Lord, what are those?
That thou put thy desire wholly after my well-willing and that thou be not a lover of thyself but a desirous follower of my will. Desires ofttimes set thee on fire and hugely stir thee; but consider whether thou be moved more for my worship or for thine own profit. If I be at the root thou wilt be well content whatever I ordain; and if there be anything of thine own seeking that is hid privily, that it is that letteth (hindereth) and grieveth.
Be ware therefore that thou lean not too much upon any de- sire before conceived, me not counselled; lest it repent thee afterwards and that displease which first pleased and which thou heldest for the better. For not every affection that seemeth good is to be followed anon nor every contrary affection is to be fled at first.
It is expedient sometimes to use the bridle, yea in good studies and desires, lest by importunity thou fall into distraction of mind, lest thou engender slander in others through indiscipline or else lest thou be suddenly troubled and fall by withstanding of others. And thy flesh ought so long to be chastised and constrained to be subject in servage, till it learn to be ready for all things and to be content with few, and to delight in simple things and not grudge (grumble) against such things as are not con- venient thereto.
The Imitation of Christ 209 CHAPTER XIII OF THE LEARNING OF PATIENCE AND FIGHTING AGAINST CONCUPISCENCE LORD, as I see, patience is right needful to me for many con- trary things fall in this world. For, however I ordain for my peace, my life may not be without battle and sword.
So it is, son; but I will not that thou seek peace and lack temptations, and feel no contrariousness; but then deem to have found peace when thou art haunted in diverse temptations and proved in many contrary things. If thou say that thou canst not suffer many things how wilt thou then suffer the fire of purgatory?
Of two evils the less is ever to be chosen: wherefore that thou mayst escape torments that are to come study to suffer evenly for God present evils.
What trowest thou that men of this world suffer naught or little? Nay thou shalt not find that, though thou seek most delicate men. But they have, thou sayest, many delectations and therefore they peise (weigh) little their tribulations. Be it so that they have what they will; but how long hopest thou it shall endure?
Lo they that are abundant in this world shall fail as the smoke and there shall be no more remembrance of the joys passed. And yet while they live they rest not in them without bitterness, weariness and dread; for ofttimes of the same thing whereof they conceive delectation they receive pain and sorrow. It falleth to them righteously that since they inordinately seek delectations and follow them they should not taste them fully without confusion. O how short, how inordinate, how false, how foul they all be.
Nevertheless for drunkenness and blindness they understand not but as dumb beasts run into death of soul for a little delectation of corruptible life. Wherefore, thou, son, go 2io Thomas & Kempis not after thy concupiscence but turn away from thine own will. Delight thee in God and he shall give thee the petitions of thine heart.
Lo if thou wilt verily be delighted and more abundantly be comforted of me, lo, in contempt of all worldly and in cutting away of all lower delights shall be thy blessing and plenteous consolation shall be yielded to thee. And the more that thou withdrawest thyself from consolation of all creatures the sweeter and the mightier comforts thou shalt find in me. But first thou shalt not come to these without sorrow and labour of striving.
The old used custom (habit) will withstand thee but it shall be overcome by a better custom. The flesh will grudge (grumble); but it shall be refrained (bridled) with the fervour of spirit. The old serpent will stir thee and bring thee to bitterness; but with prayer he shall be driven away and with profitable labour his coming in shall be stopped.
CHAPTER XIV OF OBEDIENCE OF A MEEK SUBJECT BY ENSAMPLE OF OUR LORD JESU SON, he that laboureth to withdraw himself from obedience he withdraweth himself from grace; and he that seeketh to have private things loseth the common things.
He that freely and gladly subdueth not himself to his sover- eign, it is a token that his flesh obeyeth him not perfectly yet but ofttimes kicketh against and grutcheth (grum- bleth).
Learn therefore to obey thy sovereign swiftly if thou will that thy flesh shall obey thee; for the outer enemy is sooner overcome, if the inner be destroyed. There is not a more grievous nor a worse enemy of the soul than thou thy- self, when not well according to the spirit.
The Imitation of Christ 211 It behoveth thee in all wise to take upon thee very despising of thyself if thou wilt prevail against flesh and blood. But for as much as thou lovest thyself inordinately there- fore thou dreadest to resign thyself fully to the will of others. But what great thing is it if thou that art but ashes and naught subdue thyself to man for God.
Since I, almighty and highest, that made all things of naught, meekly made me subject to man for thee and was made meekest of all and lowest, thou shouldst overcome thy pride with my meekness.
Learn to obey, thou dust; learn to make thyself meek, thou earth and clay, and to bow thyself under the feet of all; learn to break thine own will and to put thee under sub- jection of all. Be wroth against thyself and suffer no volowing (swelling) pride to live in thee, but show thee so subject and so little that all men may go over thee and tread upon thee as upon mire of the street.
What hast thou, vain man, to complain of? Thou foul sinner, what hast thou to answer thy reprovers, thou that so oft- times hast offended thy God and so ofttimes deserved hell? But mine eyes have spared thee for thy soul was precious in my sight; that thou shouldst know my love and be ever kind to (grateful for) my bene- fits and that thou shouldst give thyself continually to very subjection by meekness and bear patiently thine own despising.
CHAPTER XV OF CONSIDERING THE PRIVY JUDGMENTS OF GOD AGAINST PRIDE LORD, thou soundest thy dooms (judgments) upon me and shakest all my bones for dread and trembling and my soul is greatly afraid. I stand astonished and consider that heaven is not clean in thy sight. If thou foundest 212 Thomas & Kempis shrewdness (wickedness) in angels and sparedst them not what shall fall of me?
Stars fell from heaven, and I, dust, what presume I? They whose works seemed laudable fell to lowest things and they that ate bread of angels, I saw them delight in swines' draff (food).
Therefore Lord there is no surety if thou withdraw thine hand. There availeth no wisdom if thou leave thy governance. There helpeth no strength, if thou cease to keep. There is no chastity sure if thou defend it not. There availeth no keeping if thy holy watching be not nigh. If we be forsaken we be drowned and perish; if we be visited we are reared up and live. We be unstable but by thee be confirmed. We wax luke (warm) but by thee we be set afire.
O how meekly and abjectly it filleth me to feel of myself and how naught to set by is any good that I seem to have.
how deeply I ought to submit myself under thy deep ground- less judgments, Lord, where I find myself nothing else but naught and naught. O weight unmeasurable, O sea in transna table (through which I cannot swim) when I find nothing of myself but all naught. Where is the lurk- ing hidels (secret boast) of glory, where is the trust con- ceived of virtue? All vain glory is swallowed up in the deepness of thy judgments upon me.
What is every flesh in thy beholding? Shall clay rejoice itself against him that maketh it? How may he be reared up (uplifted) in vain speech whose heart is subject to God in truth? all the world shall not rear up into pride him whom truth hath made subject to himself: nor shall he be moved by the mouths of all his praisers that stead- fasteth all his hope in God.
For they that speak in magnifying themselves, lo, are naught, and they shall fail with the sound of their words; but the truth of our Lord abideth for ever.
The Imitation of Christ 213 CHAPTER XVI HOW A MAN SHALL STAND IN EVERYTHING DESIRABLE SON, say thou at all times, Lord if it please thee, be this thus. Lord if this be to thy worship (honour) be this done in thy name. Lord, if thou see it be expedient and prove it profitable to me, grant me to use it to thy worship: but if thou know that it be noyous (harmful) to me or not available to the health of my soul take such a desire from me: for not every desire cometh of the Holy Ghost, yea, though it seem to man right and good.
It is hard to deem truly whether a good spirit or an evil stir thee to desire this or that, or whether thou be moved of thine own spirit. Many in the end be deceived, but in the beginning seemed brought in (endued) with a good spirit. Wherefore with dread of God and meekness of heart is to be desired and asked whatever desirable thing that cometh to mind principally; for with proper resig- nation all things are to be committed to me saying, Lord thou knowest how it is best: be it thus or thus as thou wilt and when thou wilt; give what thou wilt, how much thou wilt and when thou wilt. Do with me as thou wilt and as it most pleaseth thee and as it is most to thy honour. Put me where thou wilt and do with me freely in all things. I am in thine hands: turn me and again turn me round about. Lo I am thy servant ready to all things: for I desire not to live to myself, but to thee, and that, would God, perfectly and worthily.
214 Thomas a Kempis CHAPTER XVII A PRAYER TO DO THE WILL OF GOD MOST benign Jesu, grant me thy grace, that it may be with me and labour with me and abide with me to the end. Grant me ever to do thy will and to desire that is most ac- ceptable to thee and most dearly pleaseth thee. Thy will be my will and may my will ever follow thy will and ac- cord (agree) to it in all wise. Be there to me one willing and one not willing with thee; and let me not will nor not will but what thou wilt or wilt not. Grant me to die from all things that are in this world, and for thee to love to be despised and not known in this world. Grant me above all things desired to rest in thee and to poise my soul in thee. Thou art very peace of heart, thou art only rest: without thee all things are hard and out of quiet. In this peace that is in the one sovereign everlasting good may I sleep and rest. Amen.
CHAPTER XVIII THAT TRUE SOLACE IS TO BE SOUGHT IN GOD ALONE WHATEVER I may think or desire to my solace I abide it not here but hereafter; so that if I alone had all the solaces of the world and might use all the delights it is certain that they may not endure.
Wherefore my soul thou mayest not fully be comforted nor perfectly be refreshed but in God the consolation of poor, and the undertaker (supporter) of meek, men. Abide a little while, my soul; abide God's promise and thou shalt have abundance of all goods in heaven.
If thou covet then present things over inordinately thou shalt The Imitation of Christ 215 lose the everlasting heavenly things. Let temporal things be in use and everlasting things in desire. Thou mayest not be filled with no temporal good for thou wert not made to enjoy those.
Yea though thou hadst all goods that are made thou mayst not be blissful; but in God that made all things shall be thy bliss and thy felicity, not such as is seen and praised of foolish lovers of this world but such as good true Chris- tian men abide and spiritual men foretaste whose con- versation is in heaven.
Vain it is and short, all men's solace: but that is blissful solace and true that is perceived within from truth the devout man beareth ever with him his comforter Jesu and saith to him, Be nigh to me Lord in every place and every time. Be this my consolation gladly to be willing to lack all man's solace. And if thy consolation fail thy will and just probation be to me as a sovereign solace; for thou shalt not perpetually be wroth nor thou shalt not threaten everlastingly.
CHAPTER XIX THAT ALL BUSINESS IS TO BE SET IN GOD MY SON, suffer me to do with thee what I will; I know what is most expedient to thee. Thou thinkest as a man, thou feelest in many things as man's affection persuadeth thee.
Lord, it is true that thou sayest. Thy business (care) is more for me than any care that I can bear (take) for myself. He standeth overcasually and like to fall that casteth not all his business into thee. So that my will be right and abide steadfast in thee do of me what pleaseth thee for it may not be but good whatever thou do of me.
If thou wilt that I be in darkness, blessed mayst thou be; and if thou wilt that I be in light, yet blessed mayst thou be. If thou vouch safe to comfort me, blessed mayst 216 Thomas 5 Kempis thou be; and if thou wilt that I be troubled, be thou ever alike blessed.
Son, so thou must stand, if thou desirest to go with me. Thou oughtest to be as ready to suffer as to joy. As gladly thou oughtest to be needy and poor as full and rich.
Lord I shall gladly suffer for thee whatever thou wilt shall come upon me. I will indifferently receive of thy hand good and evil, sweet and sour, glad and sorrowful, and for all things that fall to me give thee thanks. Keep me from all manner of sin and I shall not dread death nor hell. While thou throw me not away for ever nor put me not out of the book of life, it shall not annoy me, whatever tribu- lation come to me.
CHAPTER XX CHAPTER XX THAT TEMPORAL MISERIES ARE TO BE SUFFERED BY THE ENSAMPLE OF CHRIST SON, I came down from heaven for thy health: I took upon me thy miseries, not of need, but for charity for thou shouldst learn by patience to suffer temporal miseries not grudgingly (grumbling). For from the hour of my birth unto the day of my going out of this world on the cross there lacked me never suffering of sorrows.
I had great lack of temporal goods. I heard many complaints made of me, shames and reproofs I sustained benignly, for benefits I received unkindness, for miracles blas- phemies, for teachings reprehensions and blame.
Lord as thou wert patient in thy life, therein fulfilling the commandment of thy father, it is worthy that I, most wretched sinner, after thy will should sustain myself patiently and that as long as thou wilt that 1 bear the burden of this corruptible life.
For if this life be onerous and heavy yet by thy grace it is full meritorious, and by thine ensample and the steps The Imitation of Christ 217 of thy deeds, it is to the feeble and the sick the more tolerable and the more clear; and much more consolatory than it was sometime in the old Law, when the gate of heaven was yet closed and also the way more dark; for as much as so few at that time took any care to seek the realm of heaven. Neither good men that paid their debt by holy death might then enter into the realm of heaven (i.e. before Christ died). 1 O how great thanks am I bound to yield to thee that hast vouch safed to show to me and to all Christian men the right way and the good way to thine everlasting realm.
Thy life is our way and by thine holy patience we go to thee that art our crown. If thou hadst not gone before and taught us the way who would have taken any care to have followed? Alas how many would have abode all afar and behind if they had not beheld thy clear ensample? Lo yet we wax luke(warm) hearing of so many signs and doctrines. What would fall (happen) if we had not so great a light to follow thee?
CHAPTER XXI OF SUFFERING OF WRONGS AND WHO IS PROVED VERY PATIENT WHAT is it that thou speakest, son? Cease thy complaining, considering my passion and the passion of other saints: for thou hast not yet withstood unto shedding of thy blood. Little it is that thou sufferest in comparison of them that suffered so great things, so mightily tempted, so grievously troubled, so manifoldly proved and tried.
It behoveth thee therefore to bring to mind other grievous pains that thou mayst the more mightily and more easily 1 This is only one of the many passages in which the translator has missed the meaning of the Latin.
bear thy small pains. And if they seem not little to thee be ware lest thine impatience cause that. Nevertheless whether they be small, whether they be great, study to suffer all patiently.
The better that thou disposest thyself to suffer, the more wisely thou dost, and the more thou deservest: and the more easily thou shalt bear it, thy heart and thy use (custom) made ready thereto not sluggishly. And say not "I may not suffer this of such a man" nor "I ought not to suffer such things for he did me great harm and put things upon me that I never thought, but of another I will gladly suffer whatever I shall suffer."
Such a thought is full foolish which considereth not the virtue of patience nor of whom she is to be crowned, but taketh more heed of the persons and of the offences done to himself.
He is not very patient that will only suffer as much as he will: for the very patient taketh no heed whether he suffer of his prelate or of his peer or of his lover (friend); whether of a good man and an holy or whether he be tried by an over thwart (cross-grained) man and an un- worthy; but, indifferently, whatever adversity and how oft it happeneth from any creature all that he taketh acceptably of the hand of God and accounteth that as a great gain: for nothing, be it never so little, so it be suffered for God, shall pass without merit. Wherefore be thou sped and ready for fighting if thou wilt have the victory. Without victory mayst thou not come to the crown of patience.
If thou wilt not suffer thou refusest to be crowned and if thou desire to be crowned fight manly, suffer patiently. Without labour men come not to rest nor without fight- ing men come not to victory.
Lord make possible by thy grace that which seemeth impos- sible by nature. Thou knowest, Lord, that I can suffer little and that I am soon thrown down with little ad- The Imitation of Christ 219 versity. Make Lord every trial of tribulation to me ami- able and for thy name desirable: for to suffer and to be vexed for thee is full wholesome to my soul.
CHAPTER XXII OF KNOWLEDGE OF OUR INFIRMITY AND OF MISERIES OF THIS LIFE I SHALL acknowledge against myself my unrighteousness. I shall acknowledge to thee mine infirmity. Ofttimes a little thing throweth me down and maketh me sorry. I purpose to do mightily; but when a little temptation cometh, I am in great anguish. Otherwhiles, from things of little value riseth grievous temptation and while I ween myself somewhat sure, for I feel nothing (I.e. hurt ing me), I find myself ofttimes overcome through a light blast.
See therefore, Lord, my dejection and my frailty known to thee on every side. Have mercy on me (and snatch) me from the clay that I stick not therein nor abide dejected on every side. That it is which ofttimes rebuketh me be- fore thee and confoundeth me that I am so sliding and so weak to withstand passions and though I fully not consent yet their vexation is grievous and heavy to m* and it wearieth me so to live daily in strife.
And thereby is mine infirmity known to me that abominable fantasies come much lighter than they go away. Would God, thou most strong God of Israel, lover of true souls, that thou wouldst behold the labour and the sorrow ot thy servant, and be assistant to him, to whatever things he goeth.
Strength me with heavenly might, lest the old man, the wretched flesh not yet fully subject to the spirit, have the better and the lordship, against which it behoveth to fight all the while men live in this life most wretched 220 Thomas & Kempis Alas, what a life is this where never lack tribulations and miseries where all things are full of gins and of enemies. For, one temptation or tribulation going away, another cometh; yea, sometime yet during the first conflict, other many come upon me unawares.
And how may a life be loved, having so many bitternesses, subject to so many miseries and mischances? how also is it called a life that engendereth so many deaths and pesti- lences and yet is loved and sought of many to have their delight therein.
The world is ofttimes reproved that it is false and vain and yet it is not lightly forsaken, for the lusts of the flesh have too great domination.
But some things draw men to love them, others to despise them. To love these draw, desire of the flesh, desire of eyes, and pride of life: but pains and miseries following bring forth hate of the world and weariness. But, alas, false delight overcometh the mind given to the world, and so she accounteth it a delight to be under the briars (i.e. pleasure) for the mind hath neither seen nor tasted the sweetness of God, nor the inward mirth of the soul.
But they that despise perfectly the world and study to live under holy discipline the sweetness of God that is prom- ised to true lovers is not unknown to them and they see clearly how grievously the world erreth and how diversely it deceive th.
CHAPTER XXIII THAT MAN OUGHT TO REST IN GOD ABOVE ALL GIFTS ABOVE all goods and in all, my soul, thou shalt rest in our Lord ever for he is (the) everlasting rest of saints.
Grant me most loving and most sweet Jesu above every creature, above all health and all beauty, above all glory and worship, above all might and dignity, above all cun- ning and subtlety, above all riches and craft, above all The Imitation of Christ 221 gladness and exaltation, above all fame and praise, above all hope and promise, above all merit and desire, above all gifts that thou mayst give or pour on me, above all joy or jubilation that mind may take or feel; further more above angels and archangels, above all the knight- hood of heaven, above all things visible and invisible, and above all things that thou, my God, art not; for thou my God, art best above all; Thou alone art highest, thou alone most mighty, thou alone most sufficient and most full, thou alone most sweet and most solacious, thou alone most fair and most lovely, thou alone most noble and most glorious above all things; in whom all goods are together and are perfectly and ever have been and shall be.
And therefore it is little and insufficient whatever thou givest me beside thyself or revealest or promisest of thyself, thee not seen or gotten fully; for mine heart may not verily rest nor be fully and all wholly content, if it rest not in thee and ever pass thy gifts and every creature.
O my most sweet spouse Jesu Christ, most pure lover, lord of all manner of creatures who shall give me feathers of very liberty that I may flee and rest in thee? O when shall it be given to me fully that I may take heed and see how sweet thou art, my Lord God? when shall I at full gather myself in thee that for thy love I feel not myself but thee only above all feeling and all manner, in a manner not known to all.
Now ofttimes I mourn and bear my infelicity with sorrow: for in this valley of tears there come many evil things that ofttimes let (hinder) me trouble me sore and dark my mind and distract me and draw me and wrap me in that I may not have free coming to thee and that I may not enjoy these jocund embraces that are ready for holy spirits.
My sighing and my manifold sorrow on earth must move thee, Jesu, the brightness of everlasting glory, comfort of the soul going in pilgrimage; before thee my mouth is 222 Thomas & Kempis without voice and my silence speaketh to thee. How long tarrieth my Lord ere he come?
Come to me, his poor servant, that he may make him glad; put (forth) his hand and deliver the wretch from all manner of anguish. Come, come; for without thee there shall be no blissful day nor hour; for thou art my glad- ness, and without thee my board is void.
I am a wretch and in a manner imprisoned and grievously afeared till thou refresh me with the light of thy presence and make me free and show me thy amiable visage. Let other men seek instead of thee what other things they like; for me nothing pleaseth nor shall please but thou, my God, mine hope, and mine everlasting health.
I shall not hold my peace and I shall not cease to pray till thy grace turn again to me and thou speak within.
Lo, I am here; lo, I am come to thee, for thou calledst me inwardly; thy tears, the desire of thy soul, thine humili- ation the contrition of thine heart they have bowed me and brought me to thee.
And I said Lord I have called on thee inwardly and desired to have my joy in thee. I am ready to forsake all things for thee. Thou verily stirredst me first to seek thee. Wherefore, Lord, be thou blessed that hast done this goodness with thy servant after the multitude of thy mercy.
What hath thy servant more to say, Lord, before thee, but that he (should) meek himself greatly in thy sight hav- ing ever in mind his own wickedness and his vileness? for there is none like thee in all the innumerable things of heaven and earth.
thy works are right good, thy judgments true, and by thy providence all things are governed. Praise therefore be to thee and glory, thou the wisdom of the father; my mouth, my soul and all things that are made, praise they thee and bless thee. Amen.
The Imitation of Christ 223 CHAPTER XXIV OF RECORDING (REMEMBERING) THE MANIFOLD BENEFITS OF GOD LORD open mine heart in thy law and teach me to go in thy precepts. Grant me to understand thy will and with great reverence and diligent consideration to remember thy benefits, both in general and special, that I may therefore worthily give thee thanks. But I know and acknowledge that I may not yield thee thanks for the least point. I am less than all thy goods given to me and when I think of thy noblesse, my spirit faileth for the greatness thereof.
All that we have in body and soul and all that we have out- ward or inward, naturally or supernaturally, all are thy benefits and commend thee as a benefactor holy and good of whom we have received all good things. And if one have taken more and another fewer, yet all are thine and without thee may not the least thing be had.
He that hath received greater may not rejoice him for his merit nor be lift up above other, nor despise the less; for he is more and better that less ascribeth to himself, and in thanking he is more meek and more devout. And he that weeneth himself to be more vile and deemeth him- self more unworthy than all other, he is more apt (fit) to receive greater gifts. And he that taketh fewer, ought not to be sorry, nor bear indignation nor envy against the richer; but rather to take heed of thee and praise thy goodness sovereignly, that so plenteously, so freely, so gladly, granteth thy gifts without acceptance of persons.
All things came of thee and therefore thou art to be praised in all things. Thou knowest what is expedient to be given to everybody and why this hath more and this less; it is not for us to discern but for thee anenst (with) whom the merits of all are defined.
224 Thomas & Kempis Wherefore, Lord God, I account it for a great benefit that I have not many things the praise and glory of which ap- pear outwardly and according to man. So that a creature, the poverty and vileness of his person considered, should not conceive thereof heaviness, sorrow or dejection but rather consolation and great gladness; for thou God chosest in this world poor and meek (men) and despised of the world to (be) thy familiars and household men.
Witness hereof are thine apostles whom thou madest princes above all the earth. They were conversant (living) in the world without complaint, meek and simple, without all malice and guile, in so much that they joyed to suffer rebukes and wrongs for thy name and what the world abhorreth, that they embraced to them with great will (ingness).
Wherefore nothing ought so to make glad thy lover and the knower of thy benefits as thy will in him and the well- pleasing of thine everlasting disposition; with which only he ought to be content and comforted, so that he will be least as gladly as another will be most and as well pleased and content in the lower place as in the first and as gladly despicable and abject and of no fame as to be more worshipful and greater in the world than other. For thy will and the love of thy honour ought to pass all things and to comfort him more and please him more than all benefits given him or to be given him.
CHAPTER XXV OF FOUR THINGS BRINGING GREAT PEACE SON now shall I teach thee the way of peace and of very liberty.
Lord, do as thou sayest for that is agreeable to me to hear. Study, son, rather to do the will of another than thine own.
Choose evermore rather to have less than more. Seek The Imitation of Christ 225 ever the lower place and to be under all. Desire ever to pray that the will of God be all and wholly done. Lo, such a man entereth into the coasts of peace and quiet. Lord, this word of thine is greatly short but it containeth in itself much perfection. It is little in saying but full of wit and plenteous of fruit. And if this might be truly kept by me a light disturbance should not so soon spring up in me; and as of ttimes as I feel me unpleased and grieved I find that I have gone from this doctrine. But thou canst (do) all things and ever lovest the profiting of man's soul. Increase in me more grace that I may fulfil thy word and make perfect mine own health.
CHAPTER XXVI AGAINST EVIL THOUGHTS MY LORD God be not eloyned (distant) from me: my God, behold mine health: for vain thoughts and dreads have risen against me, tormenting my soul. How shall I escape unhurt? how shall I break them? I shall go before thee, he saith, and I shall make low the glorious of the earth: I shall open the gate of the prison and I shall reveal to thee the inward of my secrets. Do, Lord, as thou speakest, and make to flee from thy visage all wicked thoughts. This is mine hope and my sole consolation to flee to thee in every tribulation, to trust to thee and inwardly to. call upon thee and patiently to abide thy consolation.
CHAPTER XXVII A PRAYER FOR ILLUMINATION OF MIND CLARIFY me with thy clearness of everlasting light and bring out of the habitat of mine heart all manner of darkness.
226 Thomas a Kempis Restrain all evil wanderings and all mighty temptations. Fight for me mightily and bear (drive) out the wicked beasts, the perilous lusts, I mean; that peace be made in thy virtue and might and abundance of praise sound in the holy hall, that is in the pure conscience. Com- mand winds and tempests, say to the sea Be in rest, and to the northern wind Blow not, and there shall be great tranquillity. Send out thy light and thy truth, that they may shine upon the earth; for I am idle earth and void, till thou illumine me. Pour out thy grace from above, wash my soul with that heavenly dew, minister waters of devotion to water the face of the earth, to bring forth good fruit and of the best. Lift up the mind that is pressed with the heavy burden of sin, and suspend all my desire to heavenly things; that the sweetness of thy felicity once tasted, it may not like me to think on earthly things. Tear me and deliver me from all passing comfort of creatures, for nothing created may fully quiet and com- fort my appetite. Join me to thee with an undepartable bond of love, for thou alone sufficest to the lover and without thee all things are frivols (frivolous).
CHAPTER XXVIII OF ESCHEWING CURIOUS INQUISITION OF ANOTHER MAN'S LIFE SON, be not curious, nor be busy. What is this or that to thee? Follow thou me. What is it to thee whether a man be such and such or what this man doth or what he saith? Thou has no need to answer for others, but for thyself thou must yield accounts. Whereto wrappest thou and impliest (implicatest) thyself? Lo, I know all men and see all things that are done under heaven and know how it standeth with every man, what he thinketh, what he The Imitation of Christ 227 will, and to what end his intention draweth. Wherefore to me all things are to be committed.
Keep thou thyself in good peace and let the stirrer stir as much as he will, whatever he doth or saith shall fall upon him for he may not cj^ceive me. Take no heed of the shadow of a great name nor of the familiarity of many nor of private love of man; for all these engender dis- traction and great darkness of soul. I would gladly speak my word and show thee hid things if thou wouldst dili- gently observe my coming and open to me the door of thy heart.
Be ready, wake (watch) in prayer and in all things meek thyself.
CHAPTER XXIX WHEREIN STANDETH PEACE OF HEART AND TRUE PROFITING