He that is weak in spirit, and much inclined to carnal pleasures, can hardly withdraw himself completely from earthly desires.

As often as he does succeed in keeping himself from them, he becomes ill at ease, and if any one checks him, immediately he is highly indignant.

2. On the other hand, if he has pursued his inclination, immediately he is tormented by his conscience, because he has been a slave to his passions, a matter which never helps him forward to the peace for which he strove.

By resisting our passions therefore we shall find peace of mind, not by obeying them.

Peace of mind therefore does not dwell in the heart of a carnal man, nor in one absorbed in outward matters, but only in a fervent spiritual man.

CHAPTER VII.

OF FLYING FROM VAIN HOPE AND PRIDE.

'AIN is he that puts his trust in man, or in created being.1

in this life.2

Be not ashamed to serve others for the love of our Lord Jesus Christ, nor to appear poor

Jer. xvii. 5. "Thus saith the Lord; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord."

22 Cor. iv. 5.

Depend not upon thyself, but place thy confidence in God. Do as much as lieth in thee, and God will grant thy desire.1

Trust not in thy knowledge, nor in the cleverness of any living being, but rather confide in the grace of God, who uplifteth the humble and casteth down the proud.2

2. Glory not in riches, if thou hast them; nor in thy friends because they are powerful, but in God, who is over all and desireth to give Himself above all things.3

Extol not thyself because of thy strength or beauty of body, but a little sickness will cripple thy strength and mar thy beauty.

Rejoice not in thyself because of thy talents or thy wit, lest thou shouldest offend God, to whom belongeth every good thing that we have.

3. Esteem not thyself better than others, lest perchance in the sight of God, who readeth the heart, thou shouldest be accounted worse.4

Be not proud of thine own good works, for the judgments of God are different from the judgments of men; what pleases men is often displeasing unto Him.5

If thou dost possess some certain blessing, believe even better things of others, that thou mayest preserve thy humility.

1 Aug. Serm. 27. ad Fratr. in Erem.

2 Judith vi. 19. "Oh Lord God of Heaven, behold their pride, and pity the low estate of our nation, and look upon the face of those that are sanctified unto Thee this day."

3 Jer. ix. 23; 1 Cor. i. 31. "He that glorieth, let him glory in the Lord."

that

4 S. John ii. 24, 25. "Jesus knew all men, and needed not any should testify of man: for He knew what was in man.” 5 Agath. Act. lat. in V. P.

6

Jacop. Sententiae.

It can do thee no harm to place thyself below all other men, but it will hurt thee very much to prefer thyself even before one of thy fellow men.

With the humble is perpetual peace, but in the proud man's heart there will be found frequent strife and anger.1

CHAPTER VIII.

OF SHUNNING TOO MUCH FAMILIARITY.

PEN not thy heart to every man;

"2 but give

thy cause to one who is wise and fears God. With young men and strangers associate rarely.3

Towards the wealthy be no fawner; nor willingly be seen in the society of the magnates of the land.*

2. With the lowly and simple-minded, with the devout and amiable, do thou keep company; and let thy conversation be of such things as edify.5

1 Prov. xiii. 10. 66

Only by pride cometh contention; but with the well advised is wisdom."

2 Ecclesiasticus viii. 19. "Open not thy heart to every man, lest he requite thee with a shrewd turn." ix. 18. "He that is rash in his talk shall be hated."

3 The author again refers to Ecclesiasticus; to general admonitions of worldly wisdom and caution.

+ Prov. xxiii. 1. "When thou sittest to eat with a ruler, consider diligently what is before thee."

5 Rom. xiv. 19. "Let us therefore follow after the things which make for peace, and things wherewith one may edify another."

C

Be not thou too familiar with any one woman,

mend all good women generally to God.1

but com

Desire to be intimate with God alone and His holy angels, and fly far away from the notice of mankind.2

3. Charity is to be felt towards all, but intimacy with many is not expedient.

Sometimes it may happen that a person whilst unknown shines forth with a bright reputation, who, when present, often is distasteful to the eyes of the observant.3

We expect to please others by our intimacy, and we begin rather to displease by the low standard of morals we display.

1 Ecclesiasticus ix. 8. "Turn away thine eye from a beautiful woman, and look not upon another's beauty; for many have been deceived by the beauty of a woman, for herewith one is kindled as a fire."

2

Philip. iii. 20. "For our conversation is in Heaven."

3 66 Cujus tamen praesentia oculos intuentium offuscat," is the original. The French translator simply says, "Sa présence offusque les yeux de ceux qui le regardent." Edit. Lyon, 1841. M. L'Abbé Valart puts it generally, and thus, “On la méprise dès qu'elle paroit, ou qu'elle est connue.”

CHAPTER IX.

OF OBEDIENCE AND SUBJECTION.

RULY it is a great thing to remain in obedience, to live under another's authority, and not to be at our own disposal.

It is much more secure to be in subjection

than in authority.1

There are many who are obedient from necessity rather than from true charity or the love of God; these look upon subjection as a burden, and murmur upon small provocation.

They will not obtain true freedom of mind unless they subject themselves to God with their whole hearts.

Run hither, run thither, you will find no peace except in an humble subjection to the will of your superior.2

1 It must be noted here that the author of this book, whether Thomas à Kempis or Jean Gerson, has the true ascetic disposition, and always flies from responsibility to authority, living still under the Law, and hardly esteeming himself strong enough for that selfindependence and Atlantean burden which the Anglican and Protestant takes upon himself.

2 The true Superior, the Almighty. "Self-superintendence! that anything should overlook itself! Is not this a paradox, and hard to understand? It is indeed; and to the unbruted sensualist a direct contradiction; and most truly does the poet exclaim :