Of the Imitation of Christ

Front matter

OF THE

Imitation of Christ

By THOMAS A'KEMPIS

Book I: Chapter I

CHAPTER I.

OF THE IMITATION OF CHRIST, AND CONTEMPT OF ALL THE VANITIES OF THE WORLD.

HE that followeth Me, walketh not in darkness, saith the Lord. These are the words of Christ, which teach us to imitate His life and manners, if we would be truly enlightened, and delivered from all blindness of heart.

Let therefore our chief endeavour be to meditate upon the life of Jesus Christ.

2. The teaching of Christ exceeds all the doctrines of holy men; and he that hath the Spirit will find therein the hidden manna.

But it happens that many, who often hear the Gospel of Christ, are yet but little affected, because they have not the Spirit of Christ.

But whosoever would fully and feelingly understand the words of Christ, must endeavour to conform his life wholly to the life of Christ.

3. What will it avail thee to engage in reasonings concerning the Trinity, if thou be void of humility, and art therefore displeasing to the Trinity?

Surely great words do not make a man holy and just; but a virtuous life maketh him dear to God.

I had rather feel compunction, than know the definition of it.

If thou knewest the whole Bible by heart, and the sayings of all the philosophers, what would it profit thee without the love of God, and without grace?

Vanity of vanities, all is vanity, except to love God, and only to serve Him.

This is the highest wisdom, by contempt of the world to tend towards the kingdom of Heaven.

4. It is therefore vanity to seek after riches which perish, and to trust in them.

It is vanity also to strive after honours, and to climb to high degree.

It is vanity to follow the desires of the flesh, and to labour for that for which thou must afterwards suffer most grievous punishment.

Vanity it is to desire to live long, and not to be careful to live well.

It is vanity to mind only this present life, and not to make provision for those things which are to come.

It is vanity to love that which speedily passeth away, and not to hasten thither where everlasting joy awaiteth thee.

5. Call often to mind that proverb, "The eye is not satisfied with seeing, nor the ear filled with hearing."

Endeavour therefore to withdraw thy heart from the love of visible things, and to turn thyself to the invisible.

For they that follow their lusts stain their own consciences, and lose the grace of God.

Book I: Chapter II

CHAPTER II.

OF HAVING A HUMBLE OPINION OF OURSELVES.

ALL men naturally desire knowledge; but what availeth knowledge without the fear of God?

Surely a humble peasant who serves God, is better than a proud philosopher who, to the neglect of Him, studies the course of the heavens.

Whoso knoweth himself, is lowly in his own eyes, and delighteth not in the praises of men.

If I understood all things in the world, and had not charity, what would that avail me in the sight of God, Who will judge me according to my deeds?

2. Cease from an inordinate desire for knowledge, for therein is much distraction and deceit.

Learned men are anxious to be esteemed learned by others, and to be called wise.

There are many things the knowledge of which doth little or nothing profit the soul: And he is very unwise who minds such things rather than those that tend to his salvation.

Many words do not satisfy the soul; but a good life comforteth the mind, and a pure conscience giveth great confidence in God.

3. The more and the better thou knowest and understandest, the more strictly wilt thou be judged, unless thy life be also more holy.

Be not therefore puffed up because of any art or science, but rather let the knowledge given thee make thee more cautious.

If thou thinkest that thou understandest and knowest much; yet know that there be many more things which thou knowest not.

Affect not to be overwise, but rather acknowledge thine own ignorance.

Why wilt thou prefer thyself before others, seeing there be many more learned, and more skilful in the Scripture than thyself?

If thou wilt know or learn anything profitably, desire to be unknown, and little esteemed.

4. The highest and most profitable lesson is the true knowledge of ourselves.

To think nothing of ourselves, and to think always well and highly of others, is great wisdom and perfection.

If thou shouldest see another openly sin, or commit some heinous offence, yet oughtest thou not to esteem thyself better; for thou knowest not how long thou mayest be able to stand.

We are all frail, but esteem none more frail than thyself.

Book I: Chapter III

CHAPTER III.

OF THE DOCTRINE OF TRUTH.

HAPPY is he whom truth by itself doth teach, not by figures and words that pass away, but as it is in itself.

Our own opinion and our own sense do often deceive us, and they discern but little.

What availeth it to cavil and dispute about dark and hidden things; for ignorance of them we shall not be reproved in the day of judgment?

It is great folly to neglect things that are profitable and necessary, and to dwell upon those which are curious and hurtful. We have eyes and see not.

2. And what have we to do with genus and species? He to whom the Eternal Word speaketh, is delivered from many opinions.

From one Word are all things, and all things utter that one; and this is the Beginning, which also speaketh unto us.

No man without that Word understandeth or judgeth rightly.

He to Whom all things are one, He Who reduceth all things to one, and seeth all things in one; enjoys a quiet mind, and remains at peace in God.

O God, Who art the truth, make me one with Thee in everlasting love.

It wearieth me to read and hear many things: In Thee is all that I would have and can desire.

Let all doctors hold their peace; let all creatures be silent in Thy sight; speak Thou alone unto me.

3. The more a man is at one within himself, and of single heart, so much the more and higher things doth he understand without labour; for he receiveth the light of wisdom from above.

A pure, sincere, and stable spirit is not distracted, though it be employed in many works; for that it doeth all to the honour of God, and being at rest within, seeketh not itself in anything it doeth.

What hinders and troubles thee more than the unmortified affections of thine own heart?

A good and devout man arrangeth beforehand within himself those things which he ought to do.

Neither do they draw him according to the desires of an inordinate inclination, but according to the direction of right reason.

Who hath a greater combat than he that laboureth to overcome himself?

This ought to be our endeavour, to conquer ourselves, and daily wax stronger, and grow in holiness.

4. All perfection in this life hath some imperfection mixed with it; and no knowledge of ours is without some darkness.

A humble knowledge of thyself is a surer way to God than a deep search after learning.

Yet learning and knowledge are not to be blamed, for that is good, and ordained by God; but a good conscience and a virtuous life are always to be preferred.

But because many endeavour to get knowledge rather than to live well, they are often deceived, and reap but little or no fruit.

5. O, if men bestowed as much labour in the rooting out of vices, and the planting of virtues, as they do in moving questions, neither would there be so many evils, nor so great scandals, in the world.

Truly, at the day of judgment we shall not be examined as to what we have read, but as to what we have done; not as to how well we have spoken, but as to how religiously we have lived.

Tell me, where are all those Doctors and Masters, with whom thou wast well acquainted, whilst they lived and flourished in learning?

Now others occupy their places and perhaps do scarce ever think of those who went before them. In their life-time they seemed something, but now they are not spoken of.

6. O, how quickly doth the glory of the world pass away! O that their life had been answerable to their learning! then had their study and reading been to good purpose.

How many perish by reason of vain learning, who take little care to serve God.

And because they rather choose to be great than humble, they become vain in their imaginations.

He is truly great who is great in charity.

He is truly great that is little in himself, and that maketh no account of any height of honour.

He is truly wise, that accounteth all earthly things as dung, that he may gain Christ.

And he is truly learned, that doeth the will of God, and forsaketh his own will.

Book I: Chapter IV

CHAPTER IV.

OF WISDOM AND FORETHOUGHT IN OUR ACTIONS.

WE must not give ear to every saying or suggestion, but warily and patiently ponder things according to the will of God.

But alas; such is our weakness, that we often rather believe and speak evil than good of others.

The perfect do not easily credit everything spoken; for they know that human frailty is prone to evil, and very subject to error in words.

2. It is great wisdom not to be rash in thy doings, nor to stand stiffly in thine own conceits.

As also not to believe every thing which thou hearest, nor immediately to relate again to others what thou hast heard or dost believe.

Consult with him that is wise and of sound judgment, and seek to be instructed by one better than thyself, rather than follow thine own inventions.

A good life maketh a man wise according to God, and giveth him experience in many things.

The more humble a man is in himself, and the more resigned unto God, the more wise and peaceful shall he be in all things.

Book I: Chapter V

CHAPTER V.

OF READING THE HOLY SCRIPTURES.

TRUTH, not eloquence, is to be sought for in Holy Scripture.

Each part of the Scripture is to be read with the same Spirit wherewith it was written.

We should rather search after our soul's profit in the Scriptures than after subtle arguments.

We ought to read plain and devout books as willingly as those which are profound.

Let not the authority of the writer be a stumbling block, whether he be of great or small learning; but let the love of pure truth draw thee to read. Enquire not who spoke this or that, but mark what is spoken.

2. Men pass away, but the truth of the Lord endureth for ever. God speaks unto us in sundry ways without respect of persons.

Our own curiosity often hinders us in reading the Scriptures, when we examine and discuss that which we should rather pass over without more ado.

If thou desire to profit, read with humility and faithfulness: nor ever desire the reputation of learning.

Hear with silence the words of holy men. Let not the parables of the Elders displease thee, for they are not given without cause.

Book I: Chapter VI

CHAPTER VI.

OF INORDINATE AFFECTIONS.

FLY the tumult of the world as much as thou canst; for the talk of worldly affairs is a great hindrance, although it be done with sincere intention; For we are quickly defiled, and enthralled by vanity.

The man that is not perfectly dead to himself is quickly tempted and overcome in trifling things.

The weak in spirit, and he that is carnal and prone to the things of sense, can hardly withdraw himself altogether from earthly desires.

Therefore he is often afflicted when he goeth about to withdraw himself from them; and is easily angered when he is opposed.

2. And if he hath followed his appetite, he is presently disquieted with remorse; for that he hath yielded to his passion, which helpeth him not to obtain the peace which he sought.

Therefore true quietness of heart is gotten by resisting our passions, not by obeying them.

There is no peace in the heart of a carnal man, nor in him that is given to outward things, but in the spiritual and devout man.

Book I: Chapter VII

CHAPTER VII.

OF VAIN HOPE AND PRIDE.

HE is vain that putteth his trust in man, or in creatures.

Be not ashamed to serve others for the love of Jesus Christ; nor to be esteemed poor in this world.

Presume not upon thyself, but place thy hope in God.

Do what lieth in thy power, and God will assist thee.

Trust not in thine own knowledge, nor in the skill of any living creature; but rather in the grace of God, Who helpeth the humble, and bringeth down those that are proud.

2. Glory not in wealth if thou have it, nor in friends because they are powerful; but in God Who giveth all things, and Who desireth to give thee Himself above all.

Esteem not thyself for the height of thy stature nor for the beauty of thy person, which may be disfigured and destroyed by a little sickness.

Please not thyself in thy natural gifts or wit, lest thereby thou displease God, to Whom appertaineth all the good whatsoever thou hast.

3. Esteem not thyself better than others, lest in the sight of God, Who knoweth what is in man, thou be accounted worse.

Be not proud of well-doing; for the judgment of God is different from the judgment of men, and that often offendeth Him which pleaseth them.

If there be any good in thee, believe that there is much more in others, that so thou mayest preserve humility.

It hurteth thee not to submit to all men: but it hurteth thee most of all to prefer thyself to any of them.

The humble enjoy continual peace, but in the heart of the proud is envy, and frequent indignation.

Book I: Chapter VIII

CHAPTER VIII.

OF TOO MUCH FAMILIARITY.

LAY not thy heart open to every one, but treat of thy affairs with the wise, and such as fear God.

Converse not much with the young, nor with strangers.

Flatter not the rich; neither do thou appear willingly before the great.

Keep company with the humble, with the devout, and with the virtuous; and confer with them of things that edify. Be not familiar with any woman; but commend all good women in general to God.

Desire to be familiar with God alone and His Angels, and avoid the acquaintance of men.

2. We must have love towards all, but familiarity with all is not expedient.

Sometimes it falleth out, that a person unknown to us is much esteemed, from good report; but whose presence notwithstanding is not grateful to the eyes of those who see him.

We think sometimes to please others by our society, but we rather displease them with those bad qualities which they discover in us.

Book I: Chapter IX

CHAPTER IX.

OF SUBJECTION AND OBEDIENCE.

IT is a great matter to live in obedience, to be under a superior and not to be at our own disposing.

It is much safer to obey than to govern.

Many live under obedience, rather for necessity than for love; such are discontented, and do murmur. Neither can they attain to freedom of mind, unless they heartily put themselves under obedience for the love of God.

Go whither thou wilt, thou shalt find no rest, but in humble subjection to the government of a superior. Many deceive themselves, imagining to find happiness in change.

2. It is true, that everyone willingly doeth that which agreeth with his own liking, and inclineth most to those that are of his own mind.

But if God be amongst us, we must sometimes cease to adhere to our own opinion for the sake of peace.

Who is so wise than he can know fully all things?

Be not therefore confident in thine own opinion; but be willing to hear the judgment of others.

If thy thought be good, and yet thou partest with it for God, and followest the opinion of another, it shall turn to thy good.

3. I have often heard, that it is safer to hear and to take counsel, than to give it.

It may also happen, that a man's opinion may be good; yet to refuse to yield to others when reason or a special cause requireth it, is a mark of stiffness and pride.

Book I: Chapter X

CHAPTER X.

OF SUPERFLUOUS WORDS.

WHENSOEVER a man desireth anything inordinately, he is presently disquieted in himself.

The proud and covetous can never rest.

The poor and humble in spirit dwell in peace.

Oftentimes I could wish that I had held my peace when I had spoken; and that I had not been in company.

Why do we so willingly speak and talk one with another, when notwithstanding we seldom cease our converse before we have hurt our conscience?

Why we so willingly talk is, for that by discoursing one with another, we seek to receive comfort one of another, and desire to ease our mind.

And we very willingly talk and think of those things which we most love or desire; or of those things which we feel to be against us.

2. But alas, oftentimes in vain, and to no end; for this outward comfort is the cause of no small loss of inward and divine consolation.

Therefore we must watch and pray, lest our time pass away idly.

If it be lawful and expedient for thee to speak, speak those things that may edify.

An evil habit and neglect of our own growth in grace do give too much liberty to inconsiderate speech.

Yet discourse of spiritual things doth greatly farther our spiritual growth, especially when persons of one mind and one spirit associate together in God.

Book I: Chapter XI

CHAPTER XI.

OF OBTAINING PEACE, AND OF ZEAL FOR GROWTH IN GRACE.

WE might enjoy much peace, if we would not busy ourselves with the words and deeds of others, and things which appertain nothing to our charge.

How can he abide long in peace, who thrusteth himself into the cares of others, who seeketh occasions abroad, who little or seldom cometh to himself?

Blessed are the single-hearted; for they shall enjoy much peace.

2. Why were some of the Saints so perfect and contemplative? Because they laboured to mortify themselves wholly to all earthly desires; and therefore they could with their whole heart fix themselves upon God, and be free for holy retirement.

We are too much led by our passions, and too solicitous for transitory things.

We also seldom perfectly overcome any one vice, and are not inflamed with a fervent desire to grow better every day; therefore we remain cold and lukewarm.

3. If we were perfectly intent upon our own hearts, and not entangled with outward things, then should we be able to relish divine things, and to have some experience of heavenly contemplation.

The greatest, and indeed the whole impediment is that we are not free from passions and lusts, neither do we endeavour to walk in the perfect way of the Saints; and when but a small adversity befalleth us, we are too quickly dejected, and turn ourselves to human consolations.

4. If we would endeavour like brave men to stand in the battle, surely we should feel the assistance from Heaven.

For He Who giveth us occasion to fight, to the end we may get the victory, is ready to succour those that fight, and that trust in His grace.

If we esteem our progress in religious life to consist only in outward observances, our devotion will quickly be at an end.

But let us lay the axe to the root, that being free from passions, we may find rest to our souls.

5. If every year we could root out one vice, we should sooner become perfect men.

On the contrary, we now oftentimes perceive that we were better and purer at the beginning of our conversion, than after many years of our profession.

Our fervour and profiting should increase daily: but now it is accounted a great matter, if a man can retain but some part of his first zeal.

If we would do but a little violence to ourselves at the beginning, then should we be able to perform all things afterwards with ease and delight.

6. It is a hard matter to forego that to which we are accustomed, but it is harder to go against our own will.

But if we overcome not small and easy things, when shall we overcome harder things?

Resist thy inclination in the very beginning, and unlearn evil habits, lest perhaps by little and little they draw thee to greater difficulty.

O if thou didst but consider how much inward peace unto thyself, and joy unto others, thou wouldest procure by demeaning thyself well, I think that thou wouldest be more careful of thy spiritual progress.

Book I: Chapter XII

CHAPTER XII.

OF THE PROFIT OF ADVERSITY.

IT is good that we have sometimes troubles and crosses; for they often make a man enter into himself, and consider that he is here in banishment, and ought not to place his trust in any worldly thing.

It is good that we be sometimes contradicted, and this, although we do and intend well.

These things help often to the attaining of humility, and defend us from vain glory: for then we are more inclined to seek God for our inward witness.

2. And therefore a man should settle himself so fully in God, that he need not seek many comforts of men.

When a good man is afflicted, tempted, or troubled with evil thoughts; then he understandeth better the great need he hath of God, without Whom he perceiveth he can do no good thing.

Then also he sorroweth, lamenteth, and prayeth, by reason of the miseries he suffereth.

Then he is weary of living longer, and wisheth that death would come, that he might depart and be with Christ.

Then also he well perceiveth, that perfect security and full peace cannot be had in this world.

Book I: Chapter XIII

CHAPTER XIII.

OF RESISTING TEMPTATION.

SO long as we live in this world we cannot be without tribulation and temptation.

Hence it is written in Job, "The life of man upon earth is a life of temptation."

Every one therefore ought to be careful about his temptations, and to watch in prayer, lest the devil find an advantage to deceive him; for he never sleepeth, but goeth about seeking whom he may devour.

No man is so perfect and holy, but he hath some temptations, and we cannot be altogether without them.

2. Nevertheless temptations are often profitable though they be troublesome and grievous; for in them a man is humbled, purified, and instructed.

All the Saints passed through man's tribulations and temptations, and profited thereby.

And they that could not bear temptations, became reprobate, and fell away.

There is no order so holy, nor place so secret, but there are temptations, or adversities in it.

3. There is no man that is altogether free from temptations: for the root thereof is in ourselves, who are born with inclination to evil.

When one temptation or tribulation goeth away, another cometh; and we shall ever have something to suffer, because we are fallen from the state of our felicity.

Many seek to fly temptations, and fall more grievously into them.

By flight alone we cannot overcome, but by patience and true humility we become stronger than all our enemies.

4. He that only avoideth them outwardly, and doth not pluck them up by the roots, shall profit little; yea, temptations will the sooner return unto him, and will be more violent than before.

By little and little, and by patience with long-suffering through God's help, thou shalt more easily overcome, than by violence and thine own disquietude.

Often take counsel in temptations, and deal not roughly with him that is tempted; but give him comfort, as thou wouldest wish to be done to thyself.

5. The beginning of all evil temptations is inconstancy of mind, and small confidence in God.

For as a ship without a helm is tossed to and fro by the waves; so the man who is careless and forsaketh his purpose, is many ways tempted.

Fire trieth iron, and temptation a just man.

We know not oftentimes what we are able to do, but temptation shows us what we are.

Yet we must be watchful, especially in the beginning of the temptation; for the enemy is then more easily overcome, if he be not suffered to enter the door of our hearts, but be resisted at the very gate, on his first knocking.

Wherefore one said, "Withstand the beginnings; the remedy comes often too late, when the evil has grown strong through delay."

For first there cometh to the mind a bare thought of evil, then a strong imagination thereof, afterwards delight, and evil motion, and then consent.

And so by little and little our wicked enemy getteth complete entrance, for that he is not resisted in the beginning.

And the longer a man is negligent in resisting, the weaker does he become daily in himself, and the stronger the enemy against him.

6. Some suffer great temptations in the beginning of their conversion; others in the end.

Others again are much troubled almost through the whole of their life.

Some are but slightly tempted, according to the Divine wisdom and equity, which weigheth the states and deserts of man, and ordaineth all things for the welfare of His chosen ones.

7. We ought not therefore to despair when we are tempted, but so much the more fervently to pray unto God that He will vouchsafe to help us in all tribulations; for He will surely, according to the words of St Paul, make with the temptation a way to escape, that we may be able to bear it.

Let us therefore humble our souls under the hand of God in all temptations and tribulations, for He will save and exalt the humble.

8. In temptations and afflictions a man is proved, how much he hath profited; and his reward is thereby the greater, and his graces do more eminently shine.

Neither is it any such great thing if a man be devout and fervent, when he feeleth no affliction; but if in time of adversity he bear himself patiently, there is hope then of great growth in grace.

Some are kept from great temptations, and in small ones which do daily occur are often overcome; to the end that, being humbled, they may never presume on themselves in great matters.

Book I: Chapter XIV

CHAPTER XIV.

OF AVOIDING RASH JUDGMENT.

TURN thine eyes unto thyself, and beware thou judge not the deeds of others. In judgment of others a man laboureth in vain, often erreth, and easily sinneth; but in judging and examining himself, he always laboureth fruitfully.

We often judge of things according as we fancy them; for private affection bereaves us easily of a right judgment.

If God were always the pure object of our desire, we should not be so easily troubled, through the repugnance of our carnal mind.

2. But oftentimes something lurketh within, or else occurreth from without, which draweth us after it.

Many secretly seek themselves in what they do, and know it not.

They seem also to live in good peace of mind, when things are done according to their will and opinion; but if things happen otherwise than they desire, they are straightway moved and much vexed.

Diversities of judgments and opinions cause oftentimes dissensions between friends, and between religious and devout persons.

3. An old custom is hardly broken, and no man is willing to be led farther than himself can see.

If thou dost rely more upon thine own reason or industry than upon that power which brings thee under the obedience of Jesus Christ, it will be long before thou become illuminated; for God will have us perfectly subject unto Him, that, being inflamed with His love, we may transcend the narrow limits of human reason.

Book I: Chapter XV

CHAPTER XV.

OF WORKS OF CHARITY.

FOR no worldly thing, nor for the love of any man, is any evil to be done; but, yet, for the welfare of one that standeth in need, a good work is sometimes to be intermitted without any scruple, or even to be changed for a better.

For by doing this, a good work is not lost, but changed into a better.

Without charity the outward work profiteth nothing; but whatsoever is done of charity, be it never so little and contemptible in the sight of the world, it becomes wholly fruitful.

For God weigheth more with how much love a man worketh, than how much he doeth. He doeth much that loveth much.

2. He doeth much that doeth a thing well. He doeth well that serveth the common good, rather than his own will.

Oftentimes a work seemeth to be of charity, but it is a work of the flesh, if natural inclination, self-will, hope of reward, and desire of our own interest are not absent.

3. He that hath true and perfect charity, seeketh himself in nothing; but only desireth in all things that the glory of God should be exalted.

He also envieth none, because he seeketh no private good, neither doth he rejoice in himself, but wisheth above all things to be made happy in the enjoyment of God.

He attributeth nothing that is good to any man, but wholly referreth it unto God, from Whom as from their fountain all things proceed; in Whom finally all the Saints do rest as in their highest fruition.