The Imitation of Christ - Thomas à Kempis (top novels to read txt) 📗

I should say otherwise, Thou wouldst rise up against me, and there would be none to defend me. What have I deserved for my sins but hell and everlasting fire? In very truth I confess that I am worthy of all scorn and contempt, nor is it fit that I should be remembered among Thy faithful servants. And although I be unwilling to hear this, nevertheless I will for the Truth’s sake, accuse myself of my sins, that the more readily I may prevail to be accounted worthy of Thy mercy.

What shall I say, guilty that I am and filled with confusion? I have no mouth to utter, unless it be this word alone, “I have sinned, Lord, I have sinned; have mercy upon me, forgive me.” “Let me alone, that I may take comfort a little before I go whence I shall not return even to the land of darkness and the shadow of death.”127 What dost Thou so much require of a guilty and miserable sinner, as that he be contrite, and humble himself for his sins? In true contrition and humiliation of heart is begotten the hope of pardon, the troubled conscience is reconciled, lost grace is recovered, a man is preserved from the wrath to come, and God and the penitent soul hasten to meet each other with a holy kiss.128

The humble contrition of sinners is an acceptable sacrifice unto Thee, O Lord, sending forth a smell sweeter far in Thy sight than the incense. This also is that pleasant ointment which Thou wouldst have poured upon Thy sacred feet, “for a broken and contrite heart Thou hast never despised.”129 There is the place of refuge from the wrathful countenance of the enemy. There is amended and washed away whatsoever evil hath elsewhere been contracted.

LIII

That the grace of God doth not join itself to those who mind earthly things.

“My Son, precious is My grace, it suffereth not itself to be joined with outward things, nor with earthly consolations. Therefore thou oughtest to cast away all things which hinder grace, if thou longest to receive the inpouring thereof. Seek a secret place for thyself, love to dwell alone with thyself, desire the conversation of no one; but rather pour out thy devout prayer to God, that thou mayest possess a contrite mind and a pure conscience. Count the whole world as nought; seek to be alone with God before all outward things. For thou canst not be alone with Me, and at the same time be delighted with transitory things. Thou oughtest to be separated from thy acquaintances and dear friends, and keep thy mind free from all worldly comfort. So the blessed Apostle Peter beseecheth, that Christ’s faithful ones bear themselves in this world as strangers and pilgrims.130

“Oh how great a confidence shall there be to the dying man whom no affection to anything detaineth in the world? But to have a heart so separated from all things, a sickly soul doth not yet comprehend, nor doth the carnal man know the liberty of the spiritual man. But if indeed he desire to be spiritually minded, he must renounce both those who are far off, and those who are near, and to beware of no man more than himself. If thou perfectly conquer thyself, very easily shalt thou subdue all things besides. Perfect victory is the triumph over oneself. For whoso keepeth himself in subjection, in such manner that the sensual affections obey the reason, and the reason in all things obeyeth Me, he truly is conqueror of himself, and lord of the world.

“If thou desire to climb to this height, thou oughtest to start bravely, and to lay the axe to the root, to the end that thou mayest pull up and destroy the hidden inordinate inclination towards thyself, and towards all selfish and earthly good. From this sin, that a man loveth himself too inordinately, almost everything hangeth which needeth to be utterly overcome: when that evil is conquered and put under foot, there shall be great peace and tranquillity continually. But because few strive earnestly to die perfectly to themselves, and do not heartily go forth from themselves, therefore do they remain entangled in themselves, and cannot be raised in spirit above themselves. But he who desireth to walk at liberty with Me, must of necessity mortify all his evil and inordinate affections, and must cling to no creature with selfish love.”

LIV

Of the diverse motions of Nature and of Grace.

“My Son, pay diligent heed to the motions of Nature and of Grace, because they move in a very contrary and subtle manner, and are hardly distinguished save by a spiritual and inwardly enlightened man. All men indeed seek good, and make pretence of something good in all that they say or do; and thus under the appearance of good many are deceived.

“Nature is deceitful and draweth away, ensnareth, and deceiveth many, and always hath self for her end; but Grace walketh in simplicity and turneth away from every appearance of evil, maketh no false pretences, and doeth all entirely for the sake of God, in whom also she finally resteth.

“Nature is very unwilling to die, and to be pressed down, and to be overcome, and to be in subjection, and to bear the yoke readily; but Grace studieth self-mortification, resisteth sensuality, seeketh to be subdued, longeth to be conquered, and willeth not to use her own liberty. She loveth to be held by discipline, and not to have authority over any, but always to live, to remain, to have her being under God, and for God’s sake is ready to be humbly subject to every ordinance of man.

“Nature laboureth for her own advantage, and considereth what profit she may gain from another; but Grace considereth more, not what may be useful and convenient to self, but what may be profitable to