SON, I said, I leave peace to you, I give my peace to you; not as the world giveth so give I. All men desire but all men love not those things that long (belong) to true peace. My peace is with meek men and mild of heart: thy peace shall be in much patience. If thou hear me and follow my voice thou shalt live in great peace.
What shall I do therefore?
In everything take heed what thou dost and what thou sayest and dress (direct) all thine intention to please me alone, and out of me (outside me) covet nothing nor seek noth- ing. And also of other men's deeds deem nothing rashly nor meddle not nor imply (implicate) thee not with things that art not committed to thee and it shall be trouble to thee little or seldom. For a man never to feel trouble nor suffer no heaviness in body nor in soul, is not the state of this world but the state of everlasting quiet.
Wherefore deem not to have found true peace if thou feel no grief, nor then all to be well if thou have no adversary; 228 Thomas a Kempis nor (deem) thyself to be perfect if all things be after thy will. Nor then account thee great or specially beloved if thou be in great delight, devotion or sweetness for herein is not known a true lover of virtue nor in them profit and man's perfection stand.
Wherein then, Lord?
In offering thyself with all thine heart to the will of God, not asking those things that art thine neither in little, nor in much, nor in time nor in everlastingness. So that with one even cheer (face) thou abide in yielding of thanks among pleasant things and contrarious, peising (weighing) all evenly.
If thou art so mighty and so long-abiding-in-hope that, all manner of inward consolation withdrawn, yet thou makest ready thine heart to suffer greater things and more, and dost not justify thyself as though thou oughtest not to suffer so great things but justifiest me in all my dispositions and praisest me as most holy; then thou goest in the true and right way of peace and thou mayst hope certainly to see my face in jubilation. And if thou wouldst come to full contempt of thyself, know that thou shalt then enjoy abundance of peace after the possibility of thy dwelling place.
CHAPTER XXX OP THE EXCELLENCE OF A FREE MIND AND HOW IT IS RATHER GOTTEN BY PRAYER THAN BY READING LORD, this is the work of a perfect man, never to release the soul from intention of holy things, and among many cares to go in a manner without care, not for sluggishness, but in a kind of right of a free mind in cleaving to no creature in inordinate affection.
I beseech thee, my most merciful God, preserve me from the cares of this world, that I be not too much implied (im- The Imitation of Christ 229 plicated); from many necessities of the body that I be not taken with pleasures; from all obstacles of the soul, that I be not broken and thrown down with heaviness. I say not only from such things as the vanity of the world coveteth with whole affection but also from these miseries that punishingly grieve the soul of thy servant with the common curse of mortality and tarry (hinder) it that it may not enter into liberty of spirit as oft as I would.
my God, ineffable sweetness, turn into bitterness all fleshly comfort that draweth me away from love of everlasting things and wickedly draweth me to itself under colour of a present delightful good. My God let not flesh and blood overcome me, let not the world deceive me and his short glory, let not the fiend with his wiles supplant me. Give me strength to withstand, patience in suffering, constancy in persevering, give for all worldly consola- tions the most sweet unction of the Holy Ghost, and for fleshly love pour into me the love of thy name.
Lo, meat and drink, clothe and other things belonging to the body are onerous to a fervent spirit. Grant me to use such nourishings temperately, and not to be wrapped too much in desires. To cast all things away is not lawful, for nature must be sustained, but to seek superfluities and such things as most delight, holy law forbiddeth; for else the flesh would wanton against the spirit. In these things I pray that thine hand may govern me and teach me what is too much.
CHAPTER XXXI THAT PRIVATE LOVE MOST TARRIETH A MAN FROM THE HIGHEST GOOD SON, it behoveth thee to give all for all and for nothing of thine to be to thyself. Know well that love of thyself noyeth thee more than anything in the world. According Thomas a Kempis to the love and affection that thou bearest, everything cleaveth to thee more or less. If thy love be pure, simple and ordinate thou shalt not be captive nor subject to earthly things. Covet not that thing that thou mayst not have; will not to have that thing that may let (hinder) thee and prive thee of thine inward liberty.
It is wonder that thou committest not thyself to me from the ground of thine heart with all things that thou mayst desire or have. Why art thou consumed with vain mourn- ing? Why art thou made weary with superfluous cares? Stand at my well-pleasing and thou shalt suffer no hinder- ing. If thou seek this or that or would be here or there for thine own profit and for thy more plesance thou shalt never be in quiet nor free from business: for in every- thing shall be some default and in every place shall be that that is contrary.
Therefore not everything gotten and multiplied from with- out helpeth but rather when it is set at naught and cut away by the root; which is not only understood of money and riches, but of ambition, of honour and desire of vain praise; the which all pass with the world.
The place wardeth but little if thou lack a fervent spirit; nor shall that peace long stand that is sought from with- out if the state of the heart be vacant of a right founda- tion; that is, unless thou stand in me thou mayst change but not do better. For, occasion once arisen and taken, thou shalt find that which thou fleddest and more thereto.
CHAPTER XXXII A PRAYER FOR PURGATION OP HEART AND HEAVENLY WISDOM CONFIRM me, God, by the grace of the Holy Ghost: and make virtue to be strengthened in the inner man, and make mine heart void from all unprofitable business; The Imitation of Christ 231 not drawn with diverse desires of anything vile or precious but beholding all things as things passing and me together with them. For there is nothing abiding under the sun where all things are vanity and affliction of spirit.
O how wise is he that thus considereth. Lord, give me heavenly wisdom that I may learn to seek thee and find thee above all things and above all things to savour thee and love thee and according to the order of wisdom to under- stand all other things as they be. Grant me prudently to decline the flatterer and patiently to suffer the adversary; for this is great wisdom not to be moved with every wind of words nor to give the ear to evil-blandishing mer- maiden; and thus men go surely in the way begun.
CHAPTER XXXIII AGAINST THE TONGUES OF DETRACTORS SON, bear it not heavily, if some feel evil of thee and say that thou wouldst not gladly hear. Thou oughtest to feel of thyself worse things and to believe no man to be lower than thyself. If thou walk within, thou shalt not peise (weigh) flying words. It is no little prudence to keep silence in evil time and to turn inwardly to me and not to be troubled with man's judgment. Let not thy peace be in the mouths of men; whether they say well, whether they say evil, thou art not therefore another man. Where is very peace and very glory? Whether not in me? And he that coveteth not to please men nor dreadeth not to displease men, he shall rejoice in much peace. Of inordi- nate love and vain dread groweth all unrestfulness of heart and distraction of wits.
232 Thomas & Kempis CHAPTER XXXIV THAT IN TIME OF TRIBULATION GOD IS INWARDLY TO BE CALLED UPON AND TO BE BLESSED LORD be thy name blessed for ever that wouldest this tempta- tion to come upon me. I may not flee it. I pray thee help me and turn it to me into good. Lord now I am in tribu- lation and it is not well in mine heart, but I am greatly vexed with this present passion. And now, well beloved father, what shall I say? I am taken among anguishes. Save me in this hour. But therefore I come into this hour that thou shouldst be glorified when I shall be brought down low and by thee delivered. Please it thee, Lord, to deliver me, for I am poor and what shall I do and whither shall I go without thee?
Lord, give peace at this time; help me my Lord God and I shall not dread how much ever I be grieved. And now in this what shall I say? Lord, thy will be done and I have well deserved to be troubled and grieved. It is behoveful also that I suffer and, would God, patiently, till this tempest pass and better be.
Thine almighty hand is of power to take away this temptation from me, and to assuage his violence that I be not utterly overcome, as thou hast done ofttimes with me, my God, my mercy; and the harder that it is to me, the lighter it is to thee, this change of the right hand of the highest.
CHAPTER XXXV OP ASKING OF GOD'S HELP AND TRUST IN RECOVERING GRACE SON, I am the Lord comforting in the day of tribulation. Come to me when it is not well with thee. This it is that The Imitation of Christ 233 letteth (hindereth) most heavenly comfort for thou hast so late recourse to prayer, for before thou prayest me heartily thou seekest mean time many solaces and re- freshest thee in outward things. And there-through it cometh that all availeth but little till thou take heed that I it am that deliver men trusting in me, nor without me is any availing, help, or profitable counsel or durable remedy.
But now taking again spirit after tempest wax strong in the light of my pity; for I am nigh, saith scripture, to restore all things, not only wholly, but abundantly and over- heaped. Whether is there anything hard to me or shall I be like a man that saith and doth not? Where is thy faith? stand steadfastly and perseveringly. Be of long hope and a strong man; consolation shall come to thee in time. Abide me and I shall come and cure thee.
It is a temptation that vexeth thee and a vain dread that feareth (frighteth) thee. What mattereth busy caring of things that are contingently to come, but to make thee have sorrow upon sorrow? Let the malice of the day suffice to it. Vain it is and unprofitable for a man to be troubled or rejoiced of things to come that peradventure shall never fall. But it is man's condition to be deluded with such imaginations and a sign of a soul as yet little, to be drawn so lightly at the suggestion of the enemy. For he taketh no heed whether he delude or deceive by true or by false, whether he throw down by loss of things present or dread of things to come.
Let not thine heart therefore be troubled nor dread such. Believe in me and have trust in my mercy. When thou weenest of ttimes that I am far from thee then am I next. When thou weenest thyself almost lost then ofttimes cometh greatest gain of merit.
It is not then all lost when the thing falleth into the contrary. Thou oughtest not to deem after the present feeling nor so to cleave to any heaviness where ever it come from and take her so as though hope of scaping were utterly taken away.
Ween not thyself to be all forsaken though I send thee some tribulation for a time or else withdraw desired consola- tion; for so men go to the realm of heaven. And without doubt it is more expedient to thee and to the remnant of my servants that ye be exercised with contrary things than if all things fell after your liking.
Lo, I know hid thoughts that it is greatly expedient for thine health that thou be left some time without savour lest thou be lift up in the succeeding of thy desire and please thyself in that thou art not. That I gave I may take away and restore it again when it pleaseth me. When I give it, it is mine; when I withdraw it, I take not thine, for mine is every good thing given and every perfect gift.
If I send thee any heaviness or any contrariousness, have no indignation thereof, nor let not thine heart fall, for lo, I may soon lift thee up again and change every heaviness into joy. Nevertheless I am righteous and commendable when I do so with thee.
If thou savour aright and behold truly, thou oughtest never for adversity to sorrow so deeply but rather to joy and give thanks, yea, to account this as for a singular joy that I paining thee with sorrows spare thee not.
"As the father loved me, so I love you" said I to my well beloved disciples whom I send not to temporal joys but to despites, not to idleness but to labours, not to rest but to bring forth much fruit in patience.
CHAPTER XXXVI OF RECKING NEVER OF ALL CREATURES SO THE CREATOR MAY BE FOUND LORD I need yet more grace if I shall come thither where no man nor other creature may let (hinder) me. For as long The Imitation oj Christ 235 as any thing withholdeth me, I may not flee freely to thee. He desired to flee freely that said "Who shall give me feathers as a culver and I shall flee and rest?" What is more restful than a simple eye? and what is more free than he that desireth naught on earth?
It behoveth therefore to pass over every creature and to for- sake oneself perfectly and to stand in ecstasy of mind and see thee creator of all to be nothing like his creatures. And unless a man be sped (freed) from all creatures he may never freely attend to godly things.
Therefore there are found but few contemplative men for few can fully sequester and depart themselves from perishing creatures. Therefore great grace is required thereto that may lift up the soul and ravish herself above herself. And save a man be lift up in spirit and delivered from all creatures and all wholly oned (united) to God, whatever he can (knoweth), whatever he have, it is of little weight.
He shall long be little and shall lie beneath that accounteth anything great but only one, that is without measure, everlasting good: and all save that is naught and foi naught to be accounted. There is a great difference be- tween him that is Mummed with wisdom and a devout man and him that is lettered and studious in science called a clerk. That doctrine is much more noble that welleth from above of God's influence than that that is laboriously gotten by man's wit.
There are many desirers of contemplation; but they study not to practise the things that are required thereto. It is a great let (hindrance) that men abide in signs and sensible things and take little care of perfect mortification. I know not what it is nor what spirit we be led with nor what we mean, we that are called spiritual men, that we have so much labour and so much business about transi- tory things and vile things but of our inwards (inward things) we think full seldom, gathering our wits to- gether.
236 Thomas a Kempis Alas, anon after a little recollection we break out and we weigh not our works with a strait examination. Where our affections lie we take no heed and how impure all our works are, this we bewail not. Every flesh had cor- rupt his way and therefore followed the great flood. Wherefore when our inward affection is much corrupt it must needs be that the following action, showing the lack- ing of inward strength, be corrupt also.
Of a pure heart proceedeth fruit of good life. Men seek how much a man hath, but of how much good he doth no man thinketh. It is inquired if he be mighty, rich, fair, able, or a good writer, a good singer, a good labourer, but how pure he be in spirit, how patient, how mild, how devout and how inward, not many men speak. Nature beholdeth the outward things of man, but grace turneth itself all inward. Nature is ofttimes deceived, but grace trustetti in God, that she be not deceived.
CHAPTER XXXVII OF DENYING ONESELF AND FORSAKING OF ALL CUPIDITY SON, thou mayst not have perfect liberty unless thou deny thyself utterly. All lovers of themselves, covetous, curious, wanderers about (are fettered), seeking ever soft things and not those things that are of Jesu Christ but ofttimes feigning and shaping what may not stand. Hold a short and perfect saying Leave all and thou shalt find all; forsake coveting and thou shalt find rest. Think this over in thy mind and when thou hast fulfilled it thou shalt understand all things.
Lord this is not one day's work nor children's play; but, what is more, in this short word is included all perfection of Religious folk.
Son, thou oughtest not to be turned away nor anon to be all thrown down when thou hearest the way of perfectness, The Imitation of Christ 237 but rather to be provoked to higher things and at least to aspire thereto by desire. Would God it were so with thee and that thou wert come thereto, that thou wert no lover of thyself but stoodest purely at my beckoning and of him that I have put above thee as father. Then shouldst thou please me greatly and thy days should pass with great joy and in great peace. Thou hast many things yet to forsake the which unless thou resign them wholly to me, thou shalt not get that thou askest. Wherefore I make persuasion to thee to buy gold of me that thou mayst be made rich, that is, heavenly wisdom treading under foot all these low things.
Put behind (thee) all earthly wisdom and all thine own com- placency. I have said to thee to buy vile things and of little price instead of things precious in man's reputation. For true and heavenly wisdom seemeth little and of no price and almost forgotten in this world, not thinking highly of itself nor seeking to be magnified on earth. Many preach with the mouth but in living they depart far therefrom. Nevertheless it is a precious margaret (pearl) and hid from many.
CHAPTER XXXVIII OF UNSTABLENESS OF HEART AND OF INTENTION TO BE HAD TOWARDS GOD SON, believe not thine own affection that now is for it shall soon be changed into another. As long as thou livest thou art subject to mutability, yea, though thou wilt not; so thou shalt be found now glad, now sorry, now pleased, now troubled, now devout, now indevout, now studious, now sluggish, now heavy, now light.
But above these changes standeth the wise man and well taught in spirit, taking no heed what he feels in himself, nor on which side the wind of unstableness bloweth, but 238 Thomas & Kempis that all the intention of his mind may profit to the due and best end. For so he may abide one and the same un- shaken, with the simple eye of intention directed to me without ceasing among so many divers chances. For the more pure that the eye of intention is, the more stead- fastly men go among divers storms.
But in many the eye of intention is darked, for anon they be- hold a delightful thing that appeareth and seldom is any found free from the venom of self-seeking. So the Jews sometime came into Bethany to Martha and Mary not for Jesu alone but for they would see Lazarus. Where- fore the eye of intention must be cleansed that it be simple and for the right and directed to me alone above all variant things that are between.
CHAPTER XXXIX TO HIM THAT LOVETH, GOD SAVOURETH ABOVE ALL THINGS Lo MY God and all. What would I more and what more bliss- ful thing may I desire? O the savoury and the sweet word, to him that loveth the word of the father, not the world nor that that longeth to it.
Lo my God and all: To him that understandeth there is said enough and oft to rehearse it is jocund for the lover. Cer- tainly, thou being present, all things are jocund and thou being absent all things are loth and weary. Thou makest in the heart tranquillity, great peace and solemn gladness.
Thou makest (man) to feel well of all and in all things to praise thee nor may there nothing long please without thee; but if anything is to be acceptable and savour well it behoveth that thy grace shall be nigh and make it savoury with the sauce of thy wisdom. To whom thou savourest, what shall not savour to him aright? and to whom thou savourest not, what thing may turn him to mirth?
The Imitation of Christ 239 But the worldly wise men fail in thy wisdom and they that savour the flesh; for there is much vanity and there is found death. But they that by despising of earthly things and mortification of the flesh follow thee be known verily to be wise men, for they are translate from vanity to verity and from the flesh to the spirit. To these men God savoureth; and whatever of good they find in creatures all that they refer to the praise of their maker. Unlike nevertheless, much unlike is the savour of the creator and of the creature, of everlastingness and of time, of light uncreate and light illuminate.
O thou light perpetual, passing all lights created, cast thou from above lightning, piercing all the iawards of my heart. Purify, make glad, quicken and clarify my spirit with its powers to cleave to thee in jubilant excess. O when shall that blessed and desirable hour come when thou wilt fill me with thy presence and thou shalt be all in all. As long as this is not given, there shall be no full joy.
Alas, yet liveth in me the old man; he is not all crucified, he is not perfectly all dead: yet he coveteth against the spirit and moveth inward battles and suffereth not the realm of the soul to be in quiet. But thou that hast lordship over the power of the sea and suagest the movings of his floods, arise and help me; bring to naught folks that will have battles. Knock them down in thy might and show thy greatness and be thy right hand glorified: for there is to me none other hope nor refuge but in thee, my Lord God.
CHAPTER XL THAT THEWS IS NO SURETY FROM TEMPTATION IN THIS LIFE SON, THOU art never sure in this life; but as long as thou livest, ever spiritual armour is necessary to thee. Thou dwellest 240 Thomas d Kempis among enemies, thou art impugned on the right hand and on the left hand. Wherefore if thou use not on every side the shield of patience thou shalt not be long with- out a wound.
Furthermore if thou set not thine heart fixed and firm in me with will to suffer for me thou shalt not be able to suffer this burning nor come to the victory of saints. It behoveth thee therefore to pass (by) all things manly and to use a mighty hand against things set against thee; for to the victor is given manna and to the coward is left much misery.
If thou seek rest in this world how shalt thou then come to rest everlasting? Set not thyself to (gain) great rest but to (gain) much patience. Seek very peace not in earth but in heaven; not in men nor in other creatures but in God alone.
For the love of God thou oughtest to suffer all things: labours and sorrows, temptations, vexations, anxieties, necessi- ties, infirmities, wrongs, obloquy, reprehensions, humilia- tions, confusions, corrections, and despites. These things help to virtue, these prove the knight of Christ, these make the heavenly crown.
I shall give everlasting meed for a little labour and infinite glory for a transitory shame. Weenest thou to have at all times spiritual consolations at thy will? My saints had not so, but many heavinesses, diverse temptation and great desolations; but they bore themselves in all things patiently and trusted more to God than to themselves knowing that passions (sufferings) of this time are not worthy to deserve the glory that is to come.
Wilt thou have anon that that many men could scarce get after many tears and great labours? Abide the Lord, do manly and be comforted, and mistrust not nor go away, but constantly put forth both body and soul for the glory of God; and I shall give again most fully, I shall be with thee in every tribulation.
The Imitation of Christ 241 CHAPTER XLI AGAINST MEN'S VAIN JUDGMENTS SON, cast thine heart on to our Lord steadfastly and dread no man's judgment where thy conscience declareth thee pure and innocent. It is good and blissful for a man so to suffer; nor shall that be grievous to him that is meek in heart, trusting to God more than to himself.
Many men speak many things and to them little faith is to be given. And to please all men is not possible; for though Paul studied to please all men in our Lord and was made all things to all men nevertheless he accounted it for the least thing to be deemed (well) by man's sight. He did enough for man's edification and health, as much as in him was or he might do; but he could not let (hinder) that sometimes he should be deemed (judged) and de- spised of others.
Therefore he committed all to God that knew all things and defended himself with patience and meekness against the mouths of wicked speakers and of them that think vain things and lies and make boast at their own will. Nevertheless other whiles he answered lest by his silence occasion of offending might have been given to the feeble in faith.
What art thou that dreadest so much of a mortal man that this day is and to-morrow appeareth not? Dread God and be not afeard of man's dreads. What may any man do against thee with wrongs or with words? he noyeth more himself than thee, whatever he be. Have thou God ever before thine eyes and strive not with brawling words.
And if thou for the time seemest to have the worse and to suffer shame that thou hast not deserved, grudge (grumble) not therefore, nor lose not thy crown by im- 242 Thomas a Kempis patience but rather look up to me in heaven that am mighty to deliver from all confusion and wrong and to yield to every man after his works.
CHAPTER XLII OF PURE RESIGNATION OF A MAN*S SELF SON, forsake thyself and thou shalt find me. Stand without choice and without all manner of self and thou shalt win ever; for anon, as thou hast resigned thyself and not taken thyself again, then shall be thrown to thee more grace.
Lord, how oft shall I resign myself and wherein shall I for- sake myself?
Ever and in every hour, as in little, so in great. I out-take (except) nothing but in all things I will find thee made bare: else, how canst thou be mine and I thine, unless thou be deprived outwardly and inwardly from all thine own will? The more swiftly that thou lost this the better it shall be with thee; and the more plainly and clearly it is done the more shalt thou please me and the more thou shalt win.
Some resign, but with some exception, for they trust not fully to God; wherefore they labour to provide for themselves. Some also first offer all but afterwards through a little temptation they go again to their own selves and there- fore profit not in virtue. Then folk come not to true liberty of heart, nor to the grace of my jocund familiarity except with whole resignation and daily offering of them- selves first being made, without which unity of fruition (pure enjoyment) standeth not, nor shall stand.
I have said to thee full oft, and yet I say again: Forsake thyself, resign of thyself and thou shalt enjoy great peace. Give all for all, seek nothing, ask nothing again; The Imitation oj Christ 243 stand purely and undoubtingly in me and thou shalt have me; thou shalt be free in heart and darkness shall not over go (overwhelm) thee. To this enforce thyself, this pray thou, this desire thou, that thou may be de- spoiled on all manner of self, and thou, bare, follow bare Jhesu (Jesus only) and die to thyself and live ever- lastingly to me. Then shall end all vain fantasies, wicked conturbations and superfluous cares; then also shall go away inordinate dread and inordinate love shall die.
CHAPTER XLIII OF GOOD GOVERNANCE IN OUTWARD THINGS SON, thou oughtest diligently to attend to this that in every place, every action or outward occupation thou be inwardly free and mighty in thyself and all things be under thee and thou not under them, that thou be lord and governor of thy deeds not servant, but rather exempt and a true Hebrew going in to the lot and liberty of the sons of God that stand upon these present goods and be- hold the everlasting that behold things transitory with the left eye and heavenly things with the right eye: whom temporal things draw not (them) to cleave to them but they rather draw such goods to serve God well with as they are ordained of God and instituted of the sovereign workman that leaveth nothing inordinate (unordered) in his creation.
Also if thou in every chance standest not in outward appear ance nor with the fleshly eye turnest about to things see* or heard but anon in every cause thou enterest with Moses to ask counsel of our Lord, thou shalt hear oft' times God's answer and thou shalt come again instructed in things present and that are to come.
Moses at all times had recourse to the tabernacle for doubts 244 Thomas a Kemp is and questions to be assoiled and fled to the help of prayer for relieving of perils and for mischiefs of men. So thou oughtest to fly into the secret place of thine heart beseech- ing inwardly the help of God. For Joshua and the children of Israel, as it is read, were deceived of the Gibeonites, for they asked no counsel first of our Lord but giving too much credence to sweet words were deluded with a false pity.
CHAPTER XLIV THAT MAN BE NOT TOO BUSY IN WORLDLY BUSINESS SON, at all times commit to me thy cause for I shall dispose it well in convenient time. Abide mine ordinance thou shalt feel profit thereof.
Lord; right gladly I commit to thee all things for little may my thinking profit. Would God that I cleaved not over much to chances that are to come that I might offer myself to thy well-pleasing without tarrying.
Son, of ttimes a man is sore moved about a thing that he de- sireth; but when he is come to it, he beginneth to feel otherwise; for affections are not abiding about one thing but they be shuf ted from one to another. It is not there- fore a little thing, yea, it is not among least things for a man to forsake himself; true profit is denying of a man's self and a man so denied is full free and full sure. But the old enemy, adversary to all good, cease th not from temp- tation but day and night he lieth in a wait if he may bring headily (headlong) the unware man into the snare of deceit.
Work therefore and pray, saith our Lord, that ye enter not into temptation.
The Imitation of Christ 245 CHAPTER XLV THAT A MAN HATH NO GOOD OF HIMSELF WHEREOF TO REJOICE LORD what is man that thou hast mind on him or the son of man that thou visitest him? What deserved man that thou shouldst give him thy grace? Lord, why may I com- plain if thou forsake me or what can I righteously pre- tend against thee if thou do not that I ask? Certainly this may I think in truth and say: Lord, I am naught, I can naught, I have no good of myself but in all things I fail and ever tend to naught. And unless I be helpen (helped) of thee and inwardly informed I am made all hike (warm) and dissolute.
But thou Lord art ever one and abidest one everlastingly, ever God, righteous and holy, doing all things by wisdom. But I that am more prone to failing than to profit am not ever abiding in the same estate, for seven times change upon me. Nevertheless it is soon amended when it pleaseth thee to put to an helping hand; for thou alone without all man's succour mayst help and confirm me in such wise that my cheer (face) may no more be changed diversely but that in thee alone my heart may turn and be at rest.
Wherefore if I could well cast away all man's consolation either for getting of devotion or for necessity compelling me to seek thee for there is no man that can comfort me then might I worthily trust in thy grace and rejoice in the gift of new consolation.
Thanks be to thee whereof all cometh, as oft as it is well with me. For I am vanity and naught before thee, a man in- constant and sick; wherein therefore may I rejoice 01 why covet I to be held in reputation? Is it not of naught and a most vain thing? Verily vainglory is an evil pestil- ence and the greatest vanity, for it draweth away from 246 Thomas & Kempis true glory and despoileth (man) of heavenly grace. For while a man pleaseth himself, he displeaseth thee; and while he gapeth after man's praises he is deprived of true virtues.
For true glory and holy exultation is to rejoice in thee and not in oneself, to joy in thy name and not in man's own vir- tue, and to delight in no creature save for thee. Praised be therefore thy name, not mine; magnified be thy work and not mine; blessed be thine holy name, but to me be nothing given of man's praises.
Thou art my glory, thou art the exultation of my heart. In thee shall I rejoice and joy all day, for myself not at all, save in my infirmities. Let the Jews seek glory each of the other, I shall seek that that is of God alone, for all man's glory, all temporal worship (honour), all worldly height, compared to thine everlasting glory is vanity and folly. O my truth and my mercy, my God, blessed trinity, to thee alone be praise and honour virtue and glory through worlds infinite. Amen.
CHAPTER XLVI OF CONTEMPT OF ALL HONOUR SON, if thou see other men honoured take no such thing to thy- self but rather be despised and made low. Lift up thine heart to me in heaven and men's despising on earth shall not make thee sorry.
Lord, we be in blindness and some are deceived of vanity. Lord, if I behold me aright there was never wrong done to me by no creature; wherefore of right I have nothing to complain of against thee. Forasmuch as I have oft and grievously offended thee, rightly is every creature armed against me.
To me therefore is due confusion and despite but to thee praise honour and glory. And unless I make myself ready to The Imitation oj Christ 247 this that I will gladly be despised of every creature and forsaken and utterly seem naught I may not be inwardly peaced (at peace) and stablished, nor spiritually be il- lumined nor fully oned (united) to thee.
CHAPTER XLVII THAT PEACE IS NOT TO BE SET (PUT) IN MEN