The Imitation of Christ

The Imitation of Christ by Thomas Akempis. Chapter XXXI to XXXI. Chapter XXXI. Of the Neglect of Every Creature that the Creator may be found. O Lord, I still need more grace, if I would arrive where neither man nor any other creature may hinder me. For so long as anything keepeth me back, I cannot freely fly unto Thee. He desired eagerly thus to fly, who cried, saying, O that I had wings like a dove, for then would I fly away and be at rest. What is more peaceful than the single I, and what more free than he that desireth nothing upon earth? Therefore must a man rise above every creature, and perfectly forsake himself, and with abstracted mind to stand and behold that Thou, the Creator of all things, hast among Thy creatures nothing like unto Thyself. And except a man be freed from all creatures, he will not be able to reach freely after divine things. Therefore few are found who give themselves to contemplation, because few know how to separate themselves entirely from perishing and created things. For this much grace is necessary, which may lift up the soul and raise it above itself. And except a man be lifted up in the Spirit and freed from all creatures, and altogether united to God, whatsoever he knoweth, whatsoever even he hath, it mattereth but little. He who esteemeth anything great, save the one only incomprehensible, eternal good, shall long time be little and lie low. For whatsoever is not God is nothing, and ought to be counted for nothing. Great is the difference between a godly man, illuminated with wisdom, and a scholar, learned in knowledge and given to books. Far nobler is that doctrine which floweth down from the divine fullness above, than that which is acquired laboriously by human study. Many are found who desire contemplation, but they do not strive to practice those things which are required thereunto. It is also a great impediment, that much is made of symbols and external signs, and too little of thorough mortification. I know not how it is, and by what spirit we are led, and what we who would be deemed spiritual are aiming at, that we give so great labor and so eager solicitude for transitory and worthless things, and scarcely ever gather our senses together to think at all of our inward condition. Ah, me! forthwith after a little recollection we rush out of doors, and do not subject our actions to a strict examination. Where our affections are set we take no heed, and we weep not that all things belonging to us are so defiled. For because all flesh had corrupted itself upon earth, the great deluge came. Since therefore our inmost affections are very corrupt, it followeth of necessity that our actions also are corrupt, being the index of a deficient inward strength. Out of pure heart proceedeth the fruit of good living. We demand how much a man hath done, but from how much virtue he acted is not so narrowly considered. We ask if he be strong, rich, handsome, clever, whether he is a good writer, good singer, good workman, but how poor he may be in spirit, how patient and gentle, how devout and meditative, on these things many are silent. Nature looketh upon the outward appearance of a man, grace turneth its thought to the heart. The former frequently judgeth amiss, the latter trusteth in God that it may not be deceived. Chapter XXXII. Of Self-Denial and the Casting Away All Selfishness. My son, thou canst not possess perfect liberty unless thou altogether deny thyself. All they are enslaved who are possessors of riches, they who love themselves, the selfish, the curious, the restless, those who ever seek after soft things, and not after the things of Jesus Christ, those who continually plan and devise that which will not stand. For whatsoever cometh not of God shall perish. Hold fast the short and complete saying, renounce all things, and thou shalt find all things. Give up thy lust, and thou shalt find rest. Dwell upon this in thy mind, and when thou art full of it thou shalt understand all things. O Lord, this is not the work of a day, nor children's play. Verily in this short saying is enclosed all the perfection of the religious. My son, thou oughtest not to be turned aside, nor immediately cast down, because thou hast heard the way of the perfect. Rather oughtest thou to be provoked to higher aims, and at the least to long after the desire thereof. O that it were so with thee, and that thou hadst come to this, that thou wert not a lover of thine own self, but wert ready always to my nod, and to his whom I have placed over thee as thy father! Then shouldst thou please me exceedingly, and all thy life should go on in joy and peace. Thou hast still many things to renounce, which if thou resign not utterly to me, thou shalt not gain what thou seekest. I counsel thee to buy of me gold tried in the fire, that thou mayest be rich. Revelation 3, verse 18. That is heavenly wisdom which despiseth all base things. Put away from thee earthly wisdom and all pleasure, whether common to man or thine own. I tell thee that thou must buy vile things with those which are costly and great in the esteem of men. For wonderfully vile and small, and almost given up to forgetfulness, doth true heavenly wisdom appear, which thinketh not high things of itself, nor seeketh to be magnified upon the earth. Many honour it with their lips, but in heart are far from it. It is indeed the precious pearl which is hidden from many. Chapter XXXIII. Of Instability of the Heart, and of Directing the Aim towards God. My son, trust not thy feeling, for that which is now will be quickly changed into somewhat else. As long as thou livest thou art subject to change, howsoever unwilling. So that thou art found now joyful, now sad, now at peace, now disquieted, now devout, now indevout, now studious, now careless, now sad, now cheerful. But the wise man, and he who is truly learned in spirit, standeth above these changeable things, attentive not to what he may feel in himself, or from what quarter the wind may blow, but that the whole intent of his mind may carry him on to the due and much desired end. For thus will he be able to remain one and the same, and unshaken, the single eye of his desire being steadfastly fixed through the manifold changes of the world, upon me. But according as the eye of intention be the more pure, even so will a man make his way steadfastly through the manifold storms. But in many the eye of pure intention waxeth dim, for it quickly rests itself upon anything pleasant which occurreth, and rarely is any man found altogether free from the blemish of self-seeking. So the Jews of old came to Bethany, to the house of Martha and Mary, that they might see not Jesus, but Lazarus, whom he had raised from the dead. John 12, verse 9. Therefore must the eye of the intention be cleansed, that it may be single and right, and above all things which come in its way may be directed unto me. Chapter 34. That to him who loveth, God is sweet above all things, and in all things. Behold, God is mine, and all things are mine. What will I more, and what more happy thing can I desire? O delightsome and sweet world, that is to him that loveth the word, not the world, neither the things that are in the world. 1 John 2, verse 15. My God, my All, to him that understandeth, that word sufficeth, and to repeat it often him that loveth it. When thou art present, all things are pleasant. When thou art absent, all things are wearisome. Thou makest the heart to be at rest, givest it deep peace and festal joy. Thou makest it to think rightly in every matter, and in every matter to give thee praise. Neither can anything please long without thee, but if it would be pleasant and of sweet savour, thy grace must be there, and it is thy wisdom which must give unto it a sweet savour. To him who tasteth thee, what can be distasteful? and to him who tasteth thee not, what is there which can make him joyous? But the worldly wise and they who enjoy the flesh, these fail in thy wisdom, for in the wisdom of the world is found utter vanity, and to be carnally minded is death. But they who follow after thee through contempt of worldly things, and mortification of the flesh, are found to be truly wise, because they are carried from vanity to verity, from the flesh to the spirit. They taste that the Lord is good, and whatsoever good they find in creatures, they count it all unto the praise of the Creator. Unlike, yea, very unlike, is the enjoyment of the Creator, to enjoyment of the creature, the enjoyment of eternity and of time, of light uncreated and of light reflected. O light everlasting, surpassing all created lights, dart down thy ray from on high, which shall pierce the inmost depths of my heart. Give purity, joy, clearness, life to my spirit, that with all its powers it may cleave unto thee with rapture, passing man's understanding. O when shall that blessed and longed-for time come, when thou shalt satisfy me with thy presence, and be unto me all in all? So long as this is delayed, my joy shall not be full. Still, ah me, the old man liveth in me. He is not yet all crucified, not yet quite dead. Still he lusteth fiercely against the spirit, wageth inward wars, nor suffereth the soul's kingdom to be in peace. But thou, who rulest the raging of the sea, and stillest the waves thereof when they arise, rise up and help me, scatter the people that delight in war,—Psalm 68, verse 30. Destroy them by thy power, show forth, I beseech thee, thy might, and let thy right hand be glorified, for I have no hope, no refuge, save in thee, O Lord my God. CHAPTER XXXV. That there is no security against temptation in this life. My son, thou art never secure in this life, but thy spiritual armour will always be needful for thee as long as thou livest. Thou dwellest among foes, and art attacked on the right hand and on the left. If therefore thou use not on all sides the shield of patience, thou wilt not remain long unwounded. Above all, if thou keep not thy heart fixed upon me with steadfast purpose to bear all things for my sake, thou shalt not be able to bear the fierceness of the attack, nor to attain to the victory of the blessed. Therefore must thou struggle bravely all thy life through, and put forth a strong hand against those things which oppose thee. For to him that overcometh is the hidden manner given. Revelation 2, verse 17. But great misery is reserved for the slothful. If thou seek rest in this life, how then wilt thou attain unto the rest which is eternal? Set not thyself to attain much rest, but much patience. Seek the true peace, not on earth, but in heaven, not in man, nor in any created thing, but in God alone. For the love of God thou must willingly undergo all things, whether labours or sorrows, temptations, vexations, anxieties, necessities, infirmities, injuries, gainsayings, rebukes, humiliations, confusions, corrections, despisings. These things help unto virtue, these things prove the scholar of Christ, these things fashion the heavenly crown. I will give thee an eternal reward for short labour, and infinite glory for transient shame. Thinkest thou that thou shalt always have spiritual consolations at thy will? My saints had never such, but instead thereof manifold griefs, and diverse temptations, and heavy desolations. But patiently they bore themselves in all, and trusted in God more than in themselves, knowing that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. Romans 8 verse 17. Wouldst thou have that immediately, which many have hardly attained unto after many tears and hard labours? Wait for the Lord, quit thyself like a man, and be strong. Be not faint-hearted, nor go aside from me, but constantly devote thy body and soul to the glory of God. I will reward thee plenteously, I will be with thee in trouble. Psalm 91 verse 15. CHAPTER XXXVI. Against vain judgments of men. My son, anchor thy soul firmly upon God, and fear not man's judgment, when conscious pronounceth thee pious and innocent. It is good and blessed thus to suffer, nor will it be grievous to the heart which is humble, and which trusteth in God more than in itself. Many men have many opinions, and therefore little trust is to be placed in them. But, moreover, it is impossible to please all, although Paul studied to please all men in the Lord, and to become all things to all men. I Corinthians 9 verse 22. Yet nevertheless with him it was a very small thing that he should be judged by man's judgment. I Corinthians 4 verse 3. He laboured abundantly, as much as in him lay, for the building up and the salvation of others. But he could not avoid being sometimes judged and despised by others. Therefore he committed all to God, who knew all, and by patience and humility defended himself against evil speakers, or foolish and false thinkers, and those who accused him according to their pleasure. Nevertheless, from time to time he replied, lest his silence should become a stumbling-block to those who were weak. Who art thou, that thou shouldst be afraid of a man that shall die? Today he is, and to-morrow his place is not found. Fear God, and thou shalt not quail before the terrors of men. What can any man do against thee by words or deeds? He hurteth himself more than thee, nor shall he escape the judgment of God, whosoever he may be. Have thou God before thine eyes, and do not contend with fretful words. And if for the present thou seem to give way, and to suffer confusion which thou hast not deserved, be not angry at this, nor by impatience diminish thy reward, but rather look up to me in heaven, for I am able to all confusion and hurt, and to render to every man according to his works. Chapter XXXVII. Of Pure and Entire Resignation of Self, for the Obtaining Liberty of Heart. My son, lose thyself, and thou shalt find me. Stand still, without all choosing and all thought of self, and thou shalt ever be a gainer. For more grace shall be added to thee as soon as thou resignest thyself, and so long as thou dost not turn back to take thyself again. O Lord, how often shall I resign myself, and in what things shall I lose myself?—always, every hour, in that which is little, and in that which is great. I make no exception, but will that thou be found naked in all things. Otherwise how canst thou be mine, and I thine, unless thou be inwardly and outwardly free from every will of thine own? The sooner thou dost this, the better shall it be with thee, and the more fully and sincerely, the more thou shalt please me, and the more abundantly shalt thou be rewarded. Some resign themselves but with certain reservations, for they do not fully trust in God, therefore they think that they have some provision to make for themselves. Some again at first offer everything, but afterwards being pressed by temptation, they return to their own devices, and thus make no progress in virtue. They will not attain to the true liberty of a pure heart, nor to the grace of my sweet companionship, unless they first entirely resign themselves, and daily offer themselves up as a sacrifice. Without this, the union which bringeth forth fruit standeth not, nor will stand. Many a time I have said unto thee, and now say again, Give thyself up, resign thyself, and thou shalt have great inward peace. Give all for all, demand nothing, ask nothing in return, stand simply and with no hesitation in me, and thou shalt possess me. Thou shalt have liberty of heart, and the darkness shall not overwhelm thee. For this strive thou, pray for it, long after it, that thou mayest be delivered from all possession of thyself, and nakedly follow Jesus, who was made naked for thee. Mayest die unto thyself, and live eternally to me. Then shall all vain fancies disappear, all evil disturbings, all superfluous cares. Then also shall immoderate fear depart from thee, and inordinate love shall die. CHAPTER XXXVIII. Of a Good Government in External Things, and of Having Recourse to God in Dangers. My son, for this thou must diligently make thy endeavour, that in every place and outward action or occupation thou mayest be free within, and have power over thyself. And that all things be under thee, and not thou under them. That thou be master and ruler of thy actions, not a slave or hireling, but rather a free and true Hebrew, entering into the lot and the liberty of the children of God, who stand above the present and look upon the eternal, who with the left eye behold things transitory, and with the right things heavenly, whom temporal things draw not to cleave unto, but who rather draw temporal things to do them good service, even as they were ordained of God to do, and appointed by the master workman, who hath left naught in his creation without aim and end. And if in any chance of life thou stand not in outward appearances, nor judgest things which are seen and heard by the fleshly sense, but straightway in every cause enterest with Moses into the tabernacle to ask counsel of God, thou shalt hear a divine response and come forth instructed concerning many things that are and shall be. For always Moses had recourse to the tabernacle for the solving of all doubts and questionings, and fled to the help of prayer to be delivered from the dangers and evil deeds of men. Thus also all fortest thou to fly to the secret chamber of thy heart, and earnestly implore the divine succour. For this cause we read that Joshua and the children of Israel were deceived by the Gibeonites, that they asked not counsel at the mouth of the Lord, but being too ready to listen to fair speeches, were deceived by pretended piety. CHAPTER XXXIX. THAT MAN MUST NOT BE IMMERSED IN BUSINESS. My son, always commit thy cause to me. I will dispose it aright in due time. Wait for my arrangement of it, and then thou shalt find it for thy profit. O Lord, write freely I commit all things to thee, for my planning can profit but little. O that I did not dwell so much on future events, but could offer myself altogether to thy pleasures without delay! My son, a man often striveth vehemently after somewhat which he desireth, but when he hath obtained it, he beginneth to be of another mind, because his affections towards it are not lasting, but rather rush on from one thing to another. Therefore it is not really a small thing when in small things we resist self. The true progress of man lieth in self-denial, and a man who denieth himself is free and safe. But the old enemy, opposer of all good things, ceaseth not from temptation, but day and night setteth his wicked snares, if happily he may be able to entrap the unwary. Watch and pray, saith the Lord, lest ye enter into temptation. Matthew 26 verse 41 Chapter 40 THAT MAN HATH NO GOOD IN HIMSELF, AND NOTHING WHEREOF TO GLORY. Lord, what is man, that thou art mindful of him? or the son of man that thou visitest him? Psalm 8 verse 4 What hath man deserved, that thou shouldest bestow thy favour upon him? Lord, what cause can I have of complaint, if thou forsake me? or what can I justly allege, if thou refuse to hear my petition? Of a truth this I may truly think and say, Lord, I am nothing, I have nothing that is good of myself, but I fall short in all things, and ever tend unto nothing. And unless I am helped by thee, and inwardly supported, I become altogether lukewarm and reckless. But thou, O Lord, art always the same, and endurest for ever, always good, righteous, and holy, doing all things well, righteously and holily, and disposing all in thy wisdom. But I, who am more ready to go forward than backward, never continue in one stay, because change is sevenfold pass over me. Yet it quickly becometh better, when it so pleaseth thee, and thou puttest forth thy hand to help me. Because thou alone canst aid without help of man, and canst so strengthen me that my countenance shall be no more changed, but my heart shall be turned to thee, and rest in thee alone. Wherefore, if I but knew well how to reject all human consolations, whether for the sake of gaining devotion, or because of the necessity by which I was compelled to seek thee, seeing there is no man who can comfort me, then could I worthily trust in thy grace, and rejoice in the gift of new consolation. Thanks be to thee, from whom all cometh, whensoever it goeth well with me. But I am vanity, and nothing in thy sight, a man inconstant and weak. What then have I whereof to glory? or why do I long to be held in honour? Is it not for naught? This also is utterly vain. Verily vain glory is an evil plague, the greatest of vanities, because it draweth us away from the true glory, and robbeth us of heavenly grace. For whilst a man pleaseth himself, he displeaseth thee. Whilst he gapeth after the praises of man, he is deprived of true virtues. But true glory, and holy rejoicing, lieth in glorying in thee, and not in self. In rejoicing in thy name, not in our own virtue. In not taking delight in any creature, save only for thy sake. Let thy name, not mine, be praised. Let thy word work, not mine, be magnified. Let thy holy name be blessed. But to me, let naught be given of the praises of men. Thou art my glory, thou art the joy of my heart. In thee will I make my boast, and be glad all the day long. But for myself, let me not glory, save only in my infirmities. 2 Corinthians 12 verse 5. Let the Jews seek the honour which cometh from one another, but I will ask for that which cometh from God only. John 5 verse 44. Truly all human glory, all temporal honour, all worldly exultation, compared to thy eternal glory, is the glory is but vanity and folly. O God, my truth and my mercy, blessed Trinity, to thee alone be all praise, honour, power, and glory, for ever and ever. Amen.