MASTER 1 MICROFILMED 1992 » COLUMBIA UNIVERSITY LIBRARIES/NEW YORK as part of the "Foundations of Western Civilization Preservation Project" Funded by the NATIONAL ENDOWMENT FOR THE HUMANITIES Reproductions may not be made without permission from Columbia University Library COPYRIGHT STATEMENT The copyright law of the United States - Title 17, United States Code ~ concerns the making of photocopies or other reproductions of copyrighted material.. Columbia University Library reserves the right to refuse to accept a copy order if, in its judgement, fulfillment of the order would involve violation of the copyright law. AUTHOR. TITLE: CHRIST OF PLACE: DATE: 1888 COLUMBIA UNIVERSITY LIBRARIES PRESERVATION DEPARTMENT Master Negative # \% BIBLIOGRAPHIC MICROFORM TARGET Original Material as Filmed - Existing Bibliographic Record NYCG92-B40036 Acquisitions MMD: 040 245 14 250 260 300 LOG RTYPra OCF:? CSC:? INT:? GPC:? REP:? DM: ST:s MOD: BIO:? CPI:? RR: FRN: SNR: FIC:? FSI:? 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Izaak Walton's Lives. Aristotle's Politics. Euripides : Hecuba and oih.'r Plays. Rabelais — Sequel to Panta- grwl. A Miscellany. ei-af neatness."— i?«i7> Telegraph. ^ 1 INTRODUCTION. t»-i- Thomas Hammer ken, born in the year 1380, twenty miles north-west of Dusseldorf, at Kempen in Rhenish Prussia, was- the second son of Johann Hammerken, a peasant, and his wife Gertrude, who kept a dame school. Kempen is now a town with a citadel and five or six thousand inhabitants. When about twelve years old, Thomas was sent with his elder brother John to Deventer, a town in the Netherlands, in the province of Overyssel, which is still known for its schools. They went to a famous school in Deventer which had been founded recently by Gerhard Groot. Gerhard Groot, born in 1340, was the son of Werner Groot, burgomaster at Deventer. At the age of eighteen Gerhard attained the degree of Master of Arts in the University of Paris. Then he taught philosophy and theology at Paris with so much enthusiasm that he was called Gerhard the Great, by a play upon his family name of Groot. He throve at first in worldly life with a couple of good livings, but gave them up on the persuasion of an old fellow-student who had become Prior of the Carthusians at Arnheim. He retired then for three years .3 a Carthusian House in Munichuysen, was ordained deacon, and, in simple habit, as one vowed to poverty, began to preach reformation of life in the chief towns of the diocese of Utrecht. His attacks upon familiar vices were so direct that he called forth active antagonism. " Let us go to the devil in peace," said a rich man to him at ZwolL " That is just what I shall INTRODUCTION. \\ \ not do," Groot answered mildly. He was at one with Johann Tauler, who had died in 1361, and with others known to the world as German mystics, who respected the whole system of theology, but sought only to lift the souls of men above dogmatic teaching to the spiritual heights of a true Christian life. In his home at Deventer Groot collected copyists, who were to diffuse the Scriptures and the writings of the early Fathers of the Church. He allowed his copyists to form themselves into a community supported by its earnings and based on the apostolical ideal ; from this model sprang a hundred other little communities of the same kind. The Mendicant Orders then attacked these religious brotherhoods, because they lived by the work of their hands and this was against the decrees of the Popes. Groot defended the new brotherhoods, and in 1376 they were formally approved by Pope Gregory XI. In 138 1 a visit to Ruysbroefc suggested to Gerhard Groot the formation of a Religious House as centre to the whole life of the various brotherhoods formed on the model of his brotherhood of Bible copyists (there were in those days no printers). Three years afterwards, in 1384, Groot died of the plague, which he had caught in attendance upon a plague-stricken friend; but in 1386 a monastery of regular canons of his Order was founded at Windesheim, near ZwoU, which is about eighteen miles to the north of Deventer. Within the next seventy-five years there sprang up a hundred and fifty Houses, formed according to the rule of these regular canons of Windesheim. One of the most earnest of the disciples of Gerhard Groot was Florentius Radewin, whom Gerhard named as his successor. He was born in 1350 at Leerdam, in South Holland, and had studied at Prague. Drawn to Deventer by interest in the work of Gerhard Groot, he became vicar of the church of St. Lebuin in Deventer. It was he who had persuaded Gerhard to the shaping of his " Brotherhood of the Common Life," or " Brother- hood of Good Will," that foraied at last a chain of Houses, Fratrum Domi, extending from Cambray in the Netherlands across North Germany to Culm in West Prussia. Each House had usually four officiating priests, the rest were brethren, employed in handicrafts and copying, and students, as young INTRODUCTION, 7 Thomas was, who, when he entered the House at Deventer, over which Florentius Radewin himself presided, was known among his companions as Thomas from Kempen— Thomas k Kempis. Gerhard's fundamental principle in teaching was, " Make the Gospels, first of all, the root of your studies and the mirror of your life, for they portrayed the character of Christ. Then you may add the Acts and Words of the Apostles, the Epistles of St. Paul, the lives and opinions of the Fathers and their devotional works." In Radewin's school at Deventer Thomas k Kempis said that he found all modelled upon the humility of the Apostles and forming a mirror of piety, all the brethren being of one heart and one mind, self-denying, devout, and full of mercy. The House founded at Windesheim was soon followed by another on Mount St. Agnes, near ZwoU ; and because he desired calm health of mind, not sickly craziness or self-glorification in religion, Radewin put these three questions to those who desired to join his community: "Do you eat well ?" " Do you sleep well V "Do you obey readily .?" Thomas k Kempis, whose mind was essentially contemplative, when he left Deventer was advised by Radewin to join the community on Mount St. Agnes under Radewin's brother John. Their convent was placed under the Augustinian rule, and the brothers there supported themselves as copyists. Thomas a Kempis copied much, and wrote various little books on the religious life. He became Sub-Prior, but had not experience enough of the outer world to be of much use as Prefect over the domestic arrangements of the House, and was set aside after short trial in that office. He lived to be ninety, and died in the year 147 1. The "Imitation of Christ," perhaps the most famous devotional book in modern literature, was issued simply, without any author's name, when Thomas a Kempis was forty- five years old. Fontenelle called it " the finest work that has proceeded from the pen of man, the Gospel being of divine origin." Until the end of the sixteenth century the authorship of the book was never doubted. In 1604 a Spanish student found the book quoted in what he supposed to be a sermon of Bonaventura, who died in 1273, and claimed for it accordingly a much earlier PI 8 tNTRODUCTION. \ origin. But that sermon was not by St. Bonaventura. It was written after the death of Thomas h. Kemp is. The controversy, however, went on. Authorship of the famous book was claimed for John Scotus Erigena, for St. Bernard, for Giovanni Gerso, for Pope Innocent III., for Scoto Giovanni, Thomas Gallus, David of Augsburg, Bonaventura, Ubertin of Cassalis, Peter de Corbaris, Ludolf of Saxony, Kalkar, Humbert, Martinus Carthus, Giovanni Michele, Joannes Paumerii, John Gerson, Chancellor of Paris ; Walter Hilton, a monk of Sheen ; John k Kempis, Thomas's elder brother; and John of Cana- bacho, wherever that may be. Few living books have given occasion for more extensive wanderings about the desert of dead learning. The translation here given is by Dr. George Stanhope, who was Dean of Canterbury and Chaplain-in-Ordinary to the King. It was first published in 1696, and is the translation that hasi been commonly used in England. It went through seventeen editions from 1696 to 1809. Dr. Stanhope is not free from the usual objection to translators of religious books. He has endeavoured as a translator to expand his text by addition of words, clauses, and even sentences, that do not alter the purport and order of the thoughts, but give more time for dwelling upon each link in the chain. The pithy style of the original is thus lost in flowing sentences that pleased the readers of Queen Anne's reign. The book is a very good example of translation on this principle. Thomas \ Kempis speaks through Dr. Stanhope in the language of a modern divine. And the whole voice is so true for every time that the spirit of the book suffers no change by interferences with petty details of the outward form that suffers alteration with the lapse of years. H. M. Junt 18861 The Imitation of Christ. BOOK I. CHAPTER I. Of the Contempt of the Vanities of the World. "He that followeth me, shall not walk in darkness, but shall have the light of life," says that Christ, who declares Himself '' the light of the world." The true importance and design of which words is doubtless to instruct us that the way to be truly enlightened, and to deliver ourselves from a blindness of heart, is to make His holy life the object of our imitation, and to form our dispositions and actions upon the perfect model of that bright example. But how shall we follow a pattern which we but little think of.? The first step therefore toward thus copying after Him, is the employing our thoughts, with great frequency and serious attention, upon the perfections of this divine original. ^ 2. The doctrine taught by Christ excels all the instruc- tions delivered to mankind, by all the holy men that ever lived. And every man, endued with a true Christian spirit, will not fail there to find a hidden manna, like that of old, fitted both to nourish and minister delight to his soul. The true account then why men hear the Gospel without any sensible relish, or eager desire, is, that they are not endued with the spirit of Christ, This is ^ treasure fpund of them Pim lO IMITATION OF CHRIST. MODESTY. \\ only who desire to find it ; and a man must resolve and endeavour to form his whole conversation upon the prin- ciples of that doctrine, before he can attain to a full under- standing of its excellence, and feel an inward satisfaction in the study of it. 3. And here indeed lies the true benefit of meditation and knowledge. For, without this, how poor and unprofit- able a thing is speculation ? What is a man the better for entering into the sublime mysteries of the Trinity, and being able to dispute nicely upon that adorable Union, if in the meanwhile he want that meekness and humility without which he must needs lie under the displeasure of the Trinity ? Certain it is, that distinctions and notions, though ever so subtle or serviceable to the truth, do not make a man just and holy : but a careful and conscientious life recommends us to the favour and love of God. I had rather be affected with a true penitent sorrow for sin, than be able to resolve the most difficult cases about it. Suppose you had all the Bible faithfully treasured up in your memory, and a perfect comprehension of all the moral philosophy in the world; to what purpose serves this mighty stock of rules, if not drawn out into use by charity, and seconded by divine grace ? ** Vanity of vanities, all is vanity," said the Preacher ; and his observation admits of that single excep- tion, taken notice of in the conclusion of his book, "love God, and keep His commandments ; for this is the whole of man." He who would approve himself wise in good earnest, must first, by a just contempt of this world, raise himself up to the desires and endeavours after the kingdom of heaven. 4. Vanity most certainly it is, with great solicitude to seek, and place our hope and confidence in riches, which are sure to perish. Vanity, to cherish our ambition, and Strive, by all possible means, to attain a high and honour- able station. Vanity, to indulge the desires of the flesh, and court those pleasures which draw after them grievous II and lasting pains. Vanity most exquisite, to be infinitely concerned for living long, and perfectly indifferent, or but coldly affected, concerning living well. Vanity most fatal and stupid, to determine our thoughts and cares to this life present, and never look forward to that which is to come : to dote upon things that fly swiftly from us, and cling fast about imaginary and transitory delights; while we suffer ourselves by these to be detained and diverted from the pursuit of substantial and eternal joys. 5. Oh, turn this vehemence of desire upon the right object, and remember to how little purpose it is placed on that which cannot give content : since most true is that observation, which ought to make us wiser, " the eye is not satisfied with seeing, nor the ear filled with hearing." Use then thy utmost diligence to wean thy soul from " the love of the things that are seen, and set thy affections on things that are not seen." For be assured, that they who follow their own sensual appetites, do lose, not only their labour and expectation, but also their innocence and purity, the peace of their own conscience, and the favour of Almighty God. CHAPTER II. Modesty. The desire of knowledge is natural to every man, but what advantage is it to be knowing, if that knowledge be not seasoned with virtue and religion ? The vilest peasant, and he whom we in scorn think least removed from a brute, if he serve God according to the best of his mean capacity, is yet a better and more valuable man than the proudest philosopher, who busies himself in considering the motions of the heavens, but bestows no reflection at all upon those of his own mind. The certain consequence of knowing a 12 IMITATION OF CHRIST ■>' man's self truly, is a mean opinion of himself, and not being exalted with the commendations of other people. And supposing my knowledge so vast and extensive, that nothing this world contains were hid from it; yet what would all this avail me in the sight of God, who, when He comes to judgment, will try me upon the issue, not of what I have known, but what I have done ? 2. Restrain that extreme desire of increasing learning, which at the same time does but increase sorrow, by involving the mind in much perplexity and false delusion. For such are fond of being thought men of wisdom, and respected as such ; and yet this boasted learning of theirs consists in many things which a man's mind is very little, if at all, the better for the knowledge of. And sure, what- ever they may think of the matter, he who bestows his time and pains upon things that are of no service for promoting the happiness of his soul, ought by no means to be esteemed a wise man. Words and notions give no inward satisfaction ; but a virtuous life never fails to comfort and refresh the mind, and to minister the best antidote against all manner of difficulties ; for such is a good conscience, and a well- grounded " confidence towards God," which is its insepa- rable attendant. 3. The more a man knows, and the better those subjects are upon which his studies have been employed, the heavier shall his account be, unless his piety and virtue be proportionably eminent and exemplary. So little reason have we to be exalted with our attainments ; and not rather to fear more, as we improve more in knowledge. And what improvements indeed can possibly be so great, as to justify our being proud of them? For no man can ever want this mortification of his vanity, that what he knows is but a very little, in comparison of what he still continues ignorant of. Consider this, and, instead of boasting of thy knowledge of a few things, confess and be out of countenance for the many more which thou dost not understand. And DOCTRINE OF TRUTH. 13 why so forward to prefer thyself before others, when there are so many persons whose learning and skill in the rules of living give them an undoubted right to be preferred before you ? If you would attain to useful learning indeed, learn to conceal your attainments, and be content that the world should think meanly of you. For lowliness of mind, and not thinking of a man's self " more highly than he ought to think," is the most difficult, but withal the most profitable, lesson ; and the preferring others before ourselves, is a point of true wisdom and high perfection. Nor ought our opinions of this kind to be changed, though we should see another guilty of some egregious folly, or very grievous wickedness, since we ourselves are men of like passions and frailties; nor can we tell how long our owr virtue may continue unshaken. Remember then, that infirmities are common to all mankind ; and so remember it, as to persuade yourself, or at least to suspect, that these are dealt to thee in as plentiful a measure as to any other person whatsoever. CHAPTER UL The Doctrine of Truth. Blessed is the man whom truth condescends to teach; not by dark figures, and words quickly forgotten, but by a full and familiar communication of itself. Happy should we be, could we but see things as they are, free from the errors of our fond opinions, and the false estimates we form from thence. How high a value do we set upon the knack of distinguishing and disputing nicely, in matters hid from common apprehensions; but matters, too, which to know nothing of will not render a man's case one whit the worse at the day of judgment? Egregious and elabo- rate folly ! which overlooks useful and necessary points, as k ilmir**™ JMiisi ■• * .f I . HI w wm. w pwi ». .■ w^mmmf' Mim 14 IMITATION OF CHRIST, DOCTRINE OF TRUTH, 15 \ti things not worthy our regard, and bends our industry to find out those, which either turn to no account, or what is worse than none. Thus taking pains to be ignorant at last, and verifying in our own selves the prophet's description of the heathen idols, which " have eyes, and yet see not." Why should we then, with such eager toil, strive to be masters of logical definitions ? Or what do our abstracted speculations profit us ? He, whom the Divine Word instructs, takes a much shorter cut to truth : for from this world alone all saving knowledge is derived, and without this no man understands or judges aright. But he who reduces , all his studies to, and governs himself by, this rule, may establish his mind in perfect peace, and rest himself securely upon God. O Thou whose very essence is truth, unite me to Thyself in perfect love ! The variety of other subjects tires and distracts my soul; in Thee alone I find the sum of all my wishes and desires. Should all our teachers be for ever dumb, and this great volume of the creatures continue shut to us, we might dispense with all the rest, if Thou wouldst vouchsafe Thy own information, and teach us by Thyself. The better acquainted any man is with himself, the more he converses with and retires into his own breast ; and the less he wanders abroad and dwells upon things without him, the more extensive and sublime is his knowledge, and the more easily attained. Because this man receives and is directed by a ray darted from heaven into his soul. A mind sincere and pure and firm, is not diverted by mul- tiplicity of objects. For the honour of God is its constant aim ; and, having but one end to pursue, it is in perfect peace and unity with itself, and doeynot divide its thoughts in vanity and self-love. For what can be a greater hindrance than our own ambitious and ungoverned passion ? A truly good and pious man first orders and disposes all his business regularly, before he enters upon the execution of any design ; he suffers no vicious inclination to divert him, but makes every undertaking submit to the dictates of reason and religion. The sharpest as well as noblest conflict is that wherein we labour to gain a conquest over ourselves ; and this should be our principal and constant care, to get ground every day, by bringing our passions more and more under, and be- coming more masterly proficients in virtue and goodness. Nor may we suppose any degree of virtue so exalted that it should cease to be a state of proficiency ; for such is the condition of mortals, that their utmost possible perfection in this life, is ever embased with an alloy of imperfection ; and their brightest notions are clouded with some confusion and obscurity. But in the study of ourselves we are best capable of avoiding mistakes. Therefore a true sense of" what we are, and that humility which cannot but proceed from such a sense, is a surer way of bringing us to God than the most laborious and profound inquiries after knowledge. Not that learning is in its own nature blamable; for the understanding of anything whatsoever, considered simply and as it really is, ought to be acknowledged commendable and good ; the gift and ordinance of God. But the danger is, when we give this the precedence in our esteem, before things abundantly better : I mean a good conscience, and a virtuous conversation. The true reason then why, in an age where learning is had in universal admiration, so little profit is made, and both error and vice do notwith- standing so wretchedly abound, is, in truth, no other than that men generally mistake their main business and proper excellence. They had rather cultivate their parts than their manners, and account it a greater accomplishment to know much than to live well. Oh ! would men but bestow half the pains in rooting out vice and planting virtue in its stead, which they are content to throw away upon captious and unprofitable questions, and the " opposition of science," falsely so called, what a blessed reformation should we see ? Then would not the vulgar and meaner sort abandon themselves to such scandalous, brutish, and abominable wickedness. Nor 1 j6 IMITATION OF CHRIST " ■ ■Ml PRUDENCE IN OUR BEHAVIOUR. 17 > \ J would the men of sense and learning and quality continue so profligate and dissolute in their manners, and blemish, as they do, their honour and attamments with shameless and licentious impurities. Surely this could not be, did men but consider at all that a day of judgment there will come, wherein measures will be taken very different from ours ; when the inquiry, upon which our affairs must all turn, will be, not how much we have heard or read, but how much we have done ; not how eloquent our expressions, but how pure and devout our lives; how much our manners, not our capacity or breeding, our wit or rhetoric, distinguished us from common men. But, if the credit and honour of the thing were the only consideration, yet even thus, where is the fruit of all this mighty toil ? What is become of all the eminent divines, philosophers, lawyers, orators, persons celebrated far and near just at the time when they lived and flourished; but now somebody else enjoys the gains of all that learning and fatigue ; and 'tis odds whether he that lives upon their labours even so much as sends one thought after them. These men, so eminent in their respective professions, no doubt thought themselves considerable in their own time ; but now that time is gone, and they are lost in universal silence. Their very names are buried as deep as their bodies ; and the one was scarce sooner out of sight than the other out of all mention and remembrance. Ah, wretched men ! How have you been deluded ? How short and withering a good does that fame and reputation prove, which you vainly promised yourselves would be eternal ; always fresh and flourishing, always precious in the mouths and memories of posterity? But this, and no better, is the condition of all worldly honour. Oh ! had you but been equally careful to improve in piety, and ren- dered your virtues as eminent as your learning, your studies then had not been fruitless ; but followed with a recompense, which would not thus have forsaken you. But this is the fatal error of our age, that infinite numbers are destroyed by unprofitable knowledge. They lay themselves out upon subtilties and curiosities, which turn to no account ; and the only thing which can make them amends at last, religion and the service of God, that they gave themselves no manner of trouble about, but slight, as not worth their care or thought. The great occasion of the fantastical opinions and dangerous corruptions with which the world is pestered is certainly this, that men propose no end to their studies but to be great, and to have other people think as highly of them as they do of themselves. And, because of all things they detest humility and a submission to truth, God gives them the due reward of their vanity, and suffers them to be seduced by their own absurdities and ** imaginations." If then we would be great, let us take the proper course for it : for none is truly so but he that abounds in the love of God and in good works ; none is truly so, but he who thinks modestly of himself, and is got above the temptations of ambition and vainglory. The man who is wise to pur- pose, counts all that this world can boast of but "dross and dung, that he may win Christ." And he is an expert and learned man indeed who hath learnt to give the pre- ference to God's will before his own ; who resolutely com- plies with His commands, and as resolutely denies his own inclinations. CHAPTER IV. Prudeiue in our Behaviour, " Be not too hasty in believing every word," nor the sugges- tions of " every spirit;" but consider coolly and leisurely, and make a conscience of giving your credit with due caution. Men are much more prone (the greater is the pity) both to speak and believe ill than well of their neigh' 1* Ill iiii lilUlliil ■ i8 IMITATION OF CHRIST \\> bours. This is our infirmity and unhappiness ; but a good man will consider and make allowances for it. And the effect of this consideration will be, the suspending his assent, and neither believing all he hears nor officiously reporting all he believes. It is an argument of great wisdom to do nothing rashly, nor to be obstinate and inflexible in our opinions. And the cautiousness I just now recommended, in crediting and spreading reports, is a necessary branch of the same perfec- tion. Advise in your affairs with wise and good men ; and think it more for your reputation to be instructed by those who understand better, than to act upon your own head. A virtuous life makes a man prudent in God's esteem, and gives true conduct and experience. The more humble and observant we are to His directions, the better we shall behave ourselves, and the greater satisfaction and peace of mind we shall find resulting from aU we do. i CHAPTER V. Of Reading the Holy Scriptures, The end we should propose to ourselves in this study, is the discerning and discovery of truth, not the observing quaintness and propriety of expression. The Book of God indeed should be perused with the same spirit and temper by which it was dictated. And as the Holy Ghost intended the profit of mankind more than niceness of words and phrases, so should we aim at growing better livers, rather than wiser or more accurate speakers, by what He hath delivered. To persons thus disposed, the plainest and most pious parts of Scripture will minister a delight equal to those which are more mysterious and sublime. The READING THE HOLY SCRIPTURES, 19 authority and skill of the penman should be of little weight with us. Nor matters it whether he were one of great or mean attainments ; for the love and desire of truth is the proper motive to study 3 and the substance of what is spoken, not the person who speaks, ought principally to be con- sidered. "All flesh is grass, but the word of the Lord abideth for ever ; " and this Word speaks to us in different manners, without any partial respect of persons. One great inconvenience in reading the Scriptures, is our own vain curiosity. We lose much of the benefit which might otherwise be gathered from them, by pretending to nice disquisitions of difficult points, and labouring to bring to the standard of our own imperfect reason what we should be content to receive with the simplicity of a humble obedience, and place to the account of divine faith. If you would read them, and profit by that reading, you must do it with a submissive and humble, a sincere and teachable, disposition of mind ; and account it a greater excellence to believe what God hath said, than to affect the reputation of learning, by singularity of opinions, and a bold attempt to bring down all He says to your own comprehension. If in some things you find occasion to doubt or distrust your own judgment, consult wise and holy persons, and submit patiently to hear and be informed by them. Nor let a vain conceit of your own abilities produce contempt of the aphorisms and parables of the ancients. For, be well assured, they were not uttered at all adventures ; but they who delivered these proverbial sentences, knew them to be the result of long and judicious observation. ,/ ■ 20 IMITATION OF CHRIST. DIRECTIONS FOR AVOIDING PRIDE, 21 y CHAPTER VI. Of Inordinate AJfectiotis. The moment a man cherishes any immoderate desire, he feels a tempest rising in his soul. Pride and covetousness never suffer us to rest ; but the poor and lowly in heart, the humble and the contented, enjoy themselves in a profound and perpetual calm. He that is still in conflict with his passions, and hath not yet attained a complete victory over them, is easily tempted, and often finds himself overborne by things not worth his concern. For the remains of a carnal spirit, and the strong tendencies to pleasures of sense, will not suffer a man, without great difficulty, to draw his mind off from worldly affections. And therefore, while he is endeavouring to do this, he endeavours it with sore travail and pain ; commits a violence upon himself, and is provoked to anger and indignation against all that opposes him in so laborious an undertaking^ But if he indulge those desires, and succeed in them, the consequence is worse this way than the other. For then he is stung with remorse for his guilty compliance, and discon- tented to find that the gratifying his inclination does not yield the satisfaction he promised himself from it. This convinces him by sad experience that true peace and con- tent is never to be had by obeying his appetites, but by an obstinate resistance of them. And such peace cannot be expected in the breast of any sensual man ; for it is the peculiar portion and happiness of a soul raised above the world, a zealous and devout, a mortified and refined, and heavenly disposition of spirit. CHAPTER VII. Directions for avoiding Pride and vain Confidences. To put our trust in man, or in any other creature, is most egregious vanity. Think it not below you to submit to the meanest good offices for the service of your brethren and the sake of Jesus Christ ; nor count it any shame to be thought poor and mean in this worid. Do your own endeavour honestly and faithfully; and never doubt of God's assistance. Depend not upon your own wisdom, and place not any confidence in the greatest man livmg \ but let your whole trust rest entirely upon the favour of God, who bringeth down and " resisteth the proud, but giveth grace to the humble, and exalteth those who are content to abase themselves." Boast not of riches, because they are in your present posses- sion ; nor of friends, because they have power and interest ; but if you will glory, glory in God, who is able to give all things, and willing to give that which is better than all, even Himself. And why should the strength and beauty of your person puff you up with pride, when it is in the power of a very little sickness to bring upon you extreme weak- ness and odious deformity ? If you be inclined to value your wit and address above due measure, remember from what hand these come, and do not provoke the Giver by abusing the gift. Fancy not yourself better than your neighbours, for tear that God, who knows what is in every man, think the worse of you upon that account. Nay, value not yourself even for what you have done well, for God judgeth not as man judgeth ; and what we often are highly satisfied with. He sometimes thinks not fit so much as to approve. If you be conscious of anything good in yourself, think that the same, cr better, qualities may likewise be found m others ; tor 22 IMITATION OF CHRIST while you allow their excellences, it will be no difficult matter to preserve a modest opinion of your own. There can come no harm of supposing every other man better than yourself ; but the supposing any man worse than your- self may be attended with very ill consequences. "The meek," says the Scripture, " is refreshed in the multitude of peace ; " but the proud in spirit is " like a troubled sea," perpetually tossed and driven by the fierce commotions of anger and emulation and envy and disdain, which never suffer him to be easy and composed. CHAPTER VIIL Against too general an Acquainiance and inconvenient Freedoms in Conversation. " Open not thine heart to every man," but make choice of prudent and religious persons to disclose thy affairs to. Frequent not the company of young men and strangers ; flatter not the rich, neither affect to be seen in the presence of great men : but associate thyself with the devout, the virtuous, the humble ; and contrive that thy discourse be profitable. Desire not the intimate acquaintance of women ; but, instead of thy conversation, let them have thy prayers ; and recommend the preservation and the reward of their virtue to God. Converse as much as may be with God, with His holy angels, with thy own conscience ; and com- plain not for want of company, nor think it an unhappiness to have but few acquaintance when thou hast so good company as this always at hand. Our charity indeed should be universal, and extend to all mankind; but it is by.no means convenient our friendships and familiarities should do so too. We often find that a person, altogether unknown to us, comes recommended by OBEDIENCE. 23 a good character, which makes us passionately fond of his acquaintance ; and yet this very man, when better known, loses the great opinion we conceived of him before, and grows palled and fiat upon our hands. And this we may be sure is no less likely to prove our own case : for the persons with whom we hope to ingratiate ourselves by a freer acquaintance, frequently discover some ill quality in us which makes us less acceptable. And therefore, in prudence and tenderness to ourselves, and others both, we should be sparing in our intimacies; because it so very often happens that the more perfectly men are understood, the less they are esteemed. CHAPTER IX. Obedience and a State of Subjection, It is a very valuable advantage to live under the direction of a superior ; and whatever the generality of men think of the matter, more difficult and hazardous to command than to obey. Many submit more out of necessity than out of any principle of duty or choice ; and, to such as these, this is a state of continual torment. All they do is against the grain, attended with constant murmurings and complaints ; the life of slaves and brutes, and not of man, who should act with a spirit of freedom. And this native liberty no inferior attains to till he have learnt to obey heartily, for God's and conscience sake. Whatever post you form an idea of, none will give you quiet and inward content, equal with that of a state of subjection. Many have fed them- selves with fond imaginations, how happy they should be if they could change their condition for a higher ; but few, if any, who have actually made the experiment, have found themselves at all the happier or easier for it. \y^ 24 IMITATION OF CHRIST, FEW WORDS ARE BEST. n Tis true, indeed, every man's own judgment is the proper rule and measure of his actions ; and hence it comes to pass, that we are all best affected to them who are of the same opinion with ourselves. But 'tis as tnie, that if God rule in our hearts, we shall not think much to recede from our own sense in some cases, when peace and the public good may be promoted by such concessions. For who is absolutely and completely wise, that nothing escapes his knowledge ? If then our knowledge be but partial and imperfect, 'tis but reasonable we should not abound too much in our own sense, but allow a fair hearing, at least to those who differ from us. And, in such cases, a man gains a great point when he knows himself in the right, and yet in tenderness and charity can comply with the infirmities or mistakes of others, rather than offend God, by being too tenacious of his own better judgment. I have frequently been told, that it is much safer to take advice than to give it For a man may have considered and 'determined well ; and yet there may be some cases which may make it reasonable to depart from that deter- mination, and give ourselves up to be determined by other persons. And when these cases happen, to refuse such compliances, manifestly betrays our own self-conceit, and is not constancy but obstinacy of spirit. CHAPTER X. Few Wards are Best. Decline crowds and company as much as conveniently you may. For frequent discourse, even of news or indifferent things, which happens upon such occasions, is sometimes an obstruction to virtue, when least intended or suspected so to be. The world and its vanities easily take hold of us, and our minds are ensnared and captivated before we are aware. How often have I found reason to wish, that 1 had not been in company, or that I had said nothing, when I was there! If we examine how it comes to pass that mutual conversation gives so great delight, notwithstand- ing we so seldom enjoy that pleasure with perfect innocence ; the true account, I think, is this, that we find ourselves diverted by discourse, and unbend our thoughts from severer studies : that what we desire and are most fond of, or what we have the greatest aversion to, lies uppermost in our minds ; and therefore we propose some ease in discharg- ing ourselves upon these subjects. But how very seldom do we find that ease we propose by doing so ! For this outward consolation mightily takes off from that inward and spiritual satisfaction, in which true happiness consists. Therefore it is our duty to watch and pray, and to fill up the empty spaces of life with these holy and retired exercises. And if at any time the refreshments of company be chosen and convenient, a strict guard should be set upon our tongues, that they utter nothing amiss ; but improve these very diversions to the edification of ourselves, and them that hear us. Impertinent and lavish talking is in itself a very vicious habit, and a wretched hindrance to our spiritiial4»ofi«ifiDcy. And these two con- siderations ought to make us extremely cautious in our conversation. But it is the privilege of virtuous and religious discourse, that piety and goodness are wonderfully promoted by such conferences ; and then, especially, when persons of the like heavenly spirit and temper frequent one another's company, with a design of improving by it |iii 26 IMITATION OF CHRIST, CHAPTER XL Of Peace of Mind and a Desire of Improve meni Men might live quiet and easy enough, if they would be careful not to give themselves trouble, and forbear med- dling with what other people do and say, in which they are no way concerned. But how should he be easy, who makes other men's cares his own ? who industriously seeks disquiet, and when he might rest in peace within doors, goes abroad to invite and fetch disturbance home to his house ; who takes such pains and spends so much time to inquire into the affairs of neighbours and strangers altogether foreign to him ; and seldom or never descends into his own breast, that he may examine and understand himself. " Blessed are the meek," says the Scripture, " for they shall inherit the earth peaceably, and increase their joy in the Lord." Whence is it, think you, that some holy persons can so perfectly abstract themselves from the concerns of this world, and find such satisfaction in their divine retirements and solitary contemplations ? From hence, no doubt ; that they have made it their business to mortify all earthly and sensual affections, and so have devoted themselves entirely to God, and are at liberty to attend upon Him without distraction. But we find the case much otherwise with us, because our passions interrupt our piety, and the transitory things of this world continue tenderiy to affect us. We seldom gain an entire conquest over any one ill habit ; nor are we zealous to make every day we live a step to higher degrees of virtue. This is the reason why we are so cold and insensible, or at best but lukewarm and indifferent, in the exercises of piety and private meditation. Were we but, as we ought to be, dead to the world and our own lusts, disentangled from those chains and snares PEACE OF MIND. 27 within, that hamper and keep our souls down to matter and sense; then should we also relish acts of devotion, and be ravished with marvellous joy when our thoughts are fixed on God and heaven. The only, or the greatest, bar to these spiritual delights proceeds from passions unsubdued; and from our own sloth, which cares not to encounter difficulties, nor aspires to the perfection of the saints. Hence is that tameness and dejection of spirit, so visible, so scandalous, when any little misfortune comes across us : hence our vain confidence and anxious care, which seeks and depends upon human helps and remedies; and neglects God, our only suflScient refuge and deliverer. Would we but quit ourselves like men, and resolutely stand our ground, v/e should not fail of succours from above. God is always ready to strengthen those who strive lawfully, and place their hope in the assistance of His heavenly grace : He means our very hardships and dangers for our good, and engages us in new conflicts and temptations that He may make our victories more glorious, and qualify us for a brighter crown. If we content ourselves with the observance of the outward duties only, and suppose this is the utmost perfection necessary for us, we bring religion into a very narrow compass, and may quickly get to the end of it But, alas ! the main of our business lies within. The axe must be laid to the root of the tree, and our sensual appetites quite cut down, before we can attain to true pleasure in holiness and a peaceful serenity of mind. Would we but impose upon ourselves the task of morti- fying a fresh lust and conquering a vicious habit every year, even thus in a little time we might attain to some perfection. But, alas ! we often take the direct contrary course ; and are generally more wary, more devout, more zealous to do well, and to avoid evil, when we first enter upon a religious life than after we have spent some time in it. The fervour of our affection, which ought in reason to grow <^ery day 28 IMITATION OF CHRIST. y stronger and brighter, cools and goes out again ; and we reckon it a great matter if our zeal can be kept up to the same warmth which we felt at its first kindling. We are too tender of our ease, and loth to put ourselves upon the stretch; whereas, would we but use a little severity and submit to some violence at first, that trouble would quickly wear off, and all our progress in virtue would prove, not easy and tolerable only, but even a delight and wonderful satisfaction to us. 'Tis hard, I own, to part with our old friends, and to unlearn habits to which we have been long accustomed. And harder yet it is to enter into a formal war with our own inclinations, and obstinately to deny what we eagerly desire. But if we do not conquer smaller difficulties, what will become of us when assaulted by greater? If we do not resist our natural propensions at first, before inclination is strengthened by custom, the enemy will gather strength. Every day's practice is a fresh reinforcement; and the longer the delay, the greater will be the difficulty. Oh, think of this in time, and consider the happy effects of an early and serious piety: what peace, what triumphs to yourselves ! what joy to others, to God and Christ, to angels and good men, you will certainly procure by be- having yourselves gallantly in this spiritual warfare ! This sure will balance all the hardships of virtue, reproach your cowardice and sloth, provoke and inflame your diligence and courage, and make you zealous, resolute, impatient to grow in grace and advance every day in spiritual per- fection. ADVANTAGE OF AFFLICTIONS. «9 CHAPTER XII. Tin Advantage of Affiidions. ^ " It is good for me that I have been in trouble," says David. Nor is it David's case alone ; foi many men have reason to bless that Providence which sends crosses and calamities upon them. These bring a man's thoughts home, put him upon reflection, and help him to understand himself and his condition. They show him that he is in a state of exile and pilgrimage, and forbid him to set up his hope and rest in a strange country, where he is no better than a sojourner. Nor is it thus with those sufferings alone which the immediate hand of Heaven inflicts, but even those whereof men are the instruments. The injuries and contumelious usage, the calumnies and censures of them who speak and think ill of us, bring their profit with them too, even when most wrongful, most undeserved. For these oftentimes are an occasion of rectifying our measures, as bringing us to a juster and more modest opinion of ourselves. They cure our ambition and vainglory, and convince us how vain a thing it is to thirst after reputation and the praise of men, when even innocence and goodness cannot protect us from slander and reproaches. They teach us to set a due value upon the testimony of our own consciences, and the righteous approbation of God, the searcher of hearts ; when that which He will not fail to commend and reward cannot escape the contempt and condemnation of the world, nor prevail for so much as fair quarter from our mistaken and injurious brethren. It is therefore both our duty and our wisdom so entirely to place our happiness and expectations in God alone, that we shall not need to be extremely solicitous for many outward comforts, or feel ourselves destitute, or much ^ 30 IMITATION OF CHRIST dejected, when any of these happen to fail or forsake us. For when a well-disposed man is oppressed with sufferings and temptations, or perplexed with evil thoughts, he then feels, experimentally, how necessary the divine assistance is, and how little he is able to do or endure without it ; then he is touched with inward remorse, then does he groan in secret, and in the anguish of his heart pour out his requests for relief and deliverance; then even life itself becomes a burthen, and death desirable, as that which will translate him from this valley of tears and corruption, to a life of immortality with his God and Redeemer. In a word, such circumstances as these are more effectual than ten thousand arguments to convince him, by his own sensible experience, that perfect security and entire satis- faction are not so much as consistent with the condition of man in this present world ; and therefore we must be content to wait another and future state, which alone deserves our affections, because it alone can make us truly and completely happy. CHAPTER XIII. Of Resisting Temptations. So long as we continue in this world, we must not flatter ourselves with an imagination, so vain as that of being exempted from tribulations and trials. These are so / inseparable from mortality, that Job calls the life of man a "warfare," or "place of exercise." It highly concerns every one of us upon this account to take great care for managing himself under his temptations ; to watch and pray diligently ; as being duly sensible that he hath a watchful enemy to deal with, one who will not fail to take all RESISTING TEMPTATIONS. ,J,A advantages of deceiving, and who " goes about continually, seeking whom he may devour." Nor must our attainments in virtue dispose us to remit of this care, for virtue is no absolute security. No man is so perfect, so holy, as never to be assaulted, or out of the reach of this adversary. We may defend ourselves against his attacks, but still attacked we must, and most certainly shall be. Now though there be great hazard and uneasiness, yet is ^ there likewise great profit to be made from temptations. ^^ Particularly, as they contribute to the humbling our minds, to the purging off our dross, and the making us wiser by suffering. This is the rough way to happiness which all the saints of God have travelled before us, and by it at last were safe conducted to their journey's end ; and they who fell off and were discouraged at the ruggedness of the passage, are all reprobates and castaways. No order or profession of men is so sacred, no place so remote or solitary, but that temptations and troubles will find them out and intrude upon them. Nor ought it to seem strange that these should haunt and pursue us close, at all times and places ; since we our- selves carry about us the very matter of our temptations, and can never run away from that inborn concupiscence upon which they work, and from whence they take occasion to destroy us. This is the account we may reasonably give ourselves, why there should be such an uninterrupted succession of temptations and miseries, and why one trouble should press so hard upon the heels of another. For how indeed can it be otherwise; since with our innocence we lost our safety and happiness, and must be born to ^ trouble, because the ground of our trouble is now become ^^ a part of our nature? Many men involve themselves deeper in temptations, by being too solicitous to decline them. For we must not suppose ourselves always to have conquered a temptation when we have fled from it The nobler, and sometimes the more effectual way, is to van- 3, miTATiON OF CHRIST. quish them by patient enduring, and being humbled under them. Thus much is plain, that by declining a temptation we have not disarmed it. The root is standing still, and wiU soon be sprouting again ; and a man who flees is so far from getting ground upon his adversary, that he rather gives him encouragement to pursue more vigorously. The way to ^ overcome is by patience and long-suffering ; which, by God s assistance, and by degrees, though perhaps but slow ones, is more likely to succeed, than heat and vehemence, and any the violentest and most obstinate efforts of our own strength. When you find yourselves tempted, be sure to ask advice ; and when you see another so, deal with him gently ; support him with compassion, and administer all the comfort in your power, as you could not but wish to be treated yourself were you in his afflicted circumstances. The beginning of all temptations to wickedness, is the fickleness of our own mind and want of trust in God. An inconsUnt and irresolute man is like a ship without a pilot, driven to and fro, at the mercy of every gust of wind. ^ "Metals are tried in the fire, and acceptable men in the furnace of affliction." We seldom know the true extent of our own power till temptation discover it to us. But watchfulness, which is always necessary, is chiefly so when the first assaults are made. For the enemy is more easily repulsed if we never suffer him to get within us, but upon the very first approach draw up our forces, and fight him without the gate. ' Twas well advised of the poet— ••Take physic early j med'cines come too late When the disease is grown inveterate." And this will be more manifest, if we observe by what methods and degrees, temptations grow upon us. The first thing that presents itself to the mind is a plain single thought ; this straight is improved into a strong imagination ; that again enforced by a sensible delight ; then follow evil RESISTING TEMPTATIONS, 33 motions ; and when these are once stirred, there remains nothing but the assent of the will, and then the work is finished. Now the first steps of this are seldom thought worth our care; sometimes not taken notice of; so that the enemy frequently is got close up to us, and even within our trenches, before we observe him ; and we have lost the day, for want of defending ourselves, while he was in a condition of being resisted. For the longer we defer the engagement the weaker we grow, and the more onr adversary gathers strength. The season of these trials is various and uncertain. Upon some they are severer presently after their conversion, upon others towards the latter end of their days. Some have them so thick repeated, that their whole life is one continued conflict; and some again have but very few and gentle trials. All which different cases are ordered by a just and wise God, who knows what each man deserves, and what he is qualified to undergo; and weighs all circumstances so justly, that His several dispensations are constantly sub- servient to the salvation and happiness of His chosen servants. Let us not therefore despair when temptations beset us ; but excite our zeal, and pray to God more fervently, that He would be our present help and refuge in all our troubles ; and, as St. Paul expresses it, "That he would with the temptation also make a way to escape, that we may be able to bear it." Let us humble ourselves under the trying hand of God, and patiently submit to His good pleasufe in all our tribulations. For those who do so " He will exalt in due time, and save them that be of a meek and a contrite spirit." By temptations and afflictions a man is brought as it were to the touch; by these his proficiency is measured and easily discernible. The greater these are, the more acceptable the sufferer is to God, and the brighter lustre thej^ add to his virtue. For to be religious and zealous in B •' 34 IMITATION OF CHRIST. I y^ the service of God, when no uneasiness is upon us, this is no mighty matter. But if we can suffer with patience and resignation, and continue steady in the love and service of God, when He afflicts and sends bitterness into our souls, this argues a noble disposition, and promises an extra- ordinary perfection. Some persons have come off with safety and honour in very sharp and trying instances, and yet are worsted in common and trivial ones. And this case, is capable of a very good improvement ; for thus, no doubt, God gives men warning that they should not presume upon their own strength, but humbly take sanctuary in Him in matters of difficulty; moved by the experience of that weakness and frailty which hath yielded to slighter and less violent temptations. v^ Lx. xV Jr X J_j J^ ^vx V • Against Hash Judging. Turn your eyes inward upon yourself; for you can very hardly exceed in judging your own actions, nor be too cautious and sparing in censuring those of others. And " censuring " indeed this deserves to be called in the worst sense of the word, rather than "judging;" if we consider, not only how unprofitable to any good end, but how liable to infinite mistakes, and very often how exceeding sinful all such judgments are. Whereas the examining and judging our own selves is a work very proper for us ; such as we are qualified to undertake, and always turns to good account. We generally determine and give sentence, just as we stand affected to persons and things; our own passions and private prepossessions blind our minds, and either hinder us from discerning the truth, or from letting it have its due weight with us; Whereas, if we proceed from no other AGAINST RASH JUDGING. 35 principle but the love of God, those matters which disagree with our own sense of things would be allowed fairer consideration and be less uneasy to us. But now something foreign to the case in hand, either lurking privately in our own breast, or happening from with- out, engages and draws our minds after it. Many people act upon private respects and personal interests, even when least sensible that they do so. These men continue well satisfied so long as things agree with their own inclination ; but are out of all patience upon the least difference and contradiction. And hence it comes to pass, that good correspondence is so often broke, and quarrels commenced between friends and neighbours, even men of piety and the most sacred professions, upon no other ground than that they do not think and act alike. The reason of this seems to be that mighty ascendant which use and inveterate habits naturally gain upon us. We can very hardly be persuaded to change a practice or opinion, which we have been educated in and long accustomed to ; or to suppose that other men see farther into things than ourselves. The man therefore who leans more to his own understanding and study than to that l^rinciple of virtue which should dispose him to an entire submission to Christ and His doctrine, is by no means in a condition of having his mind enlightened by God. For God expects that we should be subject to Him without any reserves, and thinks it fit that a religious love and obedience should take place of our own reasonings. V 36 IMITATION OF CHRIST. CHAPTER XV. Of Works of Chanty. This is a constant and universal rule, that no considera- tion of any advantage, no regard of any person whatsoever, must ever prevail with us to do an ill thing. But the benefit of a person who stands in need of our relief is oftentimes a sufficient warrant for leaving a good thing undone ; or for changing our measures, and choosing to do one good thing rather than another. For indeed, properly speaking, this is not so much an omitting to do well as a prudent contrivance to do better. But let the thing we do be what it will, it is the principle upon which we do it that must recommend it ; and as without charity, both all we are and all we do signify nothing, so, where this is at the bottom, everything we do, how mean soever in itself, is of very valuable consideration. For God observes ^ by what springs we are moved ; and measufes our desert by the disposition of the heart, and not by the worth of the gift or the quality of the action. The man, then, that loves a great deal, does a great deal ; the man that does anything well, in that one thing does a great deal ; and he does well who prefers the good of others before his own private pleasure or profit. That which frequently passes for charity, is really no better than a >y selfish and carnal principle ; for how very seldom do men act upon other motives than the gratifying their own incli- nations, the doing their own will, the prospect of their own advantage, the expectation of return or reward, so con- sulting the convenience, not so much of others, as them- selves. Now, true and perfect " charity seeks not its own advan- tage ;" and if God in His bounty be pleased to recompense it, yet this recompense is not the thing principally in view, OTHER MEN'S FAULTS. 37 but its great aim and end is the glory of God. For the same reason "charity envieth not," because envy is a passion proceeding from selfishness and pride. And there- fore the man who acts upon a principle so generous as neither to seek his own private interest nor to take satis- faction in himself, but places all his content and bliss in God alone, is got above envy and incapable of so mean a passion. Charity looks upon God as the sole beginning and end of all good ; the source from whence it flows, and the mimense ocean in which it is swallowed up ; the person from whom all the saints derive their righteousness, and in the fruition of whom the reward of their righteousness consists. And therefore the man possessed of this principle sets no undue value upon himself or others ; he takes no part of the merit or honour to himself ; he is not profuse in the commendation of others ; but ascribes the whole glory of every virtuous action to Him whose originally and in truth It is. Little need be said to show that one thus disposed, thus persuaded of God, as the Only, the Uni- versal Good, must have set his heart upon things above. For sure the least spark of His holy fire will serve to kindle m our breasts the love of heaven and spiritual joys, and suffice to convince us that all here below is full of vanity and by no means an object worthy our afiections. ' CHAPTER XVI. Of Bearing with other Men's Faults. When you observe in yourself or others anything amiss which you would fain but cannot cure, your duty in such cases IS to endure it till God sees fit to order matters other- wise. And a duty this is highly reasonable, if you consider 38 IMITATION OF CHRIST. OTHER MEN'S FAULTS. that possibly it is much wiser and better that these faults should not be amended than that they should. It may be God permits them for the trial and increase of your patience and humility, without which all our virtues are of no great regard in His sight. But at the same time that you ought to bear, you are no less obliged to pray against them ) to beg that the ill example of them may be no hindrance to yon in your Christian course ; and to implore the assistance of His grace for the bearing them in such a manner that the provocations arising thence may never shake your temper, or betray you to any sinful, or so much as indecent, excess of passion. If a man refuse to comply with good advice, or to reform upon admonitions and reproofs, you are not, after these offers of doing him service have been made and repeated, obliged to contend with him any longer. 'Tis better to commit the whole affair to God, and endeavour to effect that by your prayers which your discourses could not do. Beseech Him therefore, whose infinite wisdom knows how to bring good out of evil, that His will may be done, and His name glorified; and that all who serve and worship Him may be led into such actions, as most contribute to these ends and are well pleasing in His sight. And when you have thus discharged your part, set yourself resolutely to bear the greatest infirmities and faults of your brethren with- out any disturbance. And, for confirming this resolution, remember that you also have many failings of your own, by which the patience of other people will have its turn of being exercised. And if you do (as certainly you cannot but) see this, think how unreasonable it is to expect you should make others in all particulars what you would have them to be, when you cannot so much as make' yourself what you are sensible you ought to be. And, indeed, nothing is more comipon than to express exceeding zeal in amending our neighbours, and mighty indignation against their vices or imperfections, while at the same time we 39 neglect the beginning at home, and either quite overlook, or seem highly contented with, our own. We take a pleasure in being severe upon others, but cannot endure to hear of our own faults. We are surprised and uneasy at the liberties they take with us, and wonder with what confidence they can pretend such interest in us ; and yet there is nothing so extravagant which we do not think we have a right to expect, and resent it highly to be denied. We set up for reformers, declaim at the wickedness of the age, and are all for suppressing and punishing it by rigorous laws, and yet are unwilling that any check or restraint should be put upon our own freedoms. This shows how far we are from observing that great rule of equity, the loving our neighbour as ourselves; and from meting to others the same measure which we are content should be measured to us again. Further yet, supposing all men to be without faults, some excellences and virtues must be lost too: what would become of patience, what of forgiving and forbearing one another for Christ's sake, if there were no provocations to try our temper? and such there could not be, if every man were perfect and did his duty. But as the present condition of the world is ordered, God hath furnished us with constant occasions of bearing one another's burthens. For there is no man lives without his failings ; no man that IS so happy as never to give offence ; no man without his load of trouble ; no man so sufl^cient, as never to need assist- ance ; none so wise, but the advice of others may, at some time or other, be useful and necessary for him : and there- fore we should think ourselves under the strongest engage- ments to comfort, and relieve, and instruct, and admonish, and bear with one another. Besides, we shall do well to reflect that afl3ictions and uneasy accidents are the clearest indication of a man's goodness, and the degrees of his improvement. For we mistake extremely in imagining that anything which happens to us from without is the real s^ mm !S 40 IMITATION OF CHRIST. cause of our doing well or ill : adversity does not make virtue or vice, but exert and draw them into practice ; it does not change the man from what he was, but only discover what he really is. CHAPTER XVII. A Recluse Life. The man who desires to maintain peace and a good under- standing with others, must learn, in order to it, in many cases to deny and subdue himself. If then you would keep your ground, or advance forward in piety and virtue, possess yourself entirely with the notion of your being no better than a stranger and pilgrim only here upon earth. As such, be content to forego the enjoyments and esteem of the world, and to be accounted a fool for Christ's sake. For, till this be done, you are not duly prepared to retire and enter in a course of life wholly devoted to God and religion. / The peculiar habit, and tonsure, and other formalities by which monastics are distinguished from common men, add nothing to their sanctity, nor contribute in the least to render them what they pretend to be. This can only be done by a temper as different from the /est of the world as their way of living ; an entire change* of manners, and an effectual mortification of their passions and desires. He that retreats out of any other design but the service and honour of God, and the salvation of his soul, will be so far from avoiding misery and trouble that he will involve him- self in new and greater troubles, and become more exquisitely wretched than the affairs of the world could make him. Nobody. can continue easy in his own mind who does not endeavour to become least of all, and servant of all. EXAMPLES OF HOLY MEN, 41 Remember then that you come to obey, and not to govern : the state of life to which you are called is a state of labour and hardship, and much suffering ; not of leisure and ease and diversion. You do not so properly forsake, as change, your business. For this sort of life is such a trial of men as the fire is of gold ; and none make good their post in it but such as are content to humble them- selves, and heartily and cheerfully submit to anything for God's sake. CHAPTER XVIII. 0/the Examples of Holy Men informer Ages. It will much contribute to our progress and encouragement in Christian virtues, to keep in view those lively patterns which those holy fathers have set us, whose zeal and exalted piety shone clear in former generations. For, by observing the brightness of their lustre, we shall at the same time discern the faintness and dimness of our own light, and blush to find the present age so much eclipsed by the unequal comparison. Alas ! how poor and mean are our attainments, when put into the balance with theirs ! Those excellent good persons, those affectionate friends and followers of Christ, served God instantly, in hunger and thirst, in cold and nakedness, in labour and weariness, in watchings and fastings, in prayers and holy meditations, in many persecutions and sharp reproaches. Blessed God! how many, how grievous miseries and hardships did the apostles an d martyrs, th e confassorf; and \argins , endure heretofore! And not they only, but all ^Mp— im«[iiill1niiiniii..ii,. „„||||||^ nWHWliiiiiNiii*.'' '■" 'i- J J W ^"^ ^"^ •^ijfc those brave and generous souls in the primitive and purer state of the Church, who made it the study of their whole lives to tread in the steps of their meek and suffering 42 IMITATION OF CHRIST i Saviour ! These heavenly-minded persons have hated their own lives unto the death, that they might preserve them unto life eternal. How very austere, how entirely mortified, was the conversation of the ancient hermits in the deserts ! How long, how sharp the temptations they underwent ! How fierce and frequent their conflicts with the enemy of souls ! How constant and fervent their prayers ! How rigorous their abstinence, how unblemished their chastity ; how eager their desires, how indefatigable their endea- vours after higher degrees of perfection ! How vigorous and gallant the war they waged against their vices and rebellious appetites ! How pure and uncorrupt all their intentions, how free from any mixture of worldly prospects, and sincerely fixed upon God and His glory ! The whole day they employed in hard labour, the whole night in devotion. From which their very labours did not hinder them; for even these were consecrated, too, by the frequent intermingling of prayers and holy ejaculations. Their great care, in a word, was that no portion of the time God gave them in the body might be spent unprofit- ably; and what they laboured to make an improvement their zeal made a delight. For time in their esteem was much too swift, and their devotions so far from creating weariness, that every hour seemed short, and snatched away those joys too hastily, which they felt in conversing with Him whom their soul loved. Their thoughts were so intent, their raptures so entertaining, so ravishingly sweet, that they became almost all spirit, and quite forgot their bodies and the care necessary for supporting them in life. Riches and honomrs and greatness, and friends and relations, were now no longer their concern. How should they ? when even a part of their own persons ceased to be so ; and providing those things, without which mortals cannot subsist, was now grown a trouble, and to persons so abstracted from flesh and sense, a painful and unseasonable interruption of better and much more important business. EXAMPLES OF HOL Y MEM, 43 These men, it is true, had no earthly possessions ; but they who were poor in that respect were exceeding wealthy in another, rich in the favour of God, and abounding in excellent virtues. What they wanted of outward comforts was much better supplied by the plentiful communications of divine graces, the inward refreshments and unspeakable consolations of the blessed Spirit. These strangers to the worid were intimately acquainted with its Maker and Lord ; and how meanly soever they might think of themselves, or how despicable they might appear in the eyes of others, yet in the sight of God they were particulariy dear, highly honourable and precious. They persevered in their humility and sincere obedience, in their courage and constancy, their meekness and patience and great charity. And by this con- tinuance in well-doing and contented suffering, they made daily advances in spiritual perfection, and attained to a wonderful high pitch of grace and favour with God. By this exemplary piety they are become proper patterns for the imitation of all devout men in after ages ; and, though but a it^ in number, ought to encourage and prevail upon us more powerfully to rival their uncommon zeal, than the numerous examples of negligent and lukewarm Christians should do to slacken and suffer our piety to grow cold. To these we may add the ardent devotion of those holy men who retired from the world into cloisters and cells, which, at their first institution, were places of great piety and severe virtue. Their prayers were frequent and devout, their emulation in spiritual perfections noble, their discipline strict and well ordered, their obedience to superiors modest and respectful. Even those footsteps of their piety still remaining, for which their successors have since so scanda- lously degenerated, are sufficient to inform us that the first combatants in this war against the worid and the flesh were men of gallantry and just renown. But now, alas ! how wretched a pass are we come to when it is counted a mighty matter if here and there one keep himself from transgressing 44 IMITATION OF CHRIST, ll the rules of his Order, and patiently submit to those exercises which his profession imposes upon him ! Oh, what a miserable age of cold indifference and wicked carelessness are we fallen into! How are the holy flames of primitive zeal extinguished! And instead of being a delight, how great a weariness, how insupportable a burthen, are religious duties and exercises become to us ! How wretched is that stupidity, how profound that sleep, which now oppresses the spirit of mankind, when so many bright examples cannot prevail with U3 to shake off our sloth and slumber, nor awaken our souls into any tolerable concern for banished piety and neglected virtue ! CHAPTER XIX. The Exercise of a truly Religious Per soft. The life of a Christian who hath dedicated himself to the service of God, should abound with eminent virtues of all kinds, that he may be really the same person which he is by outward appearance and profession. Indeed, he ought not only to be the same, but much more, in his inward disposition of soul ; because he professes to serve a God who sees the inward parts, a searcher of the heart and reins, a God and Father of spirits : and therefore, since we are always in His sight, we should be exceeding careful to avoid all impurity, all that may give offence to Him whose eyes cannot behold iniquity. We should, in a word, so far as mortal and frail nature can, imitate the blessed angels in all manner of holiness, since we, as well as they, are always in His presence. To this purpose it would be expedient daily to renew our resolutions of living well, and every morning to refresh and quicken that zeal with which they EXERCISE OF A RELIGIOUS PERSON. 45 were made at first. To beg of God that He would help us, and enable us that day to begin well : to begifij I say ; for all that we have done hitherto ought in lowliness of mind to seem, and to be acknowledged by us, as nothing. Great diligence and watchfulness is necessary, in order to discharging faithfully what we have intended, and resolved zealously. For if they, who are most sincere and vigorous in their purposes, are yet too often weary and remiss in their performance, what do we think must needs become of those who purpose but very seldom, or very coldly ? It is true, indeed, the occasions of our falling off, or fainting in our minds, are various and many ; and seldom do we allow ourselves in any omission of religious duties, without even thus perceiving a very sensible abatement and decay of zeal. The perseverance of good men, in the midst of so many difficulties and avocations, must be ascribed to God's favour and assistance, more than to any care and wisdom of their own. And good men have always this notion of the thing. For they depend upon God for the success of all they do, even of their best and wisest undertakings. "A man's heart deviseth his way, but the Lord directeth his steps," says Solomon. We may contrive and act as seems most advisable ; but, as " the very preparations of the heart," by which we do so, are from the Lord, so is the event of our having done it entirely in His disposal. If at any time a religious exercise be omitted, upon the account of some other act of piety or some work of charity at that time inconsistent with it, this does us no disservice, and the omission is easily repaired. But, if through any lothnes-s or indisposition of mind, if through laziness or any voluntary neglect of our own, our customary devotions be passed over ; this is from a wicked cause, and will not fail to have a very ill effect upon us. When we keep our zeal with all our might, and do our very best, yet even then we shall find ourselves often defective. But though we cannot arrive at absolute perfection, nor conquer all our frailties, ^ v^ m^cs Miy^KiZr 4^ IMITATION OP CHRIST. nor prevent all our hindrances in goodness ; yet ought not this to discourage us from striving and resolving. And when we do so, we shall do well not to content ourselves with general intentions, but bend our forces against some particular thing ; and chiefly against such as we have found by experience to be the greatest and most troublesome obstruction to our doing well. The condition of our affairs without, and that of our own souls within, must be diligently considered, and reduced into the best order we can; because both the circumstances of the one and the disposi- tions of the other contribute greatly to our furtherance in piety. It may be you cannot at all times recollect and call your- self to account, but certainly you cannot want opportunities of doing so once every day at least. The morning or the evening are proper for it. In the morning you may lay out your business for the day following, and at the return of night again you may reflect what hath passed in the day- time ; how your thoughts and words and actions have agreed with the scheme of behaviour you laid before yourself, where you have transgressed, how far exceeded or fallen short, and in what instances (for, alas 1 it is but too likely that you have in many instances) offended God and man. In this scheme you form of living well, quit yourself like a man in resisting the assaults of the devil. To this end begin with keeping a strict hand over your appetite ; for when you have once attained to a rigid and masterly sobriety, all other fleshly desires and temptations will be vanquished and kept under with much less difficulty. To the same purpose beware of idleness, be constantly in action, let reading or writing, or praying or meditating, or contriving somewhat for the good of others, employ your leisure hours. Some bodily exercises are very fit to be used ; but these will require prudence in the choice of them, for all are not equally convenient, and therefore the nature and degrees of them must be considered, as well as tlie temper and EXERCISE OF A RELIGIOUS PERSON, 47 constitution of the person consulted, to render them profitable. Some religious exercises the community is concerned in, and they must be attended to in public ; others are per- sonal, and these will be best performed in private. This distinction is of great use to keep men from acting im- properly; for even a good thing may lose much of its gracefulness and commendation by being done out of due place and time. Another necessary caution which many good people stand in need of is, that you should not be so zealously bent upon any private devotions or duties as for their sakes to slight or disuse the public; for these require at least an equal degree of your esteem and care in the attendance of them. But when you have discharged your duty in that point, and done all that your particular station or the commands of your superiors require from you, then is the proper season, and then you will do well to return into your own breast and employ the remainder of your time as piety and religious purposes shall direct. And here again a prudent choice is needful; for all sorts, even of religious entertainments, are not suited alike to our spiritual advantage. Some difference arises from the consideration of the persons, and another very visible one from the different limes and seasons of using them. Some are more proper for holy days, others for common days; some for festivals, others for fasts ; some for a time of temptation and affliction, others for a peaceful and serene state of mind ; some to persons in grief, or under calamitous circumstances ; others for prosperity, when the spirits flow gaily, and our hearts rejoice and sing for the goodness of the Lord. Particularly it will be convenient, in an especial manner, to renew and raise our souls by very frequent and solemn acts of piety and devotion at the constant returns of all the Christian festivals. For these should represent to our minds the eternal unin- terrupted festival of joy and thanks celebrated by the saints in heaven. And this should put our souls upon the wing, 48 IMITATION OF CHRIST ^^ inflame our devotion, mount us up thither, and make us act even beyond ourselves, more cheerfully, more vigorously, as if we were just then going to receive that glorious reward of our labour which these glad seasons bring so lively ideas of to our thoughts. And if the time of our receiving that reward be still delayed, let us be so thankful for a longer time given us here as at the same time to be humbled by that very length of life which the generality of the world are apt to esteem the greatest happiness that can befall them. Let us endeavour to do God still better service, but let us suspect that we have not served Him yet as we ought. For if we had, He would not have put off our recompense to a farther day ; and probable it is that He does not translate us to heaven as yet because we are not fit for it. And let us therefore double our care to qualify ourselves for that glory which, in His own appointed time, shall not fail to be manifested in us. Come He most assuredly will, and " blessed is that servant whom his Lord when He cometh shall find watching." " Verily, I say unto you, He will make him ruler over all his goods, and partaker of the joy of his Lord." LOVE OF SOLITUDE AND SILENCE. 49 CHAPTER XX. Love of Solitude and Silence. Reserve a convenient proportion of your time for privacy and conversing with yourself; and let this be spent in frequent and thankful reflections upon the mercies of God, and in reading good books. Among which I advise you, by all means, to let alone nice disputes and unprofitable specu- lations; and keep to such subjects as may be proper for Ihe exciting your zeal and quickening your affections, rather than such as may employ the subtlety of your wit. Never fear that you shall want leisure for these good purposes. For if you will prevail with yourself to abate the mere impertinences of life, the unnecessary conversations, the time spent in hearing and telling of news, in inquiring after and spreading about idle reports, and such as are either faulty or frivolous wastings of your time, you cannot want sufficient leisure and great opportunities for cherishing and improving holy and heavenly meditations. Thus did the most eminent saints industriously avoid company and busi- ness, and chose to converse with God in private, as much and as often as possibly they could. 'Tis a good reflection, which the philosopher made of himself — that he never was in other men's company but he came out of it less a man than he went in. And this is what we may frequently confirm by our own experience, after a great deal of discourse hath passed. 'Tis certainly much easier for a man to restrain himself from talking at all than to enter into discourse, and not say more than becomes him : infinitely easier to live at home and see nobody, than to go abroad in company and return innocent. A man therefore, who makes inward and spiritual perfection his great end, must imitate the blessed Jesus, and often with- draw himself from the multitude. No one is qualified to converse in public who is not highly contented without such conversation; nor to entertain, or receive entertain- ment from oihers, who cannot entertain himself alone with satisfaction. No man is fit to govern who hath not learned how to obey : no man can enjoy mirth with safety who is not at the same time in a condition of rejoicing in a good conscience: none is fit to speak freely but he who can, without any violence to himself, refrain his tongue or keep silence altogether. Accordingly we may observe that the pleasures anfl inward security of the best men have always been tempered with the fear of God. Nor was their humility or their care so IMITATION OF CHRIST, \y one whit abated in consideration of those extraordinary virtues, and abundant measures of divine grace, in which they excelled common Christians. But the security of wicked men, and that satisfaction they take in themselves, spring from pride and haughtiness of temper ; and therefore the constant effects of it are an undue contempt of others, and a false opinion of themselves. Never flatter yourself with an expectation of absolute safety in this life, whatever your condition, how far so ever retired from the world, or out of the way of temptation, it may seem to be. For it often happens that those whom the world esteems in strength and virtue above common men, have been involved in dangers proportionably greater than tl.eirs \ merely upon the account of the too confident opinion they had of their own abilities. And this con- sideration makes the being tempted sometimes a blessing, greater than that of living altogether easy and free from temptation. For the oftener we are attacked, the greater check this gives to our self-conceit and spiritual security; and the more we are afflicted, the less apt we shall be to love or use the external advantages of this world beyond the bounds of decency and moderation. And if a man could so perfectly draw off his mind from these as never to pursue any transitory pleasure — never to engage himself with the world— O what blessed, what perpetual peace of conscience would that man feel, and even be ravished with! Nay, could we but cut off all our unprofitable and groundless fears and cares, and employ our thoughts upon such objects only as are weighty and useful— such as promote the honour and service of God, our own salvation, and the good of others— how easy and quiet, how free from all reproach, would such a one's breast be to him ! No man deserves inward and heavenly comforts who does not diligently examine and willingly afflict himself. To be qualified for this solitude, it is absolutely needful to observe that metliod recommended by the Psalmist, LOVE OF SOLITUDE AND SILENCE, 51 "Commune with your own heart in your chamber, and be still." " Enter into thy closet, and shut thy door about thee," says our Saviour. Advice which can never be more season- able than upon these occasions : for the closet will give you the satisfaction which it is scarce possible not to lose in a more public place. And if the closet be not pleasant, the only reason is that it hath been less frequented than it ought. To those who at first use this retirement carefully, it ministers a pleasure and secret consolation above what any company or diversion in the world can pretend to. It is by silent and solitary study that the soul gets acquainted with the hidden mysteries of Scripture. Here she finds those floods of pious tears by which holy men wash themselves day and night; here she contracts a familiarity and free intercourse with God, so much the closer and more intimate as she removes to a greater distance from the noise and hurry of the world. Think not then that the man who withdraws from his friends and acquaint- ance is perfectly alone. No, he only changes that for better company, and is visited in his quiet retreats by God and His holy angels. A wise man would rather choose to live thus unobserved, and to prosecute the business of his soul without interruption, than even to work miracles, and attract universal admiration and applause at the expense of neglect- ing his own safety. It is highly agreeable to the character of a person entirely devoted to God to stir but seldom abroad, to decline being publicly seen of men, and to be as little fond of seeing the world. For to what purpose indeed should any one be eager to see that which he must not enjoy ? '' The world passeth away, and all the desires thereof," says the apostle. Our sensual affections invite and entice us, but when the moment of gratifying that inclination is once over, what have you got by the bargain but serious remorse and an unsettled temper of mind ? He that goes out full of satisfaction, often returns as full of melancholy and disgust; il 1/ 5« IMITATION OF CHRIST. COMPUNCTION OF HEART. 53 liii and many a merry evening occasions a sad morning. Thus all the pleasures of sense caress and court us at the first meeting, but at their parting leave a sting behind, and gall our hearts with sharp and killing pains. What can you see in any other place which the most retired grove or desert will not present to your eye ? Here you survey the heavens, here view the earth, here see the several elements, which are the seeds and first ingredients of which the whole world and every creature in it are compounded. But what can you see either here or anywhere else which is of long continuance? You expect, perhaps, that variety will satisfy you : alas ! it cannot be. For, suppose you could at one view have all things under the sun set before you, what is there even in this save only the beholding them with your eyes? Turn then those eyes where they may gaze with profit. Look up to God on high ; fix them upon the throne of grace in prayer, and continue steadfast and fervent in this, till you obtain pardon for your sins and errors. Leave the vanities of the world to the vain men of the world ; but consider that you are a child of God, and therefore bend your thoughts and labours entirely to those things which your heavenly Father requires at your hands. Invite that Jesus, in whom your soul delights, into your apartment ; there solace yourself with His love ; for in that conversation only true peace and solid joy are to be found. If this seem a paradox, I must inform you what is the true occasion of its doing so. Had you never mingled yourself with the world, nor imbibed any of its vain notions, your mind had been more settled and composed. But now the itch of novelty hath taken hold of you, and it must cost some uneasiness to cure this evil. And till that cure be effected, peace and perfect evenness of temper you cannot have, nor be reconciled to solitude and the substantial pleasures that attend it ^. CHATTER XXL Compunction of Heart. He that would grow in virtue and grace must be sure to preserve a constant awful sense of the Divine Majesty upon his mind; checking by this holy fear all his indecent liberties, keeping his appetites and affections under strict, discipline ; and not letting himself loose to light or extrava- gant mirth. Employ yourself, therefore, in humbling and afflicting your own mind, and this will certainly lead you to a devout and truly Christian temper. For infinite advantage is to be had by these zealous exercises, which folly and inconsideration quickly lose again. One would wonder indeed how men can indulge their mirth to so extravagant a degree, when the miseries of this life, and the sins we have to account for, are so many and so great that a man who seriously considers the danger his soul is in can very hardly be merry at all, without some sudden damp upon his spirits. It is from the levity of our own unthinking minds, a stupid forgetfulness of our sinful condition, and a continu- ing insensible of those sorrows which ought most tenderly to affect us, that we so often indulge the excesses of laughter and gaiety when sighs and tears would much better become us. Assure yourself there can be no true liberty, no innocent merriment, without the fear of God and a good conscience. Happy therefore is the man who can disengage himself from all those hindrances which the business and diversions of the world cast in his way, and can give his thoughts up entirely to that godly sorrow which worketh repentance and salvation. Happy he that can abandon everything by which his conscience is defiled or burthened, and set him- self at liberty from treacherous and ensnaring pleasures. And this may be compassed by resolution and constancy. For, how difficult and contrary soever it may seem to the II li/ 54 IMITATION OF CHRIST. general way of the world and our own former practice, yet no habit is so strong but by frequent and manly attempts, by the grace of God, the direct contrary habit may be acquired and confirmed. , If you will firmly set yourself to let other people's affairs alone, they will follow the example, and not concern them- selves with yours. Do not therefore create unnecessary trouble to yourself, by making other men's business your own, and involve your thoughts and cares in matters of persons above you. Leave the great ones of the world to manage their own concerns, and keep your eyes and observation at home. Your own soul is the thing you ought to look after. This requires your nicest inspection and utmost diligence ; and the censuring and correcting yourself is a duty which should take place above the advising or reproving the dearest friend you have. It may be, this reserve may be interpreted sullenness, and lose you the favour and good esteem of men ; but let not that loss afflict you. There can be no such just ground of dissatisfaction and remorse as the not behaving yourself with all the strict virtue and circumspection which becomes a person who hath renounced the world and devoted himself to the service of God. 'Tis true, an honour- able opinion of us is a comfort ; but it is sometimes better to want variety of comforts than to have them. This is often the case with advantages merely human, the external and the worldly; and, as for those which are spiritual and derived from God, if we be either deprived of these, or not sensible of their sweet refreshment, the fault is our own, who neglect to put ourselves into a fit disposition for them, by godly sorrow for our sins, and abandoning those vain and outward comforts which should make room for the substantial and heavenly. Get therefore a true and perfect knowledge of yourself; see and confess that you deserve not any divine consolation, nay, that you do really deserve desertion and sorrow, and much misery. When a man's mind is inflamed with a truly i COMPUNCTION OF HEART. 55 ¥' 'A religious zeal, this world appears not only flat and insipid, but very bitter and loathsome to him. A good man can never fail of discovering just matter of grief, and many occasions that provoke his tears. For, whether he consider his own circumstances or those of other men, he will find that no man here is exempted from calamities. And the more closely he considers his own condition, the greater still will be his concern. But the misfortunes from without might be borne with better temper were there not much more grievous from within. For, of all the miseries that humble our souls with sadness, none are so justly lamented as our sins and infirmities ; the wretched load and incum- brance these are to our conscience ; and the indisposition, the disability they bring us under, of attending without dis- traction to holy duties and heavenly contemplations. By these we are engaged upon trifling and unprofitable thoughts, and diverted from weighty and useful subjects. For would we but turn the current of our thoughts another way, the effect would be visible and very happy. If we did but seriously reflect how certainly we must die, as often as we think how long it is likely we may live, we should be more zealous and diligent to amend our lives, and provide for that important change. And would we but set before our minds a lively representation of those dreadful torments which await the damned in hell, it were not possible sure to shrink back as we do from the austerities and mortifications of a religious life ; or to suppose any labour and pain which we can undergo in the meanwhile a hardship not most willingly to be chosen, for the preventing so dreadful a condemnation. But now, because these things are but seldom and very slightly thought upon, and we, in tenderness to our own ease, much rather submit to the soothing impressions of present deceitful pleasures than to those harsh and cutting ones of future misery and anguish, we still go on in the same coldness and indifference, and indulge our sloth at the expense of our virtue. I I ■ 56 IMITATIOK OF CHRIST. I I grant, indeed, that some religious severities are tedious and painful to the body. But the fault does not always lie there ; for the body sometimes complains and droops, not so much from its own suffering, as from the meanness and x/ cowardice of the soul, which ought to encourage and support it. Beg therefore of God most earnestly that He would kindle in your hearts a true Christian courage and fervent zeal. Dare to entertain yourself upon the most ungrateful, when they are profitable and necessary subjects. Prefer the mournings of a pious penitent before all the vain jollity of a wicked and unthinking world ; and pray that God would do ^y to thee, what the Psalmist says He doth to his own people, even " feed thee with the bread of tears, and give thee plenteousness of tears to drink." CHAPTER XXH. The Miserable Condition of Man considered. Wretched thou art, O man, wheresoever thou art, wretched thou must be, which way soever thou turnest thyself: beset on all sides with miseries without remedy, without any possi- bility of escape by human helps ; and only to be avoided by taking sanctuary in God. Why then art thou disquieted at crosses and disappointments, when these are the portion of all mankind? It is not yours and mine alone, but the greatest, the best men drink of the bitter cup : and no man ever lived in uninterrupted happiness : none ever succeeded in all his wishes and attempts; none ever was above calamities, or free from vexation of spirit. Since therefore so ordained it is that all must suffer and be miserable, are all equally so? No, there are different conditions and degrees of suffering ; and his is certainly the best and most MISERABLE CONDITION OF MAN 57 comfortable who is called and disposed to suffer for the sake of God and a good conscience. It is usual for men who know no better to envy and admire the rich, the great, the honourable ; to imagine that princes and persons of plentiful fortunes are completely happy. But this is the effect of great weakness and incon- sideration. If therefore we would rectify such mistaken apprehensions, let us get a right notion of spiritual and heavenly advantages. These will convince us of what poor account all worldly enjoyments should be in our esteem; how very little, how mere a nothing they are ; how hard and hazardous to be attained ; how uncertain the preserva- tion of them, and how full of trouble and anxious care even while we have them. And who would be fond of that which can neither be got nor lost; no, nor kept neither without fear and sorrow and perpetual solicitude ? Surely then the happiness of man does " not consist in the abun- dance of the things which he possesseth." 'Tis senseless and absurd to think it can. And if no proportion of worldly goods, though never so large, can exempt us from misery, then a competent measure of them ought to satisfy us. For miserable we must be with less or more. The very living here upon earth, without any additional calamity, would make us inevitably so. The more a man desires and labours to be like God, the less agreeable relish he hath of hfe, because he is so much more sensible, more thoroughly convinced, of the frailty and corruption of human nature. For what is this vicissitude, this daily round of eating and drinking, sleeping and waking, weariness and rest, and the many other necessities which the condition of mortality enslaves us to? Doubtless it is a mighty burthen and affliction to men whose minds are wholly fixed upon higher things, and whose only ambition it is to get above sin and infirmity. For the distresses and wants of the outward man are a sore hindrance and great oppression to the inward ; and we I •I » I) 58 IMITATION OF CHRIST, *\f shall not perhaps injure David's sense by supposing even these included in that petition where he begs of God to " deliver him out of his troubles." But wretched are they indeed who are not sensible of their wretchedness ; and yet more so still are those vain people who are even in love with it, who dote upon this mortal life which exposes them to it, and cannot think of parting with it at any rate, even when in such uncomfortable circumstances that all their time and care is scarce sufficient to furnish them with provisions necessary for the support of it. And yet these infatuated creatures are content to lay themselves out upon toil and trouble, and, might they but be suffered to continue here for ever, could dispense with any concern for God and goodness, and willingly forego the hopes and everlasting happiness of a heavenly kingdom. O foolish and slow of heart to understand and believe your true interest; how deep are you immersed in flesh and sense ! How sottishly deluded with dross, and fond of vanities which cannot profit ! Have you no notion left of anything but body? No regard for a future enduring substance ? Raise your affections up to nobler enjoyments, and disengage them from those gross, those empty objects, which if you still persist in the love and pursuit of, you will one day be taught by sad experience how poor and despi- cable they really are, and how unworthy of all that eager concern you have thrown away upon them. Be persuaded then by reason and religion, and do not provoke God to convince you, by torments and too late remorse, of how fatal consequence the love of this world is to all that are immoderately fond of it. View well those illustrious patterns of mortification and heavenly-mindedness, which the primitive saints and favourites of Christ have set you. These great good men had small regard to the pleasures of sense and glittering gaieties of this world, but kept their eyes and hearts intent upon eternal joys. Those were their hope, their delight, the earnest and only longing of their \\ MISERABLE CONDITION OF MAN 59 souls : and therefore the only one, lest if their affections were at all divided, the love of the things that are seen should fasten down their hearts to mean and earthly objects, and hinder them from soaring up on high to the infinitely more precious things that are not seen. This is indeed a work of pains and time ; but let not that consideration drive you to despair of attaining a heavenly temper of mind. The undertaking is great, 'tis true ; and the time allowed for it but short ; but still this short space is enough, if you will take care to make the best of it. Up then, and be doing ; do not purpose well to-day, and put off the execution to a farther day, but rather argue yourself into action by such reflections as these. This very instant is the proper time, this the season of amendment, and fighting the good fight. It is by hardship and suffering that men recommend themselves to the acceptance and favour of God. He hath ordained that fire and water, distress and tribula- tion, should be the way that leads to refreshment and true bliss. Without some violence upon thyself, sin cannot be subdued, nor evil customs broken. Without some uneasi- ness and pain we cannot live; and while we carry this body of flesh .about us, these will make an inseparable part of the burthen. We wish indeed for ease and untroubled satisfaction; but, as the condition of mankind stands at present, we wish in vain. For, in losing the innocence of our nature, we lost our happiness too ; and, as both left us, so both must be restored together. Patience is now become a necessary virtue, and we must be content to wait the season of God's mercy; when He shall fully repair our breaches, heal our infirmities, put a period to our un- righteousness, absolve the guilt, blot out the remembrance of them, and cause mortality to be swallowed up of life. In the meantime it cannot, methinks, but be a mighty mortification to consider how exceeding prone this frail nature of ours is to sin. To-day you confess your sins to God, and to-morrow you act those very sins over again vX •t fd ! 60 IMITA T/ON OF CHRIST, !!; I III ft which you lamented but the day before. This hour you resolve to be watchful, and take good heed to all your ways ; and the very next hour you run on as giddily and rashly as ever ; forget your resolutions, and stand more self-condemned than if you had never resolved at all. So great reason is there for thinking very meanly of ourselves, and disclaiming all vain confidences in anything we are or do. But these so sudden and frequent relapses are not our misfortunes, but our faults. They are indeed the consequence of our frailty ; but that frailty would not affect us to that degree, did not we contribute to it by our own negligence and incon- stancy. And a small neglect will soon undo what cost much time and labour to effect ; nay, what could not have been effected even so neither, had not Almighty God seconded our endeavours with His divine assistance. But if we cool so very quickly, and " cannot watch one hour," what will become of us at last, and how shall we persevere in faithfulness unto the end? Wretched are we indeed if we faint and grow weary, if we give out and seek refreshment, as if we were already safe and in absolute peace : when we have scarce begun the battle, and gained but little ground in holiness and reformation of manners. Alas ! we are as yet but raw beginners ; so far from com- plete masters in our business, that we have still need to learn and practise the very first rules of living over again, before we can be so perfect as we wish and ought to be. Nor should we disdain to do so, if those condescensions can prove of use to us. Lit MEDITATIONS CONCERNING DEATH, 61 CHAPTER XXni. Meditations concerning Death. Since life is of short and uncertain continuance, it highly concerns you to look about you and take good heed how you employ it. To-day the man is vigorous and gay and flourishing, and to-morrow he is cut down, withered and gone. A very little time carries him out of our sight, and a very little more out of our remembrance. O the hardness of men's hearts ! O the wretched stupidity that fixes their whole thoughts and care upon the present, and will not be prevailed with to look before them, or bear any regard to that which must come hereafter ! Whereas, in truth, every work and word and thought ought to be so ordered as if it were to be our last, and we instantly to die and render an account of it. Would we entertain ourselves more with the thoughts of death, it would be less a terror to us ; for in proportion as our lives amend, our fears will abate, and ^ a clear conscience will enable us to meet death with un- daunted courage. However flesh and frailty may impose upon us, yet be assured *tis greater wisdom to be afraid of sinning than to be afraid of dying, a greater blessing to preserve our innocence than to prolong our Hves. And whence is all this fear and anxiety? Is it because we are not fit to die? But if you are not fit to-day, how do you propose to be so to-morrow? Alas! to-morrow is uncertain; neither you, nor I, nor any man can depend upon it. Or if we could, yet what does it avail to live, though it were much longer, when we by longer living grow so little better ? Assure yourself, long life is far from being always a blessing. Too many (God knows) are so far from growmg holier as they grow older, that the number of their days only adds to the number of their sins, and renders their account more heavy hereafter. II! 62 IMITATION OF CHRIST Happy is that man who can comfort himself with having employed any one day of his life so perfectiy well as he might and ought to have done. Many reckon up the years of their conversion with great satisfaction, and think it a mighty matter that they have so long abandoned the world and a vicious course ; and yet, when the time they boast of comes to be compared with the improvements they have made, how shamefully little is the good they have done! If dying now be terrible, yet remember that living longer may be dangerous ; and many, many a man finds too great occasion to wish that it had pleased God to take him away sooner. Happy therefore is he who keeps the hour of death constantly in view ; and from this prospect of what must come takes care to reconcile himself to it, and to put his soul into a proper temper for it when it does come. If you attend at any time upon a deathbed and see another in his parting agonies, consider that this friend is gone the same way where you must shortly follow him. In the morning question whether you may live till night ; and when night comes do not too confidently promise yourself another morning. Thus shall you be in a constant expectation, and in a good disposition to die. And be sure so to live always that death may never overtake you unprovided, nor its suddenest approach be sudden and surprising in respect of you. Many are snatched away in an instant, and die when they were not in the least aware of it, for « in such an hour as we think not the Son of Man cometh." Let not the preparation I am advising be neg- lected as a melancholy unpleasant thing, such as embitters life and damps men's present enjoyment, for be assured whatever satisfaction you may take now, when that last hour draws on, it will give you quite other notions of the matter. And the reflections upon your past improvidence and neglect will be more bitter and aflSicting then, than any the most solicitous forecast for dying well can possibly be in the meantime. Af MEDITATIONS CONCERNING DEATH. 63 O how wise, how happy is that man, who makes it his daily care to be such while he liveth as he desires to be found when he comes to die ! We may cherish a good hope and great assurance of leaving the world to our comfort and infinite advantage, if, while we continue in it, we can bring ourselves to neglect and despise it ; if we be zealous to improve in virtue, in love with discipline and mortification ; if we attend to the exercise of repentance j if we be of an humble and obedient disposition ; content to deny ourselves, and ready to undergo any hardship for Christ's sake. But if these qualifications be necessary, they are necessary to be attained in health. For then a man is in a condition to strive and to exert himself; but when sickness is upon him, it is a great question what he will be able to do, or whether anything at all. Whatever the generality of the world may imagine who put off this great work till such improper seasons, yet sure it is that few, but very few, are reformed by a sick-bed. And they who defer their repentance and amendment till then, seldom alas ! repent as they ought, or are amended in good earnest. Depend not upon the assistance of your relations and acquaintance: nor cherish an imagination so vain as that their prayers hereafter can effect what you never endea- voured to effect here. These can do you no service ; but if they could, yet, when once gone, you will be forgotten much sooner than you are willing to believe. And why should you rest upon their care, when you cannot be prevailed with for your own ? Can it be supposed they should be more concerned for your salvation, than you whose proper interest it is? Allowing, then, that these could do you good, yet even thus 'tis better you should do your own business; better, in regard of the person, and better in regard of the time ; for now is the season of accept- ance, noiv is the day of salvation. And therefore this moment is the fittest for your purpose; the sooner you 64 TMITA TION OF CHmST. Ill change the better; live then while you may, and begin from the present minute to live so that you may live for ever. For if you suffer the happy opportunity to slip through your hands, you will wish for it afterwards, when it is too late ; and you may perhaps be reduced to such cir- cumstances, that one day, one hour, for making your peace with God may not be obtained ; no, not when you would gladly give, were it at your disposal, the whole world to purchase it. Consider then, my friend and fellow- Christian, consider what a risk you run by your delays ; think, what misery and danger, what confusion and despair it is now in your power to prevent, by living like a man that remembers he must die. And therefore so spend every hour, that when your last draws on you may receive it with joy and hope, instead of fear and astonishment. Learn tiow to die daily, to die to sin and the world, that you may then begin to live with Christ. Learn now to despise all here below, that you may then be disengaged, and at perfect liberty to leave all and follow Christ. Subdue your body now by mortification and self-denial, and you shall then have great boldness in the day of tribulation. Does any confidence of long life encourage you to defer putting this good advice in execution speedily ? Nay, but reflect, fond man, how little you can promise yourself one poor single day. How many instances have you before your eyes, or fresh in your remembrance, of persons miser- ably deluded and disappointed in this hope, and hurried out of the body without any warning at all ? How often have you been surprised with the news of this friend being run through, another drowned in crossing the water, a third breaking his neck by a fall, a fourth fallen down dead at table or choked with his meat, a fifth seized w^th an apoplexy at play, a . sixth burnt in his bed, a seventh murdered, an eighth killed by thieves, a ninth struck with lightning or blasting or pestilence, a tenth swallowed up in THE LAST JUDGMENT. 65 an earthquake ? Such vast variety of deaths surround us, and so fleeting a shadow is the life of a man. And if any of these happens to be your case, who shall help, who can save you, when the precious opportunity is fled and lost? Be doing, then, betimes ; for though you cannot so much as guess at the hour and manner of your own death, yet safe you are, or may be, if you will provide against it. Use time, then, while you have it ; make haste to be rich toward God, and let religion and your own salvation be your chief, your only concern. Make yourself friends while you may, who when you fail may receive you into everlasting habitations. Behave yourself as a stranger and pilgrim upon earth, and entangle not your thoughts in matters which do not belong to you. For sojourners are not proprietors, and therefore such should keep their minds loose and free, and not settle their affections upon things which they are leaving very shortly : raise your soul to God, and let it not dwell there, where you "have no continuing city." Look up to that which is so, and send your prayers and tears and earnest desires before you thither, that when God calls you may readily follow in person, and make a happy exchange of this miserable world for a better. CHAPTER XXIV. Of the Last Judgment and the Eternal Punishment of Ungodly Men. " Whatsoever thou takest in hand, remember the end, and thou shalt never do amiss," says the wise son of Sirach. And certainly this would prove a most useful direction, if we by the end understand that last great account which will pne day be required of alj our actions. For how powerful, c i "ii ' -, If I 66 IMITATION OF CHRIST. how happy a restraint should we live under, did we but seriously reflect, and constantly ask ourselves, how we shall dare to stand before that strict and righteous Judge to whom "all hearts are open, all desires known, and from whom no secrets are hid?" One who cannot, like other judges, be diverted from the steady course of justice, blinded by bribes and presents, or softened by subtle extenuations, or imposed upon by feigned excuses and studied evasions ; but who weighs all persons and causes by the eternal standard of equity and truth. Ah, wretched, guilty creature ! Ah, stupid unthinking sinner ! that tremblest at the frown of a rnan like thyself, and canst not fear that bar where nothing can turn to thy prejudice, but open and notorious faults! How wilt thou appear at this tribunal, or what plea canst thou urge in bar of sentence to Him who needs no evidence, but is Himself privy to thy most concealed impieties ? Dost thou know this, and yet go on unconcerned how thou shalt escape the terrors of that dreadful day? Without thy own care, escape thou canst not, for this judgment is universal ; all mankind must stand upon their deliverance ; every one must bear his own burden, and every one's burden is more than enough for himself; so that no man will be in a condi- tion of assisting another. To expect any advantage, any atonement, then, is most senseless. Thou only canst pre- vent thy own destruction, and this life is the only time of preventing it. Thy holy labours now will turn to good account; thy pious mournings move compassion, thy prayers and groans enter the ears of God, and melt Him into mercy. The meek and patient man will then be con- sidered for his constant suffering and invincible charity. The grief he now conceives for wrongs is more for the wickedness and guilt of the person who does them, than for any inconvenience brought upon himself; and this disposi- tion will mitigate his own offence : he heartily forgives, and prays that God would forgive his enemies ; and this entitles Mm to the forgiveness of his own trespasses. He is more THE LAST JUDGMENT 67 easily provoked to pity than to anger ; and shall be dealt with accordingly by a God long-suffering, slow to wrath, and sparing when men deserve punishment. He often treats his body with severity and violence, and continues the rigorous discipline till the flesh be effectually subdued by the spirit; and therefore good amends shall be made him for these voluntary sufferings, and the neglected pleasures of sense will be liberally recompensed by the abundance of heavenly and intellectual joys. But then, it is plain, these good qualities, which minister an entrance into that bliss, must be attained as soon as we can possibly. This present state of mortality is the only scene of action and improve- ment ; and since this scene so suddenly may change, we are not safe in the delay of one moment. This is in truth our case. But we are loth to understand it, and so inordinately fond of sensual delights that we even take a pleasure in im- posing upon ourselves ; and by the most fatal of all infatua- tions, cherish and gratify our bodies at the expense and extreme hazard of our souls. And what is the eff'ect of this, but heaping up more fuel for everlasting flames to feed upon ? For our sins and lusts kindle and blow up those fires ; and the more heinous and impetuous these are, the fiercer and more furiously those will be sure to bum. For, as the torments of ungodly wretches shall there be exquisite for their degree, so shall they for their kind and quality be suited and proportioned to the sins of each particular person, and so contrived as to be most sensibly afflicting and painful to the respective tempers and complexions of men, the habits they have con- tracted, and the appetites they have indulged. The lazy and stupid shall be awakened and roused into sense by sharp scourges and burning stings. The glutton and drunkard gnawed with insatiable hunger, and parched with unquenchable thirst. The nice and delicate, who proposed no happiness here to themselves but luxury and pleasure, shall then be strangled with the noisome vapours of flaming c 2 J]^ ! I 68 IMITATION OF CHRIST, i/" , it 111; pitch and stinking sulphur. The envious and discontented shall howl perpetually like mad dogs. The proud and vain- glorious shall be confounded with shame and contempt. The covetous shall pine away with extreme penury and want ; and no one vice shall escape a torture exactly fitted to make its indulger the most miserable that it is possible for him to be. In a word, one single hour in those dismal pains and horrors shall be more insupportable than whole ages of that uneasiness which wicked men here have so irreconcilable an aversion to submit to, for mortifying their vanities and amending their lives. For (which is of all others the last and dreadfuUest aggravation) those miseries and tortures have no end, no refreshment, no intermission. But the sharpest afflictions we endure in this life will quickly have a period. They have their interval of ease and comfort ; and those sorrows which we feel upon a religious account are largely recom- pensed with spiritual consolations and sweet peace of mind. Do not then grudge a little present grief, but mourn earnestly for thy sms, and bend thy utmost thoughts and care to the subduing and reforming them, that this short anxiety may deliver thee from eternal despair and anguish inconceivable, and those few tears of repejitance may secure to thee a portion of everlasting joy with the blessed. O happy reverse of all their griefs and sufferings which the righteous shall find in that day, when they shall stand full of hope and humble confidence before that judgment- seat from which their haughty and merciless oppressors, confounded with fear and amazed with guilt, shall strive and wish in vain to hide their trembling heads. When he who now stands tamely at the bar of men and innocently suffers, shall then be advanced to a throne, and placed among the saints and martyrs, to assist at the trial of his once insulting judges. When the poor and meek shall have great boldness, while the proud and great sinner quakes at the presence of God and the Lamb. When that THE LAST yuDGMENT, 69 piety and godly fear, that abstinence and severe virtue, that patient enduring for Christ's sake, which is now thought just matter of derision and contempt, and counted folly and religious madness, shall then be acknowledged by its most satirical scorners to be indeed the true, the only wisdom. When the remembrance of past miseries shall be sweet, and they whose wicked malice exercised such patience shall be struck dumb with sad remorse and bitterness of soul. When all who devoted themselves to God and His service shall be transported with raptures of joy, and all those who disregarded or despised them shall weep and lament. When the afflicted and persecuted shall bless his bitter cup, and feel more refined, more substantial delights from it, than sensual pleasures or uninterrupted prosperity could ever bring to the most voluptuous and fortunate. When the plain dress of the humble, and sackcloth of the penitent, shall shine glorious as the sun ; and all the gay pomp and glittering jewels of the proud and gaudy sinner shall be trampled under foot like dung. When the cottage shall take place of the court, patience appear more eligible than the most boundless and arbitrary power, the honest obe- dience of a humble faith more wise than the nicest cavils of the subtlest wit, and a good conscience more useful learning than the most elaborate systems of philosoph)'. When the contempt of riches shall approve itself the greatest treasure, devout prayer the most delicious enter- tainment, silence and caution the best conversation. When- good works shall plead better than the most accurate eloquence, alms prove the most prevailing advocate, self- denial the most exalted pleasure, and the conquest of ill habits the most glorious triumph. If then this be (and this most assuredly is) a true repre- sentation of that decisive day; if this the different fate and effect of these so very different persons and practices ; consider, I conjure thee, the circumstances of those damned. And harden thyself from this reflection : to endure a little v^'