l./f .C' , ^ PRINCETON, N. J. ^ Presented hsj(^ej<\0\0\)^oackr\\jS\ ^ BV 4821 .Al 1855 ^ Imitatio Christi. The imitation of Christ / -tyfl THE IMITATION OF CHRIST. IN THREE BOOKS BY THOMAS A KEMPIS RENDERED INTO ENGLISH FROM THE ORIGINAL LAT'N; BY JOHN PAYNE. WITH AN IXTRODUCTORY ESSAY BY THOMAS CHALMERS, OF GLASGOW. A NEW edition: EDITED BY HOWARD MALCOM. D. D., PEESTDENT OP THE UNIVERSITY AT LEMl&BURO, PA. BOSTON: GOULD AND LINCOLN. NEW YORK : SHELDON, LAMPORT, AND BLAKEMAN. 18 5 5. . DISTEICT OP MASSACHUSETTS, to wit. District Clerk's Office. TJs IT REMEMBERED, that OH tlic nineteenth day of March, A. D. 1829, in the fifty-third year of the Independence of the United States of America, Lincoln and Edmand^ of the said district, liave deposited in this oflice the title of a Book, the right whereof they claim as Proprietors, in the words following, to wit : " The Imitation of Christ. In three Books. By Thomas a Kempis. Rendered into English from the original Latin, by John Payne. With an Introductory Essay, by Thomas Chal- mers, of Glasgow. A New Edition : Edited by Howard Malcom, Pastor of the Federal Street Baptist Church, Boston." In conformity to the act of the Congress of the United States, entitled, " An act for the encouragement of learning, by secur- ing the copies of maps, charts and books, to the authors and pro- prietors of such copies, during the times therein mentioned," and also to an act entitled " An act supplementary to an act, en- titled, an act for the encouragement of learning, by securing the copies of maps, charts and books, to the authors and proprietors of such copies, during the times therein mentioned, and extend ing the benefits thereof to the arts of designing, engraving and etching historical and other prints. " JNO VV nAVTS { Clerk of the District 0/ CONTENTS Preface 7 Memoir of Thomas X Kempis 11 Introdttctory Essay 13 BOOK FIRST. PREPARATORY INSTRUCTIONS FOR THE SPIRITUAL LIFE. CHAP. I. Contempt of Worldly Vanities 25 CHAP. II. Humility with respect to Intellectual Attainments 27 CHAP. III. Knowledge of the Truth 29 CHAP. IV. Prudence with respect to Opiniong and Actions 32 CHAP. V. Of reading the Scriptures, and other holy Books 33 CHAP. VI. Inordinate Affections 34 CHAP. VII. Of Vain Hope and Elation of Mind 35 CHAP. VIII. Intercourse with the World 37 CHAP. IX. Of Subjection and Obedience 37 CHAP. X. Of superfluous Talking 39 CHAP. XL Of Peace of Mind, and Zeal for Im- provement 40 IV CONTENTS. CHAP. XII. The Benefit of Advereity 4S CHAP. XIII. Temptations 44 CHAP. XIV. Rash Judgment 48 CHAP. XV. Works of Charity 49 CHAP. XVI. Bearing the Infirmities of others 51 CHAP. XVII. The Exercises of Religion 53 CHAP. XVIII. Solitude and Silence 56 CHAP. XIX Compunction of Heart 59 CHAP. XX. The Consideration of Human Misery 62 CHAP. XXI. The Meditation of Death 65 CHAP XXII. The Last Judgment, and the Punish- ment of Sinners 69 CHAP. XXIII. Zeal in the Reformation of Life 72 BOOK SECOND. INSTRUCTIONS FOR THE MORE INTIMATE ENJOYMENT OF THE SPIRITUAL LIFE. CHAP. I. Internal Conversation 77 CHAP II. Submission to Reproof and Shame SI CHAP. III. Peacefulness 83 CHAP. IV. Simplicity and Purity 85 CHAP. V. Consideration of Ourselves 87 CHAP. VI. The Joy of a good Conscience 88 CHAP. VII. Jesus to be loved above all 90 CHAP. VIII. The Friendship of Jesus • 92 CHAP. LX. Absence of Comfort 94 CHAP. X. Thankfulness *br the Grace of God 97 CHAP. XL The small number of those that love the Cross 99 CHAP. XII. The Necessity of Bearing the Cross 101 CONTENTS. ▼ BOOK THIRD. OF DIVINE ILLUMINATION. JJHAP. I. The Blessedness of Internal Conversation with Christ 107 CHAP. II. Communion with God 108 CHAP. III. Instruction how to walk before God 112 CHAP. IV. The Power of Divine Love 115 CHAP. V. The Trial of True Love 118 CHAP. VI. Enjoyment must be possessed with Humility 121 CHAP. VII. All things are to be referred to God 125 CHAP. VIII. The Government of the Heart 130 CHAP IX. Obedience and self-abasement 133 CHAP. X. Resignation to the Divine Will 136 CHAP. XL True Comfort to be found only in God 138 CHAP. XII. The Miseries of this Life to be borne with Patience 140 CHAP. XIII. Confession of Personal Infirmities 144 CHAP. XIV. The Soul seeking Repose in God 147 CHAP. XV. The Diversity of Gifts 150 CHAP. XVI. Four Steps that lead to Peace • 152 CHAP. XVIL Inspection into the Conduct of others 155 CHAP. XVIII. In what true Peace and Perfection consist 157 CHAP. XIX. Self-love the chief Obstraction to the attainment of the Supreme Good 160 CHAP. XX. The cruel Censures of 3Ien not to be regarded 163 CHAP. XXI. Submission to God in the hour of Tribulation 164 CHAP. XXII. The Creator to be found in abstrac- tion from Creatures 168 VI CONTENTS. CHAP. XXIII. The Renunciation of A.iimal Desire 170 CHAP. XXIV. The Instability of the Heart 172 CHAP. XXV. The Soul that loves God enjoys him in all things 173 CHAP. XXVI. Against the Fear of Man 177 CHAP. XXVII. God our Refuge in Difficulties 178 CHAP. XXVIII. Man has nothing wherein to glory 181 CHAP. XXIX. Temporal Honor and Comfort 183 CHAP. XXX. A Caution against vain Philosophy 185 CHAP. XXXI. Of the Professions and Censures of Men 187 CHAP. XXXII. Confidence in the righteous Judg- ment of God 190 CHAP. XXXIII. The Hope of Eternal Life 193 CHAP. XXXIV. The Desire and Promise of Eter- nal Life 19S CHAP. XXXV. A Desolate Spirit committing it- self to God 201 CHAP. XXXVI. We must account ourselves rather • worthy of Affliction than Comfort 204 CHAP. XXXVII. The Grace of God comports not with Love of the World 207 CHAP. XXXVIII. The different Operations of Na- ture and Grace 209 CHAP. XXXIX. The Importance of Self-denial 217 CHAP. XL. Against extravagant Dejection 220 CHAP. XLI. Against the presumptuous Inquiries of Reason 222 CHAP. XLII. Hope and Coafidence to be placed in God alone 226 PREFACE The Christian's Pattern, by Thomas a Kem- pls, has for more than three hundred years been esteemed one of the best practical religious books in existence ; and has gone through repeated editions, not only in the original Latin, but in every European language. Because, however, the author, a popish monk, intermingled his thoughts of purgatory, good works, penance, saints, celibacy, a recluse life, &c. in almost every chapter, the work has been justly de- nied a general circulation among protestants. A pastor could scarcely lend or recommend it to his parishioners ; or must express such reservations, as destroyed the confidence and comfort of the reader. To remedy this disadvantage. Dean Stanhope pub- lished a new version, avowing, not only that he translated from the Latin of Castalio, which is greatly altered from the original j but that be had frequently departed from Castalio, abridging, altering and even changing, both language and thoughts at pleasure. Indeed, he declares that his desire was "not so much to acquaint Englishmen with what Kempis thought, as to convey those thoughts, with Vm PREFACE. some degree of that sprightliness and affectionate warmthj which the original composer at first felt from them " ! With Stanhope's edition, as might have been expected, the public were never satisfied, and it has been seldom printed. With the same desire to divest this invaluable treatise of its improprieties, Wesley translated and greatly abridged it. But he not only omitted much matter, as unexceptionable and valuable as that which he retained, but by dividing the w^hole into sep- arate sentences or paragraphs, like proverbs, utterly destroyed the connexion and beauty of the work, and of course greatly impaired the interest of the reader. Notwithstanding tl^se serious objections, the book has been useful, and in some degree popu- lar, particularly among INIr. Wesley's followers. The best translation within the editor's knowledge is that of Payne, of which many editions have been prmted in England and several in this country. Though not servilely literal, he is generally as exact as is consistent with good English ; and in reading his version, we enjoy the pleasure of knowmg that we have not only the genuine sentiments, but the very diction of the author. Mr. Payne translated from the celebrated edition in Latin of Mons. Valart, at Paris; which was formed on a laborious collation of manuscripts and old printed copies, and thus puri- fied from more than six hundred errors. Mr. P. however, in adhering to his author has retained, of course, all his sectarian peculiarities, and in this re- spect lies under insurmountable disadvantages as to the ■utility of his book in this country. PREFACE. IX The present edition is a reprint from Payne, col- lated with an ancient Latin copy;* and is no further abridged, than by omitting the exclusive sentiments of a Catholic recluse, and some occasional redun- dances of style. The language, wherever it seemed susceptible of improvement, either as to elegance or brevity, has been modernised; and where he seemed to have missed the precise meaning, or not to have expressed the force of the original, the passages have Leen entirely re-written. To prevent the too fre- quent occurrence of breaks in the text, chapteis on similar points have in some instances been conjoined. The whole revision has been performed with the most scrupulous care and diligence. The editor has retained no sentiment, which it was thought could offend the most scrupulous protestant ear ; and on the other hand, has conscientiously avoided making the author speak sentiments not contained in the text. He felt himself at full liberty to expunge, but not authorized to add or alter. That this book does not treat on many subjects of great importance cannot be denied.* On this point, Ave refer the reader to the just and forcible observations of Dr. Chalmers, in the Introductory Essay. If it were a professed body of divinity, the omission of certain topics would be fatal. But, the design is to exhibit before the chnstian a " Pattern" of that holiness of life m which consists " the Imitor Hon of Christ.''^ Doctrinal discussions would but * Contained in an edition of his whole works, publish- ed at Antwerp by Henry Sommalius, A. D. 1600. X PREFACE, have extended its size, and impaired its symmetry and usefulness. The duties which the author con- stantly places before his reader, and we think with the happiest elucidation and persuasiveness, are, self- denial, humility, weanedness from the world, prayer, love, watchfulness, resignation, and whatever else is involved in complete conformity to Christ. The great principles on which he openly founds and urges these duties are, man's original innocence, and pres- ent depravity ; the impotence, hate fulness and mise- ry of the soul in its fallen state ; the necessity of regeneration by the Holy Ghost ; and the supreme obligation of believers to him who hath bought them with his blood. So long as pure religion retains a place on earth, must such a book be admired and studied. Several ancient Latin lives of Kempis have been perused in order to enrich the Memoir. They are extremely unsatisfactory, but have furnished a few additional facts of interest, which have been incor- porated. This edition is now presented to the Christian public, in the hope that a work so universally es- teemed, may in its amended form, obtain such a cir- culation as shall give it great and lasting utility. H. M. Boston, April, 1929. MEMOIR. Thomas a Kempis was born A. D. 1380, at Kempis, or Kempen, a small walled town in the dutchy of Cleves, and diocese of Cologne. His fami- ly name was Hamerlein, but in those days the name of the parent was not always conferred on the child. Persons of distinction often changed their own names. At the age of nineteen he entered a monastery, and continued there more than seventy years, eminent for piety and eloquence. He was of middle stature, dark complexion, and lively keen eye. He lived chiefly in the monastery of Mount * St. Agnes ; where his like- ness, together with a prospect of the monastery, was engraven on a plate of copper, that lies over his body The said monastery is now called Bergli-Clooster; or, as we might say in English, Hill-Cloyster : many strangers in their travels visit it. Kempis was certainly one of the best and greatest of men since the primitive times. His book of the Imitation of Christ, has seen near forty editions m the original Latin, and above sixty translations have been made from it into modern languages. He died August 8th, 1471, in the ninety-second year of his age. He was surprisingly exempt from the usual infirmities of old age, and retained his eye-sight perfect to the last. * Believed to be on one of tlie Sciily Islands of that name 12 MEMOIR. In the engraving on copper above mentioned, and lying over his grave, is represented a person respect- fully presenting to him a label, on which is written a verse to this effect:— '0 / ivhere is PEACE ?for Thou its Paths hast trod.^ To which Kempis re- turns another label, inscribed as follows : — 'In P O V- ERTY, RETIREMENT, andioith GOD.' He was a regular canon of the order of St. Augus- tine, and subprior of Mount St. Agnes' Monastery. His industry was as conspicuous as were his deeds of charity, and exactness in observing the discipline of his order. He not only transcribed books of de- votion and science, which constituted a large part of the labour of monks before the invention of print- ing, but wrote several volumes, highly esteemed by papists. His works, extant, consist of Thirty Ser- mons to Novitiates — Nine Sermons to Brethren of the Order — Eight Epistles — The Imitation of Christ — Twenty-six Theological Treatises, and Lives of twelve I^inent Saints. — The best edition of his works is said to be that of Cologne, in 3 vols, folio, 1680. He composed his Treatise of the Imitation of Christ, in the sixty-first year of his age, as appears from a note of his own writing in the ibrary of his convent. No other particulars of interest sufficiently authen tic can now be procured. INTRODUCTORY ESSAY. We have sometimes heard the strenuous ar^- mentation of the author of the following Treatise in behalf of holiness excepted against, on the ground that it did not recognise sufficiently the doctrine of justification by faith. There is, in many instances, an over-sensitive alarm on this topic, which makes the writer fearful of recommending virtue, and the private disciple as fearful of embarking on the career of it — a sort of jealousy lest the honors and import- ance of Christ's righteousness should be invaded, by any importance being given to the personal right- eousness of the believer: as if the one could not be maintained as the alone valid plea on which the sin- ner could lay claim to an inheritance in heaven, and at the same time the other be urged as his in- dispensable preparation for its exercises and its joys. It is the partiality with which the mind fastens upon one article of truth, and will scarcely admit the others to so much as a hearing — it is the intent- ness of its almost exclusive regards on some separ- ate portion of the divine testimony, and its shrinking avoidance of all the distinct and additional portions — it is, in particular, its fondness for the orthodoxy of what relates to a sinner's acceptance, carried- to such a degree of favoritism, as to withdraw its at- tention altogether from what relates to a sinner's sanctification, — it is this which, on the pretence of magnifying a most essential doctrine, has, in fact, diffused a mist over tlie whole field of revelation ; and which, like a mist in nature, not only shrouds the general landscape from all observation, but also 14 bedims, while it adds to the apparent size of the few ohjects that continue visible. It is the same light which reveals the whole, that will render these last more brightly discernible than before ; and whether they be the prominences of spiritual truth, or of visible materialism, they are sure to be seen moat distinctly in that element of purity and clearness, through the medium of which the spectator is able to recognise even the smaller features and the faint- er lineaments that lie on the ground of contempla- tion. It is true, that the same darkening process which buries what is remote in utter concealment, will, at least, sully and somewhat distort the nearer perspec- tive that is before us. But how much more certain is it, that if such be the grossness of the atmosphere as to make impalpable the trees, and the houses, and the hillocks, of our immediate vicinity — then will the distant spires, and mountains, and villages, lie buried in still deeper and more hopeless obscurity. And so it is, with revealed truth, the light of which is spread over a wide and capacious arena, reaching afar from the character of man upon earth to the counsels of God in heaven. When Christ told Ni- codemus what change must take place upon the earthly subject, ere it could be prepared for the glo- ries and felicities of the upper sanctuary, he was re- sisted in this announcement by the incredulity of his auditor. Upon this he came forth with the remonstrance : " If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things ? " And then he proceeds to tell of heavenly things, — of the transactions that had ta- ken place in the celestial judicatory above, and which behooved to take place ere the sinner could obtain a rightful entrance into t?ie territory of the blessed and the unfallen ; of the love that God bare to the world ; of the mission thereto on which he delegated his only and well-beloved Son ; of the design of this 15 embassy, and the way in which it subserved th great object of recovering sinners from their state of condemnation. These are proceedings which may properly be referred to the seat of the divine government, and to the principles which operate and have ascendency there. The doctrine of regenera- tion is fulfilled or verified upon the human spirit that is intimately and consciously present with us. The doctrine of the atonement, or the manner in which the reconciliation of the guilty is brought in- to adjustment with the holiness of God, and w^ith what he requires for maintaining the character and the dignity of his jurisprudence, is fulfilled or verified upon the divine Spirit, whose thoughts and whose ways are inscrutable to man — he not having ascend- ed up into heaven. And the expostulation amounts to this : — If a man believe not in the doctrine of regeneration, how can he believe in the doctrine of the atonement .'' If he consent not to the one, he gives no real credit to the otlier. He may fancy it, or feign it out to his imagination, but he has no faith in it. The Bible makes known to us both man's deprav- ity, and God's displeasure against him ; and if with the eye of our mind we see not the one truth, which lies immediately at hand, neither with the eye of our mind can we see the other truth, which lies in fathomless obscurity, away from us, among the recesses of that mysterious Spirit, who is eter- nal and unsearchable. But the Bible also makes known to us, both the renewing process by wliich man's depravity is done away, and the reconciling process, by which God's displeasure against him is averted. If we believe not the former, neither do we believe the latter. If to our intellectual view, there be a darkness over the terrestrial operation, then is there an equal, or a more aggravated dark- ness, over that movement which took place in heaven, wlen the incense of a sweet-smelling savor 16 ascended to the throne, and the wrath of the Law- giver, who sitteth thereon, was turned away. And what is true of each of these doctrines, regarded abstractly, or in the general, is also true of their personal application. If we jind not tha!^ a renew- ing process is taking effect upon us, neither ought we to figure that we have any part in the reconcil- ing process. It is possible to conceive the latter, even while the old nature still domineers over the whole man, and its desires are indulged without remorse, or, at least, without any effective resistance. But this conception is not the faith of the mind. It is rather what the older writers would call a figment of the mind. The Apostle adverts to unfeigned faith. But surely, if a man shall overlook the near, and dwell in thought, on the unseen distance that is.beyond it ; if, unmindful of any transition in his own breast from sin to sacredness, he nevertheless shall persist in the confidence of a transition from anger to com- placency in the mind of the Divinity towards him ; if, -without looking for a present holiness on earth, he pictures for himself a future beatitude in heaven — he resembles the man who, across that haze of nature's atmosphere, which wraps all tnings in ob- scurity, thinks to descry the realities of the ulterior space, when he has only peopled it with gratuitous imagery of his own. The faith of such a one is feigned. He believes not the earthly things which are enunciated in Scripture ; and, thereffire, though he should take up with the heavenly things that are enunciated there, they are taken up by the wrong faculty. To him they are not the substantial ob- jects of perception, but the illusions of fancy. The traveller who publishes of distant countries, that we have never seen, may also have included our own familiar neighbourhood in his tour, and given a place m his description to its customs, and its people, and its scenery. But if his narrative of the vicinity that is known were full of misrepresen- 17 tations and errors, we could have no belief in hia account of the foreign domains over which he had expatiated. When we believe not what he tells us of our native shire, how can we believe when he tells us of shires or provinces abroad ? And by this we may try the soundness of our faith in the divine testimony. It is a testimony which embraces the things of earth and the things of heaven ; which teaches us the nature of man as originally corrupt, and requiring a power from above, that may trans- form it, as well as on the nature of God, as essential- ly averse to sin, and requiring an atonement that may reconcile and pacify it. If we believe not what is said of the nature of man, and of the doctrine of re- generation that is connected therewith, then we be- lieve not what is said of the nature of God, and of the doctrine of redemption that is connected there- with. We may choose to overlook the former rev- elation, and stretch our attention onward to the lat- ter, as that with which our fancy is most regaled, or our fears are most effectually quieted into pleas- ing oblivion. In this way, we may seize on the top- ic of imputed righteousness, by an effort of desire, or an effort of imagination ; but if the man who does so have an unseeing eye towards the topic of his own personal sanctification, he has just as little of faith towards the former article as towards the lat- ter, whatever preference of liking or fancy he may entertain regarding it. It may play around his mind as one of its most agreeable day-dreams, but It has not laid hold of his conviction. The light that maketh the doctrine which affirms the change of God's mind towards the sinner believingly visible, would also make the doctrine which afhrms the change of the sinner's mind towards God believingly visible. If the one be veiled from the eye of faith, the other is at least equally so. It may be imaged by the mind, but it is not perceived. It may be conceived . but it is not credited. 2 19 ♦ There is a well kr iwn pul^lication, called *' The Traveller's Guide," wliich you may take as your companion to some distant land, but the accuracy of which you try upon the earlier stages of your journey. If wholly incorrect in the description which it gives of the first scenes through which you pass, you withdraw all j^our confidence from its repre- sentation of the future scenes ; and it may even be so wide of the truth, in respect of the things that are present and visible, as should lead you to infer that you are altogether off the road that conducts to the place after which you are aiming. The Bi- ble is a traveller's guide — and it portrays the char- acters of humility, and self-denial, and virtuous dis- cipline, and aspiring godliness, which mark the out- set of the pilgrimage, — and it also portrays the char- acters of brightness, and bliss, and glory, which mark its terminati(3n. If you do not believe that it deb'neates truly the path of transition in time, neither do you believe, however much you may desiderate and dwell upon the prospect, that it sketches truly the place of joyful habitation in eternity. Or, at least, you may well conclude, if you are not now on the path of holiness, that you are not on the path to heaven. And if you believe not the Scripture, when it announces a new spirit as your indispen- sable preparation here, there may be a dazzling and deceitful imagination, but there is no real belief of what it announces, or of what it promises, about paradise hereafter. It is thus that we would try the faith of Antino- mians. Fancy is not faith. A wilful and determin- ed adherence of the mind to some beatific vision, in which it loves to indulge, is not a believing assent of the mind to what a professed Teacher from heaven has revealed to us of the coming immortality. How can we believe, upon his authority, that we are to enter this region of purity and peace, if we believe not, on the same authority, that the road 19 which leads to it, is a road of mortification, and of new obedience, and of strenuous conflict with the desires and urgencies of nature? If the eye of faith, or of the understanding, be opened on some field of truth that is laid before it, it will not overlook the propinquities of this contemplation, while it only- ad niits the objects which lie on the remoter part of the territory. It is evidence which opens this eye ; and that evidence which has failed to open it to what is near, will equally fail to open it to what is distant. But though the eye of the understanding be shut, the eye of the imagination may be open. This requires no evidence, and the man who is without faith in the realities which lie on the other side of death, may nevertheless be all awake in his fancy to those images of bliss with wliich he has embellished it, and may even possess his own heart with the pleasing anticipation of it as his destined inheritance. It is not upon his fancy, however, but upon his faith, that the fulfilment of this anticipa- tion will turn, — a faith which, had it been real, would have had respect unto the prescribed road, as well as unto the revealed inheritance, — a faith which would have found him in holiness here, as well as in heaven hereafter. That semblance of it which the Antinomian has is a mere vagary, that may amuse or may harden him in the midst of his present worldliness, but which will be dissipated in- to nought at the judgment-seat, when, for the treacherous phantom which deceived him in time, a tremendous reality will be awarded to him for eternity. We like not that writer to be violently alleged against, who expounds, and expounds truly, the amount of Christian holiness, because he says not enough, it is thought, of the warrants and securities that are provided in the Gospel for Christian hope. We think, that to shed a lumlnousness over one por- tion of the divine testimony, is to reflect, at least, if 20 not immediately to shed, a light on all the other por- tions of it. The doctrine of our acceptance, by faith m the merits and propitiation of Christ, is worthy of many a treatise, and many are the precious trea- tises upon it which have been offered to the world. But the doctrine of regeneration, by the Spirit of Christ, equally demands the homage of a separate lucubration — which may proceed on the truth of the former, and, by the incidental recognition of it, when it comes naturally in the way of the author's attention, marks the soundness and the settlement of his mind thereupon, more decisively than by the dogmatic, and ostentatious, and often misplaced as- severations of an ultra orthodoxy. And the clear- er revelation to the eye of faith of one article, will never darken or diminish, but will, in fact, throw back the light of an augmented evidence on every other article. Like any object that is made up of parts, which we have frequently looked to in their connexion, and as making up a whole — the more distinctly one part of it is made manifest, the more forcibly will all the other parts of it be suggested to the mind. And thus it is, that when pressing home the necessity of one's own holiness, as his indispensa- ble preparation for heaven, we do not dissever his mind from the atonement of Christ, but in reality do we fasten it more closely than ever on the necessi- ty of another's righteousness, as his indispensable plea for heaven. Such we apprehend to be the genuine influence of a Treatise that is now submitted anew to the Chris- tian public. It certainly does not abound in formal and direct avowals of the righteousness which is by faith, and on this account we have heard :"t excepted against. But we know of no reading that is more powerfully calculated to shut us up unto the faith — none more fitted to deepen and to strengthen the ba- sis of a sinner's humility, and so reconcile him to the doctrine of salvation in all its par 5, by grace alone — non^thatj by exhibiting the i^ i^'tii and perfection of Christian attainments, can better- serve the end of prostrating the inquirer into the veriest depths of self- abasementj when, on the humbling comparison of what he is, with what he ought to be, he is touched and penetrated by a sense of his manifold deficiencies. It is on this account that the author of such a work may, instrumentally speaking, do the office of a school- master to bring us unto Christ: nor do we know at what other time it is, than when eyeing from afar the lofty track of spiritual and seraphic piety which is here delineated, that we more feel our need of the great High Priest, or that his peace-making blood and his perfect righteousness are more prized by us. But it is not enough that we idly gaze on the hea- venly course. We must personally enter it ; and it is most utterly and experimentally untrue, that, in the prosecution of this walk, we meet with anything to darken the principles on which are made to hinge a sinner's justification in the sight of God. He who looks most frequently to Christ fv">r the purpose of imitation, will also gather most from him on which to prop his confidence, and that too on the right and evangelical basis. There is a sure link of concate- nation in the processes of divine grace, by which a growing spiritual discernment is made to emerge out of a growing conformity to the will and the image of the Saviour. These two elements act and react the one upon the other. "He that keepeth my commandments, to him will I manifest myself" " He whose eye is single shall have his whole body full of light." * " The Holy Ghost," who acts as a revealer, " is given to those who obey him." " To him who hath, more shall be given." All proving * By singleness of eye here, is meant not a single intentness of the mind upon one truth, but, as is evident from the con- text, that singleness of aim after an itj:erest in heaven, which is not perverted or seduced from its object by the love of a present evil world. 22 that there is a procedure in the administratJon^f di- vine grace, by which he who giveth Iiimself up unto all righteousness is guided unto all truth. And, it is to be hoped, that while the doctrine of justification is not argued, but rather enhanced and recommended by the perusal of such a work, its own distinct object will be still more directly subserv- ed, of leading some to a more strict and separate de- votedness of life, than is often to be met with in this professing age. The severities of Christian practice, which are here urged upon the reader, are in no way allied with the penances and the self-inflictions of a monastic ritual, but are the essentials of si)iritual discipline in all ages, and must be undergone by every man who is transformed by the Holy Ghost from one of the children of this world to one of the children of light. The utter renunciation of self— the surrender of all vanity — the patient endurance of evils and WTongs — the crucifixion of natural and worldly desires — the absorption of all our interests and passions in the enjoyment of God — and the sub- ordination of all we do, and of all we feel, to his glory, — these form the leading virtues of our pilgrim- age, and in the very proportion ol' their rarity, and their painfulness, are they the more effectual tests of our regeneration. And one of the main uses of tliis book is, that while it enforces these spiritual graces m all their extent, it lays open the spiritual enjoy- ment that springs from the cultivation of them — re- vealing the hidden charm which lies in godliness, and demonstrating the sure though secret alliance which obtains between the peace of heaven in the soul, and patience under all the adversities of the path which leads to it. It exposes alike the sufferings and the delights which attach to a life of sacredness: and its wholesome tendency is to reconcile the aspirant after eternal life, to the whole burden of that cross on earth which he must learn to bear with submission and cheerfulness, until he exchanges it in heaven for 23 a crown of glory. Such a work may be of service in these days of soft and silken professorship, — to arouse those who are at ease in Zion ; to remind them of the terms of the Christian discipleship, as involving a life of conflict and watchfulness, and much labour ; to make them jealous of themselves, and jealous of that evil nature, the pcwer of which must be resisted ; but from the besetting presence of which we shall not be conclusively delivered, until death shall rid us of a frame-work, the moral virus of which may be kept in check while we live, but cannot be eradicated by any process short of disso- lution. T. C. Glasgow, April, 1822. IMITATION OF CHRIST, BOOK FIRST. PREPARATORY INSTRUCTIONS FOR THE SPIRITUAL LIFE. CHAPTER I. Contempt of JVorldly Vanities. " He that foUoweth me shall not walk in darkness, but shall have the light of life." These are the words of Christ; by which we are taught, that it is onlj^ by a conformity to his life and spirit, that we can be truly enlightened, and delivered from all blindness of heart : let it, therefore, be the principal e^nployment of our minds, to meditate on the life of Christ. The doctrine of Christ, infinitely transcends the doctrine of the holiest men ; and he that had the Spirit of Christ, would find in it " hidden marma, the bread that came down from heaven:" but not having his Spirit, many, though they frequently hear his doctrine, yet feel no pleasure in it, no ardent de- sire after it ; for he only can cordially receive, and S 26 IMITATION OF CHRIST. truly delight in the doctrine of Christ, who continu- ally endeavours to acquire the spirit, and imii&te the life of Christ. Of what benefit are thy most subtle disquisitions into the mystery of the blessed Trinity, if thou art destitute of humility, and, therefore, a profancr of the Trinity? It is not profound speculations, but a holy life that proves a man righteous and good. I had rather feel compunction, than be able to give the most accurate definition of it. If thy memory could retain the whole Bible, ind the precepts of all the philosophers, what would it profit thee, without charity and the grace of God? "Vanity of vani- ties ! and all is vanity," except only the love of God, and an entire devotedness to his service. It is the highest wisdom, by the contempt of the world, to press forward towards the kingdom of heaven. It is thereibre vanity to labor for perish- ing riches, and place our confidence in their posses- sion : it is vanity to hunt after honors, and raise ourselves to an exalted station : it is vanity to fulfil the lusts of the flesh, and indulge desires that begin and end in torment : it is vanity to vvish that life may be long, and to have no concern whether it be good: it is vanity to mind only the present world, and not to look forward to that which is to come : to suffer our affections to hover over a state in which all things pass away with the s^viflness of thought. and not raise them to that where true joy abideth for ever. Frequently call to mind the observation of Solo- mon, that " the eye is not satisfied with seeing, nor IMITATION OF CHRIST. 27 the ear filled with hearing ; " and let it be thy con tinual endeavour, to withdraw thy heart from the love of " the things that are seen," and to turn it wholly to "the things that are not seen:" for he who lives in subjection to the sensual desires of ani- mal nature, defiles his spirit, and loses the grace of God. CHAPTER II. Humility with respect to Intellectual Attainments. Every man naturally desires to increase in knowl- edge ; but what doth knowledge profit, without the fear of the Lord ? Better is the humble clown, that serveth God, than the proud philosopher, who, desti- tute of the knowledge of himself, . can describe the course of the planets. He that truly knows him- self, becomes vile in his own eyes, and has no de- light in the praise of man. If I knew all that the world contains, and had not charity, what would it avail me in the sight of God, who will judge me ac- cording to my deeds? Rest from an inordinate desire of knowledge, for it is subject to much perplexity and delusion. Learned men are fond of the notice of the world, and desire to be accounted wise : but there are ma- ny things, the knowledge of which has no tendency to promote the recovery of our first divine life; and it is surely a proof of folly, to devote ourselves wholly to that with which our supreme good has 28 IMITATION OF CHRIST. no connexion. The soul is not to be satisfied with the multitude of words ; but a hc.y life is a continu- al feast, and a pure conscience the foundation of a firm and immovable confidence in God. The more thou knowest, and the better thou understandest, the more severe will be thy condemnation, unless thy life be proportionably more holy. Be not, therefore, exalted, for any uncommon skill in any art or science ; but let the superior knowledge that is given thee, make thee more fearful, and more watchful over thyself If thou supposest that thou knowest many things, and hast perfect understand- ing of them, consider, how many more things there are, which thou knowest not at all ; and, instead of being exalted with a high opinion of thy great knowl- edge, be rather abased by an humble sense of thy much greater ignorance. And why dost thou prefer thyself to another, since thou mayst find many who are more learned than thou art, and better instruct- ed in the will of God ? The highest and most profitable learning is the knowledge and contempt of ourselves ; and to have no opinion of our own merit, and always to think well and highly of others, is an evidence of great wisdom and perfection. Therefore, though thou seest another openly offend, or even commit some enormous sin, yet thou must not from thence take occasion to value thyself for thy superior goodness ; for thou canst not tell how long thou wilt be able to persevere in the narrow path of virtue. All men are frail, but thou shouldst reckon none so frail as thyself IMITATION OF CHRIST. CHAPTER III. Knowledge of the Ti-uth. Blessed is the man whom eternal Truth teacheth, not by obscure figures and transient sounds, but by direct and full communication ! The perceptions of our senses are narrow and dull, and our reason- ing on those perceptions frequently misleads us. To what purpose are our keenest disputations on hidden and obscure subjects, for our ignorance of which we shall not be brought into judgment at the great day of universal retribution ? How extravagant the fol- ly, to neglect the study of the "one thing needful;" and wholly devote our time and faculties to that which is not only vainly curious, but sinful and dan- gerous as the state of " those that have eyes and see not!" What have redeemed souls to do with the dis- tinctions and subtleties of logical divinity ? He whom the eternal Word condescendeth to teach, is disengaged at once from the labyrinth of human opinions. For " of one word are all things ;" and all things without voice or language speak Him alone : He is that divine principle which speaketh in our hearts; and, without which, there can be neither just apprehension, nor rectitude of judgment. Now, He to whom all things are but this one ; who comprehendeth all things in his will, and beholdeth all things in his light; hath " hLs heart fixed," and abideth in the peace of God O God, who art the 30 IMITATION OF CHRIST. truth, make me one with thee in everlasting love ! I am often weary of reading, and weary of hearing : in thee alone is the sum of my desire ! Let all teachers be silent, let the whole creation be dumb before thee, and do thou only speak unto my soul ! The more a man Ls devoted to internal exercises, and advanced in singleness and simplicity of heart, the more sublime and diffusive will be his knowl- edge. A spirit pure, simple, and constant, is not like Martha, "distracted and troubled with the multi- plicity of its employments," however great; be- cause, being inwardly at rest, it seeketh not its own glory in what it does, but " doth all to the glory of God : " for there is no other cause of perplexity and disquiet, but an unsubdued will, and unraorti- fied affections. A holy and spiritual mind, by red uc- ing them to tlie rule and standard of his own mind, becomes the master of all his outward acts ; he does not suffer himself to be led by them to the indul- gence of inordinate affections that terminate in self. but subjects them to the unalterable judgment of an illuminated and sanctified spirit. No conflict is so severe as his who labors to subdue himself; but in this we must be continually engaged, if we Avould be strengthened in the inner man, and make real progress towards perfection. Indeed, the highest perfection we can attain to in the present state, is alloyed with much imperfection , and our best knowledge is obscured by the shades of ignorance ; " we see through a glass darkly:" an humble knowledge of thyself, therefore, is a more certain way of leading thee to God, than the most IMITATION OF CHRIST. SI profound investigations of science. Science, how- ever, or a proper knowledge of the things tliat be- long to the present life, is so far from being blama- ble considered in itself, that it is good, and ordained of God ; but purity of conscience, and holiness of life, must ever be preferred before it ; and because men are more solicitous to learn much, than to live well, they fall into error, and receive little or no benefit from their studies. But if the same diligence was exerted to eradicate vice and implant virtue, as is applied to the discussion of unprofitable ques- tions, and the "vain strife of wordsj" so much dar- ing wickedness would not be found among the common ranks of men, nor so much licentiousness disgrace those who are eminent for knowledge. As- suredly, in the approaching day of universal judg- ment, it will not be inquired what we have read, but what we have done ; not how eloquently we have spoken, but how holily we have lived. Tell me, where is now the splendor of those learned doctors and professors, whom, while the honors of literature wer% blooming around them, you so well knew, and so highly reverenced ? Their emoluments and offices are possessed by others, who scarcely have them in remembrance : the tongue of fame could speak of no name but theirs while they lived, and now it is utterly silent about them ; so suddenly passeth away the glory of human attain- ments! Had these men been as solicitous to be holy as they were to be learned, their studies might have been blessed with that honor which cannot be sullied, and that happiness which cannot be inter- 32 IMITATION OF CHRIST. nipted. But many are wholly disappointed in theif hopes both of honor and happiness, by seeking them in the pursuit of " science falsely so called ;" and not in the knowledge of themselves, and the life and service of God : and choosing rather to be great in the eyes of men, than meek and lowly in the sight of God, they become vain in their imaginations, and their memorial is written in the dust. He is truly good, who hath great charity; he is truly great, who is little in his own estimation, and rates at nothing the summit of worldly honor: he is truly wise, who " counts all earthly things but as dross, that he may win Christ:" and he is truly learned, who hath learned to abandon his own will, and do the will of God. CHAPTER lY. Prudence with respect to Opinions and Jlctions. We must not believe ^very word we hear, nor trust the suggestions of every spirit ; but consider and examine all things with patient attention, and m reference to God ; for so great, alas ! is human frailty, that we are more ready to believe and speak evil of one another than good. But a holy man is not forward to give credit to the reports of others ; because, being sensible of the darkness and malignity of nature, he knows that it is prone to evil, and too apt to pervert truth in the use of speech. It is an evidence of true wisdom, not to be precipitate in our IMITATION OF CHRIST. . S8 actions, nor inflexible in our opinions , ^nd it is a part of the same wisdom, not to give hasty credit to every word that is spoken, nor immediately to com- municate to others what we have heard, or even what we believe. In cases of perplexity and doubt, consult a prudent and religious man ; and choose rather to be guided by the counsel of one better than thyself, than to follow the suggestions of thy own blind will. A holy life, however, makes a man wise according to the divine wisdom, and wonderfully enlarges his experience. The more humble his spirit is, and the more subject and resigned to God, the more wise will he become in the conduct of outward life, and the more undisturbed in the possession of liimself. CHAPTER V. Of reading the Scriptures, and other holy Books Not eloquence, but truth, is to be sought in the holy Scriptures, every part of which must be read with the same spirit by which it was written. In these, and all other books, it is improvement in ho- liness, not pleasure in the subtlety of thought, or the accuracy of expression, that must be principally regarded. We ought to read those parts that are simple and devout, with the same affection and de- light as those of high speculation, or profound eru- dition. Whatever book thou readest, suffer not thy mind to be influenced Vy the character of the wri- 34 ^ IMITATION OF CHRIST. ter, whether his literary accoraplishments be great or small. Let thy only moti/e to read, he the love of Truth ; and, instead of inquiring -who it is that writes, give all thy attention to the nature of what is written. Men pass away like the shadows of the morning ; but " the word of the Lord endureth for ever :" and that word, without respect of persons^ in ways infinitely various, speaketh unto all. The profitable reading of the holy Scriptures ir frequently interrupted by a vain curiosity which prompts us to examine, discuss, and labor to com- prehend those parts that should be meekl}'- and sub- missively passed over. But to derive spiritual im provement from reading, we must read with humility, simplicity, and faith ; and not affect the reputation of profound learning. CHAPTER VI. Inordinate Affections. The moment a man gives way to inordinate de- sire, disquietude and torment lake possession of his heart. The proud and the covetous are never at rest ; but the humbk., and poor in spirit, possess their souls in the plenitude of peace. He that is not perfectly dead to himself, is soon tempted and easily subdued, even in the most or- dinary occurrences of life. The weak in spirit who is yet carnal, and inclined to the pleasures of sense, finds great difficulty in withdra^ving himself IMITATION OF CHRIST. 35 from earthly desires ; he feels regret and sorrow, as often as this abstraction is attempted ; and every opposition to the indulgence of his ruling passion, kindles his indignation and resentment. If he suc- ceeds in the gratification of inordinate desire, he is immetliately stung with remorse ; for he has not only contracted the guilt of sin, but is wholly disap- pointed of the peace which he sought. It is, there- fore, not by indulging, but by resisting our passions, that true peace of heart is to be found. It cannot be the portion of him that is carnal, nor of hira that is devoted to a worldly life ; it dwells only with the humble and the spiritual. CHAPTER VII. Of Vain Hope, and Elation of Mind, He that placeth his confidence in man, or in any created being, is 'vain, and tnisteth in a shadow. Be not ashamed to serve thy brethren in the mean- est offices, and to appear poor in the sight of men, for the love of Jesus Christ. Presume not upon the success of thine own endeavours, but place all thy hope in God : do all that is in thy power with an upright intention, and God will bless with liis favor the integrity of thy will. Trust not in thy own wisdom, nor in the wisdom and skill of any human being ; but trust in the grace and favor of God, who raises the humble, and humbles the presum- ing. 86 IMITATION OF CHKIST. Glory not in riches, though they increase upon thee ; nor in friends, because they are powerful but glory in God, who giveth riches, and friends, and all things. Be not vain of the gracefulness, strength, and beauty of thy body, which a little sick- ness can weaken and deform. Please not thyself with flattering reflections on the acuteness of thy natural understanding, and the sweetness of thy natural disposition ; lest thou displease God, who is the Author of all the good that nature can dispense. Do not think thou art better than others, lest, in the sight of God, who only knoweth what is in man, thou be found worse. Be not proud of that in which thou art supposed to excel, however honored and esteemed by men ; for the judgment of God and the judgment of men are infinitely different, and that displeaseth him which is commonly pleas- ing to them. Whatever good thou art truly con- scious of, think more highly of the good of others, that thou mayst preserve the humility of thy spirit: to place thyself lower than all mankind, can do thee no hurt ; but much hurt may be done, by prefer- ring thyself to a single individual. Perpetual peace dwelleth with the humble, but envy, indignation, and wrath, distract the heart of the proud. IMITATION OF CHRIST 37 CHAPTER VIII. Intercourse with the World " Open not thine heart to every man ;" but intrust its secrets to him only that is wise, and feareth God. Be seldom in the company of young men and stran- gers. Flatter not the rich ; nor affect to be seen in the presence of the great. Associate chiefly with the humble and simple, the holy and devout ; and let thy conversation with* them be on subjects that tend to the perfection of thy spirit. Wish to be familiar with God, and his holy angels, but shun the notice and in^ timacy of men ; charity is due to all, but familiarity is the right of none. It often happens, that a stranger, whom the voice of fame had made illustrious, loses the brightness of his character, the moment he is seen and known: we hope to please others by entering into familiar connexions with them ; and we presently disgust them, by tlie evil qualities and irregular behaviour which they discover in us CHAPTER IX. Of Subjection and Obedience. It is more beneficial to live in subjection than in authority ; and to obey is safer than to