomas a Kempis seek? Without a friend thou canst not well live, and save Jesu be thy friend before all other, thou shalt be over sorry and over desolate: wherefore thou dost foolishly if thou trust or art glad in any other.
It is more to be chosen for a man to have all the world con- trary to him than to have Jesu offended.
Among all therefore that are dear to thee, let Jesu be solely thy darling and thy special (friend).
Let all men be loved for Jesu and Jesu for himself.
Only Jesu Christ is singly to be loved, who only is found good and true before all other friends; for him and in him let both friends and enemies be dear to thee; and for all them he is to be prayed that they may know him and love him.
Desire never to be singularly praised or loved for that be- longeth to God alone that hath none like him.
Nor desire not that any man be occupied in his mind about love of thee nor be not thou occupied about no other love: be pure and free within, without impediment or encumbrance of any creature.
Thou must be bare and bear to God a pure heart if thou wilt taste and see how sweet God is: and verily thereto shalt thou never come unless thou be prevented and nourished with his grace, that all things being voided and left, thou alone be united with him.
For when the grace of God cometh to a man then is he mighty to all things: and when it goeth away then shall he be poor and unmighty and as a man left only to scourgings and beatings and pains.
In these things be not thrown down, nor despair not: but stand simply at the will of God and suffer all things that come to thee praising our Lord Jesu Christ: for after winter cometh summer and after even cometh day and after tempest cometh clearness.
The Imitation of Christ 181 CHAPTER IX OP LACKING OF ALL MANNER OF SOLACE IT is not grievous for a man to set no price as man's solace when God is nigh; but it is great, and right great, for a man to lack both God's solace and man's and for the honour of God gladly to suffer exile of heart and in noth- ing to seek himself and trust not to his own merit.
What great thing is it, when grace comes, that thou be glad and devout? for that hour is desirable to all men: he rideth easily and merrily whom the grace of God beareth.
And what wonder that he feel no burden, who is borne of the almighty and led of the sovereign leader?
Gladly we take somewhat by way of solace and hard it is for a man to be drawn out of himself.
Saint Laurence overcame the world with his priest: for he despised all things delectable in the world and for the love of God suffered benignly the high priest Sextus whom he most loved to be taken away from him.
The love therefore of the creator overcame the love of man and he chose the well-willing of God before man's solace.
So learn thou to forsake for the love of God some dear friend that is necessary to thee, nor bear it heavily when thou art forsaken of thy friend knowing that at last we must all depart each from other.
It behoveth a man long time and mightily to strive with him- self before a man shall be able perfectly to overcome himself and draw all his affection unto God.
When a man standeth upon himself he slideth lightly to man's consolations but the very true lover of Christ and studi- ous follower of virtue slideth not to consolations nor seeketh such sensible sweetness but rather would suffer for Christ mighty trials and hard labours.
Wherefore, when spiritual consolation is given of God receive 182 Thomas & Kempis it with great thanks and understand it to be the gift of God and not thy merit.
Be not proud nor rejoice not too much nor presume not vainly: but be the more meek for the gift and the more ware and the more anxious in all thy deeds: for that hour shall pass and temptation shall follow.
And when the consolation is taken away despair not anon but with meekness and patience abide the heavenly visita- tion: for God is mighty enough to give thee greater con- solation.
This is no new nor strange thing to them that are expert in the way of God: for ofttimes in great saints and holy prophets hath been this manner of alternation. Where- fore one, grace being present, said "I said in mine abun- dance I shall never be moved." And, when grace was absent, he rehearsed what he felt, saying "Thou hast turned away and I was troubled." Nevertheless among these things he despised not but prayed God more heartily saying, "Lord to thee shall I cry and I shall pray to my God." And then he reported the fruit of his prayer, confessing himself to be heard of God, saying "Our Lord hath heard and hath pity on me and is made my helper." But wherein? "Thou hast" he saith "turned my sorrow into joy, and clothed me about with gladness."
If it were done then with great saints, we, feeble and poor, ought not to despair, if some time we be in fervour and some time in coldness; for the holy spirit goeth and cometh after the well pleasing of his will. Wherefore Job saith "Thou visitest him betimes or in the twilight and suddenly thou provest him."
Upon what therefore shall I hope or in whom shall I trust but in the great mercy of God and only in hope of heavenly grace?
Whether good men be nigh thee or devout brethren or true friends or holy books or fair treatises or sweet songs and melodious hymns; all these help but little, savour but little.
The Imitation of Christ 183 When I am forsaken of grace and left in my poverty then is there no better remedy than patience and denying of myself in the will of God.
I have found no man so religious or devout that feeleth not some time withdrawing of grace or diminution of fervour. There was never saint so highly ravished or illumined but that later or earlier he was tempted: for he is not high in the contemplation of God who is not tried for God in some tribulation: and tribulation going before is wont to be a token of consolation following; for to them that are proved in temptations is promised heavenly comfort.
"He that overcometh" saith our Lord "I shall give him to eat of the tree of life." Heavenly comfort is given that a man should be stronger to sustain adversities; tempta- tion also followeth lest man be proud of the gift; the devil sleepeth never and the flesh is not dead.
Wherefore, cease not to array thee to battle: for both on the right hand and on the left are enemies that never cease.
CHAPTER X OF THANKS FOR THE GRACE OF GOD WHY seekest thou rest since thou art born to labour? Put thee to patience more than to consolations and to bear the cross more than to gladness. What secular man is there that would not gladly have spiritual consolations and gladness if he might have it for ever?
for spiritual consolations pass all the delights of the world and all fleshly pleasures. For all the delights of the world, either they are vain or foul, but spiritual delights are jocund and honest, engendered of gentle virtues and infused into pure minds by God. But no man may use these divine consolations at his own will; for the time of temptation ceaseth not for long.
False liberty and trust in self are much contrary to heavenly visitation.
God doth well in giving grace of consolation but man doth evil not giving all to God with thanks: and the gifts of God can not flow in on us, for we be ungrateful to the giver and we refund not again all to the original well.
Grace is ever due to him that thinketh worthily and that shall be taken away from the proud man which is wont to be given to meek men.
I wish not that consolation which shall take away from me compunction; nor do I desire that contemplation which shall bring me into elation: for not every high thing is holy, nor every sweet thing good, nor every desire pure, nor every dear thing acceptable to God.
I receive gladly that grace whereby I am found the more meek, the more anxious, and the more ready to forsake myself.
He that is taught with the gift of grace and learned (taught) with the beatings of its withdrawal dare ascribe nothing to himself but rather will acknowledge himself poor and naked.
Give to God that is his and ascribe to thyself that is thine: give God thanks for his grace and to thyself guilt and pain known to be due to thee for thy guilt.
Put thee ever at the lowest and the highest shall be given to thee: for the highest can not stand without the lowest.
The highest saints before God are lowest before themselves; and the more glorious that they be, the more meek they are in themselves.
They that are full of truth and heavenly glory are not desirous of vain glory.
They that are grounded and confirmed in God are not proud; And they that ascribe all to God whatever good they receive they seek not glory each of the other but they wish the glory that is only of God; and they desire God to be praised in himself and in his saints above all things: and to that evermore they tend.
Be thankful therefore for a little thing and thou shalt be The Imitation of Christ 185 worthy to take a greater: let also the least thing be to thee as the greatest and the least of price as a special gift.
If the dignity of the giver be considered there shall no gift appear little that is given of the high God: yea if he give pains and beatings it ought to be taken gladly: for all is done for our help, whatever he suffereth to come to us.
He that desireth to keep the grace of God let him be thankful for the grace given and patient when it is taken away: let him pray that it come again and be ware and meek that he lose it not.
CHAPTER XI OF THE FEWNESS OF THE LOVERS OF THE CROSS OF CHRIST JESU hath many lovers of the kingdom of heaven but few bearers of the cross; he hath many who desire consola- tions and few desiring tribulations: he findeth many fellows of the table and few of abstinence.
All desire to joy with him; but few will suffer any pain for him.
Many follow Jesu unto the breaking of the bread, but few unto the drinking of the cup of the passion.
Many worship his miracles but few follow the reproof of the Cross.
Many love Jesu when no adversity happeneth.
Many praise him and bless him while they take any consola- tions from him; but if Jesu hide himself and forsake them a little, they fall into a complaining or into over great dejection.
But they that love Jesu for Jesu, and not for any consolations, they bless him in every tribulation and anguish of heart as in the highest consolation; and if he would never give them consolation yet would they ever praise him and ever thank him.
O how mighty is the pure love of Jesu when it is mingled with no love of self nor profit of self.
Whether all they that always seek consolations are not to be called mercenaries and hired men?
Whether are they not proved lovers of themselves and not of Christ who think of their own lucre and profit? where is found one that will serve God freely?
Seldom shall there be any man found so spiritual that will be naked from all worldly things. And who shall find a man very poor in spirit and bare from every creature? his price is from the uttermost coasts. 1 If a man give all his substance, it is as naught; and if he do great penance yet it is but little; and if he apprehend all manner of science yet is he far: and if he have great virtue and right fervent devotion, yet him lacketh much; but one thing is sovereignly necessary to him. What is that? that, all things forsaken, he forsake himself and go wholly out of himself and retain nothing of self-love.
When he hath done all things that he knoweth how to do let him feel himself to have done naught.
Let him not weigh as great all that may be esteemed great; but let him in truth pronounce himself an unprofitable servant, as the truth saith "when ye have done all things that are commanded to you say that we are unprofitable servants." For such a one may say with the prophet that "I am sole and poor" when he beginneth verily to be bare and poor in spirit.
Nevertheless no man is richer, no man is mightier, no man more free than he that can forsake himself and all things and put himself at the lowest.
* 1>. As a gem that is brought from far.
The Imitation of Christ 187 CHAPTER XII OF THE KING'S HIGHWAY OF THE CROSS THIS word "deny thyself and take thy cross and follow me" seemeth a hard word to many men: but much harder it shall be to hear this word "Go from me ye cursed people into the fire everlasting."
They that gladly hear and follow the word of the cross shall not dread the word of everlasting damnation.
This sign of the cross shall be in heaven when our Lord shall come to judgment.
Then all the servants of the cross that have conformed them to Christ in their life shall come nigh unto Christ the judge with great trust.
Why dreadest thou therefore to take the cross whereby men go to the kingdom?
In the cross is health, in the cross is life, in the cross is pro- tection from enemies, in the cross is infusion of heavenly sweetness, in the cross is strength of mind, in the cross is joy of spirit, in the cross is the sum of virtue, in the cross is perfection of holiness: there is no health of soul nor hope of everlasting life, but in the cross. Take thy cross therefore and follow Jesu and thou shalt go into life everlasting.
He that bare his own cross is gone before and died for thee on the cross that thou shouldest bear thy cross and desire to die on the cross: and if thou be fellow in pain thou shalt be fellow in glory.
Lo, in the cross standeth all things and in dying lieth all: and there is none other way to life and to very inward peace but the way of the holy cross and of daily mortify- ing for if thou be dead with him thou shalt also live with him.
Walk therefore where thou wilt, seek wherever it pleaseth thee, and thou shalt find no higher way above nor surer way beneath than the way of the cross. Dispose and ordain all things after thy will and thy seeming and thou shalt not find it anything but a duty to suffer somewhat either willingly or against thy will and thou shalt ever find the cross. Thou shalt either suffer sorrow in thy body or tribulation of spirit in the soul. Sometimes thou shalt be forsaken of God and sometimes thou shalt be stirred by thy neighbour and, what more is, sometimes thou shalt be grievous to thyself. And yet it shall not lie in thy power to be eased or delivered with no remedy and with no solace; but, while God will, thou must needs suffer and bear. God willeth that thou shalt learn to suffer tribulation without comfort, for thou shouldest subdue all things to him and be the meeker for tribulation. No man so heartily feeleth the passion of Christ as he that