1@IȐlɉvƂȂl LXgɂȂ炢 g}XEAEPsX ڎ 1́@LXgɂȂ炢Anׂ̂Ă̂ނȂƂy邱 2́@ɑĂւ肭l‚ 3́@^̒m 4́@Tdɍs邱 5́@ǂނ 6́@䂳ĂȂ 7́@Ů]Ƙ玩RɂȂ 8́@KvȏɐeȂ 9́@]ƕ] 10́@ʂȂׂ邱 11́@ASؖ]邱 12́@t̉l 13́@UfɒR邱 14́@܂f邱 15́@̂ɂȂs 16́@҂̌_ 17́@C 18́@kɂ莦ꂽ{ The Nineteenth Chapter. 20́@ǓƂƒق邱 21́@S̔߂݁iZj 22́@l̋ꂵ݂ɂ‚āiZj 23́@ɂ‚Ă̍l 24́@قƍ߂̔ 25́@̐lMSɉ߂邱 XV INTRODUCTORY NOTE The treatise "Of the Imitation of Christ" appears to have been originally written in Latin early in the fifteenth century. Its exact date and its authorship are still a matter of debate. Manuscripts of the Latin version survive in considerable numbers all over Western Europe, and they, with the vast list of translations and of printed editions, testify to its almost unparalleled popularity. One scribe attributes it to St. Bernard of Clairvaux; but the fact that it contains a quotation from St. Francis of Assisi, who was born thirty years after the death of St. Bernard, disposes of this theory. In England there exist many manuscripts of the first three books, called "Musica Ecclesiastica," frequently ascribed to the English mystic Walter Hilton. But Hilton seems to have died in 1395, and there is no evidence of the existence of the work before 1400. Many manuscripts scattered throughout Europe ascribe the book to Jean le Charlier de Gerson, the great Chancellor of the University of Paris, who was a leading figure in the Church in the earlier part of the fifteenth century. The most probable author, however, especially when the internal evidence is considered, is Thomas Haemmerlein, known also as Thomas a Kempis, from his native town of Kempen, near the Rhine, about forty miles north of Cologne. Haemmerlein, who was born in 1379 or 1380, was a member of the order of the Brothers of Common Life, and spent the last seventy years of his life at Mount St. Agnes, a monastery of Augustinian canons in the diocese of Utrecht. Here he died on July 26, 1471, after an uneventful life spent in copying manuscripts, reading, and composing, and in the peaceful routine of monastic piety. With the exception of the Bible, no Christian writing has had so wide a vogue or so sustained a popularity as this. And yet, in one sense, it is hardly an original work at all. Its structure it owes largely to the writings of the medieval mystics, and its ideas and phrases are a mosaic from the Bible and the Fathers of the early Church. But these elements are interwoven with such delicate skill and a religious feeling at once so ardent and so sound, that it promises to remain, what it has been for five hundred years, the supreme call and guide to spiritual aspiration. THE IMITATION OF CHRIST THE FIRST BOOK ADMONITIONS PROFITABLE FOR THE SPIRITUAL LIFE 1́@ CHAPTER I LXgɂȂ炢Anׂ̂Ă̂ނȂƂy邱 Of the imitation of Christ, and of contempt of the world and all its vanities uɏ]҂́AÈł̒Ƃ͂ȂvƎ͌܂(nl8:12)B He that followeth me shall not walk in darkness,(1) saith the Lord. ̃LXǧt́A These are the words of Christ; LXg̐lƐliɂȂ炢ȂƂAւ̃AhoCXłB and they teach us how far we must imitate His life and character, A{̈ӖŖڂo܂AŜׂĂ̖Ӗڂ玩RɂȂ肽Ɗ肤ȂAƂƂłB if we seek true illumination, and deliverance from all blindness of heart. łÁA傽w͂ACGXLXg̐lwԂƂɌ܂傤B Let it be our most earnest study, therefore, to dwell upon the life of Jesus Christ. LXg̋́Akׂ̂Ă̏f炵ALXg̗‚͉̂Bꂽ}i‚oł傤B 2. His teaching surpasseth all teaching of holy men, and such as have His Spirit find therein the hidden manna. イĂȂASɂƂ߂Ȃl܂B (2) But there are many who, though they frequently hear the Gospel, yet feel but little longing after it, ̓LXg̗Ȃ߂łB because they have not the mind of Christ. LXǧt\ɗƊ肤l͒NłȂSULXg̐UɈv悤ƂȂȂ܂B He, therefore, that will fully and with true wisdom understand the words of Christ, let him strive to conform his whole life to that mind of Christ. AȂɂւ肭̐SȂĎOʈ̂̐_߂܂ƂAOʈ̂ɂ‚Ă̊w[c_邱ƂAȂɂƂĂǂȉvł傤B 3. What doth it profit thee to enter into deep discussion concerning the Holy Trinity, if thou lack humility, and be thus displeasing to the Trinity? lԂȂ鑶݂݂ɂĂ̂͊wł͂܂B For verily it is not deep words that make a man holy and upright; ł͂ȂAPlA_Ɋ̂łB it is a good life which maketh a man dear to God. ́A߂܂`ł邱ƂA߂̐S‚Ƃ]݂܂B I had rather feel contrition than be skilful in the definition thereof. ׂ̂ĂmAׂĂ̓Nw҂̌mĂƂĂA_̌b݂ƈȂŐƂAǂȉvł傤B If thou knewest the whole Bible, and the sayings of all the philosophers, what should all this profit thee without the love and grace of God? AA͋B Vanity of vanities, all is vanity, Ȃ̂́AA_A_Ɏd邱ƂłB save to love God, and Him only to serve. ł傢Ȃmb That is the highest wisdom, \\ׂ͂̐Ď̂ċAV̌䍑߂邱ƂłB to cast the world behind us, and to reach forward to the heavenly kingdom. ʂĂx߁AʂĂx𗊂݂ɂ̂͋B 4. It is vanity then to seek after, and to trust in, the riches that shall perish. ^߁A遂荂Ԃ̂͋B It is vanity, too, to covet honours, and to lift up ourselves on high. Iȗ~]ǂ߂̂͋A₪ė鎞Ɍ]ނ̂B It is vanity to follow the desires of the flesh and be led by them, for this shall bring misery at the last. 邱Ƃ߁AP邱ƂCɂȂ̂͋B It is vanity to desire a long life, and to have little care for a good life. ݂݂̂CɂA₪Ăė邱Ƃ\Ȃ̂͋B It is vanity to take thought only for the life which now is, and not to look forward to the things which shall be hereafter. Ƃ܂ɉ߂̂Ai̊тǂɂ̂lȂ̂B It is vanity to love that which quickly passeth away, and not to hasten where eternal joy abideth. ⼌xvoȂB 5. Be ofttimes mindful of the saying, uڂ͌邱ƂɂĖȂA͕ƂɂĖ͂ȂviEccles. 1:8j (3) The eye is not satisfied with seeing, nor the ear with hearing. ڂɌ̂Ȃ悤w߁AAڂɌȂ̂ɐS悤w߂ȂB Strive, therefore, to turn away thy heart from the love of the things that are seen, and to set it upon the things that are not seen. ȂȂAg̓̓Iȗ~]ɏ]҂́AǐSɂ݂‚A_̌b݂Ă܂łB For they who follow after their own fleshly lusts, defile the conscience, and destroy the grace of God. (1) John viii. 12. (2) Revelations ii. 17. (3) Ecclesiastes i. 8. 2́@ CHAPTER II ɑĂւ肭l‚ Of thinking humbly of oneself l݂Ȓm߂͎̂RȂƂłB There is naturally in every man a desire to know, A_Ȃmɉ̂悢Ƃł傤B but what profiteth knowledge without the fear of God? ̉^sĎ̍Ăւ荂mlAւ肭Đ_ɎdĂcɎ҂̕Ƃ悢̂łB Better of a surety is a lowly peasant who serveth God, than a proud philosopher who watcheth the stars and neglecteth the knowledge of himself. g悭mĂĺA̖ڂɂɑʎ҂Ɖf悤ɂȂA He who knoweth himself well is vile in his own sight; lX_߂Ċ͂܂B neither regardeth he the praises of men. ̐̂ƂׂĒmĂƂĂAȂA̍sȂق_̑OŁA̒m̉vɂȂł傤B If I knew all the things that are in the world, and were not in charity, what should it help me before God, who is to judge me according to my deeds? mُȂقǂɖ]܂Ȃ悤ɂȂB 2. Rest from inordinate desire of knowledge, ̂悤ȏԂ͐S炾Af킹邩łB for therein is found much distraction and deceit. mĺAwς҂̂悤Ɍ̂D݁AlƌĂ̂DłB Those who have knowledge desire to appear learned, and to be called wise. mĂĂÂ߂ɂ܂ɗȂm͂܂B Many things there are to know which profiteth little or nothing to the soul. ČSȍɉvĂmȊOɐSĺAւłB And foolish out of measure is he who attendeth upon other things rather than those which serve to his soul's health. tĂA͖܂B Many words satisfy not the soul, ASȐ͐S炩ɂÂȂǐS͐_ɑ傫ȐM̔ONĂ܂B but a good life refresheth the mind, and a pure conscience giveth great confidence towards God. Ȃ̂ƂmA悭قǁAȂ̐炢ɐȂ̂ɂȂȂAȂ̍ق͂ꂾȂ܂B 3. The greater and more complete thy knowledge, the more severely shalt thou be judged, unless thou hast lived holily. łAȂ̒mZp̂䂦ɌւĂ͂܂B Therefore be not lifted up by any skill or knowledge that thou hast; ւ̂ł͂ȂAȂɗ^ꂽ\͂̂䂦ɋȂB but rather fear concerning the knowledge which is given to thee. ȂÂƂmÂƂ\ɗĂƎvȂAƓɁAȂ͂̂ƂmȂ̂ƂƂoȂB If it seemeth to thee that thou knowest many things, and understandest them well, know also that there are many more things which thou knowest not. mbւ炸A̖mF߂ȂB Be not high-minded, but rather confess thine ignorance. ȂǂwсAȂĂlƂ̂ɁAȂAg̕𑼐lDꂽ҂Ǝv̂łB Why desirest thou to lift thyself above another, when there are found many more learned and more skilled in the Scripture than thou? Ȃl̂邱ƂwсAƖ]ނȂAł邱ƂAy邱ƂȂB If thou wilt know and learn anything with profit, love to be thyself unknown and to be counted for nothing. gmAƂɑȂ̂ƍl邱Ƃ͍őPłŠSȒmbłB 4. That is the highest and most profitable lesson, when a man truly knoweth and judgeth lowly of himself. ƂɑȂ̂ƍl邱ƁAɑ̐l̂Ƃ悭l邱ƂőPłAƂSȒmbłB To account nothing of one's self, and to think always kindly and highly of others, this is great and perfect wisdom. Ȃ̐l̍߂ڂ̓ɂA̐ldȍ߂̂ƂĂA͂̐lǂlԂƍlĂ͂܂B Even shouldest thou see thy neighbor sin openly or grievously, yet thou oughtest not to reckon thyself better than he, Ƃ̂́AȂԂɂ‚܂ł邱Ƃł̂AȂ͒mȂłB for thou knowest not how long thou shalt keep thine integrity. l݂͂ȁAキ낢̂łB All of us are weak and frail; AȂgԎキĂ낢̂ƔF߂ȂB hold thou no man more frail than thyself. 3́@ CHAPTER III ^̒m Of the knowledge of truth ے͂Ȃtł͂ȂA^̂̂{̎pĂl͍KłB Happy is the man whom Truth by itself doth teach, not by figures and transient words, but as it is in itself.(1) g̔f⊴óAނƂ悭A͐^̂̂قƂǂĂȂ̂łB Our own judgment and feelings often deceive us, and we discern but little of the truth. BĂ邱ƁAȂƂɂ‚Ă̋c_̉vɂȂł傤B What doth it profit to argue about hidden and dark things, mȂƂāAI̍ق̎ɐӂ߂邱Ƃ͂Ȃ̂ɁB concerning which we shall not be even reproved in the judgment, because we knew them not? ̉vƂȂKvƂȂ邱ƂāAɖWȂƂLQȂƂɐŜ́AւɋȂƂłB Oh, grievous folly, to neglect the things which are profitable and necessary, and to give our minds to things which are curious and hurtful! ɂ͖ڂ‚Ă̂ɁAĂ܂B Having eyes, we see not. ȂA͓Nw̋^ɂǂ̂悤ɑΏ悢̂ł傤B 2. And what have we to do with talk about genus and species! ǐt肩Ă悤ȐĺA_gȂĂ邱Ƃł܂B He to whom the Eternal Word speaketh is free from multiplied questionings. ̌tƂȂꂽ炷ׂĂÂ͔̂ނɂ‚Č̂łB From this One Word are all things, and all things speak of Him; ď߂łɌĂ̂łB and this is the Beginning which also speaketh unto us.(2) ̌tȂł́AN蔻f肷邱Ƃ͂ł܂B No man without Him understandeth or rightly judgeth. He to whom it becomes everything, who traces all things to it and who sees all things in it, may ease his heart and remain at peace with God. The man to whom all things are one, who bringeth all things to one, who seeth all things in one, he is able to remain steadfast of spirit, and at rest in God. A_܁AȂ͐^̕AȂƈ‚ɂAï̂ɂĂB O God, who art the Truth, make me one with Thee in everlasting love. ͕ǂ肷邽̂ƂŐSY܂Ă܂B It wearieth me oftentimes to read and listen to many things; AȂ̂ɂA߂Ăׂ̂̂Ă܂B in Thee is all that I wish for and desire. m̂҂̌‚A Let all the doctors hold their peace; ׂĂ̔푢Ȃ̌OŐÂ܂点ĂB let all creation keep silence before Thee: AȂɂ肭B speak Thou alone to me. S߁ASPɂقǁAȂ̂ƂՂ邱Ƃł܂B 3. The more a man hath unity and simplicity in himself, the more things and the deeper things he understandeth; and that without labour, ȂȂ炻̂悤ȐĺÂ߂̌V邩łB because he receiveth the light of understanding from above. ŁAPŁAłȐ_ĺA̘JŔYނƂ͂܂B The spirit which is pure, sincere, and steadfast, is not distracted though it hath many works to do, ̐lׂ͂Ă̂Ƃ_̉ĥ߂ɍsȂłB because it doth all things to the honour of God, ̐l͓Ȃ镽aył܂AɑĂȒSȖړI߂肵܂B and striveth to be free from all thoughts of self-seeking. ܂̂ƂARg[ĂȂS̗~]قǁAƐS̔Y݂N̂͂܂B Who is so full of hindrance and annoyance to thee as thine own undisciplined heart? PǂŐM[ĺAȂȂƂŜŐ܂B A man who is good and devout arrangeth beforehand within his own heart the works which he hath to do abroad; ͎Ȑ琶ނCɏ]Ăł͂ȂA̖߂ɏ]ĂłB and so is not drawn away by the desires of his evil will, but subjecteth everything to the judgment of right reason. ̎lɂ悤Ǝ݂lقǁAꂵނƂ]VȂ̂ł͂܂B Who hath a harder battle to fight than he who striveth for self-mastery? łÂƂ̖ړIƂׂłB And this should be our endeavour, Ȃɑł‚ƁAƋȂ邱ƁAēɂđOi邱ƂłB even to master self, and thus daily to grow stronger than self, and go on unto perfection. ̐lɂẮAǂ̂悤ȊSȂ̂A̒ɕsS܂ł܂B 4. All perfection hath some imperfection joined to it in this life, ̒mK炩̈Èł܂ł܂B and all our power of sight is not without some darkness. gւ肭čl邱Ƃ̂قA[m߂邱ƂAmɐ_֎铹ƂȂ܂B A lowly knowledge of thyself is a surer way to God than the deep searching of man's learning. wԂƂ̂ł͂܂A܂młB ͂ꎩgƂĂ͗ǂ̂ƂĐ_ɒ߂Ă܂B Not that learning is to be blamed, nor the taking account of anything that is good; ǂȂƂłÂȂǐSƁAȂl̂قǂ̂łB but a good conscience and a holy life is better than all. ̐lAǂ邱ƂAm߂悤Ƃ߂ɁA߂AȂƂȂ肷ꍇ܂B And because many seek knowledge rather than good living, therefore they go astray, and bear little or no fruit. lXAc_ƂƓ悤ɒӐ[āAAtȂA 5. O if they would give that diligence to the rooting out of vice and the planting of virtue which they give unto vain questionings: ̐ɂقLjƂXL_͂ȂA@IȑgDقǂ炵ȂƂ͂Ȃł傤ɁB there had not been so many evil doings and stumbling-blocks among the laity, nor such ill living among houses of religion. ͂茾܂Aق̎ɖ̂́A܂łǂȂ̂ǂłAł͂ȂA܂łǂȂƂĂAȂ̂łB Of a surety, at the Day of Judgment it will be demanded of us, not what we have read, but what we have done; ǂقǂ܂ĂAł͂ȂAǂقǑPĂÂłB not how well we have spoken, but how holily we have lived. Ă܂B Tell me, Ȃ悭mĂAȑOꏏɂĊwւĂLȎt搶A݂ǂɂ邩B where now are all those masters and teachers, whom thou knewest well, whilst they were yet with you, and flourished in learning? ̎t搶łɂ̒nʂđȂOɂ̒nʂɂl̂ƂȂǎvo܂B Their stalls are now filled by others, who perhaps never have one thought concerning them. ĂԁA͂ЂƂǂ̐l̂悤Ɍ܂B Whilst they lived they seemed to be somewhat, ƂȂĂ͎vo邱Ƃ͂قƂǂ܂B but now no one speaks of them. ̐̉h͉Ƃ₭߂邱Ƃł傤I 6. Oh how quickly passeth the glory of the world away! ނ̐ނ̊wƓ悤ɐiAނ̌Ǐ͉l̂ƂȂł傤ɁB Would that their life and knowledge had agreed together! For then would they have read and inquired unto good purpose. IȂނȂmA_Ɏd邱ƂɂȂ߂ɁAɑ̐lłт邱Ƃł傤B How many perish through empty learning in this world, who care little for serving God. ނ͎̂ʂڂ̂߂ɂނȂ̂ƂȂ̂łB ͔ނ炪ւ肭炸ɁȂȂ̂ɂȂ낤ƊłB And because they love to be great more than to be humble, therefore they "have become vain in their imaginations." {Ɉ̑ȐlƂ̂́A傢Ȃ鈤ĂlłB He only is truly great, who hath great charity. {Ɉ̑ȐlƂ̂́Ag̖ڂɂ͎ɑȂȎ҂łAō̉h_Ƃ͖̐lłB He is truly great who deemeth himself small, and counteth all height of honour as nothing. {ɌȐlƂ̂́AׂĂ̐IȂƂ납ȂƂƂ݂ȂALXg悤ȐlłB He is the truly wise man, who counteth all earthly things as dung that he may win Christ. _̈ӎuȂAg̈ӎûĂlA{ɊŵlȂ̂łB And he is the truly learned man, who doeth the will of God, and forsaketh his own will. (1) Psalm xciv. 12; Numbers xii. 8. (2) John viii. 25 (Vulg.). 4́@ CHAPTER IV Tdɍs邱 Of prudence in action S̏Փv‚ɏ]Ă͂܂B We must not trust every word of others or feeling within ourselves, ł͂ȂA͐_̌ŠɏƂ炵āAӐ[܂EϋlȂB but cautiously and patiently try the matter, whether it be of God. ߂ƂɁA͂ƂĂア߁A邱ƂȒPɐM݁A̐lP킸ɁAĂ܂łB Unhappily we are so weak that we find it easier to believe and speak evil of others, rather than good. ASȐlԂƂ̂́A\L߂l̂ƂȒPɂ͐M܂B But they that are perfect, do not give ready heed to every news-bearer, ȂȂAlԂ͎キ낢̂ňɊׂ₷A܂̎コ́A錾tɌ邱ƂmĂ邩łB for they know man's weakness that it is prone to evil and unstable in words. }ɍsAl̐l̈ӌɖӖړIɏ]ȂƁA 2. This is great wisdom, not to be hasty in action, or stubborn in our own opinions. lXƂׂĐMȂƁAɂ\bL߂肵ȂƂ́A傢ȂmbłB A part of this wisdom also is not to believe every word we hear, nor to tell others all that we hear, even though we believe it. ŗǐSIȐlɏ߂ȂB Take counsel with a man who is wise and of a good conscience; Ȃ̍lɏ]lł͂ȂAȂ悢lAhoCXȂB and seek to be instructed by one better than thyself, rather than to follow thine own inventions. 悢ĺAlAl_킹܂B A good life maketh a man wise toward God, 悢ĺÂƂɂ‚ĐlɌoς܂܂B and giveth him experience in many things. ւ肭ւ肭قǁAl͐_ɑĂƏ]ɂȂA邱ƂɊւĂƌɂȂA͂ƕɂȂł傤B The more humble a man is in himself, and the more obedient towards God, the wiser will he be in all things, and the more shall his soul be at peace. 5́@ CHAPTER V ǂނ Of the reading of Holy Scriptures ^AI݂Ȍtł͂Ȃ^AǂނƂɒT߂ׂ̂łB It is Truth which we must look for in Holy Writ, not cunning of words. ׂ̂Ă̌́Aꂪꂽ_ēǂ܂ȂȂ܂B All Scripture ought to be read in the spirit in which it was written. ̒A͐ꂽ߂̂ł͂ȂAv߂ׂłB We must rather seek for what is profitable in Scripture, than for what ministereth to subtlety in discourse. łÁA[œ{ǂނ̂ƓAVvŃf{[ViȖ{ǂނׂłB Therefore we ought to read books which are devotional and simple, as well as those which are deep and difficult. ́A҂̊wƂ[ƂЂɍE邱ƂĂ͂Ȃ܂B And let not the weight of the writer be a stumbling-block to thee, whether he be of little or much learning, Ȑ^Ă邩ǂœǂނׂfȂB but let the love of the pure Truth draw thee to read. NĂ邩q˂肹AĂ邩ɒڂȂB Ask not, who hath said this or that, but look to what he says. l͎ɂ܂B 2. Men pass away, A_̐^͉iɎc܂B but the truth of the Lord endureth for ever. lɂ‚Čڗ邱ƂȂA_͎ɂ܂܂ȕ@ʂČ̂łB Without respect of persons God speaketh to us in divers manners. ɂāAĂDS͐ǂލۂɖWƂȂ܂B Our own curiosity often hindereth us in the reading of holy writings, ́APɓǂŒʂ߂ׂ𗝉悤ƂAc_肵悤Ǝ]ނƂłB when we seek to understand and discuss, where we should pass simply on. łAǂʼnv悤Ɩ]ނȂAւ肭āAPɁAM‚ēǂ݂ȂB If thou wouldst profit by thy reading, read humbly, simply, honestly, wςނƂ_߂Cœǂł͂܂B and not desiring to win a character for learning. ǩtɂ‚ĎRɐqˁAӐ[ȂB Ask freely, and hear in silence the words of holy men; lt₪Ă͂܂B nor be displeased at the hard sayings of older men than thou, ̌t͖ړIȂꂽ킯ł͂ȂłB for they are not uttered without cause. 6́@ CHAPTER VI 䂳ĂȂ Of inordinate affections l͉܂ɂ~ƁAɕn߂܂B Whensoever a man desireth aught above measure, immediately he becometh restless. ×~Ȑl͌Ĉ炬邱Ƃ܂B The proud and the avaricious man are never at rest; ASnւ肭Ăl͕a̐Eɐ̂łB while the poor and lowly of heart abide in the multitude of peace. }ĂȂl͂ɗUfAĂȈɑłĂ܂܂B The man who is not yet wholly dead to self, is soon tempted, and is overcome in small and trifling matters. ̐l̗͎キA炩IiIjŁAoIȕɌX܂B It is hard for him who is weak in spirit, and still in part carnal and inclined to the pleasures of sense, Iȗ~]T邱Ƃ͂قƂǂł܂B to withdraw himself altogether from earthly desires. łA~]Ƃ͔ނ߂܂܂B And therefore, when he withdraweth himself from these, he is often sad, ̂悤Ȑl͂Ƃ߂ĂƂɕ𗧂Ă܂B and easily angered too if any oppose his will. Aꂪ~]ƁA̔Mɏ]Ƃ̂߂ɗǐS̙ӂނ̂߂A߂ĂւƓ邱Ƃ͂܂B 2. But if, on the other hand, he yield to his inclination, immediately he is weighed down by the condemnation of his conscience; AS̐^̕Ƃ̂́AMɒRƂɌôłāAMƂɌôł͂܂B for that he hath followed his own desire, and yet in no way attained the peace which he hoped for. For true peace of heart is to be found in resisting passion, not in yielding to it. IȐlA͂ɖĂlɂ́A͂܂B And therefore there is no peace in the heart of a man who is carnal, nor in him who is given up to the things that are without him, MSŗIȐlɂ̂ݕ̂łB but only in him who is fervent towards God and living the life of the Spirit. 7́@ CHAPTER VII Ů]Ƙ玩RɂȂ Of fleeing from vain hope and pride lԂɁA邢͔푢ɐM҂͂ނȂB Vain is the life of that man who putteth his trust in men or in any created Thing. CGXLXg̈̂߂ɁA̐lXɎdA̐ŕnƌꂽ肷邱ƂpƎvĂ͂܂B Be not ashamed to be the servant of others for the love of Jesus Christ, and to be reckoned poor in this life. ̂Ƃłł낤ƂɁA_ɐMuȂB Rest not upon thyself, but build thy hope in God. Ȃ̗͂̒ɂ邱ƂsȂB Do what lieth in thy power, ΐ_͂Ȃ̂悢ӎuĂ܂B and God will help thy good intent. ̒mAȂl̒mbɑĂMuĂ͂܂B Trust not in thy learning, nor in the cleverness of any that lives, ނAւ肭lAĂlւ肭点_̌b݂ɐMuȂB but rather trust in the favour of God, who resisteth the proud and giveth grace to the humble. ȂɕxĂAւɎvĂ͂܂B 2. Boast not thyself in thy riches if thou hast them, ܂L͂ȗFlĂA̗FlւɎvĂ͂܂B nor in thy friends if they be powerful, ł͂ȂāAׂĂ̂̂^Ag^邱Ƃ]ł_ɉhAȂB but in God, who giveth all things, and in addition to all things desireth to give even Himself. lԂ̋̓IȔAƂaCŏ‚Ă܂悤ȓւĂ͂܂B Be not lifted up because of thy strength or beauty of body, for with only a slight sickness it will fail and wither away. Ȃ̍˔\\͂ւĂ͂܂B Be not vain of thy skilfulness or ability, ȂĂ邷ׂĂ̎^Ă_߂܂Ȃ悤ɂ邽߂łB lest thou displease God, from whom cometh every good gift which we have. ̐lɔׂĎĂƍlĂ͂܂B 3. Count not thyself better than others, l̂ɉ邩m̐_̑OŁA舫]Ȃ߂łB lest perchance thou appear worse in the sight of God, who knoweth what is in man. ̗ǂsւĂ͂܂B Be not proud of thy good works, _̍ق͐l̍قƂ͈قȂĂāAl̂A_߂܂̂͂悭邱ƂłB for God's judgments are of another sort than the judgments of man, and what pleaseth man is ofttimes displeasing to Him. Ȃ̒ɂ悢_ȂA̐l̒ɂƂ悢_oȂB If thou hast any good, believe that others have more, Ȃ͂ւ肭܂܂ł邩łB and so thou mayest preserve thy humility. ̐l݂ȂƔrĎ͗Ăƕ]邱Ƃ͊Qɂ͂Ȃ܂B It is no harm to thee if thou place thyself below all others; AƂlɑĂA̕Ăƍl̂͂ƂĂLQłB but it is great harm if thou place thyself above even one. ւ肭ĺAaIɐ܂B Peace is ever with the humble man, ɑāAl̐S̒ɂ͓i݂A‚{肪܂B but in the heart of the proud there is envy and continual wrath. 8́@ CHAPTER VIII KvȏɐeȂ Of the danger of too much familiarity ׂĂ̐lɑĐSĴ͂߂ȂB Open not thine heart to every man, kƂɂ͌Ő_lɂȂB but deal with one who is wise and feareth God. Ⴂl〈mʐlƕt̂͂߂ȂB Be seldom with the young and with strangers. ɂւ‚Ă͂܂B Be not a flatterer of the rich; ̂lƂ̎ЌDނ̂͂悵ȂB nor willingly seek the society of the great. ւ肭ĂlAPȐlAM‚̓ĂlA₩ȐlƕtȂB Let thy company be the humble and the simple, the devout and the gentle, ̐lƓ߂悤ȉbȂB and let thy discourse be concerning things which edify. Ȃ鏗ƂeWɂȂȂ悤ɂAׂĂ̂悢_ɑE߂ȂB Be not familiar with any woman, but commend all good women alike unto God. _Ǝ̓VgƂ̂ݐe悤ɂAl璍ڂт邱ƂȂB Choose for thy companions God and His Angels only, and flee from the notice of men. ׂ͂Ă̐lȂȂ܂B 2. We must love all men, AׂĂ̐lƐê͓ł͂܂B but not make close companions of all. ̐l܂mȂl̊Ԃł͕]ǂǁA̐l悭mĂl͑債]ĂȂƂƂAɂ̂łB It sometimes falleth out that one who is unknown to us is highly regarded through good report of him, whose actual person is nevertheless unpleasing to those who behold it. eđĂƎvĂÂق͎̌_ɋC‚ĎɕsɂȂƂƂ悭܂B We sometimes think to please others by our intimacy, and forthwith displease them the more by the faultiness of character which they perceive in us. 9́@ CHAPTER IX ]ƕ] Of obedience and subjection ]AƂ̂͂ւf炵ƂłB It is verily a great thing to live in obedience, ̑ȕ̂ƂŐAg̎ƂȂȂ̂͂ւf炵ƂłB to be under authority, and not to be at our own disposal. Ƃ̂́A邱Ƃ͖߂قƈSłB Far safer is it to live in subjection than in a place of authority. ̐l͈ł͂Ȃ̕Kv邩]܂B Many are in obedience from necessity rather than from love; ̂悤ȑԓxł́AƂɂĕs◎_ɂ‚Ȃ܂B these take it amiss, and repine for small cause. ނ́A_̈S]ƂȂẮAĐS̕邱Ƃ܂B Nor will they gain freedom of spirit, unless with all their heart they submit themselves for the love of God. Ȃǂ֍sƂAւ肭ČЂ郋[ɏ]ƂȂɂ͈͓܂B Though thou run hither and thither, thou wilt not find peace, save in humble subjection to the authority of him who is set over thee. ωNƂAʂ̏ꏊɂKɂȂƂ́A̐lf킵ė܂B Fancies about places and change of them have deceived many. ͂茾Ă܂AׂĂ̐l̊Ԃ悤ɕsƊ肢A܂Ɏ^lɖĂ܂B 2. True it is that every man willingly followeth his own bent, and is the more inclined to those who agree with him. ȂA_̊ԂɂȂAaƂj邽߂ɁÄӌ邱Ƃɂ͕KvłB But if Christ is amongst us, then it is necessary that we sometimes yield up our own opinion for the sake of peace. ɁAׂĂ̊SȒm‚قnjȐlԂȂǂł傤B Who is so wise as to have perfect knowledge of all things? g̈ӌMpȂ悤ɂAő̐l̈ӌɎXȂB Therefore trust not too much to thine own opinion, but be ready also to hear the opinions of others. AƂȂ̈ӌǂƂĂA_̈̂䂦ɑ̐l̈ӌȂAȂ͂Ȃ郁bgł傤B Though thine own opinion be good, yet if for the love of God thou foregoest it, and followest that of another, thou shalt the more profit thereby. Ƃ̂́AAhoCXɎXĂقAAhoCX^邱ƂSłAƂƂ悭łB 3. Ofttimes I have heard that it is safer to hearken and to receive counsel than to give it. ̈ӌǂƂĂA It may also come to pass that each opinion may be good; ȗR@̂ɑ̐l̈ӌۂƂ̂́AvChł킷VOiłAƂƂ肦܂B but to refuse to hearken to others when reason or occasion requireth it, is a mark of pride or wilfulness. 10́@ CHAPTER X ʂȂׂ邱 Of the danger of superfluity of words lX̃SVbv͉"\ȌȂB Avoid as far as thou canst the tumult of men; ȂȂAl͋hɂĂɗUf߂Ă܂̂ŁAIȎɊւc_́AȂ̂łɂA̐S傢ɗƂɂȂ邩łB for talk concerning worldly things, though it be innocently undertaken, is a hindrance, so quickly are we led captive and defiled by vanity. ͉xAȂ̕aۂlXƊւȂōς߂悩̂ɁAƎv܂B Many a time I wish that I had held my peace, and had not gone amongst men. ܂AǂĎ́Abʘb̂ł傤B But why do we talk and gossip so continually, ǐSY܂ƂȂbIƂƂ͂߂ɂȂƂ̂ɁB seeing that we so rarely resume our silence without some hurt done to our conscience? ́Ả݂b猳CA܂܂ȍlɔY܂ĂCyɂȂ肽ƎvĂ̂łB We like talking so much because we hope by our conversations to gain some mutual comfort, and because we seek to refresh our wearied spirits by variety of thoughts. ̂悤Ȃ킯ŁÁAƂĂDޕA[Ă镨ɂ‚Čl肷邱ƂɍDނ̂łB And we very willingly talk and think of those things which we love or desire, or else of those which we most dislike. A߂ƂɁA͖ړIłɌ邱Ƃ悭܂B 2. But alas! it is often to no purpose and in vain. ̊OIȊт́AIŐȂԂ߂‚Ă܂łB For this outward consolation is no small hindrance to the inner comfort which cometh from God. łAʂɎԂ߂Ȃ悤ɒӂČAFȂȂ܂B Therefore must we watch and pray that time pass not idly away. ēKȌׂƂȂAl̓߂悤ȂƂȂB If it be right and desirable for thee to speak, speak things which are to edification. KIȐiɑ閳ŚAォ̖h菜Ă܂ʂ܂B Evil custom and neglect of our real profit tend much to make us heedless of watching over our lips. ɑėIȂƂɊւMSȉb́AIȐiɑ傢Ȃ鏕ƂȂ܂B Nevertheless, devout conversation on spiritual things helpeth not a little to spiritual progress, SƗlX_ɂďWĂƂɂ͓ɂłB most of all where those of kindred mind and spirit find their ground of fellowship in God. 11́@ CHAPTER XI ASؖ]邱 Of seeking peace of mind and of spiritual progress AľsɑāAւȂȂA͂ƕ邱ƂɂȂ͂łB We may enjoy abundance of peace if we refrain from busying ourselves with the sayings and doings of others, ȂȂAľsƂ͎̂Ƃ͖WłB and things which concern not ourselves. ȊO̎ɂĂlAςC炵苁߂lAēIȎvقƂǍsȂ悤ȐlAǂ畽̂ɒ邱Ƃłł傤B How can he abide long time in peace who occupieth himself with other men's matters, and with things without himself, and meanwhile payeth little or rare heed to the self within? VvȐSŽ҂͍KłB Blessed are the single-hearted, ̐l͕ՂƎ邩łB for they shall have abundance of peace. ȂAk̒ɂ͂߂ĊSŁA߂Ďv[l̂ł傤H 2. How came it to pass that many of the Saints were so perfect, so contemplative of Divine things? ȂȂAނ͎̓ȂA̗̐~]OIɗ}悤ƂłB Because they steadfastly sought to mortify themselves from all worldly desires, Ă̂߁Aނ͐S玩g_ɓY킹A̍œ̍lɏW邱ƂRɂł̂łB and so were enabled to cling with their whole heart to God, and be free and at leisure for the thought of Him.
