suffereth like things. The cross therefore is ever ready and over all things it abideth for thee: thou canst not flee it, wherever thou run; and wherever thou come, thou bearest thyself with thee, and ever thou shalt find thyself. Turn thyself above, turn thyself below, turn thyself outward, turn thyself inward; and in all these thou shalt find the cross; and everywhere it is needful for thee to keep pa- tience, if thou wilt have inward peace and deserve a crown everlasting. If thou bear the cross gladly, it shall bear thee, and lead thee to a desirable end, where an end shall be of suffering though it be not here. If thou bear it against thy will thou makest for thyself an heavy burden and grievest thyself more and yet must thou needs sustain it. If thou put away one cross doubtless thou shalt find another and peradventure a more grievous one. Thinkest thou to escape what never mortal man might escape?
The Imitation of Christ 189 what saint in this world was without cross and tribula- tion? Not our Lord Jesu Christ was without sorrow of passion one hour in all his life. The evangelist saith "It behoved Christ to suffer and to rise from death and so to enter into his glory." And how seekest thou another way than the king's highway, the cross way? All Christ's life was a cross and a martyrdom: and thou seekest to thyself rest and joy.
Thou errest, thou goest out of the way if thou seek other thing to thee than tribulation, for all this mortal life is full of miseries and marked all about with crosses; and the higher that a man profiteth in spirit the higher crosses ofttimes he findeth: for the pain of his exile growetb more through love.
Nevertheless this man, thus pained, is not without some man- ner of comfort: for he feeleth great fruit grow to him through the suff ranee of his cross; for while he gladly subdue th him thereto, all burden of tribulation is turned into trust of divine consolation; and the more that the flesh is thrown down by affliction, the more the spirit is strengthened by inward grace.
And ofttimes he is so greatly comforted and strengthened that for desire of tribulation and adversity, for love of con- formity to the cross of Christ, he would not be without sorrow and tribulation; for the more acceptable he ac- counteth himself to God, the more and the greater are the pains that he must suffer for God.
This is not man's might but the grace of Christ that man doeth so great things in his frail flesh, that through fervour of spirit he can take upon him and love that thing which the flesh ever naturally fleeth and abhorreth.
It is not like man to bear the cross, to love the cross, to chastise the body, to bring it to thraldom, to flee honour, gladly to sustain reproofs and wrongs, to despise himself and to will to be despised, to suffer all manner of adversities with harms and to desire no manner of prosperity in this world.
igo Thomas & Kempis If thou look to thyself, thou canst do no such thing of thyself; but, if thou trust in our Lord, strength shall be given to thee from heaven, and the world and the flesh shall be made subject to thy commandment: nor shalt thou dread thine enemy the devil, if thou be armed with faith and marked with the cross.
Put thee therefore forward as a good and true servant of Christ to bear manly the cross of thy Lord crucified for thee through love. Make thee ready to suffer many con- trary things and diverse incommodities in this wretched life: for so he shall be with thee wherever thou be and so thou shalt find him wherever thou be hid.
It must be so: for there is no remedy of scaping from tribula- tion of evil men and sorrow except that thou suffer.
Drink the chalice of our Lord lovingly if thou desire to be his friend and to have part with him. Consolations com- mit thou to God: let him do therewith as it pleaseth him.
Put thou thyself forward to suffer tribulations and account them as greatest consolations; for there are no passions of this time worthy to deserve the glory that is to come, yea, though thou mightest suffer all alone.
When thou comest to this, that tribulation is sweet to thee and is savoury to thee for Christ then deem it well with thee: for thou hast found paradise in earth.
As long as it is grievous to thee to suffer and thou seekest to flee it, so long shall it be evil with thee, and fleeing after thee, tribulation shall follow thee everywhere.
If thou puttest thee forward, as thou oughtest to do, to suffer and to die, it shall soon be better and thou shalt find peace.
Yea, if thou be ravished into the third heaven with Paul, thou art not yet sure to suffer no contrary thing: for Jesu said "I shall shew him how great things he must suffer for my name."
To suffer therefore remaineth to thee if thou wilt love and ever please him.
Would God that thou were worthy to suffer any thing for The Imitation of Christ 191 the name of Jesu: how great glory should be to thee, how great exultation to all the saints of heaven, how great edification of thy neighbour; for all men commend pa- tience, though few will suffer.
Thou shouldest gladly suffer for Christ since men suffer much more grievous things for the world.
Know for certain that thou must lead a dying life; and the more that a man dieth to himself, the more he beginneth to live to God: there is no man apt (fit) to take heavenly things unless he submit himself to bear adversities for Christ.
There is nothing more acceptable to God, nothing more whole- some to thee in this world than gladly to suffer for Christ: and if it lay in thy choice, thou shouldest rather desire to suffer contrary things for Christ than to be refreshed with many consolations: for thou wouldest be more like unto Christ and be more conformed to all saints.
For our merit and the profiting of our estate standeth not in sweetness and consolations but rather in suffering of grievous things and tribulations: for if there had been any thing more better or more profitable to man than to suffer, Christ would verily have shown it by word and example: but he exhorted all his disciples and all them that desired to follow him openly to bear the cross say- ing "Who that will come after me, let him deny himself and take his cross and follow me."
All things therefore being read over and searched, be this the final conclusion, that by many tribulations it be- hoveth us to enter into the kingdom of heaven.
Here end the admonitions drawing inward. And here follow the chapters of the third book that is of inward consola- tion.
PART THREE CHAPTER I HERE BEGINNETH THE THIRD PART OF INWARD CONVERSA- TION. OF THE INWARD SPEAKING OF CHRIST UNTO A SOUL I SHALL hear what our Lord Christ speaketh in me. Blissful is that soul that heareth our Lord speaking in him and taketh from his mouth the word of consolation. Blessed be those ears that receive of God's rounding (whisper) and take no heed of the rounding of this world. Plainly those ears are blessed that take no heed to the outward sounding voice but to the truth teaching inwardly. Blessed be those eyes that are closed to earthly things and attend to the inward things. Blessed are they that pierce inward things and study to make themselves ready by daily exercises more and more to take heavenly se- crets. Blissful are they that desire to take heed to God and cast themselves out from all impediments of the world.
Take heed hereto, my soul, and close up the doors of thy sensuality (senses) that thou mayst hear what thy Lord God speaketh in thee. Thus saith thy well beloved, Thine help am I, thy peace, and thy life: keep thee with me and thou shalt find peace. Leave all transitory things and seek everlasting. What are all temporal things but deceivers and what avail all creatures if thou be forsaken of thy creator? All other things therefore set aside, yield thyself pleasant and true to thy creator that thou mayst win very felicity.
The Imitation of Christ 193 CHAPTER II THAT THE WORDS OF GOD ARE TO BE HEARD WITH MEEKNESS SPEAK Lord for thy servant heareth. I am thy servant: give me understanding that I may know thy testimonies. Bow my heart to the words of thy mouth; let thy speech flow as sweet dew.
The children of Israel said on a time to Moses "Speak thou to us and we shall hear thee: let not our Lord speak lest we die."
Lord, Lord, not so; I pray not so, but rather with Samuel the prophet, meekly and affectionately I beseech thee "Speak thou, Lord, for thy servant heareth."
Let therefore Moses not speak to me, nor none of the prophets: but speak thou rather, Lord God, inspirer and illuminer of prophets; for thou alone without them mayst teach me perfectly: but they without thee shall nothing profit. They may sound words well but they give no spirit. They say passingly fair, but, if thou speak not, they set nothing afire. They take us to the letter, but thou openest the wit (meaning). They bring forth mysteries but thou makest open the understanding of the secrets. They tell out commandments but thou helpest us to per- form them. They show the way but thou makest us strong to go. They work all without, but thou teachest and illuminest the hearts. They water from without, but thou givest increase. They cry with words, but to the hearing thou givest understanding. Let not therefore Moses speak to me but thou, my Lord God, everlasting truth: lest I die and be made unfruitful, lest I be only admonished outwardly and not set afire inwardly.
Therefore, lest the word heard and not done be to me my judgment, or the word known and not loved, or the word believed and not kept, speak thou, Lord, for thy servant heareth. Thou hast words of life everlasting; speak to 194 Thomas a Kempis me to some manner of comfort to my soul and to the amendment of my life; and to thee Lord be praise, glory, and everlasting honour.
CHAPTER III THAT THE WORDS OF GOD ARE TO BE HEARD WITH MEEKNESS SON, hear my words most sweet and passing the cunning of all the philosophers and all the wise men of this world. My words are spirit and life: they are not to be peised (weighed) with man's wits.
They be not to be turned to vain pleasure but to be heard in silence and to be taken with meekness and great desire.
And I said: Blissful is he whom thou hast learned and hast taught him of thy law that thou may make him a mitiga- tion from evil days that the earth be not desolate.
I, saith our Lord, have taught the prophets from the begin- ning and until now I cease not to speak to all but many be hard and deaf to my voice, many more gladly hear the world than God: they follow more lightly the appe- tite of their flesh than the good pleasure of God.
The world promiseth temporal things and little things and is served with great greediness: and I promise most high things and everlasting and mortal men's hearts wax sluggish.
Who serveth and obeyeth me in all things as men serve the world and its lords? The sea said, "Be ashamed, Sidon"; and if thou ask the cause, hear why. For a little prebend men run a long way; but for everlasting life scarce the foot is once lift up from the earth.
A thing of little price is busily sought: other whiles men strive for one penny right shamefully; men dread not to weary themselves night and day for a vain thing, for a little promise. But, alas, for good incommutable, for need The Imitation of Christ 195 inestimable, for sovereign honour, for endless glory men will not suffer the least weariness. Be ashamed therefore thou sluggish and complaining servant that they are more ready for perdition than thou for life; they joy more at vanity than thou at truth. And lo, ofttimes they are defrauded of their hope: but my promise deceiveth no man; nor leaveth no man void that trusteth me. That I have promised, I shall give: that I have said I shall fulfil, so that a man abide true in my love until the end. I am rewarder of all good men and a mighty prover of all devout men. Write my words in thine heart and treat them diligently for in time of tribulation they shall be full necessary. That that thou knowest not when thou readest, thou shalt truly know in time of visitation. I am wont in two manners to visit my chosen children that is to say with temptation and consolation. And every day I read them two lessons: one in blaming their vices, another exhorting them to everlasting virtues. He that heareth my words and despiseth them hath that shall doom (judge) him in the last day.
CHAPTER IV A PRAYER TO ASK GRACE OF DEVOTION MY LORD God all my goods thou art: and who am I that dare speak to thee? I am thy most poor servant, and an abject worm much poorer and more contemptible than I can or dare say. Nevertheless have mind that I am naught worth. Thou alone art good, righteous and holy: thou canst do all things: thou givest all things, thou fillest all things leaving void the sinner. Bring to mind thy pity and fulfil mine heart with thy grace for thou wilt not that thy work should be void. How may I suffer myself in this wretched life, unless thou comfort me with thy 196 Thomas & Kempis 196 Thomas & Kempis mercy and thy grace? Lord, turn not away thy face from me: prolong not thy visitation; withdraw not thy consolation, lest my soul be as earth without water to thee. Lord teach me to do thy will; teach me to live worthily and meekly for thee; for thou art my wisdom, thou knowest me truly and knewest me or ever the world were made and or ever I were born in the world.
CHAPTER V THAT A MAN OUGHT TO LIVE BEFORE GOD IN TRUTH AND IN MEEKNESS SON, go before me in truth, and in simplicity of heart seek me ever. He that goeth before me in truth shall be made sure from evil availings and truth shall deliver him from deceivers and from detractions of wicked men. If truth deliver thee thou shalt be verily free and thou shalt not reck of men's vain words.
Lord it is true that thou sayest: and, as thou sayest, so I beseech thee may it be with me. Let thy truth teach me, thy truth keep me and bring me to an healthful end.
Let her deliver me from all evil affection and inordinate lov- ing and I shall go with thee in great liberty of heart.
Truth saith, I shall teach thee those things that are right and pleasant to me.
Think on thy sins with great displeasure and mourning and never account thyself anything for any good works. Verily a sinner thou art and encumbered and wrapped in many passions; of thyself ever thou drawest to naught; soon thou slidest, soon thou art overcome, soon thou art dissolved.
Thou hast nothing whereof thou mayst rejoice thee but many things thou hast whereof thou oughtest to set little by thyself; for thou are more sick than thou canst conceive.
Wherefore let nothing seem great to thee of all things that The Imitation of Christ 197 them doest, nothing precious, nothing wonderful; let nothing appear to thee worthy any reputation, for verily there is none other thing here laudable or desirable but that which is everlasting.
And above all things let everlasting truth please thee; let ever thy great vileness and unworthiness displease thee.
Dread nothing so much, blame nor flee nothing so much, as thy vices and thy sins the which ought to displease thee more than any worldly harm.
Some go not clearly before me but they be led with all manner of curiosity and arrogance, willing to know my secrets and to understand the high things of God, taking no heed of themselves and of their souls' health.
These folk, being displeased, ofttimes fall into great tempta- tions for their pride and their curiosity.
Dread the judgments of God, be aghast of the wrath of him that is almighty.
Discuss not the works of the highest God: but search thy wickedness, in how many things thou hast trespassed and how many good deeds thou hast negligently left.
Some bear their devotion alone in their looks, some in images, some in outward signs and figures: some have me in mouth but little is there in the heart.
There be other that being illumined in the understanding and purged in affection, desire laboriously things everlasting, grieving to hear of earthly things: they serve the neces- sities of nature with great sorrow; and these feel what the spirit of truth speaketh in them for he teacheth them to love heavenly things, to set no price by the world and day and night to desire heaven.
198 Thomas & Kempis CHAPTER VI OF THE WONDERFUL EFFECT OF THE LOVE OF GOD I BLESS thee, heavenly father, the father of my Lord Jesu Christ for thou vouchest safe to have mind on me most poor.
father of mercies and God of all consolation I thank thee that refreshest me with thy consolations, me that am unworthy all manner of comfort.
1 bless thee ever and glorify thee with thine only begotten Son and the Holy Ghost the comforter into worlds of worlds (for ever and ever).
Ah, my Lord God, my holy lover, when thou shalt come into my heart all my inwards shall joy. Thou art my glory and the exultation of mine heart; thou art mine hope and my refuge in the day of my tribulation. But for that I am feeble in love and imperfect in virtue, therefore I have need to be comforted of thee.
Wherefore visit me Lord ofttimes and inform me with holy discipline. Deliver me from mine evil passions, heal mine heart from all inordinate affections; that I, inwardly healed and well purged, may be apt to love, mighty to suffer, stable to persevere.
Love is a great thing, a great good in every wise; it alone maketh light every heavy thing and beareth evenly every uneven thing: for it beareth burden without burden and every bitter thing it maketh sweet and savoury.
The noble love of Jesu stirreth to do great things and ever enticeth to desire more perfect things. Love will be above, not retained with any low things. Love will be free and alienate from all worldly affection lest his inward be- holding be let (hindered) lest he be wrapped in and encumbered by any temporal commodity or fall under (disappear) by any incommodity.
The Imitation of Christ 199 There is nothing sweeter than love, nothing stronger, nothing higher, nothing broader, nothing more jocund, nothing fuller, nothing better in heaven nor in earth; for love is born of God nor it may not rest but in God above all creatures.
The lover flieth, runneth and is glad; he is free and is not holden. Love giveth all things for all things and it hath all things in all things; for it resteth above all things in one sovereign good of whom all good floweth and pro- ceedeth. It looketh not to the gifts but turneth itself to the giver above all goods. Love of ttimes knows no meas- ure but is fervent above all measure.
Love feeleth no burden, it accounteth no labour, it desireth more than it may attain, it complaineth never of impos- sibility, for it deemeth itself mighty to all things, and all things be lawful to it. It is valiant therefore to all things, it fulfilleth many things and bringeth them to effect where he that loveth not faileth and lieth still.
Love waketh; and, sleeping, it sleepeth not; love wearied is not weary, and love constrained is not constrained; it, afeard, is not troubled; but as a quick flame and a burn- ing brand, he bursteth upwards and passeth surely (safe), He that loveth knoweth what this voice crieth. A great cry in the ears of God is that burning affection of soul that saith "My God, my love, thou art all mine and I thine."
Dilate me in love that I may learn to taste with the inward mouth of mine heart how sweet it is to love and in love to melt and to swim. Be I held with love going above myself for excellent fervour and astonishment. May I sing a song of love, may I follow thee my love into the height and let my soul fail in thy praise, jubilee-ing for love.
Let me love thee more than myself and myself only for thee and all in thee that verily love thee as the law of love commandeth shining out of thee.
2OO Thomas a Kempis Love is swift, pure, holy, jocund, merry, strong, patient, true, prudent, long-abiding, manly and never seeking himself. Where any man seeketh himself, there anon he falleth from love.
Love is circumspect, meek and right, not soft, not light, not intending to vain things, sober, chaste, stable, restful, kept in all wits (senses) devout to God and mankind.
Love is subject and obedient to prelates, vile and despicable to himself, trusting ever in God, yea when God savoureth him not, for without sorrow men live not in love.
He that is not ready to suffer all things and to stand at the will of his beloved, is not worthy to be called a lover. It behove th the lover gladly to clip (grasp) to himself all manner hard things and bitter things for his beloved and not to bow (turn) from him for any contrary things that happen to fall.
CHAPTER VII OF PROVING OF TRUE LOVE SON, yet art thou not a mighty and a prudent lover.
Why, Lord?
For as much as for a little contrariousness thou failest in things begun, and over-greedily seekest consolation. A strong lover standeth in temptations nor will he believe the wily persuasions of the enemy. As I please him in prosperity, so I displease him not in adversity.
A prudent lover considereth not so much the gift of the lover as the love of the giver; he peiseth (weigheth) more the affection than the value and setteth all the gifts far be- neath the beloved. The noble lover resteth not in the gift but in me above all gifts.
It is not therefore all lost, though some times thou feelest not so well of me and of my saints as thou wouldest. That good and sweet affection, that thou perceivest sometimes, is an effect of grace and a manner of foretaste of the The Imitation of Christ 201 heavenly country upon which it is not good to lean over- much, for it goeth and cometh.
For a man to fight against the evil moving of the soul and to despise the suggestions of the devil is a token of virtue and of great merit. Therefore let no strange fantasies brought in by any matter trouble thee; keep a mighty purpose and a right intention to God.
It is no illusion that some times thou art suddenly ravished in an excess and turnest anon again to the wonted japes (jests) of thine heart: for thou sufferest these unwillingly rather than doest them and as long as they displease thee, and thou wrestlest against them it is merit and no perdition.
Know well that the enemy laboureth in all wise to stay thy desire in good and to make thee void of all good exercise; from worshipping of saints, from minding of thy holy passion, from profitable thinking of thy saints, from keeping of thine heart, and from sad (settled) purpose of profiting in virtue; he putteth in many evil thoughts that he may cause in thee weariness and horror and may revoke thee from prayer and holy reading.
Meek confession displeaseth him, and, if he may, he will make thee to cease from holy communion. Believe him not nor take no hold of him though he of ttimes tend to thee gins of deceit. Impute it to himself when he soweth evil things and unclean. Say to him "Be ashamed, thou unclean spirit, and go away, wretch; thou art full unclean, that bringest such things to mine ears. Go hence, thou wicked deceiver, thou shalt have no part in me, but Jesu shall be with me as a mighty fighter and thou shalt stand confused. I had liever die and suffer all pain than con- sent to thee. Hold thy peace and be still; I will no more hear thee though thou labour to molest me never so oft. God is mine* illumination and mine help, whom shall T dread? If battles be against me mine heart shall not be afeard. Our Lord is mine helper and my redemptor."
Fight as a good knight, and though sometime thou fall through 202 Thomas a Kempis frailty of flesh, resume strength more mighty than before, trusting on my more large grace and be well ware of vain complacency and pride; for thereby many men be led into error and some time they slide into a blindness in- curable. Let it be to thee for a perpetual wariness and meekness the falling of proud men presuming on them- selves.
CHAPTER VIII OF GRACE TO BE HID UNDER THE WORD OF MEEKNESS SON, it is more profitable and more sure to thee to hide the grace of devotion and not to lift thyself on high, not to speak much thereof, nor much to peise (weigh) it, but rather to despise thyself and dread lest it be given to thee unworthy.
It is not good to cleave over-toughly to this affection that may so soon be turned into the contrary. Think, when in grace, how wretched and how needy thou wert wont to be, without grace.
Nor is there only spiritual profiting when thou feelest grace of consolation but also when thou bearest meekly and patiently the withdrawing thereof when it is denied; provided thou then be not slow from study of prayer nor let not slide away utterly other works that thou art wont to do, but as thou mayest after thine understanding gladly do that in thee is and for no dryness nor anxiety of mind be not negligent of thyself. For there be many to whom when it cometh not as they would anon they be impatient or slow.
Man's way is not ever in his own power but to God it belongs to give and to comfort when he will and as much as he will and to whom he will, as it pleaseth him and no more.
Some indiscreetly for grace of devotion have destroyed them- The Imitation of Christ 203 selves. For they do more than they can, peising (weigh- ing) not the measure of their littleness but following more the affection of the heart than the judgment of reason. And for they presumed greater things than God was pleased with, therefore they soon lost grace. They were made needy and left as vile that had set their nest in heaven, that they, made so meek and poor, might learn not to fly on their own wings but to hope and trust under my feathers.
They that be yet new and inexpert in the way of God, unless they be governed by the counsel of discreet men, may soon be deceived and hurt. And if they will follow their own feeling rather than believe others that are experi- enced, the end will be perilous, if they will not be with- drawn from their own conceit. They that seem wise to themselves suffer but seldom to be governed by others.
Better is it to savour but a little with meekness and little un* derstanding than to have great treasures of cunning with vain complacency.
Better is it for thee to have little than much whereof thou mayst be proud. He doth not discreetly that giveth him- self all to gladness, forgetting his rather (earlier) poverty and the chaste dread of God, which dreadeth to lose grace that is offered. Nor doth he savour virtuously enough that in time of adversity or any heaviness holdeth himself over desperately and less trustingly thinketh or feeleth of me than it behoveth. For he that in time of peace will be over sure of ttimes in time of battle is found deject and fearful.
If thou couldst at all times abide meek and little in thyself and measure and rule thy spirit, then wouldest thou not fall so soon into peril and into offence.
It is good that, when the fervour of spirit is conceived, thou think what is to come, if the light goeth away; the which when it happeneth to fall (happen) think again that the light may come again the which I have withdrawn for a time to thy warnes (warning) and my glory. Such 2O4 Thomas & Kempis 2O4 Thomas & Kempis a proving is of ttimes more profitable than if thou haddest pleasant things at thine own will. For merits be not to be estimated if a man hath many visions and consolations or else be wise in the scriptures or be set in high degree: but if he be grounded in very meekness and fulfilled with divine charity, if he seek in all things purely and wholly the worship of God, if he account himself as naught and despise himself in truth and joy more to be despised and made low of others than to be worshipped, there is merit and matter of hope.
CHAPTER IX OF VILE ESTIMATION OF ONESELF IN THE SIGHT OF GOD I SHALL speak to my Lord though I be dust and ashes.
If I account myself more, lo thou standest against me and my wickedness beareth witness against me, I may not say nay.
But if I vilify myself and bring me to naught and fail from all manner of proper reputation (thought of myself) and make me dust as I am, thy grace shall be merciful to me and thy light nigh to my heart, and all manner of estimation, be it never so little, shall be drowned in the valley of my naughtiness and shall perish for ever.
There thou showest me myself what I am, what I was, and from whence I came: for I am naught and know not myself. If I be left to myself lo I am naught and all in- firmity. If thou behold me suddenly anon I am made strong and am fulfilled with a new joy; and a wonderful thing is it that I am so suddenly lift up and so benignly clipped (embraced) of thee that with mine own weight am I ever borne down low. This thy love doth freely, going before me and helping me in so many needs and keeping me from grievous perils and delivering me, as I may truly say, from evils out of number.
The Imitation of Christ 205 In mis-loving I lost both thee and me and in seeking thee alone and in purely loving thee found both thee and me; and through love I brought myself more deeply to naught. For thou, most sweet, dost with me above all manner of merit and above that that I dare hope or pray.
Blessed be thou, my God, for though I be unworthy of all goods, yet thy noblesse and infinite goodness ceaseth not to do well, yea even to the unkind and the far-turned- away from thee.
Convert us Lord to thee that we may be meek, kind and de- vout, for thou art our help, our virtue, and our strength.
CHAPTER X THAT ALL THINGS ARE TO BE REFERRED TO GOD AS TO THE LAST END SON, I ought to be thy last and thy sovereign end if thou desire verily to be blissful; and through this intention shall thine affection be purged that is of ttimes evil bowed down to herself and to creatures. For if thou seek thyself in anything anon thou failest in thyself and waxest dry. Wherefore to me refer all things principally for I it am that have given all things.
Consider all things as welling from the highest and most sovereign good; and therefore they are to be reduced to me as to their original beginning. Of me little and great, poor and rich, draw quick water as from the well of life: and they that serve me willingly and gladly shall receive grace for (after) grace, but he that hath glory without me or is delighted in any private good shall never be stablished in very joy nor be delighted in heart but shall be let (hindered) in many wises (ways) and anguished.
Therefore thou oughtest to ascribe to thyself no manner of good nor attribute not virtue to any man but all to God without whom man hath naught. I gave all and I will 206 Thomas Kempis have all again and with strictness I require thanks. This is truth whereby is chased away the vanity of glory. And if heavenly grace and very charity enter in, there shall be no envy nor contraction of heart: private love shall not occupy it, for divine charity overcometh all things and dilateth all the might of the soul. If thou savour aright thou shalt joy alone in me for there is no man good but God alone, that is to be praised above all things and to be blessed in all things.
CHAPTER XI THAT, THE WORLD DESPISED, IT IS MERRY AND SWEET FOR TO SERVE GOD Now Lord I shall speak again and keep no silence. I shall say in the ears of my God, my Lord, my King that is on high, O Lord how great is the multitude of thy sweetness to them that dread thee. But what art thou to thy lovers? what to them that serve thee with all their hearts? Verily the sweetness of thy contemplation that thou grantest to thy lovers is unspeakable. Herein thou showest most the sweetness of thy charity, that, when I was not, thou madest me and when I erred from thee thou leddest me again that I should serve thee and thou commandest me to love thee.
O thou well of everlasting love, what shall I say of thee? How may I forget thee that vouchest safe to have mind on me? Yea after that I failed and perished thou hast been merci- ful with thy servant above all hope and hast showed grace and friendship above all merit.
What yield I thee again for this grace? It is not given to all that, all things forsaken, they renounce the world and take a religious life. Is that a great thing that I serve thee since every creature is bound to serve thee? It ought not to seem to me a great thing to serve thee; but rather The Imitation of Christ 207 this appeareth to me great and wonderful, that thou vouchsafe to receive as thy servant me so poor and so unworthy and to one (unite) me to thy well beloved servants.
Lo all things that I have and with the which I serve thee are thine; nevertheless, in contrariwise thou servest me rather than I thee. Lo, heaven and earth, that thou hast made unto man's service are ready and every day do that thou commandest them; and that is little; but, over that, thou hast ordained also angels to man's min- istry; but it passeth all that thou thyself vouchest safe to serve man and madest promise to give thyself to him.
What shall I give thee for all these thousand of goods? Would God I might serve thee all the days of my life. Would God at least I might suffice to do thee worthy service for a day. Verily thou art worthy all manner of service, all worship and everlasting praise. Verily thou art my Lord and I thy poor servant, that am bound with all my might to serve thee and never be weary of thy praise.
Thus I will and thus I desire and what lacketh me vouch thou safe to fulfil. It is a great worship (honour) and a great glory to serve thee and to set all things at no price with (compared with) thee: for they that willingly sub- due themselves to thy service shall have grace. And they that for thy most holy love put away fleshly delectation shall find the consolation of the Holy Ghost. They shall get liberty of mind that enter into the straight life and take no heed of no worldly care.
the acceptable and the jocund service of God whereby a man is verily made free and holy. O the holy state of re- ligious servage, that maketh man even with angels, pleasant to God, fearful to fiends and commendable to all Christian men. O the service to be embraced and even to be desired, whereby the highest and sovereign good is deserved (won) and joy gotten that shall dwell with- out end.
2o8 Thomas & Kempis CHAPTER XII THAT THE DESIRES OF THE HEART MUST BE EXAMINED AND MODERED (MODERATED) SON, yet thou must learn much thing the which thou hast not not learned as yet.