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burthen burden. compunction deep regret, scruples, guilt. concupiscence sexual desire. contemn look down on with disdain. fain having made preparations. increated not created. longanimity good-natured tolerance of delay or incompetence. procurator person authorized to act for another. refection light meal. vouchsafe grant in a condescending manner. wo woe.

The Table of Contents is on page [390].]

The
Following Of Christ,

In Four Books,
Translated from the Original Latin of
Thomas a Kempis,
By The Rt. Rev. And Ven.
Richard Challoner, D.D. V.A,
Fifteenth Edition,

London:
Printed By Keating, Brown And Co.
38, Duke-Street, Grosvenor-square.
1819.

The Following Of Christ.

Book I.

Chap. I.
Of following Christ,
and despising all the vanities of the world.

1. He that followeth me, walketh not in darkness, saith our Lord, John viii. 12. These are the words of Christ, by which we are admonished that we must imitate his life and manners, if we would be truly enlightened, and delivered from all blindness of heart.

Let it then be our chief study to meditate on the life of Jesus Christ.

2. The doctrine of Christ surpasseth all the doctrines of the saints: and whosoever hath the Spirit, will find therein a hidden manna.

But it happeneth that many, by frequent hearing the gospel, are very little affected: because they have not the Spirit of Christ.

But he who would fully and feelingly understand the words of Christ: must study to make his whole life conformable to that of Christ.

3. What doth it avail thee, to discourse profoundly of the Trinity: if thou be void of humility, and consequently displeasing to the Trinity?

In truth, sublime words make not a man holy and just: but a virtuous life maketh him dear to God.

I had rather feel compunction, than know its definition.

If thou didst know the whole bible by heart, and the sayings of all the philosophers: what would it all profit thee, without the love of God and his grace?

Vanity of vanities, and all is vanity, besides loving God, and serving him alone.

This is the highest wisdom: by despising the world, to tend to heavenly kingdoms.

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

It is vanity also to be ambitious of honours, and to raise one's self to a high station.

It is vanity to follow the lusts of the flesh: and to desire that for which thou must afterwards be grievously punished.

It is vanity to wish for a long life: and to take little care of leading a good life.

It is vanity to mind only this present life, and not to look forward into those things which are to come.

It is vanity to love that which passeth with all speed: and not to hasten thither where everlasting joy remains.

5. Often remember that proverb: The eye in not satisfied with seeing, nor is the ear filled with hearing. Ecclesiastes i. 8.

Study therefore to withdraw thy heart from the love of visible things, and to turn thyself to things invisible; For they that follow their sensuality, defile their conscience, and lose the grace of God.

Chap. II.
Of having an humble sentiment of one's self.

1. All men naturally desire to know; but what doth knowledge avail without the fear of God?

Indeed an humble husbandman, that serveth God; is better than a proud philosopher, who, neglecting himself, considers the course of the heavens.

He, who knows himself well, is mean in his own eyes, and is not delighted with being praised by men.

If I should know all things that are in the world, and should not be in charity: what help would it be to me in the sight of God, who will judge me by my deeds?

2. Leave off that excessive desire of knowing: because there is found therein much distraction and deceit.

They who are learned, are desirous to appear and to be called wise.

There are many things, the knowledge of which is of little or no profit to the soul.

And he is very unwise who attends to other things than what may serve to his salvation.

Many words do not satisfy the soul; but a good life gives ease to the mind; and a pure conscience affords a great confidence in God.

3. The more and better thou knowest, the more heavy will be thy judgment, unless thy life be also more holy.

Be not therefore puffed up with any art or science; but rather fear upon account of the knowledge which is given thee.

If it seems to thee that thou knowest many things, and understandest them well enough: know at the same time that there are many more things of which thou art ignorant.

Be not high minded, but rather acknowledge thy ignorance.

Why wouldst thou prefer thyself to any one, since there are many more learned and skilful in the law than thyself?

If thou wouldst know and learn any thing to the purpose: love to be unknown, and esteemed as nothing.

4. This is the highest and most profitable lesson, truly to know, and to despise ourselves.

To have no opinion of ourselves, and to think always well and commendably of others, is great wisdom and high perfection.

If thou shouldst see another openly sin, or commit some heinous crime, yet thou oughtest not to esteem thyself better: because thou knowest not how long thou mayest remain in a good state.

We are all frail: but see thou think no one more frail than thyself.

Chap. III.
Of the doctrine of truth.

1. Happy is he whom truth teacheth by itself, not by figures and words that pass, but as it is in itself.

Our opinion, and our sense, often deceive us, and discover but little.

What signifies making a great dispute about abstruse and obscure matters, for not knowing of which we shall not be questioned at the day of judgment.

It is a great folly for us to neglect things profitable and necessary, and willingly to busy ourselves about those which are curious and hurtful.—We have eyes and see not.

2. And what need we concern ourselves about questions of philosophy?

He to whom the Eternal Word speaketh, is set at liberty from a multitude of opinions.

From one Word are all things, and this one all things speak: and this is the beginning which also speaks to us, John viii. 23.

Without this Word no one understands or judges rightly.

He to whom all things are one [Footnote], and who draws all things to one,—and who sees all things in one,—may be steady in heart, and peaceably repose in God.

[Footnote: The Author seems here to allude to that passage of St. Paul, 1 Corinthians ii. 2. where he says, "That he desired to know nothing but Jesus Christ, and him crucified.">[

O Truth, my God, make me one with thee in everlasting love.

I am weary with often reading and hearing many things: in thee is all that I will or desire.

Let all teachers hold their peace; let all creatures be silent in thy sight: speak thou alone to me.

3. The more a man is united within himself, and interiorly simple, the more and higher things doth he understand without labour: because he receives the light of understanding from above.

A pure, simple, and steady spirit, is not dissipated by a multitude of affairs; because he performs them all to the honour of God, and endeavours to be at rest within himself, and free from all seeking of himself.

Who is a greater hinderance and trouble to thee, than thine own unmortified affection of heart?

A good and devout man first disposes his works inwardly, which he is to do outwardly.

Neither do they draw him to the desires of an inordinate inclination: but he bends them to the rule of right reason.

Who has a stronger conflict than he who strives to overcome himself?

And this must be our business, to strive to overcome ourselves, and daily to gain strength against ourselves, and to grow better and better.

4. All perfections in this life are attended with some imperfections: and all our speculations with a certain obscurity.

The humble knowledge of thyself is a surer way to God, than the deepest search after science.

Learning is not to be blamed, nor the mere knowledge of any thing, which is good in itself, and ordained by God: but a good conscience and a virtuous life is always to be preferred before it.

But because many make it more their study to know, than to live well: therefore are they often deceived, and bring forth none, or very little fruit.

5. Oh! if men would use as much diligence in rooting out vices and planting virtues, as they do in proposing questions: there would not be so great evils committed, nor scandals among the people, nor so much relaxation in monasteries.

Verily, when the day of judgment comes, we shall not be examined what we have read, but what we have done; nor how learnedly we have spoken, but how religiously we have lived.

Tell me now where are all those great doctors, with whom thou wast well acquainted, whilst they were living, and flourished in learning?

Now others possess their livings, and I know not whether they ever think of them.

In their life-time they seemed to be something: and now they are not spoken of.

6. Oh! how quickly doth the glory of the world pass away! Would to God their lives had been answerable to their learning! then would they have studied and read well.

How many perish in the world thro' vain learning, who take little care of the service of God.

And because they chuse rather to be great than to be humble, therefore they are lost in their own imaginations.

He is truly great, who is great in charity.

He is truly great, who is little in his own eyes: and makes no account of the height of honour.

He is truly prudent, who looks upon all earthly things as dung, that he may gain Christ.

And he is very learned indeed, who does the will of God, and renounces his own will.

Chap. IV.
Of prudence in our doings.

1. We must not be easy in giving credit to every word or suggestion; but carefully and leisurely weigh the matter according to God.

Alas! such is our weakness, that we often more readily believe and speak of another that which is evil: than that which is good.

But perfect men do not easily give credit to every report; because they know man's weakness, which is very prone to evil, and very subject to fail in words.

2. It is great wisdom not to be rash in our doings: nor to maintain too obstinately our own opinion.

As also not to believe every man's word; nor presently to tell others the things which we have heard or believed.

Consult with the wise and conscientious man: and seek rather to be instructed by one that is better, than to follow thine own inventions.

A good life make's a man wise according to God, and expert in many things. The more humble a man is in himself, and more subject to God: the more wise will he be in all things, and the more at peace.

Chap. V.
Of reading the Holy Scriptures.

1. Truth is to be sought for in holy scripture, not eloquence. All holy scripture ought to be read with that spirit with which it was made.

We must rather seek for profit in the scriptures, than for subtlety of speech.

We ought as willingly to read devout and simple books: as those that are high and profound.

Let not the authority of the writer offend thee, whether he was of little or great learning: but let the love of pure truth lead thee to read.

Enquire not who said this: but attend to what is said.

2. Men pass away: but the truth of the Lord remains for ever.

God speaks many ways to us: without respect of persons.

Our curiosity often hinders us in reading the scriptures, when we attempt to understand and discuss that which should be simply passed over.

If thou wilt receive profit, read with humility, simplicity, and faith: and seek not at any time the fame of being learned.

Willingly enquire after and hear with silence the words of the saints: and be pleased with the parables of the ancients: for they are not spoken without cause.

Chap. VI.
Of inordinate affection.

1. Whensoever a man desires any thing inordinately, he is presently disquieted within himself.

The proud and covetous are never easy.

The poor and humble of spirit, live in much peace.

The man that is not yet perfectly dead to himself, is soon tempted and overcome with small and trifling things.

He that is weak in spirit, and in a manner yet carnal and inclined to sensible things, can hardly withdraw himself wholly from earthly desires.

And therefore he is often sad, when he withdraws himself from them: and is easily moved to anger if any one thwarts him.

2. And if he has pursued his inclinations, he is presently tormented with the guilt of his conscience: because he has followed his passion, which helps him not at all towards the peace he sought for.

It is then by resisting our passions, that we are to find true peace of heart, and not by being slaves to them.

There is no peace therefore in the heart of a carnal man, nor in a man that is addicted to outward things: but only in a fervent spiritual man.

Chap. VII.
Of flying vain hope and pride.

1. He is vain who puts his trust in men, or in creatures.

Be not ashamed to serve others, and to appear poor in the world, for the love of Jesus Christ.

Confide not in thyself: but place thy hope in God.

Do what is in thy power, and God will be with thy good will.

Trust not in thy own knowledge, nor in the cunning of any man living: but rather in the grace of God, who helps the humble, and humbles those who presume of themselves.

2. Glory not in riches, if thou hast them; nor in friends, because they are powerful; but in God, who gives all things, and desires to give himself above all things.

Boast not of thy stature, nor beauty of the body, which is spoiled and disfigured by a little sickness.

Do not take a pride in thy talents or thy wit, lest thou displease God, to whom appertaineth every natural good quality and talent which thou hast.

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

Be not proud of thy own works: for the judgments of God are different from the judgments of men; and oftentimes, that displeaseth him, which pleaseth men.

If thou hast any thing of good, believe better things of others, that thou mayest preserve humility.

It will do thee no harm to esteem thyself the worst of all: but it will hurt thee very much to prefer thyself before any one.

Continual peace is with the humble: but in the heart of the proud, is frequent envy and indignation.

Chap. VIII.
Of shunning too much familiarity.

1. Discover not thy heart to every one (Ecclesiastes viii.): but treat of thy affairs with a man that is wise and feareth God.

Keep not much company with young people and strangers.

He not a flatterer with the rich: nor willingly appear before the great.

Associate thyself with the humble and simple, with the devout and virtuous: and treat of those things which may be to edification.

Be not familiar with any woman: but recommend all good women in general to God.

Desire to be familiar only with God and his angels: and fly the acquaintance of men.

We must have charity for all, but familiarity is not expedient.

It sometimes happens that a person, when not known, shines by a good reputation; who, when he is present, is disagreeable to them that see him.

We think sometimes to please others by being with them: and we begin rather to disgust them by the evil behaviour which they discover in us.

Chap. IX.
Of obedience and subjection.

1. It is a very great thing to stand in obedience, to live under a superior, and not to be at our own disposal.

It is much more secure to be in the state of subjection; than in authority.

Many are under obedience more out of necessity, than for the love of God: and such as these are in pain, and easily repine.

Nor will they gain freedom of mind, unless they submit themselves with their whole heart for God's sake.

Run here or there, thou will find no rest, but in an humble subjection under the government of a superior.

The imagination and changing of places has deceived many.

2. It is true, every one is desirous of acting according to his own liking; and is more inclined to such as are of his own mind.

But if God be amongst us, we must sometimes give up our own opinion for the sake of peace.

Who is so wise as to be able fully to know all things?

Therefore trust not too much to thine own thoughts: but be willing also to hear the sentiments of others.

Although thy opinion be good, yet if for God's sake thou leavest it, to follow that of another, it will be more profitable to thee.

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

It may also happen, that each one's thought may be good; but to refuse to yield to others, when reason or a just cause requires it, is a sign of pride and wilfulness.

Chap. X.
Of avoiding superfluity of words.

1. Fly the tumult of men as much as thou canst: for treating of worldly affairs hinders very much, although they be discoursed of with a simple intention.

For we are quickly denied and ensnared with vanity.

I could wish I had often been silent, and that I had not been in company.

But why are we so willing to talk and discourse with one another: since we seldom return to silence without prejudice to our conscience?

The reason why we are so willing to talk, is, because by discoursing together we seek comfort from one another; and would gladly ease the heart, wearied by various thoughts.

And we very willingly talk and think of such things as we most love and desire, or which we imagine contrary to us.

2. But, alas! it is often in vain and to no purpose: for this outward consolation is no small hinderance of interior and divine comfort.

Therefore we must watch and pray, that our time may not pass away without fruit.

If it be lawful and expedient to speak, speak those things which may edify.

A bad custom and the neglect of our spiritual advancement, is a great cause of our keeping so little guard upon our mouth.

But devout conferences concerning spiritual things, help very much to spiritual progress: especially where persons of the same mind and spirit are associated together in God.

Chap. XI.
Of acquiring peace
and zeal of spiritual progress.

1. We might have much peace, if we would not busy ourselves with the sayings and doings of others, and with things which belong not to us.

How can he remain long in peace, who entangles himself with other people's cares; who seeks occasions abroad, and who is little or seldom inwardly recollected?

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

2. What was the reason why some of the saints were so perfect and contemplative?

Because they made it their study wholly to mortify in themselves all earthly desires; and thus they were enabled, with the whole interior of their hearts, to cleave to God, and freely to attend to themselves.

We are too much taken up with our own passions; and too solicitous about transitory things.

And seldom do we perfectly overcome so much as one vice, nor are we earnestly bent upon our daily progress; and therefore we remain cold and tepid.

3. If we were perfectly dead to ourselves and no ways entangled in our interior: then might we be able to relish things divine, and experience something of heavenly contemplation.

The whole and greatest hinderance is, because we are not free from passions and lusts; nor do we strive to walk in the perfect way of the saints.

And when we meet with any small adversity, we are too quickly dejected, and turn away to seek after human consolation.

4. If we strove like valiant men to stand in the battle; doubtless we should see that our Lord would help us from heaven.

For he is ready to help them that fight and trust in his grace: who furnishes us with occasions of fighting that we may overcome.

If we place our progress in religion in these outward observances only, our devotion will quickly be at an end.

But let us lay the axe to the root, that being purged from passions, we may possess a quiet mind.

5. If every year we rooted out one vice, we should soon become perfect men.

But now we often find it quite otherwise: that we were better and more pure in the beginning of our conversion, than after many years of our profession.

Our fervour and progress ought to be every day greater: but now it is esteemed a great matter if a man can retain some part of his first fervour.

If we could use but a little violence upon ourselves in the beginning, we might afterwards do all things with ease and joy.

It is hard to leave off our old customs: and harder to go against our own will.

But if thou dost not overcome things that are small and light: when wilt thou overcome greater difficulties?

Resist thy inclination in the beginning, and break off the evil habit; lest perhaps by little and little the difficulty increase upon thee.

O! if thou wert sensible how much peace thou shouldst procure to thyself, and joy to others, by behaving thyself well; thou wouldst be more solicitous for thy spiritual progress.

Chap. XII.
Of the advantage of adversity.

1. It is good for us to have sometimes troubles and adversities; for they make a man enter into himself, that he may know that he is in a state of banishment, and may not place his hopes in any thing of this world.

It is good that we sometimes suffer contradictions, and that men have an evil or imperfect opinion of us; even when we do and intend well.

These things are often helps to humility, and defend us from vain glory.

For then we better run to God our inward witness, when outwardly we are despised by men, and little credit is given to us.

2. Therefore should a man establish himself in such a manner in God, as to have no need of seeking many comforts from men.

When a man of good will is troubled or tempted, or afflicted with evil thoughts; then he better understands what need he hath of God, without whom he finds he can do no good.

Then also he laments; he sighs, and prays by reason of the miseries which he suffers.

Then he is weary of living longer: and wishes death to come that he may be dissolved and be with Christ.

Then also he well perceives that perfect security and full peace cannot be found in this world.

Chap. XIII.
Of resisting temptation.

1. As long as we live in this world, we cannot be without tribulation and temptation.

Hence it is written in Job: Man's life upon earth is a temptation.

Therefore ought every one to be solicitous about his temptations, and to watch in prayer; lest the devil, (who never sleeps, but goes about seeking whom he may devour,) find room to deceive him.

No man is so perfect and holy as not to have sometimes temptations: and we cannot be wholly without them.

2. Temptations are often very profitable to a man, although they be troublesome and grievous: for in them a man is humbled, purified, and instructed.

All the saints have passed through many tribulations and temptations, and have profited by them: and they who could not support temptations, have become reprobates, and fell off.

There is not any order so holy, nor place so retired, where there are not temptations and adversities.

3. A man is never entirely secure from temptations as long as he lives: because we have within us the source of temptations, having been born in concupiscence.

When one temptation or tribulation is over, another comes on: and we shall have always something to suffer, because we have lost the good of our original happiness.

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

By flight alone we cannot overcome: but by patience and true humility we are made stronger than all our enemies.

4. He that only declines them outwardly, and does not pluck out the root, will profit little; nay, temptations will sooner return to him, and he will find himself in a worse condition.

By degrees, and by patience, with longanimity, thou shalt, by God's grace, better overcome them, than by harshness and thine own importunity.

In temptation, often take counsel, and deal not roughly with one that is tempted: but comfort him, as thou wouldst wish to be done to thyself.

5. Inconstancy of mind, and small confidence in God, is the beginning of all temptations.

For as a ship without a rudder is tossed to and fro by the waves: so the man who is remiss, and who quits his resolution, is many ways tempted.

Fire tries iron, and temptation tries a just man.

We often know not what we can do: but temptation discovers what we are.

6. However, we must be watchful, especially in the beginning of temptation: because then the enemy is easier overcome, when he is not suffered to come in at the door of the soul, but is kept out and resisted at his first knock.

Whence a certain man said: Withstand the beginning, after-remedies come too late.

For first a bare thought comes to the mind, then a strong imagination; afterwards delight, and evil motion and consent.

And thus, by little and little, the wicked enemy gets full entrance, when he is not resisted in the beginning.

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

7. Some suffer great temptations in the beginning of their conversion, and some in the end.

And some there are who are much troubled in a manner all their life time.

Some are but lightly tempted, according to the Wisdom and equity of the ordinance of God, who weighs the state and merits of men, and pre-ordains all for the salvation of his elect.

8. We must not therefore despair when we are tempted, but pray to God with so much the more fervour, that he may vouchsafe to help us in all tribulations: who, no doubt, according to the saying of St. Paul, will make such issue with the temptation, that we may be able to sustain it. 1 Corinthians x.

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

9. In temptations and tribulations, a man is proved what progress he has made: and in them there is greater merit, and his virtue appears more conspicuous.

Nor is it much if a man be devout and fervent when he feels no trouble: but if in the time of adversity he bears up with patience, there will be hope of a great advancement.

Some are preserved from great temptations, and are often overcome in daily little ones: that being humbled, they may never presume of themselves in great things, who are weak in such small occurrences.

Chap. XIV.
Of avoiding rash judgment.

1. Turn thy eyes back upon thyself, and see thou judge not the doings of others.

In judging others a man labours in vain, often errs, and easily sins; but in judging and looking into himself, he always labours with fruit.

We frequently judge of a thing according as we have it at heart: for we easily love true judgment through private affection.

If God were always the only object of our desire, we should not so easily be disturbed at the resistance of our opinions.

2. But there is often something lies hid within, or occurs from without, which draws us along with it.

Many secretly seek themselves in what they do, and are not sensible of it.

They seem also to continue in good peace, when things are done according to their will and judgment: but if it fall out contrary to their desires, they are soon moved and become sad.

Difference of thoughts and opinions is too frequently the source of dissensions amongst friends and neighbours, amongst religious and devout persons.

3. An old custom is with difficulty relinquished: and no man is led willingly farther than himself sees or likes.

If thou reliest more upon thine own reason or industry than upon the virtue that subjects to Jesus Christ, thou wilt seldom and hardly be an enlightened man: for God will have us perfectly subject to himself, and to transcend all reason by inflamed love.

Chap. XV.
Of works done out of charity.

1. Evil ought not to be done, either for any thing in the world, or for the love of any man: but for the profit of one that stands in need, a good work is sometimes freely to be omitted, or rather to be changed for a better.

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

Without charity, the outward work profiteth nothing: but whatever is done out of charity, be it ever so little and contemptible, all becomes fruitful.

For God regards more with how much affection and love a person performs a work, than how much he does.

2. He does much who loves much.

He does much that does well what he does.

He does well who regards rather the common good than his own will.

That seems often to be charity which is rather natural affection: because our own natural inclination, self-will, hope of retribution, desire of our own interest, will seldom be wanting.

3. He that has true and perfect charity, seeks himself in no one thing: but desires only the glory of God in all things.

He envies no man, because he loves no private joy; nor does he desire to rejoice in himself: but above all good things, he wishes to be made happy in God.

He attributes nothing of good in any man, but refers it totally to God, from whom all things proceed as from their fountain, in the enjoyment of whom all the saints repose as in their last end.

Ah! if a man had but one spark of perfect charity, he would doubtless perceive that all earthly things are full of vanity.

Chap. XVI.
Of bearing the defects of others.

1. What a man cannot amend in himself or others, he must bear with patience, till God ordains otherwise.

Think, that it perhaps is better so for thy trial and patience: without which, our merits are little worth.

Thou must, nevertheless, under such impressions, earnestly pray that God may vouchsafe to help thee, and that thou mayest bear them well.

2. If any one being once or twice admonished, does not comply, contend not with him: but commit all to God, that his will may be done, and he may be honoured in all his servants, who knows how to convert evil into good.

Endeavour to be patient in supporting others defects and infirmities of what kind so ever: because thou also hast many things which others must bear withal.

If thou canst not make thyself such a one as thou wouldst: how canst thou expect to have another according to thy liking?

We would willingly have others perfect: and yet we mend not, our own defects.