效法基督 第 1 章

Book One: Admonitions Useful for the Spiritual Life. Chapter 1. On the imitation of Christ and contempt of the world and all its vanities. 1. 「He who follows Me does not walk in darkness,」 says the Lord. These are the words of Christ, by which we are admonished to imitate His life and manners, if we wish to be truly enlightened and freed from all blindness of heart. Let our highest endeavor, therefore, be to meditate on the life of Jesus. 2. His teaching surpasses all the teachings of the saints, and whoever had the Spirit would find there a hidden manna. But it happens that many, from frequent hearing of the Gospel, feel little desire, because they do not have the Spirit of Christ.

But whoever wishes to understand the words of Christ fully and with relish, must strive to conform his whole life to Him. 3. What does it profit you to dispute loftily about the Trinity, if you lack humility and thereby displease the Trinity? Truly, lofty words do not make one holy and just, but a virtuous life makes one dear to God. I would rather feel compunction than know its definition. If you knew the whole Bible and the sayings of all the philosophers, what would it all profit you without charity and grace? Vanity of vanities, and all is vanity, except to love God and to serve Him alone. This is the highest wisdom: through contempt of the world to press on toward the heavenly kingdom. 4. It is vanity, therefore, to seek perishable riches and to hope in them.

It is also vanity to court honors and to exalt oneself on high. It is vanity to follow the desires of the flesh and to long for that for which one must afterward be grievously punished. It is vanity to wish for a long life and to care little for a good life. It is vanity to attend only to the present life and not to foresee the things that are to come. It is vanity to love what passes away with all speed, and not to hasten there where everlasting joy remains. 5. Strive, therefore, to withdraw your heart from the love of visible things, and to transfer yourself to the invisible. For those who follow their sensuality stain their conscience and lose the grace of God. Chapter 2. On humble self-knowledge. 1. Every man naturally desires to know. But what does knowledge profit without the fear of God?

Truly a humble peasant who serves God is better than a proud philosopher who, neglecting himself, considers the course of the heavens. He who knows himself well becomes vile in his own eyes, and is not delighted by human praises. If I knew all things that are in the world and were not in charity, what would it profit me before God, who will judge me according to my deeds? 2. Cease from an excessive desire of learning, for therein is found great distraction and deception. The learned wish gladly to seem learned and to be called wise. There are many things the knowledge of which profits the soul little or nothing. And he is very foolish who attends to anything more than to those things which serve his salvation.

Many words do not satisfy the soul, but a good life refreshes the mind, and a pure conscience affords great confidence toward God. 3. The more and the better you know, the more grievously will you be judged on that account, unless you have lived holily. Do not therefore exalt yourself over any art or knowledge, but rather fear over the knowledge given to you. If it seems to you that you know many things and understand well enough, know nevertheless that there are far more things which you do not know. Be not high-minded, but rather confess your ignorance. Why do you wish to prefer yourself to anyone, when more learned men than you are found, and ones more skilled in the law? If you wish to know and learn anything usefully, love to be unknown and to be reckoned as nothing. 4. This is the highest and most useful lesson: the true knowledge and contempt of oneself.

To hold nothing of oneself, and always to think well and highly of others, is great wisdom and perfection. If you should see someone sin openly, or commit some grave wrongs, you ought not to esteem yourself the better, for you do not know how long you will be able to stand in good. We are all frail, but you shall hold no one frailer than yourself. Chapter 3. On the teaching of truth. 1. Happy is he whom Truth teaches by itself, not by figures and passing words, but as it is in itself. Our opinion and our perception often deceive us, and see little. What does it profit to make great cavil about hidden and obscure matters, of which we shall not even be charged at the judgment because we were ignorant of them?

It is great folly that, neglecting the useful and necessary, we deliberately attend to the curious and harmful. Having eyes, we do not see. 2. And what is it to us about genera and species? He to whom the eternal Word speaks is set free from many opinions. From one Word are all things, and all things speak that one Word, and this is the Beginning, which also speaks to us. No one understands or judges rightly without Him. He to whom all things are one, and who draws all things to one, and sees all things in one, can be steadfast and remain at peace in God. O Truth, O God, make me one with You in everlasting charity. It often wearies me to read and to hear many things: in You is all that I will and desire.

Let all teachers be silent, let all creatures be still in Your sight; do You alone speak to me. 3. The more anyone is united and inwardly recollected, the more and the higher things he understands without labor, because he receives the light of understanding from above. A pure, simple, and steadfast spirit is not dissipated in many works, because it does all things for the honor of God, and strives to be at rest within from all self-seeking. Who hinders and troubles you more than the unmortified affection of your own heart? A good and devout man first orders his works within, which he must do without; nor do they draw him to the desires of vicious inclination, but he bends them to the judgment of right reason.

Who has a harder struggle than he who strives to conquer himself? And this ought to be our business: namely, to conquer oneself, and daily to become stronger than oneself, and to advance toward the better. 4. Every perfection in this life has some imperfection annexed to it, and every speculation of ours is not without a certain mist. The humble knowledge of yourself is a surer way to God than the deep inquiry of knowledge. Knowledge is not to be blamed, nor any plain knowledge of a thing which is good in itself and ordained by God; but a good conscience and a virtuous life are always to be preferred. But because many study more to know than to live well, therefore they often go astray and bear no fruit, or very little. 5.

Oh, if they would apply as much diligence to rooting out vices and implanting virtues as they do to raising questions, there would not be so many evils and scandals among the people, nor so much laxity in monasteries. Surely, when the day of judgment comes, it will not be asked of us what we have read, but what we have done; nor how well we have spoken, but how religiously we have lived. Tell me, where now are all those lords and masters whom you knew well while they still lived well and flourished in their studies? Now others possess their prebends, and I know not whether they give them any thought. In their life they seemed to be something, and now they are not even spoken of. 6. Oh, how quickly the glory of the world passes away! Would that their life had agreed with their knowledge; then they would have read and studied well.

How many perish through vain knowledge in this world, who care little for the service of God! And because they love rather to be great than to be humble, therefore they have become vain in their thoughts. He is truly great who is little in his own eyes, and counts as nothing every height of honor. He is truly prudent who esteems all earthly things as dung, that he may gain Christ. And he is truly well-taught who does the will of God and forsakes his own will. Chapter 4. On prudence in our doings. 1. We must not believe every word nor every impulse, but the matter is to be weighed cautiously and patiently, according to God. Alas, often evil rather than good is more easily believed and spoken of another: so weak are we.

But perfect men do not easily believe everything that is told them, because they know human frailty—indeed, infirmity—prone to evil and slippery in words. 2. It is great wisdom not to be hasty in our doings, nor to stand obstinately in our own opinions. To this also it pertains not to believe every word of men, nor at once to pour into the ears of others what we have heard or believed. 3. Take counsel with a wise and conscientious man, and seek rather to be instructed by those better than yourself than to follow your own devices. A good life makes a man wise according to God, and experienced in many things. The humbler a man is in himself, and the more subject to God, the wiser and the more at peace he will be in all things. Chapter 5. On reading the Scriptures. 1.

Truth is to be sought in the Holy Scriptures, not eloquence. All Sacred Scripture ought to be read in the same spirit in which it was made. We ought to seek in the Scriptures profit rather than subtlety of speech. We ought as gladly to read devout and simple books as lofty and profound ones. Let not the authority of the writer move you—whether he was of little or great learning—but let the love of pure truth draw you to read. Do not ask who said this, but attend to what is said. 2. Men pass away, but the truth of the Lord remains forever. Without respect of persons God speaks to us in various ways.

Our curiosity often hinders us in the reading of the Scriptures, when we wish to understand and discuss where we ought simply to pass on. If you would draw profit, read humbly, simply, and faithfully, and never wish to have the name of learning. Inquire gladly, and listen in silence to the words of the saints; let not the parables of the elders displease you, for they are not uttered without cause. Chapter 6. On disordered affections. 1. Whenever a man inordinately desires anything, at once he becomes restless within himself. The proud and the covetous are never at rest. The poor and humble in spirit dwell in a multitude of peace. A man who is not yet perfectly dead to himself is quickly tempted and overcome in small and trivial things.

He who is weak in spirit, and in a manner still carnal, inclined to things of sense, can with difficulty wholly draw himself away from earthly desires. And therefore he often has sadness when he withdraws himself. He is easily provoked too, if anyone resists him. 2. But if he has obtained what he covets, at once he is burdened by the guilt of conscience, because he has followed his passion, which avails nothing toward the peace he sought. Therefore by resisting the passions true peace of heart is found, and not by serving them. There is then no peace in the heart of the carnal man, nor in the man given to outward things, but in the fervent and spiritual man. Chapter 7. On fleeing vain hope and elation. 1. Vain is he who places his hope in men or in creatures.

Be not ashamed to serve others for the love of our Lord Jesus Christ, and to seem poor in this world. Do not stand upon yourself, but place your hope in God. Do what is in you, and God will be present to your good will. Trust not in your own knowledge, nor in the cunning of any living person, but rather in the grace of God, who helps the humble and humbles the presumptuous. 2. Glory not in riches if they are present, nor in friends because they are powerful, but in God, who bestows all things and desires to give Himself above all. Do not exalt yourself over the greatness or beauty of the body, which is corrupted and defiled by even a slight infirmity.

Do not please yourself with your humility or talent, lest you displease God, whose is whatever good we naturally possess. 3. Do not reckon yourself better than others, lest perhaps you be held worse before God, who knows what is in man. Do not be proud of good works, for the judgments of God are otherwise than those of men, to whom that which pleases men often displeases. If you have any good, believe better things of others, that you may preserve humility. It does no harm to set yourself below all men; but it does very much harm to prefer yourself to even one. Continual peace is with the humble, but in the heart of the proud is envy and frequent indignation. Chapter 8. On avoiding too much familiarity. 1. Reveal your heart not to every man, but deal your cause with one who is wise and fears God.

With the young and with strangers be seldom; with the rich do not flatter, and before the great do not gladly appear. Associate with the humble and simple, with the devout and well-mannered, and treat of things that are edifying. Be not familiar with any woman, but commend in common all good women to God. Choose to be familiar with God and His angels alone, and shun the acquaintance of men. 2. Charity is to be had toward all, but familiarity is not expedient. Sometimes it happens that a person unknown shines from a good reputation, but his presence dims the eyes of beholders. We think to please others by our company, and we begin rather to displease them when the impropriety of our manners is observed in us. Chapter 9. On obedience and subjection. 1.

It is a very great thing to stand in obedience, to live under a superior, and not to be at one's own disposal. It is much safer to stand in subjection than in prelacy. Many are under obedience more from necessity than from charity, and these have pain, and easily murmur, nor will they acquire freedom of mind unless with their whole heart they subject themselves for God's sake. Run here or there, you will not find rest except in humble subjection under the rule of a superior. The imagining of places and changing of them has deceived many. 2. It is true that everyone gladly acts according to his own sense, and inclines more toward those who agree with him. But if Christ is among us, then it is necessary that we forsake even our own opinion for the sake of the good of peace.

Who is so wise that he can fully know all things? Therefore do not trust too much in your own sense, but be willing to hear the opinion of others also. If your opinion is good, and yet for God's sake you give it up and follow another's, you will profit the more thereby. 3. For I have often heard that it is safer to hear and receive counsel than to give it. It may happen that each one's opinion is good; but to be unwilling to acquiesce in others, when reason or cause demands it, is a sign of pride or obstinacy. Chapter 10. On the superfluity of words. 1. Avoid the tumult of men as much as you can. For the discussion of worldly doings is a great hindrance, even though they be related with a simple intention. For we are quickly defiled by vanity and led captive.

I would I had often been silent, and had not been among men. But why do we so frequently talk and chatter with one another, when nevertheless we seldom return to silence without injury of conscience? We talk so frequently because by much speaking we seek to console one another, and we long to relieve the heart wearied by diverse thoughts; and very gladly we like to speak and think about those things which we love or desire, or which we feel to be against us. 2. But alas, often emptily and in vain. For this outward consolation is no small detriment to the inward and divine consolation. Therefore we must watch and pray that time may not pass idly. If it is lawful and expedient to speak, speak the things that are edifying.

Evil habit and the neglect of our progress contribute much to the unguardedness of our mouth. Yet a devout conferring about spiritual things helps not a little toward spiritual progress, especially where those of like mind and spirit are joined together in God. Chapter 11. On seeking peace, and zeal for progress. 1. We could have much peace if we would not busy ourselves with the words and deeds of others which do not pertain to our care. How can he remain long in peace who entangles himself in the cares of others, who seeks occasions abroad, who little or seldom recollects himself within? Blessed are the simple, for they shall have much peace. 2. Why were certain of the saints so perfect and contemplative?

Because they studied to mortify themselves wholly from all earthly desires, and therefore with all the marrow of their heart they were able to cleave to God, and to be freely at leisure for themselves. We are too much occupied with our own passions, and too anxious about transitory things. Rarely do we perfectly conquer even one vice, and we do not attend to our daily progress; therefore we remain cold and lukewarm. 3. If we were perfectly intent upon ourselves, and not at all entangled outwardly, then we could also taste of divine things, and experience something of heavenly contemplation. The whole and greatest hindrance is that we are not free from passions and concupiscences, nor do we strive to enter upon the perfect way of the saints.

When even a little adversity befalls, we are too quickly cast down, and turn to human consolations. 4. If we strove, like brave men, to stand in the battle, surely we should see the help of the Lord upon us from heaven. For He Himself is ready to help those who contend and who hope in His grace, who procures for us occasions of contending, that we may conquer. If we place the progress of religion only in these outward observances, our devotion will quickly have an end. But let us lay the axe to the root, that, purged from passions, we may possess a peaceful mind. 5. If every year we rooted out one vice, we should quickly become perfect men.

But on the contrary, we often find that we were better and purer at the beginning of our conversion than after many years of profession. Our fervor and progress ought daily to increase, but now it is reckoned a great thing if anyone can retain even a part of his first fervor. If we would use a little violence upon ourselves at the beginning, then afterward we could do all things with ease and joy. 6. It is hard to give up accustomed things, and harder still to go against one's own will. But if you do not overcome small and easy things, when will you overcome harder ones? Resist your inclination at the beginning, and unlearn the evil habit, lest perhaps little by little it lead you to greater difficulty.

Oh, if you considered how much peace you would make for yourself and how much gladness for others by behaving yourself well, I think you would be more solicitous for spiritual progress. Chapter 12. On the usefulness of adversity. 1. It is good for us that we sometimes have certain troubles and adversities, because they often recall a man to his heart, that he may know himself to be in exile, and may not place his hope in any thing of the world. It is good that we sometimes suffer contradictions, and that men think ill and imperfectly of us, even though we act and intend well. These things often help toward humility, and defend us from vainglory. For then we better seek God as our inward witness, when outwardly we are despised by men and not well thought of. 2.

Therefore a man ought to establish himself so wholly in God that it would not be necessary for him to seek many consolations. When a man of good will is troubled or tempted, or afflicted with evil thoughts, then he understands God to be the more necessary to him, without whom he attests that he can do nothing at all. Then he laments and prays over the miseries which he suffers. Then it wearies him to live longer; he wishes death to come, that he may be dissolved and be with Christ. Then too he well perceives that full security and peace cannot stand in the world. Chapter 13. On resisting temptations. 1. As long as we live in the world, we cannot be without tribulation and temptation. Hence it is written in Job: The life of man upon earth is a temptation.

Therefore everyone ought to be solicitous concerning his temptations, and to watch in prayers, lest the devil find a place to deceive—he who never sleeps, but goes about seeking whom he may devour. No one is so holy and perfect that he does not sometimes have temptations, and we cannot be fully free of them. 2. Yet temptations are very useful to men, although they are troublesome and grievous, because in them a man is humbled, purged, and instructed. All the saints passed through many tribulations and temptations and profited thereby; and those who could not endure temptations became reprobate and fell away. There is no order so holy, nor place so secret, where there are not temptations and adversities. 3.

No man is wholly secure from temptations as long as he lives, because in us is that whereby we are tempted. Since we were born in concupiscence, one tribulation or temptation departing, another comes upon us, and we always have something to suffer. For we have lost the good of blessedness. Many seek to flee temptations, and fall the more grievously into them. By flight alone we cannot conquer, but by patience and true humility we are made stronger than all our enemies. 4. He who only declines outwardly, and does not pluck out the root, will profit little; nay, temptations will return to him the sooner and rage the worse. Little by little, and through patience with long-suffering, with God's help you will overcome better than with harshness and your own importunity.

Often take counsel in temptation, and with one who is tempted do not deal harshly, but pour in consolations, as you would wish to be done to yourself. 5. The beginning of all evil temptations is inconstancy of mind and little confidence in God; for as a ship without a rudder is driven hither and thither by the waves, so a man who is remiss and forsakes his purpose is variously tempted. Fire proves iron, and temptation a just man. We often do not know what we can do, but temptation reveals what we are. Then especially must we watch about the beginning of temptation, because then the enemy is more easily overcome, if he is not at all suffered to enter the door of the mind, but is met outside the threshold as soon as he knocks. Whence one has said: Resist the beginnings; too late is the medicine prepared.

For first there occurs to the mind a simple thought, then a strong imagination, afterward delight and an evil motion, and assent; and so little by little the malignant enemy gains full entrance, while he is not resisted at the beginning. And the longer one has been sluggish to resist, the weaker he daily becomes in himself, and the enemy the stronger against him. 6. Some suffer graver temptations at the beginning of their conversion, some at the end, and some are badly off, as it were, through their whole life. Some are tempted quite lightly, according to the wisdom and equity of the divine ordinance, which weighs the state and merits of men, and foreordains all things for the salvation of His elect. 7.

Therefore we ought not to despair when we are tempted, but the more fervently to entreat God, that He may deign to help us in all our tribulation; who indeed, according to the saying of St. Paul, will also make with the temptation a way of escape, that we may be able to bear it. Let us therefore humble our souls under the hand of God in every temptation and tribulation, for He will save and exalt the humble in spirit. 8. In temptations and tribulations a man is proved how much he has profited, and therein the greater merit exists, and virtue is the better made manifest. Nor is it a great thing if a man be devout and fervent when he feels no heaviness; but if in time of adversity he patiently bears himself, there will be hope of great progress.

Some are kept from great temptations, and in daily ones are so often overcome, that, being humbled, they may never trust in themselves in great matters, who are so weak in such trifling ones. Chapter 14. On avoiding rash judgment. 1. Turn your eyes back upon yourself, and beware of judging the deeds of others. In judging others a man labors in vain, more often errs, and easily sins; but in judging and examining himself he always labors fruitfully. As a thing is dear to our heart, so we frequently judge of it; for we easily lose true judgment on account of private love. If God were always the pure intention of our desire, we should not so easily be troubled by the resistance of our own perception. 2.

But always something lies hidden within, or also runs in from without, which likewise draws us along. Many secretly seek themselves in the things they do, and know it not. They seem also to stand in good peace when things are done according to their will. But on account of the diversity of perceptions and opinions, dissensions arise frequently enough between friends and fellow citizens, between the religious and the devout. 3. An old custom is given up with difficulty, and no one is gladly led beyond his own seeing. If you lean more upon your own reason or industry than upon the subjecting virtue of Jesus Christ, you will rarely and tardily become an enlightened man, because God wills us to be perfectly subject to Him, and to transcend all reason by inflamed love. Chapter 15.

On works done out of charity. 1. For no thing in the world, and for the love of no person, ought any evil to be done. Yet for the benefit of one in need a good work may sometimes be interrupted, or at times be changed for a better one. For when this is done, the good work is not destroyed, but is exchanged for a better. Without charity the outward work profits no one; but whatever is done out of charity, however small and despised it may be, is wholly made fruitful. For God weighs more from how great a motive one acts than how much one does. 2. He does much who loves much. He does much who does a thing well. He does well who serves the community rather than his own will.

Often what seems to be charity is rather carnality, because carnal inclination, self-will, hope of reward, and the bent of one's own wishes seldom care to be absent. 3. He who has true and perfect charity seeks himself in nothing, but desires only that God's glory be done in all things. He envies no one, because he loves no private joy, nor wishes to rejoice in himself, but longs above all things to be made blessed in God. He attributes nothing of good to anyone, but refers all wholly to God, from whom all things proceed, in whom at last all the Saints rest with delight. Oh, if anyone had a spark of true charity, he would surely perceive that all earthly things are full of vanity. Chapter 16. On bearing with the faults of others. 1.

What a man is unable to amend in himself or in others, he ought to bear patiently, until God orders otherwise. Consider that perhaps it is better so, for the testing of you and for your patience, without which our merits are not to be weighed for much. You ought nevertheless, amid such hindrances, to make supplication, that God may deign to help you, so that you may bear them kindly. 2. If someone, admonished once or twice, does not yield, do not contend with him, but commit the whole to God, that His will and honor may be done in all His servants; for He knows well how to turn evil into good. Strive to be patient in tolerating the faults and infirmities of others, of whatever kind, because you too have many things that must be borne by others.

If you cannot make yourself such as you wish, how will you be able to have another according to your pleasure? We gladly see others perfect, yet we do not amend our own faults. 3. We wish that others be strictly corrected, while we ourselves are unwilling to be corrected, or to be refused what we ask. We wish others to be restrained by statutes, and yet we will by no means suffer ourselves to be further restrained. Thus it is plain how seldom we weigh our neighbor as ourselves. If all were perfect, what then should we have to suffer from others for God's sake? 4.

But now God has so ordained, that we should learn to bear one another's burdens; for no one is without fault, no one without a burden, no one sufficient for himself, no one wise enough for himself; but we must bear with one another, comfort one another, alike help and admonish one another. How great each one's virtue is, is best shown by occasion of adversity. For occasions do not make a man frail, but show what he is. Chapter 17. On the monastic life. 1. You must learn to break yourself in many things, if you wish to keep peace and concord with others. It is no small thing to dwell in monasteries or in a community, and to live there without complaint, and to persevere faithful unto death.

Blessed is he who has lived well there, and has happily made his end. If you wish to stand and advance as you ought, hold yourself as an exile and a pilgrim upon the earth. You must become a fool for Christ's sake, if you wish to lead the religious life. 2. The habit and the tonsure do little; but change of manners and entire mortification of the passions make the true religious. He who seeks anything other than purely God and the salvation of his soul will find nothing but tribulation and sorrow. Nor can he long remain at peace who does not strive to be the least and subject to all. You came to serve, not to rule; know that you were called to suffer and to labor, not to be idle or to gossip. Here therefore men are tried as gold in the furnace.

Here no one can stand, unless with all his heart he is willing to humble himself for God's sake. Chapter 18. On the example of the Holy Fathers. 1. Behold the living examples of the Holy Fathers, in whom true perfection shone forth, and you will see how little, indeed truly nothing, is what we do. Alas, what is our life, if compared with theirs? The Saints and friends of Christ served the Lord in hunger and thirst, in cold and nakedness, in labor and weariness, in vigils and fasts, in prayers and holy meditations, in persecutions and many reproaches. 2. Oh, how many and how grievous tribulations the Apostles, Martyrs, and Confessors, Virgins, and all the rest endured, who were willing to follow the footsteps of Christ.

For they hated their own souls in this world, that they might possess them unto life eternal. Oh, how strict and self-denying a life the holy Fathers led in the desert; how long and grievous temptations they endured; how often they were vexed by the enemy; how earnest and fervent prayers they offered to God; how rigorous abstinences they performed; how great zeal and fervor for spiritual progress they had; how mighty a warfare they waged against the subduing of vices; how pure and upright an intention toward God they kept; by day they labored, and by night they gave themselves to long prayer; though even while laboring they by no means ceased from mental prayer. 3. They spent all their time profitably; every hour seemed short for being free to God.

And because of the great sweetness of contemplation, even the necessity of bodily refreshment was given over to forgetfulness. They renounced all riches, dignities, honors, friends, and kindred. They desired to have nothing of the world; they scarcely took the necessities of life; they grieved to serve the body even in necessity. They were therefore poor in earthly goods, but very rich in grace and virtues. Outwardly they were in want, but inwardly they were refreshed with grace and divine consolation. 4. They were strangers to the world, but near to God and His familiar friends. To themselves they seemed as nothing, and despised by this world, but in the eyes of God they were precious and beloved.

They stood in true humility, they lived in simple obedience, they walked in charity and patience, and therefore they advanced daily, and obtained great grace with God. They are given as an example to all the Religious, and ought to provoke us more to advance well, than the number of the lukewarm to slacken off. 5. Oh, how great was the fervor of all the Religious at the beginning of their holy institution; oh, how great the devotion of prayer, how great the rivalry in virtue, how great the discipline that flourished, how great the reverence and obedience under the rule that flowered in all things. The traces they left still bear witness that they were truly holy and perfect men, who, warring so strenuously, trampled the world underfoot.

Now indeed a man is reckoned great if he has not been a transgressor, if he has been able to bear with patience what he has undertaken. 6. Oh, the lukewarmness and negligence of our state, that we so quickly decline from our former fervor, and now it wearies us to live, because of slackness and lukewarmness. Would that the progress of virtues did not utterly sleep within you, who have so often seen many examples of the devout. Chapter 19. On the exercises of a good Religious. 1. The life of a good Religious ought to abound in all virtues, that he may be inwardly such as he appears outwardly to men. And much more ought he to be within than what is seen without, because our beholder is God, whom we ought above all to reverence wherever we are, and to walk pure as Angels in His sight.

Every day we ought to renew our resolution, and to stir ourselves up to fervor, as though we had come to conversion only today, and to say: Help me, O God, in the good resolution and in Your holy service, and grant me now this day to begin perfectly, for what I have done hitherto is nothing. 2. According to our resolution is the course of our progress, and much diligence is needed for him who wishes to advance well. But if he who resolves firmly often fails, what shall he do who resolves something rarely or less fixedly? Yet in various ways the abandoning of our resolution comes about. And a slight omission of exercises scarcely passes without some loss. The resolution of the just depends rather on the grace of God than on their own strength.

In Him they always trust, whatever they undertake. For man proposes, but God disposes; nor is the way of man in himself. 3. If for piety's sake, or with a view to a brother's benefit, an accustomed exercise is sometimes omitted, it can easily be recovered afterward. But if through weariness of soul or negligence it is lightly forsaken, that is blameworthy enough, and is felt to be harmful. Let us strive as much as we can; still we shall easily fail in many things. Yet something definite should always be resolved; and those things especially should be resolved upon that most hinder us. Our outward and inward affairs alike must be searched out and ordered by us, because both are profitable to our own progress. 4.

If you cannot continually collect yourself, do it at least sometimes, and at the very least once a day, namely in the morning or in the evening. In the morning make your resolution, in the evening examine your conduct: what manner of man you have been today in word, deed, and thought; for in these perhaps you have often offended God and your neighbor. Gird yourself like a strong man against the wickednesses of the devil; bridle your gluttony, and you will more easily bridle every inclination of the flesh. Never be wholly idle, but either reading, or writing, or praying, or meditating, or laboring at something useful for the common good. Yet bodily exercises are to be performed with discretion, nor are they to be undertaken by all in the same way. 5. Things that are not common are not to be displayed outwardly, for private practices are more safely performed in secret.

Yet beware lest you be sluggish toward common duties, and more ready for singular ones. But when you have fully and faithfully completed what is due and enjoined, if time then remains beyond that, give yourself back to yourself, according as your devotion desires. All cannot have one and the same exercise, but one serves these better, another those, and different exercises please according to the fitness of the time; for some are more savory on feast days, others on weekdays; we need some in the time of temptation, and others in the time of peace and quiet. Some things we delight to think on when we are sad, and others when we are joyful in the Lord. 6. About the principal feasts good exercises are to be renewed, and the intercessions of the Saints more fervently implored.

From feast to feast we ought to resolve as though then about to depart from the world, and to attain the eternal feast. And therefore we ought carefully to prepare ourselves in devout seasons, and to live the more devoutly, and to keep every observance the more strictly, as those who shall shortly receive from God the reward of our labor. 7. And if it be deferred, let us believe ourselves less well prepared, and unworthy of so great a glory, which shall be revealed in us at the appointed time; and let us strive to prepare ourselves the better for our departure. Blessed is that servant, says the Evangelist Luke, whom the Lord, when He comes, shall find watching. Verily I say to you, He shall set him over all His goods. Chapter 20. On the love of solitude and silence. 1.

Seek a fitting time of leisure for yourself, and think often on the benefits of God. Leave curious matters; read rather such subjects as afford compunction rather than occupation. If you withdraw yourself from superfluous talk and idle wanderings about, and also from listening to novelties and rumors, you will find time sufficient and fitting for dwelling on good meditations. The greatest of the Saints avoided human company where they could, and chose to live to God in secret. 2. Someone said: As often as I have been among men, I have returned less a man. This we often experience, when we converse for long. It is easier to be silent altogether than not to exceed in speech. It is easier to lie hidden at home than to be able to keep guard over oneself sufficiently abroad.

He therefore who intends to attain to inward and spiritual things must, with Jesus, turn aside from the crowd. No one safely appears in public save he who gladly remains hidden. No one safely commands save he who has learned to obey. No one safely rejoices save he who has the testimony of a good conscience. 3. Yet the security of the Saints was always full of the fear of God. Nor were they any the less anxious and humble in themselves, because they shone forth with great virtues and grace. But the security of the wicked arises from pride and presumption, and in the end turns into despair of themselves. Never promise yourself security in this life, however good a monk or good a hermit you may seem. 4.

Often those who are better in the estimation of men have been the more endangered through their excessive self-confidence. Hence it is much more profitable that they should not be wholly without temptations, but should be more often assailed, lest they be too secure, lest perhaps they be lifted up into pride, lest also they decline too freely to outward consolations. Oh, he who would never seek transitory gladness, who would never busy himself with the world, what a good conscience he would keep! Oh, he who would cut off all vain anxiety, and think only of saving and divine things, and place all his hope in the Lord, what great peace and quiet he would possess! 5. No one is worthy of heavenly consolation, unless he has diligently exercised himself in holy compunction.

If you wish to be pricked to the heart, enter into your chamber and shut out the tumults of the world. As it is written, In your chambers be pricked to compunction. In your cell you will find what you will often lose outside. The cell, dwelt in continually, grows sweet; but ill kept, it breeds weariness. If in the beginning of your conversion you dwell in it well and keep it, it will afterward be to you a beloved friend and a most welcome solace. 6. In silence and quiet the devout soul makes progress, and learns the hidden things of the Scriptures. There it finds streams of tears, with which every night it may wash and cleanse itself, that it may become so much the more familiar to its Maker, the further it dwells from all worldly tumult.

He therefore who withdraws himself from acquaintances and friends, to him will God draw near with the holy Angels. It is better to lie hidden and take care of oneself, than, neglecting oneself, to work signs. It is praiseworthy for a religious man to go abroad rarely, to shun being seen, and to be unwilling to see men. 7. Why do you wish to see what you are not permitted to have? The world passes away, and the lust thereof. The desires of sensuality draw one to roam abroad. But when the hour has passed, what does it carry back but heaviness of conscience and dispersion of heart? A joyful going-out often begets a sad returning, and a merry evening vigil makes a sorrowful morning. Thus every carnal joy enters pleasantly, but in the end it bites and slays. 8. What can you see anywhere, that can long endure under the sun?

Perhaps you believe you will be satisfied, but you will not be able to attain it. If you were to see all things present, what would it be but a vain sight? Lift up your eyes to God on high, and pray for your sins and negligences. Leave vain things to the vain; but you, attend to those things which God has commanded you. Shut your door upon yourself, and call to you Jesus your beloved. Remain with Him in your cell, for you will not find elsewhere so great a peace. If you had not gone out, nor heard anything of rumors, you would have remained better in good peace. Since you delight at times to hear new things, you must thereafter endure disturbance of heart. Chapter 21. On compunction of heart. 1. If you wish to make any progress, keep yourself in the fear of God, and do not be too free.

But under discipline restrain all your senses, and do not give yourself over to foolish mirth. Give yourself to compunction of heart, and you will find devotion. Compunction opens up many good things, which dissolute living is wont quickly to lose. It is a wonder that any man can ever rejoice perfectly in this life, who considers and weighs his exile and the many perils of his soul. 2. Through levity of heart and negligence of our faults, we feel not the sorrows of our soul, but often vainly give ourselves to laughter, when by right we ought to weep. There is no true liberty, nor good conscience, save in the fear of God. Happy is he who can cast away every hindrance of distraction, and gather himself into the union of holy compunction.

Happy is he who casts away from himself whatever can stain or burden his conscience. Strive manfully. Habit is overcome by habit. If you know how to let men alone, they will gladly let you alone to do your own deeds. 3. Do not draw to yourself the affairs of others, nor entangle yourself in the causes of those greater than you. Keep always your eye first upon yourself, and admonish yourself especially before all those dear to you. If you have not the favor of men, do not therefore be saddened; but let this be grievous to you, that you do not bear yourself well and circumspectly enough, as it would become a servant of God and a devout Religious to conduct himself.

It is often more profitable and more safe that a man should not have many consolations in this life according to the flesh; especially, however, that we have not divine ones, or but rarely feel ourselves devout. We are at fault, because we do not seek compunction of heart, and do not cast away vain and external things. 4. Acknowledge yourself unworthy of divine consolation, but rather worthy of much tribulation. When a man is perfectly compunct, then the whole world is grievous and bitter to him. A good man finds sufficient matter for sorrow and weeping; for whether he considers himself, or thinks of his neighbor, he knows that no one here lives without tribulation; and the more strictly he considers himself, the more he grieves.

The matter for just sorrow and inward compunction is our sins and vices, in which we lie so entangled that we are rarely able to contemplate heavenly things. 5. If you would think more often of your death than of the length of your life, no doubt you would amend yourself more fervently. If also you would heartily ponder the future pains of Hell or of Purgatory, I believe you would gladly endure sorrow and labor, and would dread no rigor. But because these things do not pass to the heart, and we still love flattering allurements, therefore we remain cold and very sluggish. Often it is poverty of spirit whence the wretched body so easily complains. Pray therefore humbly to the Lord that He may give you the spirit of compunction;

and say with the Prophet, Feed me, O Lord, with the bread of tears, and give me drink in tears by measure. Chapter 22. On the condition of human misery. 1. You are wretched wherever you are, and wherever you turn, unless you turn to God. Why are you troubled because it does not turn out for you as you will and desire? Who is there that has all things according to his own will? Neither I, nor you, nor any man upon earth. There is no one in the world without some tribulation or distress, be he king or pope. Who is it that is better off? Surely he who can suffer something for God. 2. Many feeble and infirm folk say, Behold, what a good life that man has, how rich and how great, how powerful and exalted.

But look to the heavenly goods, and you will see that all these temporal things are nothing, but rather uncertain and very burdensome, because they are never possessed without anxiety and fear. It is not man's felicity to have temporal things in abundance; a moderate portion suffices him. It is truly a misery to live upon the earth. The more spiritual a man wishes to be, the more bitter the present life becomes to him, because he feels and sees more clearly the defects of human corruption. For to eat, drink, watch, sleep, rest, labor, and to be subject to the other necessities of nature, is truly a great misery and affliction to the devout man, who would gladly be released and free from all sin. 3.

For the inner man is greatly burdened by bodily necessities in this world. Whence the Prophet devoutly prays that he may be free from these, saying, Deliver me from my necessities, O Lord. But woe to those who do not recognize their own misery and corruptible life. For some so embrace this life, though they scarcely have the necessities by laboring or begging, that if they could live here always, they would care nothing for the kingdom of God. 4. Oh, the senseless and faithless of heart, who lie so deep in earthly things that they savor nothing but carnal things. But the wretches will yet, in the end, grievously feel how vile and how nothing was that which they loved.

But the Saints of God and all the devout friends of Christ heeded not the things that pleased the flesh, nor the things that flourished in this present time. But their whole hope and intention longed for the eternal goods. Their whole desire was borne toward the abiding and invisible things, lest by the love of visible things they should be drawn down to base ones. 5. Do not, brother, lose confidence in advancing to spiritual things. You still have time and the hour; why will you put off your resolution? Arise, and begin this instant, and say: Now is the time for doing, now is the time for fighting, now is the fitting time for amending. When you fare ill and are troubled, then is the time for meriting.

You must pass through fire and water, before you come to refreshment; unless you do violence to yourself, you will not overcome vice. As long as we bear this frail body, we cannot be without sin, nor live without weariness and sorrow. We would gladly have rest from all misery; but since through sin we have lost innocence, we have also lost true blessedness. Therefore we must hold to patience, and await the mercy of God, until this iniquity pass away, and mortality be swallowed up by life. 6. Oh, how great is human frailty, which is always prone to vices. Today you confess your sins, and tomorrow you again commit what you have confessed. Now you resolve to beware, and after an hour you act as though you had resolved nothing.

With reason, therefore, can we humble ourselves, and never think anything great of ourselves, since we are so frail and unstable. And quickly too can that be lost through negligence, which with much labor was at last hardly acquired through grace. 7. What will become of us still in the end, who grow lukewarm so early? Woe to us if we will thus turn aside to rest, as though there were already peace and security, when as yet there appears no trace of true holiness in our manner of life. Well were it that we should still be trained, like good novices, to the best of manners, if perchance there might be hope of future amendment and greater spiritual progress. Chapter 23. On the meditation of death. 1. Very quickly will this be over with you: see how it stands with you otherwise.

Today a man is, and tomorrow he appears no more. And when he has been taken from sight, he also quickly passes from mind. Oh, the dullness and hardness of the human heart, which thinks only of the present, and does not rather provide for the future. In every deed and thought you ought so to hold yourself, as though you were straightway about to die. If you had a good conscience, you would not greatly fear death. It were better to beware of sins than to flee death. If you are not ready today, how will you be tomorrow? Tomorrow is an uncertain day, and how do you know whether you will have a tomorrow? 2. What does it profit to live long, when we amend ourselves so little? Ah, long life does not always amend, but often rather increases guilt. Would that for one single day we had lived well in this world.

Many count the years of their conversion, but often small is the fruit of amendment. If it is fearful to die, perhaps it will be more perilous to live long. Blessed is he who keeps the hour of his death always before his eyes, and daily disposes himself to die. If you have seen anyone die, consider that you will pass by the same way. 3. When it is morning, suppose that you will not reach the evening. But when evening has come, do not dare to promise yourself the morning. Be therefore always ready, and so live, that death may never find you unprepared. Many die suddenly and unforeseen. For at an hour when it is not thought of, the Son of Man will come.

When that last hour comes, you will begin to feel quite otherwise about your whole past life, and you will greatly grieve that you were so negligent and remiss. 4. How happy and prudent is he who strives now to be in life such as he desires to be found in death. For a perfect contempt of the world will give great confidence of dying well, a fervent desire to advance in virtues, love of discipline, the labor of penitence, readiness, obedience, denial of self, and the bearing of every adversity for the love of Christ. You can do many good works while you are healthy, but when sick, I know not what you will be able to do. Few are amended by sickness; so also those who travel much are rarely sanctified. 5.

Do not trust in friends and kindred, nor put off your salvation to the future, for men will forget you sooner than you suppose. It is better to provide in time now, and to send some good before you, than to hope upon the help of others. If you are not solicitous for yourself now, who will be solicitous for you in the future? Now is the time most precious; but alas for the sorrow, that you spend it more uselessly, in which you might earn that whereby you should live eternally. The time will come when you will desire one day or one hour for amendment, and I know not whether you will obtain it. 6. Come, dearest, from how great a peril you can free yourself, from how great a fear deliver yourself, if only you are always fearful and mistrustful of death!

Strive now so to live, that in the hour of death you may be able to rejoice rather than to fear. Learn now to die to the world, that then you may begin to live with Christ. Learn now to despise all things, that then you may freely go to Christ. Chastise now your body by penitence, that then you may be able to have sure confidence. 7. Ah, fool, why do you think you will live long, when you have not one day secure? How many have been deceived, and unexpectedly drawn forth from the body! How often have you heard people say, that this one fell by the sword, that one was drowned, another, falling from a height, broke his neck, another stiffened in death while eating, another made his end while playing; one perished by fire, another by iron, another by plague, another by robbery:

and thus the end of all is death, and the life of men passes away quickly like a shadow. 8. Who will remember you after death, and who will pray for you? Act, act now, dearest, whatever you can do for yourself, for you know not when you will die. You know not either what will follow you after death. While you have time, gather up immortal riches. Think of nothing but your salvation. Care only for the things that are God's. Make yourself friends now by venerating the Saints and imitating their deeds, that when you fail in this life they may receive you into eternal dwellings. 9. Keep yourself as a pilgrim and guest upon the earth, to whom nothing of the world's affairs belongs. Keep your heart free, and lifted up on high to God, for here you have no abiding city.

Thither direct your daily groanings and prayers with tears, that your spirit may be worthy after death to pass happily to the Lord. Chapter 24. On the judgment and punishments of sinners. 1. In all things look to the end, and how you will stand before the strict Judge, to whom nothing is hidden, who is not appeased by gifts, nor accepts excuses, but will judge what is just. O most wretched and foolish, what will you answer to God, who knows all your evils, you who at times fear the face of an angry man? Why do you not provide for yourself against the day of judgment? When no one will be able to be excused or defended by another, but each one will be a sufficient burden for himself.

Now your labor is fruitful, your weeping acceptable, your groaning able to be heard, your sorrow satisfying and purgative. 2. A patient man has a great and wholesome purgatory, who, in receiving injuries, grieves more over another's malice than over his own injury; who gladly prays for those who oppose him, and from his heart forgives offenses; who does not delay to ask pardon of others; who is more easily moved to pity than to anger; who frequently does violence to himself, and strives wholly to subject the flesh to the spirit. It is better now to purge sins and to cut off vices, than to reserve them to be purged in the future. Truly we deceive ourselves through the inordinate love which we have for the flesh. 3. What else does that fire devour, but your sins?

The more you now spare yourself and follow the flesh, the more grievously will you afterward pay for it, and the greater fuel you reserve for your burning. In whatever things a man has sinned, in those same things shall he be the more grievously punished. There the slothful shall be pricked with burning goads, and the gluttonous shall be tormented with monstrous hunger and thirst. There the lustful and the lovers of pleasures shall be drenched with burning pitch and stinking sulphur; and like raging dogs the envious shall howl for very pain. There is no vice but shall have its own proper torment. There the proud shall be filled with all confusion, and the covetous shall be straitened with the most wretched want. There one hour shall be heavier in punishment than a hundred years here in the bitterest penance. There is no rest, no consolation for the damned.

Here, however, there is sometimes a respite from toils, and one enjoys the comforts of friends. Be only now solicitous and sorrowful for your sins, that in the day of judgment you may be secure together with the blessed. For then the righteous shall stand in great constancy against those who oppressed and crushed them. Then shall he stand to judge who now humbly submits himself to the judgments of men. Then the poor and humble man shall have great confidence, and the proud shall tremble on every side. Then it shall be seen that he was wise in this world who learned for Christ's sake to be a fool and despised. Then every tribulation patiently endured shall please, and all iniquity shall stop its own mouth. Then every devout one shall rejoice, and every religious soul shall mourn no more but be glad.

Then shall the afflicted flesh rejoice more than if it had always been nourished in delights. Then shall the mean garment shine bright, and the fine raiment grow dark. Then shall the poor little cottage be more praised than the gilded palace. Then shall steadfast patience avail more than all the power of the world. Then shall simple obedience be more exalted than all worldly cunning. Then shall a pure and simple conscience gladden more than learned philosophy. Then shall the contempt of riches weigh more than all the treasure of the children of earth. Then shall you be more comforted by devout prayer than by dainty feeding. Then shall you rather rejoice over silence kept than over long talking.