by the Ensample of Christ 216 XXI. Of Suffering of Wrongs and who is proved very Patient 217 XXII. Of Knowledge of our Infirmity and of Miseries of this Life 219 XXIII. That Man ought to rest in God above all Gifts 220 XXIV. Of Recording (Remembering) the Manifold Benefits of God 223 XXV. Of Four Things bringing Great Peace 224 XXVI. Against Evil Thoughts 225 XXVII. A Prayer for Illumination of Mind 225 XXVIII. Of Eschewing curious Inquisition of an- other Man's Life 226 XXIX. Wherein standeth Peace of Heart and True Profiting 227 126 Thomas a Kempis CHAP. PAGE XXX. Of the Excellence of a Free Mind and how it is rather gotten by Prayer than by Reading 228 XXXI. That Private Love most tarrieth a Man from the highest Good 229 XXXII. A Prayer for Purgation of Heart and Heavenly Wisdom 230 XXXIII. Against the Tongues of Detractors 231 XXXIV. That in Time of Tribulation God is Inwardly to be called upon and to be Blessed 232 XXXV. Of Asking of God's Help and Trust in Recovering Grace 232 XXXVI. Of Recking never of all Creatures so the Creator may be Found 234 XXXVII. Of Denying Oneself and Forsaking of all Cupidity 236 XXXVIII. Of Unstableness of Heart and of Intention to be had towards God 237 XXXIX. To Him that Loveth, God Savourelh above all Things 238 XL. That there is no Surety from Temptation in this Life 239 XLI. Against Men's Vain Judgments 241 XLII. Of Pure Resignation of a Man's Self 242 XLIII. Of Good Governance in Outward Things 243 XL1V. That Man be not too busy in Worldly Busi- ness 244 XLV. That a Man hath no good of Himself whereof to Rejoice 245 XL VI. Of Contempt of all Honour 246 XLVII. That Peace is not to be set (put) in Men 247 XL VIII. Against Vain and Secular Knowledge 248 XLIX. Of not Attracting Outward Things to a Man 249 L. That it is not Right to believe all Men and of Light Lapse of Words 250 The Imitation of Christ 127 CHAP. PAGE LI. Of Trust to be had in God against Evil Words 252 LII. That all Grievous Things are to be suffered for the Life to come 254 LIII. Of the Day of Eternity and the Anguish of this Life 255 LIV. Of Desire of Everlasting Life and how Great Things are promised to Fighters 257 LV. That the Desolate Man ought to offer Him- self into the Hands of God 260 LVI. That Man must give Himself to Low Works when High Works Fail 263 LVII. That Man should account Himself worthy of no Consolation 264 LVITI. That Grace is not Part of them that follow Earthly Things 265 LIX. Of Diverse Movings of Nature and of Grace 267 LX. Of Corruption of Nature and of the Might of Grace 270 LXI. That we ought to deny Ourselves and follow Christ by the Cross 272 LXII. That a Man (must) not be thrown down too much if he fall in any Faults 273 LXIII. High Things and Privy Judgments of God must not be Searched 275 LXIV. That all Hope and Trust is to be fixed only in God 278 PART IV Prologus 280 I. In what great Reverence and Fervent Desire we ought to receive our Lord Jesu Christ 281 128 Thomas & Kempis CHAP. PACK II. How the Great Charity and Bounty of God is shewed unto Man in the Holy Sacra- ment 285 III. What great Profit it is often to receive the Body of our Lord Jesu Christ 288 IV. How many Advantages be given unto them that Devoutly receive this Holy Sacra- ment 290 V. Of the Dignity of the Sacrament of the Altar and of the Order of Priesthood 293 VI. An Inward Remembrance and Exercise that a Man ought to have afore the receiving of the Body of our Lord Jesu Christ 294 VII. The Remembring of his own Conscience with Purpose of Amendment 295 VIII. Of the Oblacion of Jesu Christ on the Cross; of the Proper Resignation that Man should make of Himself 297 IX. That we ought to offer unto God all that we have, and to Pray for all People 298 X. That the Holy Sacrament ought not Lightly to be Forborne 300 XI. How the Blessed Body of our Lord Jesu Christ is greatly necessary for the Health of Man's Soul 303 XII. With how great Diligence he ought to pre- pare himself that should receive the Sacrament of Christ 306 XIII. How the Devout Soul ought Effectually with all his Heart to be united unto Jesu Christ 308 XIV. Of the Burning Desire that some Creatures have to the Blessed Body of our Lord Jesu Christ 310 The Imitation of Christ 129 CHAP. PAGE XV. How Meekly thou oughtest to beseech the Grace of Devotion and to renounce Thy- self 311 XVI. How we ought to show our Necessities unto Jesu Christ and ask of him Benign Grace 312 XVII. Of the Burning Love and great Affection that we should have to receive our Sa- viour Christ Jesu 314 XVIII. That a Man should not be too Curious an Inquisitor of that Holy Sacrament, but a Meek Follower of Christ Jesu in sub- mitting his Reason and Feeling to the Holy Faith 316 THE IMITATION OF CHRIST PART ONE CHAPTER I OF FOLLOWING OF CHRIST AND DESPISING OF ALL WORLDLY VANITIES OUR Lord saith: he that followeth me goeth not in darkness These are the words of Christ in the which we are admonished to follow his life and his manners if we would be verily illumined and be delivered from all manner of blindness of heart Wherefore let our sovereign study be in the life of Jesu Christ. The teaching of Christ passeth the teaching of all saints and holy men; and he that hath the spirit of Christ should find there hidden manna.
But it happeneth that many feel but little desire of often hear- ing of the gospel; for they have not the spirit of Christ; For whoever will understand the words of Christ plainly and in their savour must study to conform all his life to his life. What availeth thee to dispute highly of the Trinity if thou lack meekness and thereby thou displeasest the Trinity? For high words make not a man holy and righteous, but it is virtuous life that maketh man dear to God. I desire rather to know compunction than its definition. If thou knewest all the Bible without book and the sayings of all the philosophers, what should that avail thee without charity and grace?
130 The Imitation oj Christ 131 All other things in the world, save only to love God and serve him, are vanity of vanities and all vanity. This is sovereign wisdom by despising of the world for a man to draw him nearer to the realm of heaven: but for a man to seek perishing riches and to trust in them is vanity. And it is vanity also to desire honour and for a man to lift himself on high And it is vanity to follow the desires of the flesh and to desire the thing for which man must afterward grievously be punished And it is vanity to desire a long life and to take no heed of a good life And it is vanity for a man to take heed only to this present life and not to see before those things that are to come And it is vanity to love the thing that passeth away with all manner of swiftness and not to hasten thither where joy abideth everlasting. Have mind often of that proverb that the eye is not fulfilled with seeing nor the ear with hearing. Study therefore to withdraw thy heart from love of things visible and turn thee to things invisible For they that follow their senses spot their conscience and lose the grace of God.
CHAPTER II OF MEEK KNOWING OF A MAN*S SELF EVERY man naturally desireth to have knowledge: but knowl- edge without the grace and dread of God, what availeth it?
Certainly the meek plough man that serveth God is much bet- ter than the proud philosopher that, taking no heed of his own living, considereth the courses of the heavens.
He that knoweth himself well is vile in his own sight and hath no delight in man's praises.
132 Thomas a Kempis If I knew all things that are in the world and be not in charity what should that help me before God who shall doom me according to my deeds?
Cease from over-great desire of knowledge, for therein shall be found great distraction and deceit.
They that are learned will gladly be seen and held wise and many things there be whose knowledge availeth the soul little or naught. And full unwise is he that more attendeth to other things than to the health of his soul.
Many words fill not the soul but a good life refresheth the mind and a pure conscience giveth a great confidence in God.
The more thou canst do and the better that thou canst do, the more grievously thou shalt be doomed unless thou live the more holily. Be not lift up therefore for any skill or any knowledge but rather dread for the knowledge that is given thee.
If it seemeth to thee that thou knowest many things and art understanding enough, yet are there many more things that thou knowest not.
Think not highly of thyself but rather acknowledge thine ignorance.
Why wilt thou prefer thyself before any other since many other are found better learned and more wise in the law of God than thou?
If thou wilt learn and know any thing profitably, love to be unknown and to be accounted as naught.
This is the highest and most profitable reading, the very know- ing and despising of a man's self. For a man to account nothing of himself but evermore to think well and highly of other folks is sovereign wisdom and perfection.
If thou see any man sin openly or do grievous sins thou ought- est not to deem thyself better; for thou knowest not how long thou mayest abide in good.
All we be frail but thou shalt hold no man frailer than thyself.
The Imitation of Christ 133 CHAPTER III OF THE TEACHING OF TRUTH BLISSFUL is he whom truth herself teacheth not by figures or voices but as it is.
Our opinions and our feeling ofttimes deceive us and see but little.
What availeth great searching of dark and hidden things for the which we shall not be blamed in the judgment though we know them not?
A great unwisdom it is that we, setting at naught profitable and necessary things, give our utmost attention to curi* ous and harmful things. We, having eyes, see not.
And why care we of general kinds and special kinds? (genera and species) He to whom the word everlasting speaketh is sped and deliv- ered from a multitude of opinions. Of one word came all things, and all things speak one word; that is the be- ginning that speaketh to us. No man without him under- standeth or judgeth righteously.
He to whom all things are one and who draweth all things to one and seeth all things in one may be stable in heart and peaceably abide in God.
O God of truth make me one with thee in everlasting love.
Ofttimes it wearieth me to hear and read many things: in thee Lord is all that I will and desire.
All manner of teachers hold they their peace and all manner of creatures keep they their silence in thy sight: speak thou to me alone.
The more that a man is inwardly at one with thee alone the more things and the higher doth he understand, for he taketh his light of understanding from above.
A pure, simple and a stable spirit is not distracted with many works for he worketh all things to the honour of God and 134 Thomas a Kempis laboureth to be idle in himself from all manner of inquiry with his own knowledge.
What hindereth thee more and troubleth thee more than thine unmortified affection of heart?
A good and a devout man first disposeth his works inwardly which he proposeth to do outwardly. Nor do these works draw him to desires of vicious inclination but rather he boweth them to the judgment of right reason.
Who hath a stronger battle than he that useth force to over- come himself? and that should be our occupation, for a man to overcome himself and every day to be stronger than himself somewhat to do better.
All manner of perfection in this world hath a manner of im- perfection annexed thereto and our speculation is not without darkness on some side.
Meek knowing of thyself is more acceptable to God than deep inquiry after knowing.
Knowledge or bare and simple knowing of things is not to be blamed, the which, in itself considered, is good and or- dained of God: but a good conscience and a virtuous life is ever to be preferred.
And forasmuch as many people study more to have knowledge than to live well therefore ofttimes they err and bring forth little fruit or none.
O if men would give so great diligence to root out vices and to plant virtues as they do to move questions there would not be so much wickedness in the people nor so much laxity in cenobies (convents) and monasteries.
Certainly at the day of doom it shall not be asked of us what we have read but what we have done: nor what good we have said but how religiously we have lived.
Tell me now where are the lords and masters that thou knewest sometime while they lived and flourished in the schools? Now other men have their prebends and I wot not whether they once think upon them. In their lives they appeared somewhat and now almost no man speaketh of them. O Lord how soon passeth the glory of this world.
The Imitation of Christ 135 Would God that their life had been according to their knowl- edge for then they had well studied and well read.
How many be there that perish in this world by vain knowl- edge and little reck of the service of God. And for that they choose rather to be great than meek therefore they vanish away in their own thoughts.
Verily he is great that in himself is little and meek and setteth at naught all height of honour. Verily he is great that hath great charity. Verily he is prudent that deemeth all earthly things as stinking dung so that he may win Christ. And he is verily well learned that doth the will of God and forsaketh his own.
CHAPTER IV OF PRUDENCE IN MAN'S WORKS IT is not fit to give credence to every word nor to every stirring (suggestion), but every thing is to be weighed according to God warily and in leisure. Alas, evil of another man is rather believed than good; we are so weak. But the perfect believe not lightly all things that men tell, for they know man's infirmity, ready to speak evil and sliding enough in words. Hereto it belongeth also not to believe every man's words nor to tell other men that that we hear or lightly believe. Have thy counsel with a wise man and a man of conscience and seek rather to be taught of thy better than to follow thine own inventions. Good life maketh a man wise in God's sight and expert in many things. The more meek that a man is and the more subject to God the more wise shall he be in all things, and the more patient 136 Thomas & Kempis CHAPTER V OF READING OF THE SCRIPTURES TRUTH is to be sought in holy writings, not in eloquence. Every holy writing ought to be read with the same spirit where- with it was made.
We ought in Scriptures rather to seek profitableness than high- ness of language.
We ought as gladly to read simple and devout books as high books and profound sentences.
Let not the authority of him that writeth whether he be of great name or little change thy thought, but let the love of pure truth draw thee to the love of God.
Ask not who said this but take heed what is said. Man passeth but the truth of our Lord abideth everlastingly.
God speaketh to us in diverse wise without acceptance of persons.
Our curiosity oft times in reading of the scriptures deceiveth us in that we search for curious thought where it is to be passed over simply and not curiously enquired.
If thou wilt draw profit in reading, read meekly simply and truly, not desiring to have a name of knowledge.
Ask gladly, and hear, holding thy peace.
And let not the parables of elder men displease thee for they are not brought forth without cause CHAPTER VI OF INORDINATE AFFECTIONS WHENEVER a man coveteth anything inordinately anon, he is unrested in himself. The proud man and covetous hath never rest: the poor man and meek in spirit is delighted in multitude of peace.
The Imitation of Christ 137 The man that is not perfectly dead in himself is soon tempted and soon overcome in small things and things of little price.
He that is feeble in spirit and yet in fleshly manner inclined to sensual things can not lightly withdraw himself wholly from earthly desires: wherefore ofttimes when he with- draweth a little he is sorry; and when any man with- standeth his will he disdaineth him.
And if he obtain that he desireth anon he is grieved in his con- science that he hath followed his own passion, the which helpeth nothing to the peace that he sought. Wherefore in withstanding of passions and not in serving them standeth very peace of heart.
Wherefore then is no peace in the heart of the fleshly man nor in him that is all given to outward things, but in the fer- vent spiritual man.
CHAPTER VII OF FLEEING FROM VAIN HOPE TO ELATION HE is vain that putteth his hope in men or in creatures.
Be not ashamed to serve other men for the love of Jesu Christ and to be seen poor in this world. Stand not upon thyself but set thy trust in God. Do that in thee is and God shall be nigh to thy good will. Trust not in thine own knowledge nor in the wiliness of any man living: but rather in the grace of God that helpeth meek folk and maketh low them that presume of them- . selves. Rejoice thee not in riches if thou have any nor in friends if they be mighty: but in God that giveth all things and above all things desireth to give himself. Lift not up thyself for greatness nor for beauty of body the which is corrupt and defouled with a little sickness.
138 Thomas a Kempis Please not thyself for ability or for wit lest thou displease God of whom cometh all the good that thou hast naturally. Account not thyself better than other lest peradventure thou be held worse in the sight of God that knoweth what is in man. Be not proud of good works; for God's judgments are thiswise and man's otherwise; for ofttimes what pleaseth man displeaseth God. If thou have any good things believe better things of others that thou may keep thy meekness. It shall not annoy thee if thou set thee under all men: it might hinder thee much if thou set thyself afore other. Continual peace is with the meek man but in the heart of the proud man is oft envy and indignation.
CHAPTER VIII OF ESCHEWING OF TOO GREAT FAMILIARITY SHOW not thy heart to every man but bring thy cause to him that is wise and dreadeth God. Be rarely among young people and strange folks. Blandish not rich men and appear not before great men: but accompany thyself with meek and simple men and treat of such things as belong to edification. Be not familiar to any woman but generally commend all good women to God. Desire to be familiar with God and with his angels and eschew knowledge of men. Charity is to be had towards all men but familiarity is not expedient. It happeneth some times that a person unknown shineth by his bright fame whose presence offendeth and maketh dark the eyes of the beholders. We often hope to please others by our being and living together with them and often we begin to displease through ungodly manners found in us.
The Imitation oj Christ 139 CHAPTER IX OF OBEDIENCE AND SUBJECTION IT is a right great thing for a man to stand under obedience and live under a prelate and not to be at his own liberty; it is much more sure (safe) to stand in subjection than in prelacy. Many are under obedience more of necessity than of charity: and they have pain and soon and lightlygrutch (grumble) and shall never get liberty of mind till they with all their heart subdue themselves for God. Run here and there, thou shalt never find quiet but in meek subjection under a prelate; imagination and changing of place have deceived many a one. True is it that every man after his own wit is inclined most to them that feel as he doth: but if God be among us it is needful for us some times to forsake our own feelings for the good of peace. Who is so wise that may fully know all things? Wherefore trust not too much in thine own feeling but desire gladly to hear other men's feelings. If thy feeling be good and thou, for God, leaves t that and folio west another man's feeling thou shalt more profit thereby. I have heard ofttimes that it is more sure (safe) to hear and to take counsel than to give counsel. It may well be that every man feel well (i.e., have good thoughts): but for a man no wise to agree with other men when reason and the matter require it is token of pride and obstinacy.
CHAPTER X OF ESCHEWING SUPERFLUITY OF WORDS ESCHEW thou noise and the press of men as much as thou may- est: for treating and talking of secular deeds though they 140 Thomas a Kempis be brought forth with true and simple intention, hind- ereth much: for we be soon defiled and led into vanity.
I have wished myself of ttimes to have held my peace and not to have been among men; but why speak we and talk we together so gladly since seldom we come home with- out hurting of conscience?
Therefore we talk so oft together because by such speaking we seek comfort each from the other and to relieve the heart that is made weary with divers thoughts: and we speak much of such things as we love or desire or such things as are contrary to us: but, alas, of ttimes very vainly and unfruitfully. For such outward comfort is a great hindering of inward and heavenly consolation and therefore we ought to wake and to pray that our time pass not idly.
If it be lawful and expedient to speak, speak of such things as belong to edification. Evil use and the taking no heed of our ghostly (spiritual) increase and profiting doth much towards the evil keeping of our mouths. Nevertheless de- vout conference on spiritual things, and that where men of one soul and one spirit are fellowshipped together in God, helpeth greatly to spiritual profiting.
CHAPTER XI CHAPTER XI OF PEACE TO BE GOTTEN AND ZEAL FOR PROFITING WE SHOULD have much peace if we were not occupied with other men's deeds and sayings that belong not to our care. How may he long abide in peace that meddleth himself with other men's cares, that seeketh occasions outward and seldom gathereth himself within himself?
Blissful are the simple for they shall have much peace.
Why were some holy men sometime so perfect and so con- templative but that they studied to mortify themselves in all wise from earthly desires? And therefore they could The Imitation of Christ 141 take heed to themselves and cleave to God with ail the inward of their hearts.
But we are occupied with our own passions and are busied overmuch in transitory things.
Also seldom it is that we overcome any vice perfectly: and we tend not every day to increase and therefore we abide cold and luke (lukewarm).
If we were perfectly dead to ourselves and not entangled too much with outward things then might we taste godly things and somewhat know of heavenly contemplation.
The whole and the greatest impediment is that we are not free from passions and concupiscences, nor do we force our- selves to enter in the way of holy men and saints.
Also when there cometh a little adversity we be anon thrown down and we turn us to seek man's comfort.
If we would force ourselves to stand in battle as mighty men we should see verily the help of our Lord come from heaven: for he is ready to help all them that fight for him and trust in his grace, and suffereth us to have occa- sions of fighting that we may have the victory.
If we put profiting of religion in outward observances alone our devotion shall soon have an end; but let us set the axe to the root that we, purged of our passions, may have a peaceable mind.
If every year we destroyed groundly (utterly) one vice we should soon be perfect men; but ofttimes we feel the contrary; for we find ourselves better and purer in the beginning of our conversion than after many years of our profession. Our fervour and our profiting ought to increase daily but now it seemeth a great thing if we may have but a part of our first fervour.
If we would in the beginning put (use) a little violence we should be able to do all things afterward with easiness and gladness.
It is grievous to leave things accustomed and it is more griev- ous for a man to do against his own will; but if thou 142 Thomas a Kempis overcome not small and light things when shalt thou over- come harder things?
Withstand thine inclination and unlearn evil custom lest little and little it bring thee to greater difficulty.
if thou wouldst take heed how much peace thou shouldst get to thyself and how much gladness thou shouldst cause to other men in keeping thyself well, I suppose that thou wouldst be more busy about spiritual profiting.
CHAPTER XII OF THE PROFIT OF ADVERSITY IT is good to us that we have some times grievances and con- trarieties: for ofttimes they call a man into himself that he may know himself to be in an exile and that he may put not his trust in any earthly thing.
It is good that some time we suffer gainsaying and that men thmk of us evil and imperfectly; yea, though we do well and mean well.
Such things help ofttimes to meekness and defend us from vainglory: for then we seek better the inward witness, God, when we be little set by outwardly of men and little credence is given to us.
Therefore a man ought to firm (strengthen) himself in God so that he needeth not to seek any consolations outwardly.
When a man well disposed is troubled tempted or vexed with evil thoughts then he understandeth God to be more necessary unto him without whom he perceiveth that he may do no good thing; then he mourneth, then he waileth, and then he prayeth because of the miseries that he suf- fereth. Then also it wearieth him to live any longer: he desireth death that he may be dissolved and be with Christ.
Then also he perceiveth certainly that perfect surety and full peace may not be had in this world.
The Imitation of Christ 143 CHAPTER XIII OF WITHSTANDING OF TEMPTATION ALL the while we are in this world we may not be without tribulation and temptation; as it is written in Job "Temp- tation is man's life on earth." And therefore every man ought to be busy about his temptations and to wake (watch) in prayers, that the enemy find no place to deceive thee for he sleepeth never but goeth about seeking whom he may devour.
There is no man so perfect nor so holy but that some time he hath temptations and we may not fully lack them.
Nevertheless temptations are of ttimes right profitable to men, though they be heavy and grievous; for in them a man is meekened (humbled), purged and sharply taught.
All holy men have gone and profited by many tribulations and temptations: and they that could not well suffer temptation were made reprobate and they failed in their way.
Neither is no order so holy nor no place so sure and secret but there be temptations or adversities there.
There is no man all sure from temptations while he liveth; for in ourselves is that whereof we be tempted since we are born in concupiscence.
When one tribulation or temptation goeth another cometh and ever shall we have somewhat to suffer for we have lost the good of felicity.
Many men seek to overcome temptations only by fleeing of them and they fall much more grievously into them. By only fleeing we may not overcome, but by patience and meekness we shall be stronger than all our enemies.
He that only outwardly declineth from temptation and taketh it not up by the root shall little profit: but rather tempta- tions shall come upon him again and he shall feel worse and worse.
144 Thomas a Kempis Thou shall overcome them better little and little by patience and long-suffering with the help of God than with hard- ness and thine own importunity.
In temptation ofttimes ask counsel.
Be not hard to him that is tempted, but give him comfort as thou wouldest should be done to thee.
The beginning of all temptations is inconstancy of heart and little trust in God; for as a ship without governance is stirred hitherward and thitherward with the waves so a man that is remiss and that holdeth not stedfastly his purpose is diversely tempted.
Fire proveth gold and temptation proveth the righteous man.
Ofttimes we wot never what lieth in our power to do but temptation openeth what we be.
Nevertheless we ought to watch principally about the be- ginning for then is the enemy soonest overcome if he be not suffered to enter unto the door of the mind; but anon, as he knocketh, meet him at entry.
First there cometh to mind a simple thought, after that a strong imagination and then delectation of a shrewd moving and assenting.
So the wicked enemy while he is not withstood in the beginning entereth hi little and little till he be all in; and the longer a man tarrieth in withstanding, the more feeble he waxeth continually and his enemy against him is more mighty.
Some men have most grievous temptations in the beginning of their conversion, some in the end: some in all their life have no ease.
Many men are tempted full easily after the wisdom and equity of the ordinance of God that peiseth (weigheth) the states and merits of men and ordaineth all things to the help of his chosen children.
Wherefore we ought not to despair when we be tempted but the more fervently pray God that he vouchsafe to help us in every tribulation; for he, as Saint Paul saith, shall make in tribulation such profiting that we shall suffer it and abide it.
The Imitation of Christ 145 Wherefore let us bow our souls under the mighty hand of God in every tribulation and temptation; for them that are meek in spirit he shall save and enhance. In temptations and tribulations it is proved how much a man profiteth and there is most merit and virtue is best shown. It is no great thing if a man be devout and fervent if he feel no heaviness but if he suffer patiently in time of adversity there is hope of great profiting. Some men are preserved from great temptations and in small ones are daily overcome; that so, humbled, they may trust never in themselves in great things who are found feeble in so little things.
CHAPTER XIV OF FLEEING RASH JUDGMENT TURN thine eyes to thyself and be not a judge of other men's deeds. In judging other men a man laboureth in vain, of ttimes erreth and lightly sinneth: but in judging and discussing a man's self ever he laboureth fruitfully. As it lieth in our heart so for the most part we judge and lightly we lose our true judgment for our own likings. If God were always the true intention of our desire we should not easily be troubled at the withstanding of our opinions; but ofttimes something is hidden within or cometh from without that draweth our judgment (aside). Many privily seek their own advantage in things that they judge and yet they know it not. It seemeth also to them that all is well when all things fall after their own rule and their own feelings; and if it fall otherwise than they desire then they are soon moved and sorry. From diversity of opinions and of wits ofttimes come dissen- 146 Thomas d Kempis sions between friends and neighbours, between religious and devout people. Old custom is hard to break and scarce any man will be led otherwise than seemeth good unto himself. If thou lean more on thine own reason than on the humbling virtue of Jesu Christ it will be late before thou be a man illuminate; for God will have us perfectly subject unto him and by love brightened and burning will have us pass by the reason of all manner of men.
CHAPTER XV OF WORKS DONE IN CHARITY EVIL is not to be done for nothing in this world nor for man's love. For the profit of him that is needy a good work may sometimes be left or else changed for the better: for in this manner the good work is not destroyed but changed.
Without charity the outward work availeth naught; but what- ever is done of charity, be it never so simple nor so little, all is fruitful. For God weigheth more with how great charity a man doth a work than how great a work he doth.
He that loveth much doth much; and he doth much that doth a thing well.
He doth well that serveth more the common weal than his own weal.
Ofttimes it seemeth to be charity and it is carnality: for carnal inclination, one's own will, hope of reward, affec- tion for profit are but seldom out of the way but ever ready.
He that hath very and perfect charity seeketh himself in nothing but only desireth the glory of God in all things and above all things. Also he hath envy to no man for he loveth no private or personal joy; nor he will not joy in himself but above all things he desireth to be made bliss- ful in God. He ascribeth to no man any good thing but The Imitation oj Christ 147 wholly referreth all things to God of whom they proceed originally in whom all saints rest finally. O he that had verily that knowledge of charity would truly feel that all earthly things are full of vanity.
CHAPTER XVI OF BEARING OTHER MEN'S INFIRMITIES AND FAULTS SUCH things as a man may not amend in himself and in others he ought to suffer patiently till God ordain the contrary.
Think peradventure that it is better for thee to suffer such contrarieties for thy proving and thy patience; without which our merits are of little price. Nevertheless thou oughtest for such impediments to pray meekly to God that he vouchsafe to help thee that thou mayest suffer benignly.
If any such there be that be once or twice admonished and will not agree nor be counselled strive not with him but commit all to God that his will and his worship may be done and had in all his servants he can well turn evil into good.
Study to be patient in suffering and bearing other men's faults and all manner infirmities: for thou hast in thee many things that must be suffered by other men. If thou canst not make thyself such as thou wouldest how canst thou have another at thy pleasure? Gladly we desire to make other men perfect but we will not amend our own fault; we will that other men be straightly corrected and we ourselves will not be corrected. Other men's large licence displease th us but we to ourselves will have nothing de- nied that we ask. We will have others restrained by statutes and we will suffer ourselves in no wise to be more restrained.
And thus it appeareth how seldom we weigh our neighbour as ourselves.
148 Thomas a Kempis