The Imitation of Christ

This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information, and to find out how you can volunteer, please visit LibriVox.org. The Imitation of Christ by Thomas Akempis. Translated by the Rev. William Benham. The First Book. Admonitions Profitable for the Spiritual Life. Chapters 11 to 20. Chapter 11. Of Seeking Peace of Mind and of Spiritual Progress. We may enjoy abundance of peace, if we refrain from busying ourselves with the sayings and doings of others, and things which concern not ourselves. How can he abide long time in peace, who occupieth himself with other men's matters, and with things without himself, and meanwhile payeth little or rare heed to the self within? Blessed are the single-hearted, for they shall have abundance of peace. How came it to pass, that many of the saints were so perfect, so contemplative of divine things, because they steadfastly sought to mortify themselves from all worldly desires, and so were enabled to cling with their whole heart to God, and be free and at leisure for the thought of Him? We are too much occupied with our own affections, and too anxious about transitory things. Seldom, too, do we entirely conquer even a single fault, nor are we zealous for daily growth in grace, and so we remain lukewarm and unspiritual. Were we fully watchful of ourselves, and not bound in spirit to outward things, then might we be wise unto salvation, and make progress in divine contemplation. Our great and grievous stumbling-block is that, not being freed from our affections and desires, we strive not to enter into the perfect way of the saints. And when even a little trouble befalleth us, too quickly are we cast down, and fly to the world to give us comfort. If we would quit ourselves like men, and strive to stand firm in the battle, then should we see the Lord helping us from heaven, for He Himself is always ready to help those who strive and who trust in Him. Yea, He provideth for us occasions of striving, to the end that we may win the victory. If we look upon our progress in religion as a progress only in outward observances and forms, our devoutness will soon come to an end. But let us lay the axe to the very root of our life, that, being cleansed from affections, we may possess our souls in peace. If each year should see one fault rooted out from us, we should go quickly on to perfection. But, on the contrary, we often feel that we are better and holier in the beginning of our conversion than after many years of profession. Zeal and progress ought to increase day by day, yet now it seemeth a great thing if one is able to retain some portion of his first ardour. If we could put some slight stress on ourselves at the beginning, then afterwards we should be able to do all things with ease and joy. It is a hard thing to break through a habit, and a yet harder thing to go contrary to our own will. Yet if thou overcome not slight and easy obstacles, how shalt thou overcome greater ones? Withstand thy will at the beginning, and unlearn an evil habit, lest it lead thee little by little into worse difficulties. O, if thou knewest what peace thy holy life should bring to thyself, and what joy to others, methinketh thou wouldst be more zealous for spiritual profit. CHAPTER XII. OF THE USES OF ADVERSITY. It is good for us that we sometimes have sorrows and adversities, for they often make a man lay to heart that he is only a stranger and sojourner, and may not put his trust in any worldly thing. It is good that we sometimes endure contradictions, and are hardly and unfairly judged, when we do and mean what is good. For these things help us to be humble, and shield us from vainglory. For then we seek the more earnestly the witness of God, when men speak evil of us falsely, and give us no credit for good. Therefore ought a man to rest wholly upon God, so that he needeth not seek much comfort at the hand of man. When a man who feareth God is afflicted, or tried, or oppressed with evil thoughts, then he seeth that God is the more necessary unto him, since without God he can do no good thing. Then he is heavy of heart, he groaneth, he crieth out for the very disquietness of his heart. Then he groweth weary of life, and would fain depart and be with Christ. By all this he is taught that in the world there can be no perfect security or fullness of peace. Chapter XIII. Of Resisting Temptation. So long as we live in the world we cannot be without trouble and trial. Wherefore it is written in Job, The life of man upon the earth is a trial. Job 7 verse 1. And therefore ought each of us to give heed concerning trials and temptations, and watch unto prayer, lest the devil find occasion to deceive. For he never sleepeth, but goeth about, seeking whom he may devour. No man is so perfect in holiness that he hath never temptations, nor can he ever be wholly free from them. Yet, notwithstanding, temptations turn greatly unto our profit, even though they be great and hard to bear, for through them we are humbled, purified, instructed. All saints have passed through much tribulation and temptation, and have profited thereby. And they who endured not temptation became reprobate and fell away. There is no position so sacred, no place so secret, that it is without temptations and adversities. There is no man wholly free from temptations so long as he liveth, because we have the root of temptation within ourselves, in that we are born in concupiscence. One temptation or sorrow passeth, and another cometh, and always we shall have somewhat to suffer, for we have fallen from perfect happiness. Many who seek to fly from temptations fall yet more deeply into them. By flight alone we cannot overcome, but by endurance and true humility we are made stronger than all our enemies. He who only resisteth outward ly, and pulleth not up by the root, shall profit little. Nay, rather temptations will return to him the more quickly, and will be the more terrible. Little by little, through patience and long-suffering, thou shalt conquer by the help of God, rather than by violence and thine own strength of will. In the midst of temptation often seek counsel, and didst deal not hardly with one who is tempted, but comfort and strengthen him, as thou wouldst have done unto thyself. The beginning of all temptations to evil is instability of temper and want of trust in God. For even as a ship without a helm is tossed about by the waves, so is a man who is careless and infirm of purpose tempted, now on this side, now on that. As fire testeth iron, so doth temptation the upright man. Oftentimes we know not what strength we have, but temptation revealeth to us what we are. Nevertheless we must watch, especially in the beginnings of temptation, for then is the foe the more easily mastered, when he is not suffered to enter within the mind, but is met outside the door as soon as he hath knocked. Wherefore, one saith, check the beginnings, once thou mightst have cured, but now tis past thy skill, too long hath it endured. For first cometh to the mind the simple suggestion, then the strong imagination, afterwards pleasure, evil affection, assent. And so little by little the enemy entereth in altogether, because he was not resisted at the beginning. And the longer a man delayeth his resistance, the weaker he groweth, and the stronger groweth the enemy against him. Some men suffer their most grievous temptations in the beginning of their conversion, some at the end. Some are sorely tried their whole life long. Some there are who are tempted, but lightly, according to the wisdom and justice of the ordering of God, who knoweth the character and circumstances of men, and ordereth all things for the welfare of his elect. Therefore, we ought not to despair when we are tempted, but the more fervently should cry unto God that he will vouchsafe to help us in all our tribulation, and that he will, as St. Paul said, with the temptation make a way to escape, that we may be able to bear it. 1 Corinthians 10.13.—Let us therefore humble ourselves under the mighty hand of God in all temptation and trouble, for he will save and exalt such as are of an humble spirit. In temptations and troubles a man is proved what progress he hath made, and therein is his reward the greater, and his virtue doth the more appear. Nor is it a great thing if a man be devout and zealous, so long as he suffereth no affliction, but if he behave himself patiently in the time of adversity, then is there hope of great progress. Some are kept safe from great temptations, but are overtaken in those which are little and common, that the humiliation may teach them not to trust to themselves in great things, being weak in small things. Chapter XIV.—On Avoiding Rash Judgment.—Look well unto thyself, and beware that thou judge not the doings of others. In judging others a man laboureth in vain. He often erreth, and easily falleth into sin. But in judging and examining himself, he always laboureth to good purpose. According as a matter toucheth our fancy, so oftentimes do we judge of it, for easily do we fail of true judgment because of our own personal feeling. If God were always the sole object of our desire, we should the less easily be troubled by the erring judgment of our fancy. But often some secret thought lurking within us, or even some outward circumstance, turneth us aside. Many are secretly seeking their own ends in what they do, yet know it not. They seem to live in good peace of mind, so long as things go well with them, and according to their desires. But if their desires be frustrated and broken, immediately they are shaken and displeased. Adversity of feelings and opinions very often brings about dissension between friends, between countrymen, between religious and godly men. Established custom is not easily relinquished, and no man is very easily led to see with the eyes of another. If thou rest more upon thy own reason or experience than upon the power of Jesus Christ, thy light shall come slowly and hardly. For God willeth us to be perfectly subject unto himself, and all our reason to be exalted by abundant love towards him. Chapter XV.—Of Works of Charity.—For no worldly good whatsoever, and for the love of no man, must anything be done which is evil. But for the help of the suffering a good work must sometimes be postponed, or be changed for a better. For herein a good work is not destroyed, but improved. Without charity no work profiteth, but whatsoever is done in charity, however small, and of no reputation it be, bringeth forth good fruit. For God verily considereth what a man is able to do, more than the greatness of what he doth. He doth much who loveth much. He doth much who doth well. He doth well who ministereth to the public good rather than to his own. Oftentimes that seemeth to be charity, which is rather carnality, because it springeth from natural inclination, self-will, hope of repayment, desire of gain. He who hath true and perfect charity in no wise seeketh his own good, but desireth that God alone be altogether glorified. He envieth none, because he longeth for no selfish joy, nor doth he desire to rejoice in himself, but longeth to be blessed in God as the highest good. He ascribeth good to none, save to God only, the fountain whence all good proceedeth, and the end, the peace, the joy of all saints. O he who hath but a spark of true charity hath verily learned that all worldly things are full of vanity. CHAPTER XVI. Of Bearing with the Faults of Others. Those things which a man cannot amend in himself or in others, he ought patiently to bear, until God shall otherwise ordain. Bethink thee that perhaps it is better for thy trial and patience, without which our merits are but little worth. Nevertheless thou oughtest, when thou findest such impediments, to beseech God that he would vouchsafe to sustain thee, that thou be able to bear them with good will. If one who is once or twice admonished refuse to hearken, strive not with him, but commit all to God, that his will may be done, and his honour be shown in his servants, for he knoweth well how to convert the evil unto good. Endeavour to be patient in bearing with other men's faults and infirmities, whatsoever they be, for thou thyself also hast many things which have need to be borne with by others. If thou canst not make thine own self what thou desirest, how shalt thou be able to fashion another to thine own liking? We are ready to see others made perfect, and yet we do not amend our own shortcomings. We will that others be straightly corrected, but we will not be corrected ourselves. The freedom of others displeaseth us, but we are dissatisfied that our own wishes shall be denied us. We desire rules to be made restraining others, but by no means will we suffer ourselves to be restrained. Thus, therefore, doth it plainly appear how seldom we weigh our neighbour in the same balance with ourselves. If all men were perfect, what then should we have to suffer from others for God? But now hath God thus ordained that we may learn to bear one another's burdens, because none is without defect, none without a burden, none sufficient of himself, none wise enough of himself, and none of himself. But it behoveth us to bear with one another, to comfort one another, to help, instruct, admonish one another. How much strength each man hath is best proved by occasions of adversity, for such occasions do not make a man frail, but show of what temper he is. CHAPTER XVII.—Of a Religious Life.—It behoveth thee to learn to mortify thyself in many things, if thou wilt live in amity and concord with other men. It is no small thing to dwell in a religious community or congregation, and to live there without complaint, and therein to remain faithful even unto death. Blessed is he who hath lived a good life in such a body, and brought it to a happy end. If thou wilt stand fast, and wilt profit as thou oughtest, hold thyself as an exile and a pilgrim upon the earth. Thou wilt have to be counted as a fool for Christ, if thou wilt lead a religious life. The clothing and outward appearance are of small account. It is change of character, and entire mortification of the affections which make a truly religious man. He who seeketh aught save God and the health of his soul shall find only tribulation and sorrow. Nor can he stand long in peace who striveth not to be least of all, and servant of all. Thou art called to endure, and to labour, not to a life of ease and trifling talk. Here, therefore, are men tried as gold in the furnace. No man can stand, unless with all his heart he will humble himself for God's sake. CHAPTER XVIII. OF THE EXAMPLE OF THE HOLY FATHERS. Consider now the lively examples of the holy fathers, in whom shone forth real perfectness and religion, and thou shalt see how little, even as nothing, is all that we do. Ah, what is our life when compared to theirs? They, saints and friends of Christ as they were, served the Lord in hunger and thirst, in cold and nakedness, in labour and weariness, in watchings and fastings, in prayer and holy meditations, in persecutions and much rebuke. Oh, how many and grievous tribulations did the apostles, martyrs, confessors, virgins endure, and all others who would walk in the footsteps of Christ! For they hated their souls in this world, that they might keep them unto life eternal. Oh, how strict and retired a life was that of the holy fathers who dwelt in the desert! What long and grievous temptations they did suffer! How often were they assaulted by the enemy! What frequent and fervid prayers did they offer unto God! What strict fasts did they endure! What fervent zeal and desire after spiritual profit did they manifest! How bravely did they fight, that their vices might not gain the mastery! How entirely and steadfastly did they reach after God! By day they laboured, and at night they gave themselves oft-times unto prayer, yea, even when they were labouring they ceased not from mental prayer. They spent their whole time profitably. Every hour seemed short for retirement with God, and through the great sweetness of contemplation even the need of bodily refreshment was forgotten. They renounced all riches, dignities, honours, friends, kinsmen. They desired nothing from the world. They ate the bare necessaries of life. They were unwilling to minister to the body even in necessity. Thus they were poor in earthly things, but rich above measure in grace and virtue. Though poor to the outer eye, within they were filled with grace and heavenly benedictions. They were strangers to the world, but unto God they were as kinsmen and friends. They seemed unto themselves as of no reputation, and in the world's eye contemptible. But in the sight of God they were precious and beloved. They stood fast in true humility. They lived in simple obedience. They walked in love and patience. And thus they waxed strong in spirit, and obtained great favour before God. To all religious men they were given as an example, and they ought more to provoke us into good livings than the number of the lukewarm tempteth to carelessness of life. Oh, how great was the love of all religious persons at the beginning of this sacred institution! Oh, what devoutness of prayer! what rivalry in holiness! what strict discipline was observed what reverence and obedience under the rule of the Master showed they in all things! The traces of them that remain until now testify that they were truly holy and perfect men, who fighting so bravely, trod the world under foot. Now a man is counted great, if only he be not a transgressor, and if he can only endure with patience what he hath undertaken. Oh, the coldness and negligence of our times, that we so quickly decline from the former love, and it is become a weariness to live because of sloth and lukewarmness. May progress in holiness not wholly fall asleep in thee, who many times hast seen so many examples of devout men. CHAPTER XIX. OF THE EXERCISES OF A RELIGIOUS MAN. The life of a Christian ought to be adorned with all virtues, that he may be inwardly what he outwardly appeareth unto men. And verily it should be yet better within than without, for God is a discerner of our heart, whom we must reverence with all our hearts, wheresoever we are, and walk pure in his presence, as do the angels. We ought daily to renew our vows, and to kindle our hearts to zeal, as if each day were the first day of our conversion, and to say, Help me, O God, in my great resolutions, and in thy holy service. And grant that this day I may make a good beginning, for hitherto I have done nothing. According to our resolution, so is the rate of our progress, and much diligence is needful for him who would make good progress. For if he who resolveth bravely oftentimes falleth short, how shall it be with him who resolveth rarely or feebly? But manifold causes bring about abandonment of our resolution, yet a trivial omission of holy exercises can hardly be made without some loss to us. The resolution of the righteous dependeth more upon the grace of God than upon their own wisdom, for in him they always put their trust, whatsoever they take in hand. For man proposeth, but God disposeth, and the way of God is not the work of a man is not in himself. Jeremiah 10.23.—If a holy exercise be sometimes omitted for the sake of some act of piety, or of some brotherly kindness, it can easily be taken up afterwards. But if it be neglected through distaste or slothfulness, then it is sinful, and the mischief will be felt. Strive as earnestly as we may, we shall still fall short in many things. Always should some distinct resolution be made by us, and most of all we must strive against those sins which most easily beset us. Both our outer and inner life should be straightly examined and ruled by us, because both have to do with our progress. If thou canst not be always examining thyself, thou canst at certain seasons, and at least twice in the day, at evening and at morning. In the morning make thy resolves, and in the evening inquire into thy life how thou hast sped to-day in word, deed, and thought, for in these ways thou hast often perchance offended God and thy neighbor. Gird up thy loins like a man against the assaults of the devil. Bridle thine appetite, and thou wilt soon be able to bridle every inclination of the flesh. Be thou never without something to do. Be reading, or writing, or praying, or meditating, or doing something that is useful to the community. Bodily exercises, however, must be undertaken with discretion, nor are they to be used by all alike. The duties which are not common to all, must not be done openly, but are safest carried on in secret. But take heed that thou be not careless in the common duties, and more devout in the secret. But faithfully and honestly discharge the duties and commands which lie upon thee, then afterwards, if thou hast still leisure, give thyself to thyself as thy devotion leadeth thee. All can be done by the will of God, and by the will of man, and by the will of God alone, and by the will Even for the diversity of season, different exercises are needed. Some suit better for feasts, some for fasts. We need one kind in time of temptations, and others in time of peace and quietness. Some are suitable to our times of sadness, and others when we are joyful in the Lord. When we draw near the time of the great feasts, good exercises should be renewed, and the prayers of holy men more fervently besought. We ought to make our resolutions from one feast to another, as if each were the period of our departure from this world, and of entering into the eternal feast. So ought we to prepare ourselves earnestly at solemn seasons, and the more solemnly to live, and to keep straightest watch upon each holy observance, as though we were soon to receive the reward of our labors at the hand of God. And if this be deferred, let us believe ourselves to be as yet ill prepared, and unworthy as yet of the glory which shall be revealed in us at the appointed season, and let us study to prepare ourselves the better for our end. Blessed is that servant, as the evangelist Luke hath it, whom, when the Lord cometh, he shall find watching. Verily I say unto you, he will make him ruler over all that he hath. Luke Chapter 12, Verses 43 and 44. CHAPTER XX. Of the Love of Solitude and Silence. Seek a suitable time for thy meditation, and think frequently of the mercies of God to thee. Leave curious questions. Study such matters as bring thee sorrow for sin rather than amusement. If thou withdraw thyself from trifling conversation and idle goings about, as well as from novelties and gossip, thou shalt find thy time sufficient and apt for good meditation. The greatest saints used to avoid as far as they could the company of men, and chose to live in secret with God. One hath said, As oft as I have gone among men, so I have gone oft have I returned less a man. This is what we often experience when we have been long time in conversation, for it is easier to be altogether silent than it is not to exceed in word. It is easier to remain hidden at home than to keep sufficient guard upon thyself out of doors. He, therefore, that seeketh to reach that which is hidden and spiritual, must go with Jesus apart from the multitude. No man safely goeth abroad who loveth not to rest at home. No man safely talketh, but he who loveth to hold his peace. No man safely ruleth, but he who loveth to be subject. No man safely commandeth, but he who loveth to obey. No man safely rejoiceth, but he who hath the testimony of a good conscience within himself. The boldness of the saints was always full of the fear of God. Nor were they the less earnest and humble in themselves, because they shone forth with great virtues and grace. But the boldness of wicked men springeth from pride and presumption, and at the last turneth to their own confusion. Never promise thyself security in this life, howsoever good a monk or devout a solitary thou seemest. Often those who stand highest in the esteem of men fall the more grievously because of their over-great confidence. Wherefore it is very profitable unto many that they should not be without inward temptation, but should be frequently assaulted, lest they be over-confident, lest they be indeed lifted up into pride, or else lean too freely upon the consolations of the world. Oh, how good a conscience should that man keep, who never sought a joy that passeth away, who never became entangled with the world! Oh, how great peace and quiet should he possess, who would cast off all vain care, and think only of healthful and divine things, and build his whole hope upon God! No man is worthy of heavenly consolation but he who hath diligently exercised himself in holy compunction. If thou wilt feel compunction within thy heart, enter into thy chamber and shut out the tumults of the world. As it is written, Commune with your own heart in your own chamber, and be still. Psalm 4, verse 4. In retirement thou shalt find what often thou wilt lose abroad. Retirement, if thou continue therein, groweth sweet, but if thou keep not in it, begetteth weariness. If in the beginning of thy conversion thou dwell in it and keep it well, it shall afterwards be to thee a dear friend and a most pleasant solace. In silence and quiet the devout soul goeth forward and learneth the hidden things of the Scriptures. Therein findeth she a fountain of tears wherein to wash and cleanse herself each night, that she may grow the more dear to her Maker as she dwelleth the further from all worldly distraction. To him who withdraweth himself from his acquaintance and friends, God with his holy angels will draw nigh. It is better to be unknown and take heed to oneself than to neglect oneself and work wonders. It is praiseworthy for a religious man to go seldom abroad, to fly from being seen, to have no desire to see men. Why wouldst thou see what thou mayest not have? The world passeth away, and the lust thereof. The desires of sensuality draw thee abroad, but when an hour is passed, what dost thou bring home but a weight upon thy conscience and distraction of heart? A merry going forth bringeth often a sorrowful return, and a merry evening maketh a sad morning. So doth all carnal joy begin pleasantly, but in the end it gnaweth away and destroyeth. What canst thou see abroad which thou seest not at home? Behold the heaven and the earth and the elements, for out of these are all things made. What canst thou see anywhere which can continue long under the sun? Thou believest perchance that thou shalt be satisfied, but thou wilt never be able to attain unto this. If thou shouldst see all things before thee at once, what would it be but a vain vision? Lift up thine eyes to God on high, and pray that thy sins and negligences may be forgiven. Leave vain things to vain men, and mind thou the things which God hath commanded thee. Shut thy door upon thee, and call unto thyself Jesus thy beloved. Remain with him in thy chamber, for thou shalt not elsewhere find so great peace. If thou hadst not gone forth, nor listened to vain talk, thou hadst better kept thyself in good peace. But because it sometimes delighteth thee to hear new things, thou must therefore suffer trouble of heart.