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1@IȐlɉvƂȂl LXgɂȂ炢 g}XEAEPsX ڎ 1́@LXgɂȂ炢Anׂ̂Ă̂ނȂƂy񂶂邱 2́@ɑ΂Ăւ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@𓾁ASؖ]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Ȃ΁AƂƂłB 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ƂȂ΂Ȃ܂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? lԂ𐹂Ȃ鑶݂␳݂ɂĂ̂͊wł͂܂B For verily it is not deep words that make a man holy and upright; ł͂ȂAPlA_Ɋ΂̂łB 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? 󂵂A󂵂A͋󂵂B 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. ʂĂx߁AʂĂx𗊂݂ɂ̂͋󂵂B 4. It is vanity then to seek after, and to trust in, the riches that shall perish. ܎^߁A遂荂Ԃ̂͋󂵂B It is vanity, too, to covet honours, and to lift up ourselves on high. Iȗ~]ǂ߂̂͋󂵂A₪ė鎞Ɍ]ނ̂󂵂B It is vanity to follow the desires of the flesh and be led by them, for this shall bring misery at the last. 邱Ƃ΂߁AP邱ƂCɂȂ̂͋󂵂B It is vanity to desire a long life, and to have little care for a good life. ݂݂̂CɂA₪Ăė邱Ƃ\Ȃ̂͋󂵂B 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܂ɉ߂̂Ai̊тǂɂ̂lȂ̂󂵂B 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_̌b݂󂵂Ă܂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 ɑ΂Ăւ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? ̉^sĎ̍𖳎Ăւ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_߂Ċ񂾂͂܂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Ɍ̂D݁AlƌĂ΂̂DłB 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ɐȂ̂ɂȂȂ΁AȂ̍ق͂ꂾȂ܂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. ȂǂwсAȂĂl񂢂Ƃ̂ɁAȂAg̕𑼐lDꂽ҂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Ƃ𖳎āAɖ֌WȂƂLQȂƂɐŜ́AւɋȂƂłB 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. S߁ASPɂ΂قǁAȂ̂ƂՂ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܂Aɑ΂ĂȒSȖړI߂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[ĺAȂ΂ȂƂŜŐ܂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[āAAtȂ΁A 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ɐi΁Aނ̌Ǐ͉l̂ƂȂł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Ƃ؂ɂȂ߂ɁAɑ̐lłт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. {ɌȐlƂ̂́AׂĂ̐IȂƂ납ȂƂƂ݂ȂALXg𓾂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lAhoCX󂯂ȂB 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_ɑ΂ĂƏ]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܂Ȃ΂Ȃ܂B All Scripture ought to be read in the spirit in which it was written. ̒A͐ꂽ񂵂߂̂ł͂ȂAv߂ׂłB 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҂̊w󂢂Ƃ[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ǂœǂނׂ𔻒fȂB 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. łAǂŉv𓾂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𓾂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^̕Ƃ̂́AMɒRƂɌôłāAM𖞑ƂɌôł͂܂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. IȐlA󂵂͂ɖĂlɂ́A͂܂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. ̒mAȂl̒mbɑ΂ĂMuĂ͂܂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, _̍ق͐l̍قƂ͈قȂĂāAl΂̂A_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; AƂlɑ΂ĂA̕Ăƍl̂͂ƂĂLQłB but it is great harm if thou place thyself above even one. ւ肭ĺAaIɐ܂B Peace is ever with the humble man, ɑ΂āAl̐S̒ɂ͓i݂A‚{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 ׂĂ̐lɑ΂ĐSĴ͂߂ȂB 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Ƃe֌WɂȂȂ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. ׂ͂Ă̐lȂ΂Ȃ܂B 2. We must love all men, AׂĂ̐lƐê͓ł͂܂B but not make close companions of all. ̐l܂mȂl̊Ԃł͕]ǂǁA̐l悭mĂl͑債]𓾂ĂȂƂƂAɂ̂łB 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. eđ΂ĂƎvĂÂق͎̌_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Ƃ͖߂󂯂قƈSłB 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]ƂȂẮAĐS̕𓾂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. ωN΂ƂAʂ̏ꏊɂ΍KɂȂƂ́A̐lf킵ė܂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_̊ԂɂȂAaƂj𓾂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ɑ̐l̈ӌ󂯓ȂAȂ͂Ȃ郁bg𓾂ł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. Ƃ̂́AAhoCXɎXĂ󂯓قAAhoCX^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C𓾁A܂܂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ɒӂČAFȂ΂Ȃ܂B Therefore must we watch and pray that time pass not idly away. ēK؂ȌׂƂȂ΁Al̓߂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. ɑ΂ėIȂƂɊւMSȉb́AIȐiɑ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 𓾁ASؖ]邱 Of seeking peace of mind and of spiritual progress Aľsɑ΂āAւȂȂA͂ƕ󂷂邱ƂɂȂ͂łB We may enjoy abundance of peace if we refrain from busying ourselves with the sayings and doings of others, ȂȂAľsƂ͎̂Ƃ͖֌WłB 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.

どのように私は精神的な履歴書を書くのですか

́AŋC܂ȋzɂ܂ɂSDĂ܂A ߂镨ɖɂȂ肷Ă܂B We are too much occupied with our own affections, and too anxious about transitory things. ‚̈ɑ΂ĂSȏ邱Ƃ͂܂łAX悢̂ɂƐؖ]邱Ƃ͂܂B Seldom, too, do we entirely conquer even a single fault, nor are we zealous for daily growth in grace. łA͗߂Ă薳ڒȂ܂܂Ȃ̂łB And so we remain lukewarm and unspiritual. ̓̂Sɗ}AC炷̂̐Sɓ荞ނƂȂȂA͐Ȃ镨ʂAV̂v̂炩̌邱Ƃłł傤ɁB 3. Were we fully watchful of ourselves, and not bound in spirit to outward things, then might we be wise unto salvation, and make progress in Divine contemplation. ő̏Q́\\ۂ͗B̏Qł̂ł\\ ~~ĂȂƂƂłAk̊Sȓɏ]ƂȂƂƂłB Our great and grievous stumbling-block is that, not being freed from our affections and desires, we strive not to enter into the perfect way of the Saints. ̂߁AƂɑƁA͊ȒPɗ_Ă܂AlԓIȈԂ߂Ɍ̂łB And when even a little trouble befalleth us, too quickly are we cast down, and fly to the world to give us comfort. AA퓬̗EȐl̂悤ɑςȂAV̎̏mɎxĂł傤B 4. If we would quit ourselves like men, and strive to stand firm in the battle, then should we see the Lord helping us from Heaven. Ƃ̂͏̐킢̋@ɗ^Ă_́A_̌b݂ɐMuAcarry on lXɏĂ邩łB For He Himself is alway ready to help those who strive and who trust in Him; yea, He provideth for us occasions of striving, to the end that we may win the victory. ̐MɂiAOʓIȊώ@݂̂ɗƂȂA̐M‚͂܏IɂȂĂ܂ł傤B If we look upon our progress in religion as a progress only in outward observances and forms, our devoutness will soon come to an end. łA~邽߂ɍɕāAĐS̕𓾂悤ł͂܂񂩁B But let us lay the axe to the very root of our life, that, being cleansed from affections, we may possess our souls in peace. AN1‚̈ɂłȂA͂܂ȂSɂȂł傤ɁB 5. If each year should see one fault rooted out from us, we should go quickly on to perfection. Aۂɂ͂̐΂ł邱Ƃ̂ł\\ But on the contrary, we often feel ́AM‚݂̕NĂ݂AS̔MS̕APǂŏ悤Ɋ܂B that we were better and holier in the beginning of our conversion than after many years of profession. ̔MSƐi͓XĂׂłB Zeal and progress ought to increase day by day; ɂ炸A͂߂̔MS̈ꕔłۂ‚ƂłȂA ₻ŒڂɒlƌȂ̂łB yet now it seemeth a great thing if one is able to retain some portion of his first ardour. ŏ̂돭ɑ΂ČȂAɂȂĂׂĂ̂ƂȒPɊyłł傤ɁB If we would put some slight stress on ourselves at the beginning, then afterwards we should be able to do all things with ease and joy. ̂̏Kłj邱Ƃ͍łB 6. It is a hard thing to break through a habit, Äӎuɔ邱Ƃ̂͂ɍłB and a yet harder thing to go contrary to our own will. ȂĂȎɑł‚ƂłȂȂAɍȂƂɂǂł‚Ƃł܂B Yet if thou overcome not slight and easy obstacles, how shalt thou overcome greater ones? ͂߂̗UfɒRȂB Withstand thy will at the beginning, ĈK瑫􂢂ȂB and unlearn an evil habit, ȂƁA炭AƈKւƓ܂B lest it lead thee little by little into worse difficulties. AǂlǂȕȂɂ炷AĂǂȊт𑼂̐lɂ炷ɂ‚āAȂ{ɍlȂAȂ͂Ǝ̗IȐiɂ‚ĐSɂ悤ɂȂAƎ͎v܂B Oh, if thou knewest what peace to thyself thy holy life should bring to thyself, and what joy to others, methinketh thou wouldst be more zealous for spiritual profit. 12́@ CHAPTER XII t̉l Of the uses of adversity ƂĎ⍢ɍƂ́AɂƂėǂƂłB It is good for us that we sometimes have sorrows and adversities, ȂȂ炻ɂāA͌K̐głA̐̂Ȃ̂ɂ]ׂł͂ȂƂYꂸɍςނłB for they often make a man lay to heart that he is only a stranger and sojourner, and may not put his trust in any worldly thing. e؂ɁA悩ƎvĂĂɂ炸lXꂽAɌꂽ肷̂ǂƂłB It is good that we sometimes endure contradictions, and are hardly and unfairly judged, when we do and mean what is good. ̂Ƃ́Aւ肭AނȂh玩̂ɖ𗧂‚łB For these things help us to be humble, and shield us from vain-glory. \ʏ͒NF߂ȂAN悭vȂÂ悤Ȏ͐SɂȂ_w߂悤ɂȂ܂B For then we seek the more earnestly the witness of God, when men speak evil of us falsely, and give us no credit for good. łAl͐lԂ̈Ԃ߂KvƂȂłނ悤ɁA_̂ȂɌ𒣂ׂłB 2. Therefore ought a man to rest wholly upon God, so that he needeth not seek much comfort at the hand of men. PǂȐl׈ȎvɂĂЂǂꂵ߂AUfAY܂ƂA̐l͎ɉKvȂ̂͐_łA̕Ȃɂ͉̗ǂƂoȂ̂Ƃ͂ƌ܂B When a man who feareth God is afflicted or tried or oppressed with evil thoughts, then he seeth that God is the more necessary unto him, since without God he can do no good thing. ̂悤Ȑl͎݂̂߂Ƌꂵ݂ɔ߂ŁAQAF܂B Then he is heavy of heart, he groaneth, he crieth out for the very disquietness of his heart. ȏ㐶邱ƂɔoAĂȂȂLXgƋɂ悤ɂƎ肤悤ɂȂ܂B Then he groweth weary of life, and would fain depart and be with Christ. ̂ƂAȈSƊSȕ́Anɂ͌Ȃ̂ƁAނ͂͂Ɨ܂B By all this he is taught that in the world there can be no perfect security or fulness of peace. 13́@ CHAPTER XIII UfɒR邱 Of resisting temptation ̐ɐĂAꂵ݂Uf瓦邱Ƃ͂ł܂B So long as we live in the world, we cannot be without trouble and trial. 烈uLɂ̂悤ɏĂ̂łB Wherefore it is written in Job, unɂlԂ̐͐푈łBv(Job 7:1) The life of man upon the earth is a trial.(1) łAׂĂ̐ĺAUfhAFɂĒӂ𕥂ĂȂ΂ȂȂ̂łB And therefore ought each of us to give heed concerning trials and temptations, and watch unto prayer, ́AĖ炸AނڂH炤ƂłȐl߂ĕĂ鈫ɂ܂Ȃ悤ɂ邽߂łB lest the devil find occasion to deceive; for he never sleepeth, but goeth about seeking whom he may devour. ǂȐlԂłĂASł͂ȂȂ̂łȂ̂ŁAUfƂ܂B No man is so perfect in holiness that he hath never temptations, l͗Uf犮SɎRł邱Ƃ͕s"\Ȃ̂łB nor can we ever be wholly free from them. AUf͖NÂłAlɂƂėLvȏꍇ܂B 2. Yet, notwithstanding, temptations turn greatly unto our profit, even though they be great and hard to bear; Ƃ̂͗UfꂽƂAl͂ւ肭A߂A邩łB for through them we are humbled, purified, instructed. kׂ͂đ̗UfƎʂAv𓾂Ă܂B All Saints have passed through much tribulation and temptation, and have profited thereby. UfɒRłȂlX͑—悤ɂȂAłтĂ܂B And they who endured not temptation became reprobate and fell away. Uf⎎ĂȂ悤ȐȂԂABꂽꏊƂ̂͂܂B There is no position so sacred, no place so secret, that it is without temptations and adversities. ĂlԂ͗UfSł킯ɂ͂܂B 3. There is no man wholly free from temptations so long as he liveth, ȂȂAUf͎̓oĂ邩łB because we have the root of temptation within ourselves, ͍߂̂ɐ܂ꂽ҂Ȃ̂łB in that we are born in concupiscence. Uf⎎‰zȂ玟Ă܂B One temptation or sorrow passeth, and another cometh; ɂ͂‚炩̋ꂵ݂ł傤B and always we shall have somewhat to suffer, ȂȂ玄͂ƂƂ̏j󂯂ԂĂ邩łB for we have fallen from perfect happiness. Uf瓦悤Ƃl͂񂢂܂Aǂ[݂ɂ͂܂邾łB Many who seek to fly from temptations fall yet more deeply into them. ͒Pɓ邱ƂŗUfɑł‚Ƃ͂ł܂B By flight alone we cannot overcome, EςƐ^̌ɂāA͓GȂ̂łB but by endurance and true humility we are made stronger than all our enemies. Uf\ʓIɂAɂȂl͂قƂǐi邱Ƃ܂B 4. He who only resisteth outwardly and pulleth not up by the root, shall profit little; ہAUf͈ȑO͂ɂȂĂɖ߂Ă̂łB nay, rather temptations will return to him the more quickly, and will be the more terrible. AEςƒꂵ݂̒ŁAȂ͗UfzĂł傤B Little by little, through patience and longsuffering, ́A⎩Ő}ȕ@ɂĂł͂ȂA_̏ɂĂłB thou shalt conquer by the help of God, rather than by violence and thine own strength of will. UfꂽƂɂ̓AhoCX󂯂ȂB In the midst of temptation often seek counsel; ꂩAUfꂽlɑ΂ČĂ͂܂B and deal not hardly with one who is tempted, Ufꂽlɑ΂Ă͈Ԃ߂^ȂB but comfort and strengthen him ȂgUfꂽꍇɈԂ߂ĂقƊ肤̂Ɠ悤ɁB as thou wouldest have done unto thyself. ׂĂ̗Uf́A̒ɂSƁA_ɑ΂M̔͂܂܂B 5. The beginning of all temptations to evil is instability of temper and want of trust in God; 傤ǁAǂ̂ȂDgɂĂ炱ɗhԂ悤ɁAyŗD_sfȐĺA̕@ŗUf󂯂邱ƂɂȂ܂B for even as a ship without a helm is tossed about by the waves, so is a man who is careless and infirm of purpose tempted, now on this side, now on that. ͓SbAUf͐`b܂B As fire testeth iron, so doth temptation the upright man. ͎ɑς邩ǂm炸A Oftentimes we know not what strength we have; Uf̐^̎p𖾂炩ɂ邱Ƃ΂΂܂B but temptation revealeth to us what we are. AUf̂͂܂ɓɒӂȂ΂Ȃ܂B Nevertheless, we must watch, especially in the beginnings of temptation; Ƃ̂́AGSɓĂƂۂAGmbNƂɊ_zɉ˂΂ȂȂȂAG‚邱Ƃ͊ȒPłB for then is the foe the more easily mastered, when he is not suffered to enter within the mind, but is met outside the door as soon as he hath knocked. lAւK؂ɂ܂B Wherefore one saith, uŏɒRB Check the beginnings; Ώ@͂xĂėB once thou might'st have cured, ƌɑΏ@ĂƂɂ́A͗͂łɓĂ܂Ăv But now 'tis past thy skill, too long hath it endured. ŏɁAPȂlSɕт܂B For first cometh to the mind the simple suggestion, ꂩAzĂāAɉyA׈ȊсAĈɑ΂铯ӂ܂B then the strong imagination, afterwards pleasure, evil affection, assent. ̂悤ɂāA̐ĺAŏɒRȂ߂ɁAT^͊SɐSɓ荞ł܂̂łB And so little by little the enemy entereth in altogether, because he was not resisted at the beginning. ĐlRx点Βx点قǁA̐l͎Ă܂A̐lɑ΂G̋͑債Ă̂łB And the longer a man delayeth his resistance, the weaker he groweth, and the stronger groweth the enemy against him. S̏ɑ傫ȗUfɒʂl΁AI育ɒʂl܂B 6. Some men suffer their most grievous temptations in the beginning of their conversion, some at the end. ŁAlŜʂĂقڐ₦ԂȂUfɂ炳l܂B Some are sorely tried their whole life long. ɁAUfĂyސl܂B Some there are who are tempted but lightly, ͊el̉vƏ󋵂lɂA_̑I̋~̂߂ɑSĂ̂Ƃ_̒mbƐ`ɂ̂łB according to the wisdom and justice of the ordering of God, who knoweth the character and circumstances of men, and ordereth all things for the welfare of His elect. łAUfĂ_ׂł͂ȂA_ɑ΂āAK؂ȏ^Ă悤ɂƂɔMSɋFׂłB 7. Therefore we ought not to despair when we are tempted, but the more fervently should cry unto God, that He will vouchsafe to help us in all our tribulation; Ƃ̂́ApĚtɂ΁A_͉Xς邱Ƃ̂łUfɂȂ邩łB and that He will, as St. Paul saith, with the temptation make a way to escape that we may be able to bear it.(2) (He will make issue with temptation that we may be able to bear it.) ǂȎ݂ƗUf̒ɂĂA_܂̌̒ōɂ܂傤B Let us therefore humble ourselves under the mighty hand of God in all temptation and trouble, ȂȂA_܂͗IɌȎ҂~AЂĂ邩łB for He will save and exalt such as are of an humble spirit. UfƎ̒ŁAl̐i͌v邱Ƃł܂B 8. In temptations and troubles a man is proved, what progress he hath made, UfƎ̒łAƓ𓾂@ɖ炩ɂȂ邩łB and therein is his reward the greater, and his virtue doth the more appear. (In temptations and trials the progress of a man is measured; in them opportunity for merit and virtue is made more manifest.) UfɔYނƂȂAMSŐM[ȂƂƂ͓Ȃ܂B Nor is it a great thing if a man be devout and zealous so long as he suffereth no affliction; At̎ɂEϋ΂΁A傫Ȑi]݂ł傤B but if he behave himself patiently in the time of adversity, then is there hope of great progress. 傫ȗUfĂlłĂA΂ΏȗUfɕĂ܂Ƃ܂B Some are kept safe from great temptations, but are overtaken in those which are little and common, ́AȎɑ΂鎩̎コɂČɂȂA͑傫Ȏɑ΂鋭Ă̂AȂǂƎvނƂȂ悤ɂ邽߂łB that the humiliation may teach them not to trust to themselves in great things, being weak in small things. (1) Job vii. 1 (Vulg.). (2) 1 Corinthians x. 13. 14́@ CHAPTER XIV ܂f邱 On avoiding rash judgment Ȃ̒ӂgɌAl̍sقȂ悤C‚ȂB Look well unto thyself, and beware that thou judge not the doings of others. ȂȂAlقAl͋󂵂̂łA In judging others a man laboureth in vain; ԈႢƂƂA܂Ƃ₷߂Ƃ̂łB he often erreth, and easily falleth into sin; ŁAgقAᖡĺA‚łLvȂƂĂ܂B but in judging and examining himself he always laboureth to good purpose. ͕肤悤ɔfȂ̂łB According as a matter toucheth our fancy, so oftentimes do we judge of it; ȂȂlIȊ̂ȂŐ̌͊ȒPɎĂ܂łB for easily do we fail of true judgment because of our own personal feeling. _̊肢̗B̑ΏۂłȂÄӌɔ΂ꂽƂĊȒPɕ͂͂܂B If God were always the sole object of our desire, we should the less easily be troubled by the erring judgment of our fancy. ɉ݁A邢͉ONAƈꏏɈ񂹂Ă܂Ƃ悭̂łB 2. But often some secret thought lurking within us, or even some outward circumstance, turneth us aside. CÂȂ܂܂ɁAsƂ̂ȂɎ߂l吨܂B Many are secretly seeking their own ends in what they do, yet know it not. ̊肢D݂̒ʂɕiގɈSo邱Ƃ悤łB They seem to live in good peace of mind so long as things go well with them, and according to their desires, ̊肤悤ɂȂȂƁA܂Ȃ߂݂ɕ܂B but if their desires be frustrated and broken, immediately they are shaken and displeased. ӌ̈Ⴂ͎͂̐lX𕪗􂳂܂B Diversity of feelings and opinions very often brings about dissensions between friends, between countrymen, @IŌhiȐlłĂłB between religious and godly men. ÂK͂ȂȂȂ̂łB 3. Established custom is not easily relinquished, ĒNAȂƂ܂ł͓ꂽȂ̂łB and no man is very easily led to see with the eyes of another. ȂCGXELXgւ̏]̔A̒mΕׂɈˑȂAȐlɂȂ邱Ƃ͂܂Ȃł傤B If thou rest more upon thy own reason or experience than upon the power of Jesus Christ, ȂƂĂA͂ƂN܂B thy light shall come slowly and hardly; _͎Sɂgɏ]悤ɂȂ邱ƂĂAMSȈʂĂׂĂ̐lԂ̒mbz邱ƂĂ܂B for God willeth us to be perfectly subject unto Himself, and all our reason to be exalted by abundant love towards Him. 15́@ CHAPTER XV ̂ɂȂs Of works of charity ̐̂ǂȂ̂̂߂łĂA܂N邽߂łĂA΂ɈsȂĂ͂܂B For no worldly good whatsoever, and for the love of no man, must anything be done which is evil, AĂl̂߂ɂ́AǂsȂĂ̂܂܂ɂĂAɗǂ̂Ǝւ肷ق悢Ƃł傤B but for the help of the suffering a good work must sometimes be postponed, or be changed for a better; ͗ǂsȂ؂̂ĂĂ킯ł͂ȂAނǂsȂɉP邽߂łB for herein a good work is not destroyed, but improved. (For one who is in need, however, a good work may at times be purposely left undone or changed for a better one. This is not the omission of a good deed but rather its improvement.) Ȃ΁AOʓIȍsȂɂ͉̉l܂B Without charity no work profiteth, but whatsoever is done in charity, ĂȂꂽƂ́AƂꂪǂȂɏčׂȂƂłĂSɎт܂B however small and of no reputation it be, bringeth forth good fruit; ȂȂA_͍sȂ̂̂AsȂƂ̈𑪂邩łB for God verily considereth what a man is able to do, more than the greatness of what he doth. ̂Ƃ𐬂̂́A񈤂lłB 2. He doth much who loveth much. ̂Ƃ𐬂̂́A‚̂Ƃ܂sȂlłB He doth much who doth well. ܂sȂlƂ̂́Ag̗vł͂ȂF̉v̂߂ɎdlłB He doth well who ministereth to the public good rather than to his own. āÂ悤Ɍ鎖A͊\ɂ߂ȂƂ͂悭܂B Oftentimes that seemeth to be charity which is rather carnality, ̐Ȃ]AVւ̊ҁA~AXɂĂ̓@ɂȂĂ邩łB because it springeth from natural inclination, self-will, hope of repayment, desire of gain. ΂ɁA^ŊSȈĺÂɂȂ߂悤Ƃ܂B 3. He who hath true and perfect charity, in no wise seeketh his own good, SĂ̂Ƃ_̂ĥ䂦ɒǋ܂B but desireth that God alone be altogether glorified. ɁÂ悤Ȑl͒N̂Ƃ݂܂B He envieth none, because he longeth for no selfish joy; ȂȂA̐l͌lIȖ݂肤̂łA܂̂ȂɊтƂ̂łȂAA_̂Ȃ邲h肤łB nor doth he desire to rejoice in himself, but longeth to be blessed in God as the highest good. ނ͐lɂ͂ǂȗǂ̂A܂B He ascribeth good to none SĂSɐ_ɋA܂B save to God only, 򂩂痬o悤ɁASĂ̂Ƃ̂甭ASĂ̐k͂̂̂ƂŊьêłB the Fountain whence all good proceedeth, and the End, the Peace, the joy of all Saints. iȉ̃xnQlɂ܂AȂꂵB ォ瓪₵Ăl܂Bj He ascribeth good to none save to God only, the Fountain whence all good proceedeth, and the End, the Peace, the joy of all Saints. l^̈̋PȂ̂ȂAn̑SĂ̂̂͂܂ނȂƁAmɊ邱Ƃł傤B Oh, he who hath but a spark of true charity, hath verily learned that all worldly things are full of vanity. 16́@ CHAPTER XVI ҂̌_𕉂 Of bearing with the faults of others _̂Ƃɖ̂łȂA⑼҂̂ɂ݂CłȂ̂́AłEϋׂłB Those things which a man cannot amend in himself or in others, he ought patiently to bear, until God shall otherwise ordain. łAƂΎ̔EςAȂgᖡɂ́A̕ǂ̂낤ƍlȂB Bethink thee that perhaps it is better for thy trial and patience, Ƃ̂́Â悤ȔEς⎎Ȃɂ́AȂ̒ɉl͂ȂłB without which our merits are but little worth. Ƃ͂Â悤ȍ̂Ƃł́AȂ̌_Âɕ悤A_̏߂ċFׂłB Nevertheless thou oughtest, when thou findeth such impediments, to beseech God that He would vouchsafe to sustain thee, that thou be able to bear them with a good will. AxP󂯂łA̐lSȂ̂Ȃ΁AނƌĂ͂܂B 2. If one who is once or twice admonished refuse to hearken, strive not with him, ׂ̖͂Đ_ɈςˁA_̌SƉh_ƂA_̑SĂ̖l̊ԂɂɌ悤ɂȂB but commit all to God, that His will may be done and His honour be shown in His servants, _́AǂĈPɕς̂A悭łB for He knoweth well how to convert the evil unto good. ҂̌_コAꂪłAEϋ悤ɓw߂ȂB Endeavour to be patient in bearing with other men's faults and infirmities whatsoever they be, ȂȂ΁AȂgA҂ς˂΂ȂȂ̌_głB for thou thyself also hast many things which have need to be borne with by others. ȂA肤悤Ȏ҂Ɏgς邱ƂłȂȂAǂđl̎v̂܂܂ɋȂ邱Ƃł̂łB If thou canst not make thine own self what thou desireth, how shalt thou be able to fashion another to thine own liking. ͑lSł邱Ƃ߂邭ɁAǧ_𐳂Ƃ͂ł܂B We are ready to see others made perfect, and yet we do not amend our own shortcomings. ͑l邱Ƃ]ނɁAg悤Ƃ͂܂B 3. We will that others be straitly corrected, but we will not be corrected ourselves. l̎R͕sɎvɁA̋߂͋ۂꂽ܂B The freedom of others displeaseth us, but we are dissatisfied that our own wishes shall be denied us. l̂Ƃ͗@Ŕ낤Ƃ邭ɁÂƂ͉̂ɂꂽȂ̂łB We desire rules to be made restraining others, but by no means will we suffer ourselves to be restrained. ̂悤ɁÂƂv悤ɑ҂̂Ƃl邱Ƃ͖őɂȂƂ͖炩łB Thus therefore doth it plainly appear how seldom we weigh our neighbour in the same balance with ourselves. FȂA_̂߂ɑ҂ǂ̂悤ȋꂵ݂󂯂邱Ƃoł傤B If all men were perfect, what then should we have to suffer from others for God? _́Ȁ݂dׂ𕉂ƂwтȂƎɖ܂B 4. But now hath God thus ordained, that we may learn to bear one another's burdens, _̂ȂlAdׂȂlAlłĂlA\ɌlÂ悤Ȑl͂Ȃ̂łB because none is without defect, none without a burden, none sufficient of himself, none wise enough of himself; ł玄݂͌ɎxAԂߍAAkAׂłB but it behoveth us to bear with one another, to comfort one another, to help, instruct, admonish one another. l̔Ƃ̂́At̂ȂňԂ悭܂B How much strength each man hath is best proved by occasions of adversity: t͐lキ̂łȂAނ낻̐l̎p𕂂ɂ邩łB for such occasions do not make a man frail, but show of what temper he is. 17́@ CHAPTER XVII C Of a religious life ȂaƑ҂Ƃ̒a肤ȂÂƂɂĎ̈ӎuȂ邱Ƃw΂Ȃ΂܂B It behoveth thee to learn to mortify thyself in many things, if thou wilt live in amity and concord with other men. C@@Iȋ̂ŕ炵As‚ƂȂɂƂǂ܂Aʂ܂ŒɑςƂ́AeՂȂƂł͂܂B It is no small thing to dwell in a religious community or congregation, and to live there without complaint, and therein to remain faithful even unto death. ŗǂl𐶂AōK̂ɏI̓}邱Ƃ̏ol͖{ɍKłB Blessed is he who hath lived a good life in such a body, and brought it to a happy end. ȂEςĊSǂ߂‚ȂAҁAnɂǕ҂Ƃ݂ȂׂłB If thou wilt stand fast and wilt profit as thou oughtest, hold thyself as an exile and a pilgrim upon the earth. ȂhiȐlɂȂ‚ȂALXĝ߂ɋ҂ƌȂ邱ƂɖׂłB Thou wilt have to be counted as a fool for Christ, if thou wilt lead a religious life. l͏C߂䔯ɂĂ͂قƂǕς܂B 2. The clothing and outward appearance are of small account; ςꂽl⊮Sȋ֗~^̌hi𐶂ނ̂łB it is change of character and entire mortification of the affections which make a truly religious man. Ȃ̍̋~Ɛ_݂̂߂ȂĺAY݂ƒQȂł傤B He who seeketh aught save God and the health of his soul, shall find only tribulation and sorrow. ĈԏҁAȂ킿l̖lɂȂ낤ƂȂĺAɂ킽ĕۂ‚Ƃo܂B Nor can he stand long in peace, who striveth not to be least of all and servant of all. Ȃ͎d邽߂ɂė̂łB ߂邽߂ł͂܂B ܂̂ƂȂB Ȃꂽ̂͋ꂵ݁AJ邽߂łAӂ\bŎԂ𖳑ʂɂ邽߂ł͂Ȃ̂łB 3. Thou art called to endure and to labour, not to a life of ease and trifling talk. ł́Al͘F̂Ȃ̋̂悤Ɏ܂B Here therefore are men tried as gold in the furnace. ł́AS̒ꂩ_̑Oɂւ肭邱Ƃ肤lłȂ΁AƂǂ܂邱Ƃ͏o܂B No man can stand, unless with all his heart he will humble himself for God's sake. 18́@ CHAPTER XVIII kɂ莦ꂽ{ Of the example of the Holy Fathers {̊SƏ@̌kc{lƂɁAɂꂪɓ킩̂łB Consider now the lively examples of the holy fathers, in whom shone forth real perfectness and religion, and thou shalt see how little, even as nothing, is all that we do. ނ̖ɔׂƁAA̖͂ȂȂ̂ł傤H Ah! What is our life when compared to theirs? lALXg̗FlX́AQAAA̒ŁAdłĂĂAF␹Ȃґz̒łAQƍ̒łAOFfH̒łAɎd܂B They, saints and friends of Christ as they were, served the Lord in hunger and thirst, in cold and nakedness, in labour and weariness, in watchings and fastings, in prayer and holy meditations, in persecutions and much rebuke. gkA}ҁAҁACÂقׂẴLXg̑ՂɎ]l \\ ނ炪ꂵ񂾎́AǂꂾAߍȂ̂Ƃł傤B 2. O how many and grievous tribulations did the Apostles, Martyrs, Confessors, Virgins, endure; and all others who would walk in the footsteps of Christ. ނ͂Ƃ̖𓾂邽߂ɁAnł̖𑞂݂܂B For they hated their souls in this world that they might keep them unto life eternal. Ől痣ĐƂ͂ɌAɂƂȂƂł傤I O how strict and retired a life was that of the holy fathers who dwelt in the desert! ނ炪󂯂Uf́AȂƒdꂵ̂Ƃł傤I what long and grievous temptations they did suffer! ȂǓGɎ͂܂ꂽƂł傤B how often were they assaulted by the enemy! ǂ̂悤MSȋF肪ȂǂꂽƂł傤I what frequent and fervid prayers did they offer unto God! ߍȒfHsł傤I what strict fasts did they endure! ނ̐_IȊ߂鈤ƏM͂ɑ傢Ȃ̂ł傤I what fervent zeal and desire after spiritual profit did they manifest! ̈KȂ߂邽߂̗I킢͂ɗEƂł傤I how bravely did they fight that their vices might not gain the mastery! _ɑ΂Ă炪̂͂ȂƏł܂̂ȂړIł傤I how entirely and steadfastly did they reach after God! Ԃ́AAɂ͒F̂ߎԂ₵܂B By day they laboured, and at night they gave themselves ofttimes unto prayer; dɂĂÂ̂𑱂܂B yea, even when they were labouring they ceased not from mental prayer. Ԃׂ̂ĂLɎg܂B 3. They spent their whole time profitably; _Ɏd邽߂ɂ͂PԂ͒ZA every hour seemed short for retirement with God; ƌґz̒ł͐QHYقǂłB and through the great sweetness of contemplation, even the need of bodily refreshment was forgotten. ނ́AׂĂ̖LAЌA_AFlAmlے肵ÂĂĂ܂܂B They renounced all riches, dignities, honours, friends, kinsmen; ނ͂̐̉߂܂łB they desired nothing from the world; ނ͐Ă߂ɕKvȂ̂قƂǎA they ate the bare necessaries of life; ̂ێ邱Ƃ͂ƂꂪKvȂƂɂĂAދȂ̂ƂȂ܂B they were unwilling to minister to the body even in necessity. nł͕̐nɂ炸Ab݂ƐlɂĂ͖LłB Thus were they poor in earthly things, but rich above measure in grace and virtue. Oʂ͌̂Ăꂽ̂łAʂ͌b݂ŖAȂԂ߂܂B Though poor to the outer eye, within they were filled with grace and heavenly benedictions. ̐ɂĂ͂悻҂łA_܂Ƃ͐eA_܂̋߂FƂȂ܂B 4. They were strangers to the world, but unto God they were as kinsmen and friends. ނ玩gɂƂẮAɎ̂ĂA[ɓ̂łA They seemed unto themselves as of no reputation, and in the world's eyes contemptible; _̖ڂ猩ƁAő؂Ȃ̂Ɖf܂B but in the sight of God they were precious and beloved. ނ͐^̌Ƒfpȏ]̂Ȃɐ܂B They stood fast in true humility, they lived in simple obedience, IȐlւ̓XOiA_̑Ȃ鉶‚AƔEς̂Ȃ񂾂̂łB they walked in love and patience; and thus they waxed strong in spirit, and obtained great favour before God. ̐ĺAׂĂ̐MŽ҂ɂƂĂ̂{ƂȂAւƓނ̗͂́AsMSȎ҂cւƗUf͂͂邩ɗDĂ܂B To all religious men they were given as an example, and they ought more to provoke us unto good livings than the number of the lukewarm tempteth to carelessness of life. ̂̐ȂK͂ȂƔMSȎł傤I 5. O how great was the love of all religious persons at the beginning of this sacred institution! Fւ̃f{[V⓿߂鋣͑傢Ȃ̂łB O what devoutness of prayer! what rivalry in holiness! ނ̊ԂŉԊJS͉Ƃ΂炵̂Ƃł傤I what strict discipline was observed! ɗl̎xẑƂŁAȂƑf炵hƏ]ƂɂČꂽƂł傤I what reverence and obedience under the rule of the master showed they in all things! ނ炪cՂ́Aނ炪{ɐSȐlXłA̐ƗEɐ킢A̐ɑłƂȂ؂Ă܂B The traces of them that remain until now testify that they were truly holy and perfect men, who fighting so bravely trod the world underfoot. A߂ƂAEϋ̐Ӗʂl͑傢ȂlƌȂ܂B Now a man is counted great if only he be not a transgressor, and if he can only endure with patience what he hath undertaken. ͂ȂƕsMSłAӑĂȎ҂ł傤I 6. O the coldness and negligence of our times, ͏MȂƑAӑĂȐɉƑĔĂ܂Ƃł傤I that we so quickly decline from the former love, and it is become a weariness to live, because of sloth and lukewarmness. ̂悤ɔMSȐ҂̂{w񂾎́A܂ǂނƂȂAߑȂĂȂ܂B May progress in holiness not wholly fall asleep in thee, who many times hast seen so many examples of devout men! The Nineteenth Chapter The Practices of a Good Religious THE life of a good religious ought to abound in every virtue so that he is interiorly what to others he appears to be. With good reason there ought to be much more within than appears on the outside, for He who sees within is God, Whom we ought to reverence most highly wherever we are and in Whose sight we ought to walk pure as the angels. Each day we ought to renew our resolutions and arouse ourselves to fervor as though it were the first day of our religious life. We ought to say: "Help me, O Lord God, in my good resolution and in Your holy service. Grant me now, this very day, to begin perfectly, for thus far I have done nothing." As our intention is, so will be our progress; and he who desires perfection must be very diligent. If the strong-willed man fails frequently, what of the man who makes up his mind seldom or half-heartedly? Many are the ways of failing in our resolutions; even a slight omission of religious practice entails a loss of some kind. Just men depend on the grace of God rather than on their own wisdom in keeping their resolutions. In Him they confide every undertaking, for man, indeed, proposes but God disposes, and God's way is not man's. If a habitual exercise is sometimes omitted out of piety or in the interests of another, it can easily be resumed later. But if it be abandoned carelessly, through weariness or neglect, then the fault is great and will prove hurtful. Much as we try, we still fail too easily in many things. Yet we must always have some fixed purpose, especially against things which beset us the most. Our outward and inward lives alike must be closely watched and well ordered, for both are important to perfection. If you cannot recollect yourself continuously, do so once a day at least, in the morning or in the evening. In the morning make a resolution and in the evening examine yourself on what you have said this day, what you have done and thought, for in these things perhaps you have often offended God and those about you. Arm yourself like a man against the devil's assaults. Curb your appetite and you will more easily curb every inclination of the flesh. Never be completely unoccupied, but read or write or pray or meditate or do something for the common good. Bodily discipline, however, must be undertaken with discretion and is not to be practiced indiscriminately by everyone. Devotions not common to all are not to be displayed in public, for such personal things are better performed in private. Furthermore, beware of indifference to community prayer through love of your own devotions. If, however, after doing completely and faithfully all you are bound and commanded to do, you then have leisure, use it as personal piety suggests. Not everyone can have the same devotion. One exactly suits this person, another that. Different exercises, likewise, are suitable for different times, some for feast days and some again for weekdays. In time of temptation we need certain devotions. For days of rest and peace we need others. Some are suitable when we are sad, others when we are joyful in the Lord. About the time of the principal feasts good devotions ought to be renewed and the intercession of the saints more fervently implored. From one feast day to the next we ought to fix our purpose as though we were then to pass from this world and come to the eternal holyday. During holy seasons, finally, we ought to prepare ourselves carefully, to live holier lives, and to observe each rule more strictly, as though we were soon to receive from God the reward of our labors. If this end be deferred, let us believe that we are not well prepared and that we are not yet worthy of the great glory that shall in due time be revealed to us. Let us try, meanwhile, to prepare ourselves better for death. "Blessed is the servant," says Christ, "whom his master, when he cometh, shall find watching. Amen I say to you: he shall make him ruler over all his goods."[4] [4] Luke 12:43, 44. 20́@ CHAPTER XX ǓƂƒق邱 Of the love of solitude and silence Â܂邽߂ɂӂ킵Ԃ߁A_̉bɂ‚ĉxv点ȂB Seek a suitable time for thy meditation, and think frequently of the mercies of God to thee. DS𖞂ƂĂ͂܂B Leave curious questions. Ŝ悤Ȃ̂ASɔ߂݂炷̂ǂ݂ȂB Study such matters as bring thee sorrow for sin rather than amusement.

恐怖や不安から自由になって

sKvȂׂAړIȂSVbv\΂ȂɎX邱ƂgނȂAّzɓKԂ\ɂƂ邱Ƃoł傤B If thou withdraw thyself from trifling conversation and idle goings about, as well as from novelties and gossip, thou shalt find thy time sufficient and apt for good meditation. ̑Ȑ҂̑AolƕtƂAЂɐ_Ɏd邱ƂIт܂B The greatest saints used to avoid as far as they could the company of men, and chose to live in secret with God. l͂̂悤Ɍ܂B 2. One hath said, ulƌΌقǁǍŋ󋕊o܂v "As oft as I have gone among men, so oft have I returned less a man." bɁAꂪmɐ^ł邱Ƃ悭o܂B This is what we often experience when we have been long time in conversation. ܂bȂł́ASɒقۂ•ȒPłB For it is easier to be altogether silent than it is not to exceed in word. \ɌxȂOóAƂɗ܂ȒPłB It is easier to remain hidden at home than to keep sufficient guard upon thyself out of doors. łANłʓIŗIȐڎwĺACGXƂƂɁAQO痣ȂĂ͂Ȃ܂B He, therefore, that seeketh to reach that which is hidden and spiritual, must go with Jesus "apart from the multitude." ܂ł邱Ƃ󂷂̂łȂ΁ANԂ̖ڂ̑OɈSďo邱Ƃ͂܂B No man safely goeth abroad who loveth not to rest at home. ܂ł邱Ƃ̂łȂ΁ANSĘbƂ͂܂B No man safely talketh but he who loveth to hold his peace. ܂Ŏ߂̂łȂ΁ANSĎ߂邱Ƃ͂܂B No man safely ruleth but he who loveth to be subject. ܂]Ƃ悭wԂ̂łȂ΁ANSĖ߂邱Ƃ͂܂B No man safely commandeth but he who loveth to obey. ܂ǐS̏؂̂ȂɎ‚̂łȂ΁ANSĊԂƂ͂܂B 3. No man safely rejoiceth but he who hath the testimony of a good conscience within himself. ȏɁA҂Sł̂͐_ւ̋̂Ȃɂ‚܂Ă邩łB The boldness of the Saints was always full of the fear of God. ҂̈ŚAӂȂƂAȂƂ̒ɂ̂ł͂܂B Nor were they the less earnest and humble in themselves, ނ͑f炵b݂ɋPĂ邩łB because they shone forth with great virtues and grace. Ƃ͔΂ɁAׁi悱܁jȎ҂̈S̓vCh琶A܂ɂ͎ȋ\ԂɊׂł傤B But the boldness of wicked men springeth from pride and presumption, and at the last turneth to their own confusion. ̐̂̂ɂČĎɈS񑩂Ă͂܂B Never promise thyself security in this life, ƂȂƂĂhiŔMSȉBَ҂łƎvĂłB howsoever good a monk or devout a solitary thou seemest. lX獂]𓾂ĂlقǁAߏȎM̂䂦ɂ[Ɋ댯ȏԂɂƂƂ悭܂B 4. Often those who stand highest in the esteem of men, fall the more grievously because of their over great confidence. łAUf炠܂莩RɂȂ߂ȂA̐lɂƂĂ͂̂łB Wherefore it is very profitable unto many that they should not be without inward temptation, SɂȂ߂AvChɖAOIȉKƋ߂悤ɂȂȂ߂ɁA܂ɂ͎邭炢̂̕łB but should be frequently assaulted, lest they be over confident, lest they be indeed lifted up into pride, or else lean too freely upon the consolations of the world. ͂Ȃт߂A̐IȂƂɎ[ւ肳Ȃ΁A̐l͂ǂقǌSȗǐS‚ł傤B O how good a conscience should that man keep, who never sought a joy that passeth away, who never became entangled with the world! SĂ̋󂵂Sz玩؂藣A_Ɋւ邱ƂȂ̍ɖɗ‚ƂlASĂ̐M_ɒûȂAǂꂾ΂炵ƐÎ̂̂ɂłł傤B O how great peace and quiet should he possess, who would cast off all vain care, and think only of healthful and divine things, and build his whole hope upon God! l₦ԂȂ𐹂Ȃ߂Ɍ̂łȂ΁ANV̈Ԃ߂󂯂ɒl܂B 5. No man is worthy of heavenly consolation but he who hath diligently exercised himself in holy compunction. Ȃ^̐S̔߂݂肤̂ł΁AlɂȂ鏬ɓA̒̌‚ߏoȂB If thou wilt feel compunction within thy heart, enter into thy chamber and shut out the tumults of the world, ̂悤ɏĂʂłB as it is written, u̕Ŏ̍߂̂߂ɒQ߂݂Ȃv Commune with your own heart in your own chamber and be still.(1) ł͂ȂpɂɊOŎ̂‚ł傤B In retirement thou shalt find what often thou wilt lose abroad. ̏́AȂɗ܂̂ȂAȂɂƂĂƂĂ؂ȂƂɂȂł傤B Retirement, if thou continue therein, groweth sweet, ܂ȂȂAދȏꏊɂȂ܂B but if thou keep not in it, begetteth weariness. Ȃ̐M̏߂ɂāAȂ̂ȂɏZ݁A痣ȂȂA܂Ȃ͓ʂȗFƂȂAςȈԂ߂ƂȂł傤B If in the beginning of thy conversation thou dwell in it and keep it well, it shall afterwards be to thee a dear friend, and a most pleasant solace. قƐÂ̂ȂŁAhiȍ͓߁A䌾t̉Bꂽ^wт܂B 6. In silence and quiet the devout soul goeth forward and learneth the hidden things of the Scriptures. ł̐l͖邲ƂɎ􂢐߂܂̍^o܂B Therein findeth she a fountain of tears, wherein to wash and cleanse herself each night, ɂĂ̐l͕Ȃ鑢ƈwߖȊ֌W‚悤ɂƁA̐̑ؐĝłB that she may grow the more dear to her Maker as she dwelleth the further from all worldly distraction. Ƃ̂́A_Ƃ̌ǵA͂̐lXglɋߕtĂ邩łB To him who withdraweth himself from his acquaintance and friends God with his holy angels will draw nigh. lɂƂāAlڂɂ‚Ȃ悤ɂȂA̋~ɒӂ͂炤A~𖳎ĊՂsǂ̂łB It is better to be unknown and take heed to oneself than to neglect oneself and work wonders. hiȐlőɊOoAlX̖ڂAlXɉȂ悤Ɋ肤̂́A_߂ɒl邱ƂłB It is praiseworthy for a religious man to go seldom abroad, to fly from being seen, to have no desire to see men. Ȃ‚ƂȂ̂̂łH 7. Why wouldest thou see what thou mayest not have? u̐Ƃ̏~͉߂܂v The world passeth away and the lust thereof. \IȊ]́AƂāAȂ𖣗AȂ܂킹܂B The desires of sensuality draw thee abroad, but when an hour is past, what dost thou bring home, ̏uԂ߂ƂAfǐSƏdS̑ɁAċAƂ̂łH but a weight upon thy conscience and distraction of heart? ŏoĂAXɂĔ߂Ŗ߂邱ƂɂȂ̂łB A merry going forth bringeth often a sorrowful return, zCȗ[ׂ߂݂ɒ񂾖閾ւƂłB and a merry evening maketh a sad morning? ̂悤ɁASĂ̓IȊт͍D܂̂ƂĎn܂܂Ōɂ͒QƎ炷̂łB So doth all carnal joy begin pleasantly, but in the end it gnaweth away and destroyeth. Ȃ̏Ō‚Ȃ̂ÂǂŌ‚邱Ƃłł傤H What canst thou see abroad which thou seest not at home? VƒnƁAɂSĂ̗vfȂB Behold the heaven and the earth and the elements, SĂ̂̂͂ɂđĂ邩łB for out of these are all things made. ĉAzƂ炵ĂǂɌ‚邱Ƃ͏oł傤H 8. What canst thou see anywhere which can continue long under the sun? Ȃ͎ł͊SɖĂƎv܂񂪁A͂蓾Ȃ̂łB Thou believest perchance that thou shalt be satisfied, but thou wilt never be able to attain unto this. ȂȂÂׂ݂̂ĂȂƂȂA͋󂵂ȊỎ̂łȂłB If thou shouldest see all things before thee at once, what would it be but a vain vision? Ȃ̖ڂVɂ_ɌȂB Lift up thine eyes to God on high, ĂȂ̍߂ƌ_̂䂦ɋFȂB and pray that thy sins and negligences may be forgiven. 󂵂Ƃ́A󂵂lXɂ܂ȂB Leave vain things to vain men, ȂǵA_Ȃɖ߂Ă邱ƂɐSȂB and mind thou the things which God hath commanded thee. Ȃ̑OŔ‚߁A邨łCGXĂтȂB Shut thy door upon thee, and call unto thyself Jesus thy beloved. Ȃ̏ŃCGXƋɂƂǂ܂ȂB Remain with Him in thy chamber, ̂悤ȕ͑̂ǂȏꏊɂȂłB for thou shalt not elsewhere find so great peace. Ȃ痣ꂸA󂵂킳bɎ݂ĂȂȂAȂ͂ɐ[̂ȂɂƂǂ܂ĂƂł傤B If thou hadst not gone forth nor listened to vain talk, thou hadst better kept thyself in good peace. Ȃ͐Vb𕷂̂ԂƂ̂ŁÂŐS̔߂݂ɋꂵނ͓̂R̂ƂȂ̂łB But because it sometimes delighteth thee to hear new things, thou must therefore suffer trouble of heart. (1) Psalm iv. 4. 21́@ CHAPTER XXI S̔߂݁iZj Of compunction of heart ȂÂɐi݂Ɗ肤Ȃ΁A_؂ĐȂA܂ɑ̎R߂Ă͂܂AȂ̊obBȂA If thou wilt make any progress keep thyself in the fear of God, and long not to be too free, but restrain all thy senses under discipline and give not thyself up to senseless mirth. ċ󋕂ŋȂƂȂB Give thyself to compunction of heart and thou shalt find devotion. ߂݂͂ӂ‚łڂ̌b݂ɃhAJ܂B Compunction openeth the way for many good things, which dissoluteness is wont quickly to lose. SŏnA[ll₻̐l̍̑̊댯Sɂ̐UōKɂȂ肦邱Ƃł邩͂킩܂B It is wonderful that any man can ever rejoice heartily in this life who considereth and weigheth his banishment, and the manifold dangers which beset his soul. Lighthearted and heedless of our defect, B͍̖{̔߂݂邱Ƃ͂܂AB͗܂𗬂悢RƂA΂΋󋕂ȏ΂ɂӂ܂B 2. Through lightness of heart and neglect of our shortcomings we feel not the sorrows of our soul, but often vainly laugh when we have good cause to weep. _ւ̈،hǂʂɊÂĂȂ΁ARȂ̂^łAтȂ̂^łB There is no true liberty nor real joy, save in the fear of God with a good conscience. K͂Sz̏d݂甲oAȂɐS𗎂邱Ƃ̂łlłB Happy is he who can cast away every cause of distraction and bring himself to the one purpose of holy compunction. K͗ǐS‚ꂵ߂肷SĂނłjlłB Happy is he who putteth away from him whatsoever may stain or burden his conscience. Ɛb̂悤ɐ킢ȂB Strive manfully; K͏Kō܂B custom is overcome by custom. ȂlɊ‚ȂȂ΁Aނ͂ȂȂ΂ȂȂƂ邽߂ɂȂ‚Ȃł傤B If thou knowest how to let men alone, they will gladly let thee alone to do thine own works. l̎ɂ‚ĖẐ͂߂ȂB 3. Busy not thyself with the affairs of others, Ȃ̏i̎dɊ܂̂͂߂ȂB nor entangle thyself with the business of great men. ɂȂgɖڂȂB Keep always thine eye upon thyself first of all, Ȃ̗Fl̑ɂȂgCÂȂB and give advice to thyself specially before all thy dearest friends. Ȃl̐e؂oȂȂ΁AȂ߂܂邱Ƃ͂܂B If thou hast not the favour of men, be not thereby cast down, Ȃ_ɎdlhiȏCmɂӂ킵Ӑ[Ɠlɂӂ܂Ȃ΁A[Ȗ肾ƍl܂B but let thy concern be that thou holdest not thyself so well and circumspectly, as becometh a servant of God and a devout monk. ̐UňԂ߂قƂǖAɑ̂̈Ԃ߂BɂƂĂ΂΂ǂASłB It is often better and safer for a man not to have many comforts in this life, especially those which concern the flesh. ABԂ߂𕪂Ȃ΂܂A߂ɌoȂ΁AS̔߂݂{ɒg̖̖߂ȂB̂łB But that we lack divine comforts or feel them rarely is to our own blame, because we seek not compunction of heart, nor utterly cast away those comforts which are vain and worldly. Ȃ̋ꂵ݂_̈Ԃ߂[߂݂ɉlƍlȂB 4. Know thyself to be unworthy of divine consolation, and worthy rather of much tribulation. lSɉ鎞AEŜނɂƂċꂵA񂴂芴܂B When a man hath perfect compunction, then all the world is burdensome and bitter to him. ǂl͂‚\Q߂ނƂ킩܂B A good man will find sufficient cause for mourning and weeping; ނ͔ގg邢͒Nꂵ݂o邱ƂȂɐ邱Ƃ͂łȂƂmĂאlǂl܂B for whether he considereth himself, or pondereth concerning his neighbour, he knoweth that no man liveth here without tribulation, āAނ͂߂Ďgl@AƔނ͐[߂݂܂B and the more thoroughly he considereth himself, the more thoroughly he grieveth. ƂĂĂ̂ŎB͎Bg_̍lɂ߂ɂނȂƂ͍߂ł舫łB Grounds for just grief and inward compunction there are in our sins and vices, āA߂݂[ɂ܂B wherein we lie so entangled that we are but seldom able to contemplate heavenly things. l葁lȂ΁AƂȂ͂Ȃg^ɔł傤B 5. If thou thoughtest upon thy death more often than how long thy life should be, thou wouldest doubtless strive more earnestly to improve. ĂȂAn邢͏ߊE̖̒ɂ݂SɂꂱlȂ΁Aiō̐܂d⍢ɑςAȂ낤ƐM܂B And if thou didst seriously consider the future pains of hell, I believe thou wouldest willingly endure toil or pain and fear not discipline. A̍l͌ĐS˂iނƂȂ̂ŁA܂B͋Cx߂̊тɐSD̂ŁAB͂ƂĂ₽Aڒ̂܂܂ł܂B But because these things reach not the heart, and we still love pleasant things, therefore we remain cold and miserably indifferent. B̎S߂ȑ̂܂Ɋ͂Ȃ̂ŊȒPɑiĂ܂B 6. Oftentimes it is from poverty of spirit that the wretched body is so easily led to complain. ɋFȂB Pray 䂦ɁA͂Ȃɉ̐^ł傤B therefore humbly unto the Lord that He will give thee the spirit of compunction a҂ɌȂB and say in the language of the prophet, uԂ߂ĂAA߂݂̃pŏ\ȐT݂̗܈ނƂŗ^ĂBv(Ps. 79F6) Feed me, O Lord, with bread of tears, and give me plenteousness of tears to drink.(1) (1) Psalm lxxv. 5. 22́@ CHAPTER XXII l̋ꂵ݂ɂ‚āiZj On the contemplation of human misery ǂɂ悤ƁAǂɍsƁA_ɌȂ肠Ȃ͕sKB Thou art miserable wheresoever thou art, and whithersoever thou turnest, unless thou turn thee to God. A肢]񂾂ƂNȂƂĂǂė_邱Ƃ낤B Why art thou disquieted because it happeneth not to thee according to thy wishes and desires? ׂĂ̊肢ꂽlȂǂ邾낤B Who is he that hath everything according to his will? AȂB 킽łȂȂłȂB n̂ǂɂȐl͂ȂB Neither I, nor thou, nor any man upon the earth. E̒N----[}c낤낤AƂ邱Ƃ͂łȂB There is no man in the world free from trouble or anguish, though he were King or Pope. ł́AłKȂ̂͂ǂȐl낤H Who is he who hath the happiest lot? ́A_̂߂ɋ]ɂlɈႢȂB Even he who is strong to suffer somewhat for God. sȐSカl͌A 2. There are many foolish and unstable men who say, u̐l܂AȂƊ挒ŁAȂƖLŁAȂƈ̑ŁAȂƗ͂ɖĂ邩v "See what a prosperous life that man hath, how rich and how great he is, how powerful, how exalted." Ȃ͖ڂJēV̕xmȂ΂ȂȂB But lift up thine eyes to the good things of heaven, ΕIȖLɂ‚Ă̔ނ̌Ӗƌ邱ƂłB and thou shalt see that all these worldly things are nothing, ̂̂͂‚낢ՂɂЂǂSɂȂB they are utterly uncertain, yea, they are wearisome, ȂȂ珊L邱Ƃɂ͐SzƋ|܂‚̂łB because they are never possessed without care and fear. 񎝂ĂlKƂ킯ł͂ȂB The happiness of man lieth not in the abundance of temporal things L镨͂ق̏ŏ\Ȃ̂łB but a moderate portion sufficeth him. nɐ邱Ƃ͑SsKłB Our life upon the earth is verily wretchedness. IȐ]߂Ζ]ނقǁA͓lɂƂċXfB The more a man desireth to be spiritual, the more bitter doth the present life become to him; ȂȂIȐ]ސl͗[Al̐܂ꎝ—₷Ƃׂw͂mo邩łB because he the better understandeth and seeth the defects of human corruption. ݐHAĖAxJAl̗vɔĂ̂́AMS[lɂ͐rsKŋɂłB For to eat, to drink, to watch, to sleep, to rest, to labour, and to be subject to the other necessities of nature, is truly a great wretchedness and affliction to a devout man, l͑SĂ̍߂玩RɂȂ邱Ƃؖ]Ă̂B who would fain be released and free from all sin. ʂɐM‚̂lԂ͓̂KvƂ̂ɂČɂĂB 3. For the inner man is heavily burdened with the necessities of the body in this world. ̂ɁAa҂͂ł邾RɂȂ邽߂ Wherefore the prophet devoutly prayeth to be freed from them, uɕKvȂ̂AA^܂v ƋF̂łB[Ps. 24:17] saying, Deliver me from my necessities, O Lord.(1) ȁA̋ꂵ݂mȂlB́AĈwȁÂ݂߂ő—₷ĂlB́B But woe to those who know not their own misery, and yet greater woe to those who love this miserable and corruptible life. lB̈ꕔ́AJɂĂɂĂKvȂ̂قƂǓłȂlBȂ̂łB ނ͌ɈĂAɂɏɏZނƂ𓾂ƂĂAނ͌Đ_̍ڂ݂ȂB For to such a degree do some cling to it (even though by For to such a degree do some cling to it (even though by labouring or begging they scarce procure what is necessary for subsistence) that if they might live here always, they would care nothing for the Kingdom of God. ȂƋŕsMSȂ̂ł낤AIȉlȂ̂DށA̕炵ɖȐlԂ́I@ 4. Oh foolish and faithless of heart, who lie buried so deep in worldly things, that they relish nothing save the things of the flesh! sKȐlԂA Miserable ones! Ōɂ͂ƁA炪ؖ]ē͂̂̂ǂȂɈۂl̂Ȃ̂mČHڂɂȂ̂B they will too sadly find out at the last, how vile and worthless was that which they loved. _̎gkƃLXǧhiȗF͓̂̊тɂ̎X̗sɂڂƂ߂ȂB The saints of God and all loyal friends of Christ held as nothing the things which pleased the flesh, or those which flourished in this life, ނ̖]݂ƖړI͂ЂȋPƂ̂ɌĂB but their whole hope and affection aspired to the things which are above. ނ炪Ђɐؖ]͖̂ڂɌȂỉłAᑭȂ̂Ƃɔނ肨낷ڂɌQɂ͌ċ߂ÂȂB Their whole desire was borne upwards to everlasting and invisible things, lest they should be drawn downwards by the love of things visible. ȂA傤AIȐǋ邳Ȃɂ́B 5. Lose not, brother, thy loyal desire of progress to things spiritual. Ԃ͂Ax͂ȂB There is yet time, the hour is not past. ړI̎x点̂͂ȂH@ Why wilt thou put off thy resolution? Nčn߂ȂB Arise, begin this very moment, and say, us鎞A "Now is the time to do: 킢̎A߂͍̂v now is the time to fight, now is the proper time for amendment." ȂY݋ꂵނƂA͓ςނƂłB When thou art ill at ease and troubled, then is the time when thou art nearest unto blessing. Ȃ͈̑OɐƉ΂ʂȂ΂ȂȂB Thou must go through fire and water that God may bring thee into a wealthy place. ɕڑł‚ƂȂɈɑł‚Ƃ͂łȂB Unless thou put force upon thyself, thou wilt not conquer thy faults. ̉₷炾̂ȂɂA͍߂玩RɂȂ邱ƂAJ邱ƂȂ邱ƂłȂB So long as we carry about with us this frail body, we cannot be without sin, we cannot live without weariness and trouble. ׂĂ̋ꂵ݂ƖłꂽǂȂɂꂵ낤B Gladly would we have rest from all misery; ߂ɐ܂薳C܁A܂^Ȃ鎊ꂽB but because through sin we have lost innocence, we have lost also the true happiness. 䂦ɂ͂̈̂ʂ肷܂ŁẢ^݂ނ܂ŁAh_̎߂҂˂΂ȂȂB Therefore must we be patient, and wait for the mercy of God, until this tyranny be overpast, and this mortality be swallowed up of life. l̐Ƃ͂ȂƎア̂Aقǈɐ܂₷Ƃ́B 6. O how great is the frailty of man, which is ever prone to evil! ߂邠Ȃ́Aɂ͂߂܂ƂB To-day thou confessest thy sins, and to-morrow thou committest again the sins thou didst confess. Ӑ[낤ƌӂuԂ̂킸ꎞԌɂ́Ǎӂ𖳂ɂU镑ɖ߂B Now dost thou resolve to avoid a fault, and within an hour thou behavest thyself as if thou hadst never resolved at all. ɂ͎Ȃ߂錴B Good cause have we therefore to humble ourselves, ͈ӎu̎コƓ̂̂낳łÂ߂ɁÂ̈̑Ȃ̂Čڂ݂邱ƂȂB and never to think highly of ourselves, seeing that we are so frail and unstable. hJʂĂ݂̂悤₭ꂽ_̉͑ӖɂĂ₷B And quickly may that be lost by our negligence, which by much labour was hardly attained through grace. Ƃł낤Aꂪł낤ŏIIԂ́B 7. What shall become of us at the end, if at the beginning we are lukewarm and idle? Ȃƈ̂ł낤A^̐_͂ȂŁAaƈŜɈ𖲂݂́B Woe unto us, if we choose to rest, as though it were a time of peace and security, while as yet no sign appeareth in our life of true holiness. ǂC҂̂悤ɁAǂƂ̂̋K͂̒ōĂѓẢSƑ傢ȂIȐi҂ƗLvł낤ɁB Rather had we need that we might begin yet afresh, like good novices, to be instructed unto good living, if haply there might be hope of some future amendment and greater spiritual increase. (1) Psalm xxv. 17. 23́@ CHAPTER XXIII ɂ‚Ă̍l Of meditation upon death ̐Eł̂Ȃ̖́AIł傤B Very quickly will there be an end of thee here; łÂ߂ɕʐEɉ𒙂邩lȂB take heed therefore how it will be with thee in another world. A͐Ă܂B To-day man is, A͎ɁAƂԂɖYꋎ܂B and to-morrow he will be seen no more. And being removed out of sight, quickly also he is out of mind. AlԂ̐S͉Ɠ݊ŁAłȂƂB O the dulness and hardness of man's heart, ɔ悤ƂA݂ĂƂ́B which thinketh only of the present, and looketh not forward to the future. łAƂłAlƂłAƂɎʂ̂悤ɐU镑ȂB Thou oughtest in every deed and thought so to order thyself, as if thou wert to die this day. ȂǐSĂȂAقǂ͋Ȃł傤B If thou hadst a good conscience thou wouldst not greatly fear death. A߂ǂƂłB It were better for thee to watch against sin, than to fly from death. AApӂłȂȂAǂĖApӂłł傤B If to-day thou art not ready, how shalt thou be ready to-morrow? Ƃ͕̂smȓłB To-morrow is an uncertain day; ǂĂȂ́AɖƂAƎv̂łB and how knowest thou that thou shalt have a to-morrow? l𐳂߂邱ƂꂵłȂȂAl𐶂邱ƂɂǂȂ悢Ƃł傤B 2. What doth it profit to live long, when we amend so little? AہAlɎɂƂĉvƂȂƂ͌܂B Ah! long life doth not always amend, ̔΂ɁA̍߂𑝂邱Ƃ̂łB but often the more increaseth guilt. ̐ɂāÁAłA{̂悤ɂׂ`ŁAƂł傤B Oh that we might spend a single day in this world as it ought to be spent! ̐lA@ɔ₵N𐔂A̐ƂȂ̂ɂȂĂȂ̂ɋC‚܂B Many there are who reckon the years since they were converted, and yet oftentimes how little is the fruit thereof. Aʂ̂낵ƂȂA炭́A邱Ƃ͂Ƌ낵Ƃł傤B If it is a fearful thing to die, it may be perchance a yet more fearful thing to live long. ̎̏uԂɖڂ̑Oɕ`A̎ɓX͍̂KȐlłB Happy is the man who hath the hour of his death always before his eyes, and daily prepareth himself to die. Alʂ̂ƂȂAȂǂƂ̂YĂ͂Ȃ܂B If thou hast ever seen one die, consider that thou also shalt pass away by the same road. A͖܂ł͐ĂȂȂAƍlȂB 3. When it is morning reflect that it may be thou shalt not see the evening, 邪A̖񑩂̂͂悵ȂB and at eventide dare not to boast thyself of the morrow. ‚AĂȂB Always be thou prepared, łĂȂȂAꋎȂ悤ɐȂB and so live that death may never find thee unprepared. ̐lAˑRA\zȂƂɎɂ܂B Many die suddenly and unexpectedly. _̌q͗\zȂƂɗ̂łB For at such an hour as ye think not, the Son of Man cometh.(1) Ō̎ȂɖKꂽƂAȂ͉߂Ă܂̑Slɂ‚Ă܂قȂl܂B When that last hour shall come, thou wilt begin to think very differently of thy whole life past, ǂقǎA‚ŁA炵ȂĂނł傤B and wilt mourn bitterly that thou hast been so negligent and slothful. ƍKŁAƌȐlł傤B 4. Happy and wise is he ʎɂ͂ł肽Ɗ肤悤ȑ݂ɁAĂ鍡̂ɂȂ낤Ɠw͂ĺB who now striveth to be such in life as he would fain be found in death! ̐SɌy邱ƁAɂđOîS肤ƁAC{邱ƁAȀ]AAăLXg̈̂߂ɂǂȍłEς邱ƁA For a perfect contempt of the world, a fervent desire to excel in virtue, the love of discipline, the painfulness of repentance, readiness to obey, denial of self, submission to any adversity for love of Christ; ɂĐl͍KȎ҂邱Ƃł傤B these are the things which shall give great confidence of a happy death. NȂƂAȂ͂̂悢s邱Ƃł܂B Whilst thou art in health thou hast many opportunities of good works; aCȂAȂ͉邱Ƃł܂B but when thou art in sickness I know not how much thou wilt be able to do. aɂđPǂɂȂl͂قƂǂ܂B Few are made better by infirmity: 悤ɁA񏄗̗ĐȂl߂ɂ܂B even as they who wander much abroad seldom become holy. FleʂɐMuȂ悤ɂȂB 5. Trust not thy friends and kinsfolk, ܂̍ɋCz邱Ƃ܂킵ɂĂ͂܂B nor put off the work of thy salvation to the future, ĺAȂlĂȂ̂ƂYĂ܂łB for men will forget thee sooner than thou thinkest. ܂ɁAڂA̐l̏𓖂ĂɂA send some good account ahead of youق̂łB It is better for thee now to provide in time, and to send some good before thee, than to trust to the help of others. Ȃg̍KɍCzȂƂAȂ񂾂ƂɂꂪCzƂ̂ł傤B If thou art not anxious for thyself now, who, thinkest thou, will be anxious for thee afterwards? ݂͂ƂĂMdłB Now the time is most precious. ݂͋~̓łA͊т̎łB Now is the accepted time, now is the day of salvation. Ɨǂi̐l𔃂ƂłȂAȂĂ܂ȂA͉Ɣ߂Ƃł傤B But alas! that thou spendest not well this time, wherein thou mightest lay up treasure which should profit thee everlastingly. 鎞Ԃ^ꂽAꎞԂ蒼Ԃ^ꂽƖ]ނƂĂ܂B The hour will come when thou shalt desire one day, yea, one hour, for amendment of life, Ȃ͂̎Ԃ^邩ǂmĂ܂B and I know not whether thou shalt obtain. łA邠ȂB 6. Oh, dearly beloved, AȂ‚TdłAYȂ悤ɂ΁A邱Ƃ̂ł傫Ȋ댯ƁA~o傫ȋ|悭ȂB from what danger thou mightest free thyself, from what great fear, if only thou wouldst always live in fear, and in expectation of death! ̏uԂɋꂪ悤ɂł͂ȂȀuԂłł悤ɁA݂𐶂ȂB Strive now to live in such wise that in the hour of death thou mayest rather rejoice than fear. ̐ɑ΂ĎʂƂA܊wтȂB Learn now to die to the world, ΂Ȃ̓LXgƂƂɐn߂ł傤B so shalt thou begin to live with Christ. ׂĂ̂̕ċ邱ƂA܊wтȂB Learn now to contemn all earthly things, ΂Ȃ͉Đ_̂Ƃ֌ł傤B and then mayest thou freely go unto Christ. Ȃ̓̂ɂČӂ߂ȂB Keep under thy body by penitence, ΂Ȃ͊mȐł傤B and then shalt thou be able to have a sure confidence. A납ȐlB 7. Ah, foolish one! ł琶邩ǂmł͂Ȃ̂ɁAǂĂȂ͒v𗧂Ă̂łB why thinkest thou that thou shalt live long, when thou art not sure of a single day? ǂقǑ̐lvႢāA}ɖƂł傤B How many have been deceived, and suddenly have been snatched away from the body! Ȃ́AMĎ񂾐lAƂ납痎Ď񂾐lAHɁEVłƂɁEΎŁEŁEuaŁE邢͋̎Ŏ񂾐l̘bǂقǂイɂł傤B How many times hast thou heard how one was slain by the sword, another was drowned, another falling from on high broke his neck, another died at the table, another whilst at play! One died by fire, another by the sword, another by the pestilence, another by the robber. ׂ͂Ă̐l̏IłAl̖͉ê悤ɂƉ߂ŝȂ̂łB Thus cometh death to all, and the life of men swiftly passeth away like a shadow. Ȃ񂾂ƁANȂ̂ƂvoĂł傤B 8. Who will remember thee after thy death? NȂ̂߂ɋFĂł傤B And who will entreat for thee? ҂AȂł邱ƂAȂB Work, work now, oh dearly beloved, work all that thou canst. Žʂ̂AȂ͒mȂA񂾌AǂȂ邩AȂ͒mȂ̂łB For thou knowest not when thou shalt die, nor what shall happen unto thee after death. Ԃ邤ɁA邱Ƃ̂ȂŶ߂ɒȂB While thou hast time, lay up for thyself undying riches. Ag̋~̂ƂlȂB Think of nought but of thy salvation; _Ɋւ鎖݂̂ɐSӂȂB care only for the things of God. _̐khAނ݂̕ɂȂėFlȂB Make to thyself friends, by venerating the saints of God and walking in their steps, ΁A̐sƂAނ͂ȂȉZ܂Ɍ}Ăł傤B that when thou failest, thou mayest be received into everlasting habitations.(2) ̐ł́A悻҂ł葱A҂ł‚ÂȂB 9. Keep thyself as a stranger and a pilgrim upon the earth, to whom the things of the world appertain not. SRɕۂA_̂Ƃ֏グȂB Keep thine heart free, and lifted up towards God, Ȃ͂̒nɂ͉i炦ƂĂȂłB for here have we no continuing city.(3) X̋FAȂ̂ߑAȂ̗܂𒼐ڐ_ɂȂB To Him direct thy daily prayers with crying and tears, ΁AȂ͎̍񂾌Â݂ƂōKɂƂł傤B that thy spirit may be found worthy to pass happily after death unto its Lord. Amen. (1) Matthew xxiv. 44. (2) Luke xvi. 9. (3) Hebrews xiii. 14. 24́@ CHAPTER XXIV قƍ߂̔ Of the judgment and punishment of the wicked ׂĂ̂ƂɂāAIlɓȂB In all that thou doest, remember the end, BƂłA킢ʗpȂAׂĂ̌ȂقȂÂ̌ȒOɁAǂ̂悤ɂđς邱Ƃłł傤B and how thou wilt stand before a strict judge, from whom nothing is hid, who is not bribed with gifts, nor accepteth excuses, but will judge righteous judgment. āAȂA݂߂ŕsKȍߐlł邠ȂA{l̕\狰Ă邠ȂAȂׂ̂Ă̍߂m̐_ɑ΂ĂȂƓ‚łB O most miserable and foolish sinner, who art sometimes in fear of the countenance of an angry man, what wilt thou answer to God, who knoweth all thy misdeeds? ǂĂȂ́Aق̓̂߂ɔȂ̂łB Why dost thou not provide for thyself against the day of judgment, ̓ɂ́AǂȐl󂵂łAN̓̂ɎtȂ̂ŁANɕٌ삵Ă肷邱ƂłȂƂ̂ɁB when no man shall be able to be excused or defended by means of another, but each one shall bear his burden himself alone? ̐lɂāAȂ̘J͕AȂ̗܂͎󂯓AȂ̂ߑ͕AȂ̔߂݂͈Ԃ߂A߂܂B Now doth thy labour bring forth fruit, now is thy weeping acceptable, thy groaning heard, thy sorrow well pleasing to God, and cleansing to thy soul. EϋlƂ̂́Â悤ȂƂɑ傫ėLvȋʂ܂B 2. Even here on earth the patient man findeth great occasion of purifying his soul. ́Ag̏ɏ𕉂킹l̈ŝƂQƂB When suffering injuries he grieveth more for the other's malice than for his own wrong; ނ̓ĜƂƋFAG̍U߂ɑ΂ĐS͂ƂB when he prayeth heartily for those that despitefully use him and forgiveth them from his heart; ނ߂킸ɑ̐l̎͂𐿂ƂB when he is not slow to ask pardon from others; {݂̂قS𓮂ƂB when he is swifter to pity than to anger; gpɂɐӂ߁ÂSɗɏ]킹悤ƂƂB when he frequently denieth himself and striveth altogether to subdue the flesh to the spirit. ߂̉߂Ĉ邱Ƃ݂ȂقAׂɂč̏򉻂̂҂‚ǂ̂łB Better is it now to purify the soul from sin, than to cling to sins from which we must be purged hereafter. ہÂ͓ɂĎgނ܂B Truly we deceive ourselves by the inordinate love which we bear towards the flesh. ͉̉X̍߈ȊỎRƂł傤B 3. What is it which that fire shall devour, save thy sins? gɂ߂ΐɂނقǁÂ𖞑΂قǁAẐ͍ɂȂAŔR₳̂Ȃ̂łB The more thou sparest thyself and followest the flesh, the more heavy shall thy punishment be, and the more fuel art thou heaping up for the burning. Ƃ̂́Al͎߂ɂāAЂǂ悤ɂȂ邩łB For wherein a man hath sinned, therein shall he be the more heavily punished. ł́Aӂ҂͉̐[ɋ藧ĂAH炢̐l͘bƂłȂقǂ̋󕠂Ɗɋꂵ߂̂łB There shall the slothful be pricked forward with burning goads, and the gluttons be tormented with intolerable hunger and thirst. s𓭂l~ĺARsb`Ƃނ‚ɗ邱ƂɂȂ܂B There shall the luxurious and the lovers of pleasure be plunged into burning pitch and stinking brimstone, ˂ݐ[ĺÂ悤ɒQił傤B and the envious shall howl like mad dogs for very grief. Ȃ鈫Aɉ𔺂̂łB 4. No sin will there be which shall not be visited with its own proper punishment. ȐĺA鍬ɒʂł傤A~[ȐĺAōɂ݂߂ȕnɋꂵނł傤B The proud shall be filled with utter confusion, and the covetous shall be pinched with miserable poverty. 1Ԃŋꂵ݂󂯂邱Ƃ́A 100NԂłƂsƂ‚炢ł傤B An hour's pain there shall be more grievous than a hundred years here of the bitterest penitence. (One hour of suffering there will be more bitter than a hundred years of the most severe penance here.) ̐ł́Al͂ƂǂJėF̈Ԃ߂󂯂܂A damnedȐlX́Ax𓾂邱ƂԂ߂𓾂邱Ƃ͂܂B No quiet shall be there, no comfort for the lost, though here sometimes there is respite from pain, and enjoyment of the solace of friends. łAȂ́A܎̍߂舵A߁Aق̓ɂ͌b݂ɂĈɓ邱Ƃł悤ɂȂ΂Ȃ܂B Be thou anxious now and sorrowful for thy sins, that in the day of judgment thou mayest have boldness with the blessed. Ƃ͍̂ق̓ɂ́Athe just will stand firm against those who tortured and oppressed them, and he who now submits humbly to the judgment of men will arise to pass judgment upon them. For then shall the righteous man stand in great boldness before the face of such as have afflicted him and made no account of his labours.
(1) Then shall he stand up to judge, he who now submitteth himself in humility to the judgments of men. nҁAւ肭̂́A傫ȊmM𓾂ł傤B Then shall the poor and humble man have great confidence, AȎ҂͋|ɑłł傤B while the proud is taken with fear on every side. ̂ƂɂȂƁA̐ɂĂ͋ƂALXĝ߂Ɍŷ悤ȐlA͌̂ƂƂ炩ɂȂł傤B 5. Then shall it be seen that he was the wise man in this world who learned to be a fool and despised for Christ. ̓ɂ́AׂĂ̔Eς̒琶܂ꂽ͊΂̂ƂȂA׈Ȑ͒قł傤B Then shall all tribulation patiently borne delight us, while the mouth of the ungodly shall be stopped. M[҂͊сAsMS҂͒Qł傤B Then shall every godly man rejoice, and every profane man shall mourn. ͂߂󂯂̂́AƂyŊÂ₩Ă̂A͂邩ɑ傫Ȋт𓾂ł傤B Then the afflicted flesh shall more rejoice than if it had been alway nourished in delights. ̂ƂAۂߑ͓XƋPAhȈߑ͐FA؂ł傤B Then the humble garment shall put on beauty, and the precious robe shall hide itself as vile. nŏȉƂ́A̋{a^ł傤B Then the little poor cottage shall be more commended than the gilded palace. ̓ɂ́AhEϗׂ͂͂̐̂Ă̗͂dvȂ̂Ƃł傤B Then enduring patience shall have more might than all the power of the world. Ȃ܂łɈrȏ]́A̐IȂȂ錫߂ł傤B Then simple obedience shall be more highly exalted than all worldly wisdom. Pǂł悢ǐŚAŵl̓NwAl̐S΂ł傤B 6. Then a pure and good conscience shall more rejoice than learned philosophy. Yyԓx́Aׂ̐̂Ă̕dpɂȂł傤B Then contempt of riches shall have more weight than all the treasure of the children of this world. ĂȂ́ADɕ炷ƂAMSɋF邱Ƃ̂ɁAȂԂ߂oł傤B Then shalt thou find more comfort in having prayed devoutly than in having fared sumptuously. Ȃ́A炾瑱\bقDނقǍKɂȂł傤B Then thou wilt rather rejoice in having kept silence than in having made long speech. ̂ꂢȌtAȂ铭͑傫ȉl‚ł傤B Then holy deeds shall be far stronger than many fine words. ľƌpenanceśAׂĂ̐IȊт΂̂ƂȂł傤B Then a strict life and sincere penitence shall bring deeper pleasure than all earthly delight. łÂ݂₩ȋꂵ݂󂯂邱ƂwтȂB Learn now to suffer a little, ΁A傫ȋꂵ݂iɂĎ󂯂邱Ƃ͂Ȃł傤B that then thou mayest be enabled to escape heavier sufferings. ŁAɑς邩ȂB Prove first here, what thou art able to endure hereafter. ݁Aق̏ȋꂵ݂ɂςȂȂAǂĉi̋ꂵ݂ɑς邱Ƃłł傤B If now thou art able to bear so little, how wilt thou be able to endure eternal torments? Aȋꂵ݂ɂܑςȂȂAn̉͂ǂȂł傤B If now a little suffering maketh thee so impatient, what shall hell-fire do then? ہAȂ͓‚̊т‚Ƃ͂ł܂B Behold of a surety thou art not able to have two Paradises, ̐̊т𖡂키ƂƁA̐ɃLXgƂƂɓ׎߂邱Ƃ𓯎ɍsƂ͂ł܂B to take thy fill or delight here in this world, and to reign with Christ hereafter. A̎AȂ̐lhƊɖĂȂ΁AAȂ񂾏uԁAꂪ̉vɂȂł傤B 7. If even unto this day thou hadst ever lived in honours and pleasures, what would the whole profit thee if now death came to thee in an instant? łAׂĂ͂ނȂ̂łB All therefore is vanity, A_邱ƂƐ_Ɏd邱ƂނȂ܂B save to love God and to serve Him only. S̒ꂩ_ĺA؂ꂸAAقAn܂B For he who loveth God with all his heart feareth not death, nor punishment, nor judgment, nor hell, ȂȂ犮SȈ_Ƃ̌т‚ۏ؂邩łB because perfect love giveth sure access to God. ߂̊т̒ɂ܂lAق邱Ƃ͕svcł͂܂B But he who still delighteth in sin, no marvel if he is afraid of death and judgment. ȂA͂ƂłB Nevertheless it is a good thing, ܂ȂɌ̂~߂ȂƂĂAȂƂnɑ΂鋰|͂ȂɌ̂~߂Ƃ̂́B if love as yet cannot restrain thee from evil, that at least the fear of hell should hold thee back. _ւ̈؂eɓ̂Ă悤ȐĺAǂƂ̂ɉi炦邱Ƃ͂łAƂ܂Ɉ㩂ɂĂ܂ł傤B But he who putteth aside the fear of God cannot long continue in good, but shall quickly fall into the snares of the devil. (1) Wisd. v. 1. 25́@ CHAPTER XXV ̐lMSɉ߂邱 Of the zealous amendment of our whole life Ӑ[A_̕dɔMSłȂB Be thou watchful and diligent in God's service, āA͂Ȃ𗣂āAɗ̂pɂɍlȂB and bethink thee often why thou hast renounced the world. _̂߂ɐAIȐlԂɂȂ邽߂ł͂Ȃ̂łB Was it not that thou mightest live to God and become a spiritual man? SɂȂ邱ƂS狁߂ēw͂ȂB Be zealous, therefore, for thy spiritual profit, ΁AĂ܂ȂȂ͎̓̕V󂯎̂ł邩A߂݂̎ɂȂPƂ͂Ȃł傤B for thou shalt receive shortly the reward of thy labours, and neither fear nor sorrow shall come any more into thy borders. ܏ȂB Now shalt thou labour a little, ΂܂ȂȂ͑傢Ȃxoł傤B and thou shalt find great rest, ہAȂô͉i̊тłB yea everlasting joy. Ƃ̂́AȂM[AsȂɂĔMSł葱ȂA_͋^ȂV^ƂɂĂ^ŋCÔ悢łB If thou shalt remain faithful and zealous in labour, doubt not that God shall be faithful and bountiful in rewarding thee. ~𓾂ĂƂ؂̒ʂ]݂ȂB It is thy duty to have a good hope that thou wilt attain the victory, A~𓾂̂Rł邩̂悤ɐUĂ͂܂B but thou must not fall into security ́AӖɂȂɂȂ肵Ȃ߂łB lest thou become slothful or lifted up. ̂ƁA]Ƌ|̊ԂSẑɂイhꓮĂlA߂݂őłЂĂ܂B 2. A certain man being in anxiety of mind, continually tossed about between hope and fear, and being on a certain day overwhelmed with grief, ނ́A̍Ւd̑OłЂ܂hiȋF܂B cast himself down in prayer before the altar in a church, ꂱґzɂӂȂAނ͂܂B and meditated within himself, saying, uAŌ܂ŋɂ萋邩ǂm邱Ƃł΂ȂIv "Oh! if I but knew that I should still persevere," ɔނ͐_̓𕷂܂B and presently heard within him a voice from God, uȂ̂ƂmƂāAǂ悤Ƃ̂łB "And if thou didst know it, what wouldst thou do? ̂ƂɂȂł낤ƂAȂB Do now what thou wouldst do then, ΂Ȃ͂܂Sz邱ƂȂȂł傤Bv and thou shalt be very secure." ɈԂ߂ƕ󂯁Aނ͂̐_̂ӎuɐg䂾ˁAY܂s肳̓Xgbv܂B And straightway being comforted and strengthened, he committed himself to the will of God and the perturbation of spirit ceased, ȍ~Aނ̍DS͎̖ǂȂ邩m낤Ƃ邱Ƃ߂܂B neither had he a mind any more to search curiously to know what should befall him hereafter, ނ͂̑AׂĂ̗ǂ̏߂łIłASŌ邱Ƃ̂Ȃ_̂ӎuT߂悤ɂȂ܂B but studied rather to inquire what was the good and acceptable will of God, for the beginning and perfecting of every good work. uTrust thou in the Lord and do good,v Ɨa҂͌܂B 3. Hope in the Lord and be doing good, saith the Prophet; udwell in the land and thou shalt feed on its riches.v(Ps. 36:3)(vmFBӏႢH) dwell in the land and thou shalt be fed(1) with its riches. ̐MSɉ߂邱Ƃ瑽̐l炵Ă܂1‚̂Ƃ܂B One thing there is which holdeth back many from progress and fervent amendment, ͍ȂƂɑ΂鋰łA킢ɑ΂JłB even the dread of difficulty, or the labour of the conflict. mɁAł傫ȍsȏQɑ΂ėEɑłƂƓw߂ĂĺAǋ邱ƂɂđlǂƂɂȂ܂B Nevertheless they advance above all others in virtue who strive manfully to conquer those things which are most grievous and contrary to them, lƂ̂́AȂɑ΂čłłA̖]݂ł}ɂčő̑OiAő̌b݂mɎ󂯎邱ƂɂȂ̂łB for there a man profiteth most and meriteth greater grace where he most overcometh himself and mortifieth himself in spirit. łB ʂď߂˂΂ȂȂ悤ȍAǂȐlɂꂼɂ܂B 4. But all men have not the same passions to conquer and to mortify, AƂɑ菟łĂAΕׂŐȐl̂قAĂ邯Ǔɂ‚Ă܂CɂȂlA傫OîłB yet he who is diligent shall attain more profit, although he have stronger passions, than another who is more temperate of disposition, but is withal less fervent in the pursuit of virtue. ɑ傫ȐiƂȂ͎̂2‚̂ƂłB Two things specially avail unto improvement in holiness, ́ARIȐɂĂ‚ׂX̂鈫狭IɓPނ邱ƂƁAłKvȌb݂߂ĔMSɓƂłB namely firmness to withdraw ourselves from the sin to which by nature we are most inclined, and earnest zeal for that good in which we are most lacking. Ȃイsɂ悤Ȏs𑼂̐lȂAȂg͂̂悤ȎsÂ悤Ȏsɑł‚ƂwтȂB And strive also very earnestly to guard against and subdue those faults which displease thee most frequently in others. ׂĂ̋@őɐāAȂǂ蕷肵ȂAȂ܂˂ƎvقǊ悤Ȃ̂ɂȂȂB 5. Gather some profit to thy soul wherever thou art, and wherever thou seest or hearest good examples, stir thyself to follow them, (Make the best of every opportunity, so that if you see or hear good example you may be moved to imitate it.) ɑ΂āAȂ͂Ђǂƍl悤ȎɂāA߂Ȃ悤ɒӂȂB but where thou seest anything which is blameworthy, take heed that thou do not the same; ܂Aō߂ƂȂAł邾gȂB or if at any time thou hast done it, strive quickly to amend thyself. Ȃ̐l̂Ɠ悤ɁA̐lȂĂ̂łB As thine eye observeth others, so again are the eyes of others upon thee. MSŁAM[AVA܂PĂZ邱Ƃ́AƊ΂Sn悢Ƃł傤B How sweet and pleasant is it to see zealous and godly brethren temperate and of good discipline; ΂΂ɂ܂悢AĂ鎖H悤ƂȂZ邱Ƃ͉Ɣ߂ɂ݂邱Ƃł傤B and how sad is it and grievous to see them walking disorderly, not practising the duties to which they are called. ̖ړI𖳎A֒mׂłȂɂ炤̂́AȂƗLQȂƂł傤B How hurtful a thing it is to neglect the purpose of their calling, and turn their inclinations to things which are none of their business. ȂړIYȂ悤ɂA\˂̃C[WSɗ߂ĂȂB 6. Be mindful of the duties which thou hast undertaken, and set always before thee the remembrance of the Crucified. ƂȂNɂ킽Ď̓ĂƂĂAȂ̑OɃLXg̃C[WuAgɎɎ̂ɂȂ悤w߂ȂȂAȂ͒pƎv˂΂ȂȂł傤B Truly oughtest thou to be ashamed as thou lookest upon the life of Jesus Christ, because thou hast not yet endeavoured to conform thyself more unto Him, though thou hast been a long time in the way of God. SɁAM[A̎̍łȂ鐶UƔMӂɊւMŽ҂́A̒AɕKvŗLvȂׂĂ̂Ƃ񌩏oł傤B A religious man who exercises himself seriously and devoutly in the most holy life and passion of our Lord shall find there abundantly all things that are profitable and necessary for him, CGX܂悢̂T߂Kv͂Ȃ̂łB neither is there need that he shall seek anything better beyond Jesus. \˂̐Sɓ͂ȂAǂقǂ΂₭LɎ͊wԂƂł傤B Oh! if Jesus crucified would come into our hearts, how quickly, and completely should we have learned all that we need to know! MSȐMŽ҂́AꂽׂĂ̂Ƃ󂯓A悭܂B 7. He who is earnest receiveth and beareth well all things that are laid upon him. AӖŕsMSȐMŽ҂́AɌp󂯁AƂY󂯂܂B He who is careless and lukewarm hath trouble upon trouble, and suffereth anguish upon every side, ȂȂÂ悤Ȑl͓ɂ͈Ԃ߂AOɋ߂邱ƂւĂ邩łB because he is without inward consolation, and is forbidden to seek that which is outward. _̋Kɏ]ĐȂMŽ҂͔ߎSȔjłɐg炷ƂƂȂA He who is living without discipline is exposed to grievous ruin. ƋC܂܂łASꂽȂƊ肤ĺA‚guɂ܂B He who seeketh easier and lighter discipline shall always be in distress, Ƃ̂́A̐l͂₱̕ɑ΂Ă‚słB because one thing or another will give him displeasure. ǂāAȂɑ̑̐MŽ҂AC@̋KɔĂĂ̂ł傤B ނ͂قƂǊO֏oAnl̓ɏZ݁AH͕nÂ͑eŁAΕׂɓAقƂǘbAOŋFANAՂFApɂɓǏAPɏ]܂B JgWIC̐lAVg[h̐l̂ƂlȂB ̏CɑC҂ĈƂlȂB ނ炪ǂȂӂɖӋNĎɎ^̉̂̂lȂB قǑ̐MŽ҂_̓ɂłɊюn߂ĂƂ̂ɁAȂȂ閱߂ɑӂĂƂpƂłB 8. O! if no other duty lay upon us but to praise the Lord our God with our whole heart and voice! AŜׂāǍsĎȂ_^ȊOɂ邱ƂȂȂAAHׂA񂾂A肷KvȂAɐ_ق߂AIȒTɐO邱ƂłȂÂׂ̂Ă̕Kv̓zƂȂĂ錻݂ɔׂāAǂقǍKɂȂł傤B Oh! if thou never hadst need to eat or drink, or sleep, but wert always able to praise God, and to give thyself to spiritual exercises alone; then shouldst thou be far happier than now, when for so many necessities thou must serve the flesh. ̂悤ȕKvȂA̗IȐHƂĂA߂ƂɁA𖡂키Ƃ͔ɂ܂Ȃ̂łB O! that these necessities were not, but only the spiritual refreshments of the soul, which alas we taste too seldom. (Would that there were no such needs, but only the spiritual refreshments of the soul which, sad to say, we taste too seldom!) ǂȔ푢Ԃ߂߂ȂƂnɒBƂAĺA_Sɋ󂵎n߂邱ƂɂȂ܂B 9. When a man hath come to this, that he seeketh comfort from no created thing, then doth he perfectly begin to enjoy God, ̂Ƃ܂Al͎ɉNĂ邱Ƃł傤B then also will he be well contented with whatsoever shall happen unto him. ̂悤ȋnɒBĺA傫ȂƂɂ炸AȂƂɂQ܂B Then will he neither rejoice for much nor be sorrowful for little, ̂悤ȋnɒBĺAmMĎgSɐ_̎ɂ䂾˂܂B but he committeth himself altogether and with full trust unto God, ׂĂׂ̂ĂłÂɌƂłт莀񂾂肵ȂAׂĂ݂̑̂̕߂ɐA̕]܂邪܂܂ɂׂĂ݂̑dÂ悤Ȃł_̎ɁB who is all in all to him, to whom nothing perisheth nor dieth, but all things live to Him and obey His every word without delay. ‚̍ŊlɓAꂽԂ͓xƖ߂Ă͗ȂƂƂYĂ͂܂B 10. Remember always thine end, and how the time which is lost returneth not. Ӑ[ƋΕׂȂ΁A𓾂邱Ƃ͌Ăł܂B Without care and diligence thou shalt never get virtue. ʂ邢sMSĎn߂ȂAȂ͈̎n܂Ɋׂ낤ƂĂ̂łB If thou beginnest to grow cold, it shall begin to go ill with thee, R悤ȔMSɌȂA_̌b݂Ɠ̈ɂāAȂ͕𓾁Ay邱Ƃł傤B but if thou givest thyself unto zeal thou shalt find much peace, and shalt find thy labour the lighter because of the grace of God and the love of virtue. MSŋΕׂȐlԂ͂Ȃ邱ƂɂłĂ܂B A zealous and diligent man is ready for all things. ~ɒRƂ̂́A̓IȋɊ̑ȎdłB It is greater labour to resist sins and passions than to toil in bodily labours. ȎsɑłȂĺA'傫Ȏsɂ͂܂荞ł̂łB He who shunneth not small faults falleth little by little into greater. ȂԂLӋ`ɉ߂ȂA[ɂ͂‚KɂȂ邱Ƃł傤B At eventide thou shalt always be glad if thou spend the day profitably. gƌȂB Watch over thyself, ڂo܂ĂȂB stir thyself up, Ӑ[ȂB admonish thyself, ̐lɉN낤ƂAgɑȂ̂ƎvȂB and howsoever it be with others, neglect not thyself. gɌ΂قǁAȂ͑傫Oi邱Ƃł傤B The more violence thou dost unto thyself, the more thou shall profit. Amen. 2@ THE SECOND BOOK IȐ ADMONITIONS CONCERNING THE INNER LIFE LXgɂȂ炢 ڎ The First Chapter 2́@irj 3́@Goodness and Peace in Man (܂͖jGoodnessǂ󂷂 4́@S̐ƖړÏv The Fifth Chapter The Sixth Chapter 7́@܂CGX邱ƁiZj 8́@LXgƐe邱ƁiZj The Ninth Chapter \́@_̌b݂ӂ邱ƁiZj The Eleventh Chapter The Twelfth Chapter XV THE INTERIOR LIFE The First Chapter Meditation THE kingdom of God is within you," says the Lord.[8] Turn, then, to God with all your heart. Forsake this wretched world and your soul shall find rest. Learn to despise external things, to devote yourself to those that are within, and you will see the kingdom of God come unto you, that kingdom which is peace and joy in the Holy Spirit, gifts not given to the impious. Christ will come to you offering His consolation, if you prepare a fit dwelling for Him in your heart, whose beauty and glory, wherein He takes delight, are all from within. His visits with the inward man are frequent, His communion sweet and full of consolation, His peace great, and His intimacy wonderful indeed. Therefore, faithful soul, prepare your heart for this Bridegroom that He may come and dwell within you; He Himself says: "If any one love Me, he will keep My word, and My Father will love him, and We will come to him, and will make Our abode with him."[9] Give place, then, to Christ, but deny entrance to all others, for when you have Christ you are rich and He is sufficient for you. He will provide for you. He will supply your every want, so that you need not trust in frail, changeable men. Christ remains forever, standing firmly with us to the end. Do not place much confidence in weak and mortal man, helpful and friendly though he be; and do not grieve too much if he sometimes opposes and contradicts you. Those who are with us today may be against us tomorrow, and vice versa, for men change with the wind. Place all your trust in God; let Him be your fear and your love. He will answer for you; He will do what is best for you. You have here no lasting home. You are a stranger and a pilgrim wherever you may be, and you shall have no rest until you are wholly united with Christ. Why do you look about here when this is not the place of your repose? Dwell rather upon heaven and give but a passing glance to all earthly things. They all pass away, and you together with them. Take care, then, that you do not cling to them lest you be entrapped and perish. Fix your mind on the Most High, and pray unceasingly to Christ. If you do not know how to meditate on heavenly things, direct your thoughts to Christ's passion and willingly behold His sacred wounds. If you turn devoutly to the wounds and precious stigmata of Christ, you will find great comfort in suffering, you will mind but little the scorn of men, and you will easily bear their slanderous talk. When Christ was in the world, He was despised by men; in the hour of need He was forsaken by acquaintances and left by friends to the depths of scorn. He was willing to suffer and to be despised; do you dare to complain of anything? He had enemies and defamers; do you want everyone to be your friend, your benefactor? How can your patience be rewarded if no adversity test it? How can you be a friend of Christ if you are not willing to suffer any hardship? Suffer with Christ and for Christ if you wish to reign with Him. Had you but once entered into perfect communion with Jesus or tasted a little of His ardent love, you would care nothing at all for your own comfort or discomfort but would rejoice in the reproach you suffer; for love of Him makes a man despise himself. A man who is a lover of Jesus and of truth, a truly interior man who is free from uncontrolled affections, can turn to God at will and rise above himself to enjoy spiritual peace. He who tastes life as it really is, not as men say or think it is, is indeed wise with the wisdom of God rather than of men. He who learns to live the interior life and to take little account of outward things, does not seek special places or times to perform devout exercises. A spiritual man quickly recollects himself because he has never wasted his attention upon externals. No outside work, no business that cannot wait stands in his way. He adjusts himself to things as they happen. He whose disposition is well ordered cares nothing about the strange, perverse behavior of others, for a man is upset and distracted only in proportion as he engrosses himself in externals. If all were well with you, therefore, and if you were purified from all sin, everything would tend to your good and be to your profit. But because you are as yet neither entirely dead to self nor free from all earthly affection, there is much that often displeases and disturbs you. Nothing so mars and defiles the heart of man as impure attachment to created things. But if you refuse external consolation, you will be able to contemplate heavenly things and often to experience interior joy. [8] Luke 17:21. [9] John 14:23. 2́@ CHAPTER II irj Of lowly submission Ȃɖlɂ‚ĂAG΂lɂ‚ĂAς킳Ă͂܂B Make no great account who is for thee or against thee, A_͂Ȃ邷ׂĂ̂ƂłȂƂƂɂ悤ɐSzȂB but mind only the present duty and take care that God be with thee in whatsoever thou doest. Ȃ̗ǐSꂢɂȂB Have a good conscience ΁A_͂ȂĂł傤B and God will defend thee, l̈ӂ́A_Ɗ肤l‚邱Ƃ͂ł܂B for he whom God will help no man's perverseness shall be able to hurt. AȂق̒ŋꂵޕ@mĂȂAȂ͋^Ȃ_̏oł傤B If thou knowest how to hold thy peace and to suffer, without doubt thou shalt see the help of the Lord. _́A‚ǂ̂悤ɂȂ~młB He knoweth the time and the way to deliver thee, 䂦Aނ̎̒ɂȂguȂB therefore must thou fresign thyself to Him. Ƃ̂́AlXA‚ׂĂ̋ɂlX邱Ƃ͐_̓łB To God it belongeth to help and to deliver from all confusion. lB̌_mAƂƂ́ABɂƂđ̏ꍇǂƂłB Oftentimes it is very profitable for keeping us in greater humility, Ƃ̂́A͎BɈ̑Ȍ^邩łB that others know and rebuke our faults. ľ_̂߂ɌȋC‚ƂAނ̎ɂl̓{₷Â߁AĔނɕ𗧂ĂlɂȂ߂܂B 2. When a man humbleth himself for his defects, he then easily pacifieth others and quickly satisfieth those that are angered against him. _ی삵̂͌ȐlłB God protecteth and delivereth the humble man, _Ԃ߂̂͌łB He loveth and comforteth the humble man, ̌Ɂ@ނ͐UĂȊӂ̋FB to the humble man He inclineth Himself, on the humble He bestoweth great grace, ̋ĴƂɐ_͋Jւɂ܂ňグ邩mȂB and when he is cast down He raiseth him to glory: _͂̌ɐ_̔閧łCĂ₳(ւHjނɖK悤ɎsB to the humble He revealeth His secrets, and sweetly draweth and inviteth him to Himself. ]ā@Ȑl͋ɂ̐^ŕayށB The humble man having received reproach, is yet in sufficient peace, ̂Ȃނ̐M͐_̒ɂ萢Eł͂Ȃ because he resteth on God and not on the world. 킯łȂ͐iƂƂlĂ͂Ȃ܂񂠂ȂׂĂ̑̂̂Ă̂ƂĂȂg‚߂邻̂Ƃ܂ŁB Reckon not thyself to have profited in anywise unless thou feel thyself to be inferior to all. 3́@ CHAPTER III Goodness and Peace in Man (܂͖jGoodnessǂ󂷂 ɁAȂĝȂɕaۂȂB First keep thyself in peace, ΁@Ȃ͑lɂa炷Ƃłł傤B and then shalt thou be able to be a peacemaker towards others. SɕaĺAŵlǂƂ܂B A peaceable man doth more good than a well-learned. ₷l͗ǂƂł爫ɕςAɈMĂ܂̂łASɕaĺAgPȂ̂ŁASĂ̂ƂPɕς܂B A passionate man turneth even good into evil and easily believeth evil; a good, peaceable man converteth all things into good. SȈ炬̒ɂl͂ċ^Ƃ܂B He who dwelleth in peace is suspicious of none, łǂ@hĕŝ鐸_͂̋^ɂĎ藐܂B but he who is discontented and restless is tossed with many suspicions, ނ͎ŋxƂ邱ƂȂ΁Alx邱Ƃ܂B and is neither quiet himself nor suffereth others to be quiet. ނ͂΂ΌׂȂƂAȂႢȂƂق炩ɂ܂B He often saith what he ought not to say, and omitteth what it were more expedient for him to do. ނ͑l̋`ɋC‚܂@̋`͑ӂĂ܂܂B ( concerned ́Ã̕jAX炾ƁA ӖŋC‚Ă̂ł͂ȂA ]vȂbŎ‚ł銴 ) He considereth to what duties others are bound, and neglecteth those to which he is bound himself. łAȂ̔Mӂ܂AgɌȂB Therefore be zealous first over thyself, ΍x͂AȂ̎ɂlɑ΂Ăɍsgłł傤B ( uMӂsgvƂ͂ƂA zeal exercise@̖͂lĂ݂B ) and then mayest thou righteously be zealous concerning thy neighbour. Ȃ́Al͎󂯓Ȃ悤ȌpĎ̍sUƂɒĂ܂B ( color ́Aʂ̒PŌƁ@gloss over @܂́@excuse ƂƁBgloss overƂ́A܂^U^^ꂢƂ^Ȃǂ̈ӖłB well versed ́uĂv炢ɖ󂷂Ƃ ) 2. Thou knowest well how to excuse and to colour thine own deeds, but thou wilt not accept the excuses of others. Agӂ߁AZ͂邩ɌȂƂł傤B It would be more just to accuse thyself and excuse thy brother. lXȂɑ΂ĔEϋ邱Ƃ肤Ȃ΂Ȃނɑ΂ĔEϋ˂΂Ȃ܂B If thou wilt that others bear with thee, bear thou with others. ȂB Behold Ȃ͂ǂꂾ{̈ƌ炩Ă邱ƂB how far thou art as yet from the true charity and humility {̈ƌ́ANɑ΂Ă𗧂ĂAɑ΂ȊÓANɂȂ̂łB which knows not how to be angry or indignant against any save self alone. It is no great thing to mingle with the good and the meek, for this is naturally pleasing to all, and every one of us willingly enjoyeth peace and liketh best those who think with us: but to be able to live peaceably with the hard and perverse, or with the disorderly, or those who oppose us, this is a great grace and a thing much to be commended and most worthy of a man. 3. There are who keep themselves in peace and keep peace also with others, and there are who neither have peace nor suffer others to have peace; they are troublesome to others, but always more troublesome to themselves. And there are who hold themselves in peace, and study to bring others unto peace; nevertheless, all our peace in this sad life lieth in humble suffering rather than in not feeling adversities. He who best knoweth how to suffer shall possess the most peace; that man is conqueror of himself and lord of the world, the friend of Christ, and the inheritor of heaven. 4́@ CHAPTER IV S̐ƖړÏv Of a pure mind and simple intention l͓‚̉HɂĂ̐̎グ܂B By two wings is man lifted above earthly things, ̓‚̉HƂ͒PƐłB even by simplicity and purity. l̈Ӑ}͒PłׂłA肢͐ȂĂ͂Ȃ܂B Simplicity ought to be in the intention, purity in the affection. PɂĐ_ւƓAɂĐ_󂯓yނƂł̂łB Simplicity reacheth towards God, purity apprehendeth Him and tasteth Him. Ȃ̐Sꂽ悤ȊɂčE邱ƂȂ̂ȂAȂɂƂėǂsȂȂƂ͓܂B No good action will be distasteful to thee if thou be free within from inordinate affection. Ȃ_΂ƂƗאl̉vƂȂ邱Ƃ߁Aڎŵł΁AȂ͐S̎RyނƂł傤B If thou reachest after and seekest, nothing but the will of God and the benefit of thy neighbour, thou wilt entirely enjoy inward liberty. Ȃ̐SƐĂ΁ASĂ̔푢͂ȂɂƂĂ̐l̋A܂̏ƂȂł傤B If thine heart were right, then should every creature be a mirror of life and a book of holy doctrine. ȂȂ΁A_݂̎ȂقǏĉl̂Ȃ̂ȂǑ݂ȂłB There is no creature so small and vile but that it showeth us the goodness of God. Ȃ̓ʂPł菃Ȃ΁AȂ͑SĂ̂̂͂ƌA܂ł傤B 2. If thou wert good and pure within, then wouldst thou look upon all things without hurt and understand them aright. S͓Vƒnɂ܂œ͂̂łA A pure heart seeth the very depths of heaven and hell. l͊Oɂ̂ɂ̂̂悤ɔf邩łB Such as each one is inwardly, so judgeth he outwardly. ̐ɊтƂA‚̂͐S̐҂ɈႢ܂B If there is any joy in the world surely the man of pure heart possesseth it, ǂɋYɂ̂ȂA׈ȐS͂ɂȂ邭炢̂ƂmĂ̂łB and if there is anywhere tribulation and anguish, the evil conscience knoweth it best. ΂̂Ȃɓ܂ꂽS̎KĔP悤ɁASɐ_̂قĺAs͂ƂVlւƕς܂B As iron cast into the fire loseth rust and is made altogether glowing, so the man who turneth himself altogether unto God is freed from slothfulness and changed into a new man. l͂炯n߂ƁAق̘̏JAOIȈԂ߂Ԃ悤ɂȂ܂B 3. When a man beginneth to grow lukewarm, then he feareth a little labour, and willingly accepteth outward consolation; ɐA_̓Eɕނ悤ɂȂƁAȑO͍Ǝv悤ȂƂłA܂ƎvȂȂ܂B but when he beginneth perfectly to conquer himself and to walk manfully in the way of God, then he counteth as nothing those things which aforetime seemed to be so grievous unto him. The Fifth Chapter Ourselves WE MUST not rely too much upon ourselves, for grace and understanding are often lacking in us. We have but little inborn light, and this we quickly lose through negligence. Often we are not aware that we are so blind in heart. Meanwhile we do wrong, and then do worse in excusing it. At times we are moved by passion, and we think it zeal. We take others to task for small mistakes, and overlook greater ones in ourselves. We are quick enough to feel and brood over the things we suffer from others, but we think nothing of how much others suffer from us. If a man would weigh his own deeds fully and rightly, he would find little cause to pass severe judgment on others. The interior man puts the care of himself before all other concerns, and he who attends to himself carefully does not find it hard to hold his tongue about others. You will never be devout of heart unless you are thus silent about the affairs of others and pay particular attention to yourself. If you attend wholly to God and yourself, you will be little disturbed by what you see about you. Where are your thoughts when they are not upon yourself? And after attending to various things, what have you gained if you have neglected self? If you wish to have true peace of mind and unity of purpose, you must cast all else aside and keep only yourself before your eyes. You will make great progress if you keep yourself free from all temporal cares, for to value anything that is temporal is a great mistake. Consider nothing great, nothing high, nothing pleasing, nothing acceptable, except God Himself or that which is of God. Consider the consolations of creatures as vanity, for the soul that loves God scorns all things that are inferior to Him. God alone, the eternal and infinite, satisfies all, bringing comfort to the soul and true joy to the body. The Sixth Chapter The Joy of a Good Conscience THE glory of a good man is the testimony of a good conscience. Therefore, keep your conscience good and you will always enjoy happiness, for a good conscience can bear a great deal and can bring joy even in the midst of adversity. But an evil conscience is ever restive and fearful. Sweet shall be your rest if your heart does not reproach you. Do not rejoice unless you have done well. Sinners never experience true interior joy or peace, for "there is no peace to the wicked," says the Lord.[10] Even if they say: "We are at peace, no evil shall befall us and no one dares to hurt us," do not believe them; for the wrath of God will arise quickly, and their deeds will be brought to naught and their thoughts will perish. To glory in adversity is not hard for the man who loves, for this is to glory in the cross of the Lord. But the glory given or received of men is short lived, and the glory of the world is ever companioned by sorrow. The glory of the good, however, is in their conscience and not in the lips of men, for the joy of the just is from God and in God, and their gladness is founded on truth. The man who longs for the true, eternal glory does not care for that of time; and he who seeks passing fame or does not in his heart despise it, undoubtedly cares little for the glory of heaven. He who minds neither praise nor blame possesses great peace of heart and, if his conscience is good, he will easily be contented and at peace. Praise adds nothing to your holiness, nor does blame take anything from it. You are what you are, and you cannot be said to be better than you are in God's sight. If you consider well what you are within, you will not care what men say about you. They look to appearances but God looks to the heart. They consider the deed but God weighs the motive. It is characteristic of a humble soul always to do good and to think little of itself. It is a mark of great purity and deep faith to look for no consolation in created things. The man who desires no justification from without has clearly entrusted himself to God: "For not he who commendeth himself is approved," says St. Paul, "but he whom God commendeth."[11] To walk with God interiorly, to be free from any external affection - - this is the state of the inward man. [10] Isa. 48:22.
[11] 2 Cor. 10:18. 7́@ CHAPTER VII ܂CGX邱ƁiZj Of loving Jesus above all things CGX邱ƂƂ͂ǂƂ悭mĂlACGX̂䂦Ɏĝސl͍KłB Blessed is he who understandeth what it is to love Jesus, and to despise himself for Jesus' sake. _̈̂䂦ɑ̑SĂ̈̂ċȂB He must give up all that he loveth for his Beloved, ȂȂ_͂܂̂ԂɈ邱Ƃ]܂邩łB for Jesus will be loved alone above all things. 푢ւ̈́A\ɖAڂ낢₷̂łB The love of created things is deceiving and unstable, CGẌ͐^ł‚܂łς邱Ƃ܂B but the love of Jesus is faithful and lasting. 푢ɂ݂‚҂͂̎コ̂䂦ɓ|ł傤B He who cleaveth to created things will fall with their slipperiness; CGXɕ҂́A‚܂ł߂̂łB but he who embraceth Jesus will stand upright for ever. łACGXȂB Love Him CGXFƂȂB and hold Him for thy friend, CGX͑̐l̂悤ɂȂ痣邱Ƃ͂܂B for He will not forsake thee when all depart from thee, Ȃ‚܂łꂵ߂邱Ƃ܂BiHj nor will he suffer thee to perish at the last. Ȃ]ނƖ]܂ƂɊւ炸AASĂ̂̂痣ȂĂ͂ȂȂ܂B Thou must one day be separated from all, whether thou wilt or wilt not. łAɂĂɂĂACGXɂ݂‚ĂȂB 2. Cleave thou to Jesus in life and death, ̂hɎς˂ȂB and commit thyself unto His faithfulness, ̑SĐlȂ𗠐؂ĂÂ͂Ȃ邱Ƃo܂B who, when all men fail thee, is alone able to help thee. Ȃ邨́AȂ̈Ɛ肷邱Ƃ肤łB Ȃ̐ŜɌAȂ̐ŜȂ̉ƂĒ邱Ƃ܂B ̂悤Ɉɂӂ킵łB Thy Beloved is such, by nature, that He will suffer no rival, but alone will possess thy heart, and as a king will sit upon His own throne. Ȃg̑SĂ̔푢犮SɉpmĂ̂ł΁ACGX͊łȂ̂ȂɏZłł傤B If thou wouldst learn to put away from thee every created thing, Jesus would freely take up His abode with thee. CGXȊO̐lɐMuƂ́A܂ԈႢȂSȖʂł邱ƂȂ͊wԂł傤B Thou wilt find all trust little better than lost which thou hast placed in men, and not in Jesus. łAɐ鈯M藊̂͂߂ȂB Trust not nor lean upon a reed shaken with the wind, uׂĂ̐l͑ɓviCU15:6j̉h́AԂ̂悤ɏĂȂȂĂ܂łB because all flesh is grass, and the goodliness thereof falleth as the flower of the field.(1) l̊Ôł΁AȒPx܂B 3. Thou wilt be quickly deceived if thou lookest only upon the outward appearance of men, l̂ȂɈԂ߂◘߂̂ł΁AXɂĎ]ł傤B for if thou seekest thy comfort and profit in others, thou shalt too often experience loss. ASĂ̂̂Ƃ̂ȂɃCGX߂̂ł΁AKނł傤B If thou seekest Jesus in all things thou shalt verily find Jesus, 悤ɁAgT߂̂ł΁ÂƂł傤B but if thou seekest thyself thou shalt also find thyself, ͂ȂɂƂĉvƂȂ܂B but to thine own hurt. CGX߂ȂƂقǁAgɑ΂đQ炷Ƃ͂܂B For if a man seeketh not Jesus he is more hurtful to himself ȆSĂ̓GɂȂĂقǂ܂łɂȂɊQ邱Ƃ͏o܂B than all the world and all his adversaries. 8́@ CHAPTER VIII LXgƐe邱ƁiZj Of the intimate love of Jesus CGXELXg΂ɂȂ΁AׂĂ͏肭܂B When Jesus is present all is well ɂ݂邱Ƃ͉܂B and nothing seemeth hard, ALXg΂ɂȂ΁AׂĂ͍łB but when Jesus is not present everything is hard. LXgAŜ肩ĂȂ̂Ȃ΁Åyׂ݂͂ċ󂵂Ƃł傤B When Jesus speaketh not within, our comfort is nothing worth, ALXgꌾłA݌t𔭂΁A傢ȂԂ߂ƂȂ܂B but if Jesus speaketh but a single word great is the comfort we experience. }^̂悤ɌƂŁA}O_̃}ÁAQ炽ɗオ͂𓾂̂ł͂܂łB Did not Mary Magdalene rise up quickly from the place where she wept when Martha said to her, u傪łɂȂāAȂĂłł͂܂񂩁Bvi[13]nl11:28.j The Master is come and calleth for thee?(1) KK鎞Ƃ́ACGXAlXQ̒ꂩ~oA삷ƂւƓłB Happy hour when Jesus calleth thee from tears to the joy of the spirit! CGXELXgȂł́AȂƂȂ͊ACS‚Ƃł傤B How dry and hard art thou without Jesus! LXgȂȂA]Ɣn炵A󂵂ƁB How senseless and vain if thou desirest aught beyond Jesus! SEȏ̑ł͂܂񂩁B Is not this greater loss than if thou shouldst lose the whole world? LXgȂȂAEȂɉ^邱ƂłƂ̂ł傤B 2. What can the world profit thee without Jesus? LXgȂ΁Al͎cȒnƓƁB To be without Jesus is the nethermost hell, ALXgƋɐ΁AĺAÂył̕炵ƓɂȂ܂B and to be with Jesus is sweet paradise. ACGXELXgɂ΁AǂȓGȂ‚邱Ƃ͂ł܂B If Jesus were with thee no enemy could hurt thee. LXg݂̑o҂́Aɂ܂ȕ󕨂ASĂ̑PȂ̂zPoҁB He who findeth Jesus findeth a good treasure, yea, good above all good; LXg҂́ASEȏ̂̂ҁB and he who loseth Jesus loseth exceeding much, yea, more than the whole world. LXgȂɐ҂́AnȎ҂̒łłnȂҁB Most poor is he who liveth without Jesus, LXǧb݂̒Ő҂قǁALȎ҂͂܂B and most rich is he who is much with Jesus. LXgƂ̌炢𗝉邱Ƃ́A؂ȂƂłB 3. It is great skill to know how to live with Jesus, LXg䂪ĝ΂ɂƂǂ߂Ă𗝉邱Ƃ́AȂƂłB and to know how to hold Jesus is great wisdom. ň炬ɖSłȂB Be thou humble and peaceable ΁ALXg͂ȂƋɂł傤B and Jesus shall be with thee. M"āijȂAS₩łȂB Be godly and quiet, ΁ALXg͂Ȃ̂ƂɂƂǂ܂ł傤B and Jesus will remain with thee. ȂO̐EɈԂ΁ALXgǂƂɂȂǍb݂ƂɂȂ܂B Thou canst quickly drive away Jesus and lose His favour if thou wilt turn away to the outer things. ȂAȂ͒N̂ƂɕANFƂċ߂̂ł傤B And if thou hast put Him to flight and lost Him, to whom wilt thou flee, and whom then wilt thou seek for a friend? FȂɂ́Al͂悭邱Ƃł܂B Without a friend thou canst not live long, AłȂLXgAȂ̗FłȂȂAȂ͔߂݂ɂ‚‚܂ÂĂꂽS߂ȏԂƂȂł傤B and if Jesus be not thy friend above all thou shalt be very sad and desolate. LXgȊO̎҂MẢ󂷂邱Ƃ́AU镑łB Madly therefore doest thou if thou trusteth or findest joy in any other. LXgGƂASEGƂ铹IтȂB It is preferable to have the whole world against thee, than Jesus offended with thee. Ȃɐe̋C悹lXALXgɁAȂ̓ʂ̈ȂB Therefore of all that are dear to thee, let Jesus be specially loved. LXgɉv炷߂ɁASĂ̂̂ȂB 4. Let all be loved for Jesus' sake, ALXǵALXggΏۂƂāAȂɈȂ΂Ȃ܂B but Jesus for His own. CGXELXg͓ʂ̈āAȂɈׂłB Jesus Christ alone is to be specially loved, ȂȂAF̒ŁALXĝ݂PłAȂɐłĂ邩łB for He alone is found good and faithful above all friends. LXĝ߂ɁALXǧb݂ɂ‚‚܂ȂAȂ́AFlG悤ɈȂ΂Ȃ܂B For His sake and in Him let both enemies and friends be dear to thee, SĂ̐lmĂł낤LXgɑ΂ċFALXgȂB and pray for them all that they may all know and love Him. ʂ̂قߌt]ł͂܂B Never desire to be specially praised or loved, ̎^A_݂̂ɑ̂łA_ɓ݂̂͑Ȃ̂łB because this belongeth to God alone, who hath none like unto Himself. N̈ɏW邱Ƃ]ł͂܂B Nor wish thou that any one set his heart on thee, lƂ̈ɂƂĂ͂܂B nor do thou give thyself up to the love of any, CGXELXg݂݂̑̂AȂ̒ɁAđSĂ̑PlX̒ɂƂǂ߂ȂB but let Jesus be in thee and in every good man. _݂̑ɕ܂āAłARłȂB 5. Be pure and free within thyself, _̔푢ɐ[ƂĂ͂܂B and be not entangled by any created thing. ǂȂɎ傪Dm肽ȂAJꂽSA_̂Ƃ֕ȂB Thou oughtest to bring a bare and clean heart to God, if thou desirest to be ready to see how gracious the Lord is. _̌b݂Ȃ̂߂ɗpӂAȂ𑣂Ă̂łȂ΁AȂ͂̂悤ȍK𓾂邱Ƃ͂Ȃł傤B And in truth, unless thou be prevented and drawn on by His grace, thou wilt not attain to this, ̍KȂ̂Ȃ΁AȂ́A_݂݂̑̂ɌѕtꂽSĂ̕ÂĂ邱ƂɂȂł傤B that having cast out and dismissed all else, thou alone art united to God. _̌b݂lԂ̂ƂK鎞Al͑SĂ̂Ƃł܂B For when the grace of God cometh to a man, then he becometh able to do all things, A_̌b݂΁Al͕nASキȂAɂ̂ɕu邱ƂɂȂ܂B and when it departeth then he will be poor and weak and given up unto troubles. Â悤ȏ󋵂łAl͗_A]̕ɒ݂邱Ƃ͂܂B In these thou art not to be cast down nor to despair, tɐSÂɐ_̂ӎu҂ACGXELXgق߂ȂAɋN邱ƑSĂɑςł傤B but to rest with calm mind on the will of God, and to bear all things which come upon thee unto the praise of Jesus Christ; ȂȂA~͉̌ĂǍɂ͒K邩B for after winter cometh summer, after night returneth day, āAɂ́A₩ȋ󂪌邱Ƃł傤B after the tempest a great calm. The Ninth Chapter Wanting No Share in Comfort IT IS not hard to spurn human consolation when we have the divine. It is, however, a very great thing indeed to be able to live without either divine or human comforting and for the honor of God willingly to endure this exile of heart, not to seek oneself in anything, and to think nothing of one's own merit. Does it matter much, if at the coming of grace, you are cheerful and devout? This is an hour desired by all, for he whom the grace of God sustains travels easily enough. What wonder if he feel no burden when borne up by the Almighty and led on by the Supreme Guide! For we are always glad to have something to comfort us, and only with difficulty does a man divest himself of self. The holy martyr, Lawrence, with his priest, conquered the world because he despised everything in it that seemed pleasing to him, and for love of Christ patiently suffered the great high priest of God, Sixtus, whom he loved dearly, to be taken from him. Thus, by his love for the Creator he overcame the love of man, and chose instead of human consolation the good pleasure of God. So you, too, must learn to part with an intimate and much-needed friend for the love of God. Do not take it to heart when you are deserted by a friend, knowing that in the end we must all be parted from one another. A man must fight long and bravely against himself before he learns to master himself fully and to direct all his affections toward God. When he trusts in himself, he easily takes to human consolation. The true lover of Christ, however, who sincerely pursues virtue, does not fall back upon consolations nor seek such pleasures of sense, but prefers severe trials and hard labors for the sake of Christ. When, therefore, spiritual consolation is given by God, receive it gratefully, but understand that it is His gift and not your meriting. Do not exult, do not be overjoyed, do not be presumptuous, but be the humbler for the gift, more careful and wary in all your actions, for this hour will pass and temptation will come in its wake. When consolation is taken away, do not at once despair but wait humbly and patiently for the heavenly visit, since God can restore to you more abundant solace. This is neither new nor strange to one who knows God's ways, for such change of fortune often visited the great saints and prophets of old. Thus there was one who, when grace was with him, declared: "In my prosperity I said: 'I shall never be moved.'" But when grace was taken away, he adds what he experienced in himself: "Thou didst hide Thy face, and I was troubled." Meanwhile he does not despair; rather he prays more earnestly to the Lord, saying: "To Thee, O Lord, will I cry; and I will make supplication to my God." At length, he receives the fruit of his prayer, and testifying that he was heard, says "The Lord hath heard, and hath had mercy on me: the Lord became my helper." And how was he helped? "Thou hast turned," he says, "my mourning into joy, and hast surrounded me with gladness."[14] If this is the case with great saints, we who are weak and poor ought not to despair because we are fervent at times and at other times cold, for the spirit comes and goes according to His will. Of this the blessed Job declared: "Thou visitest him early in the morning, and Thou provest him suddenly."[15] In what can I hope, then, or in whom ought I trust, save only in the great mercy of God and the hope of heavenly grace? For though I have with me good men, devout brethren, faithful friends, holy books, beautiful treatises, sweet songs and hymns, all these help and please but little when I am abandoned by grace and left to my poverty. At such times there is no better remedy than patience and resignation of self to the will of God. I have never met a man so religious and devout that he has not experienced at some time a withdrawal of grace and felt a lessening of fervor. No saint was so sublimely rapt and enlightened as not to be tempted before and after. He, indeed, is not worthy of the sublime contemplation of God who has not been tried by some tribulation for the sake of God. For temptation is usually the sign preceding the consolation that is to follow, and heavenly consolation is promised to all those proved by temptation. "To him that overcometh," says Christ, "I will give to eat of the Tree of Life."[16] Divine consolation, then, is given in order to make a man braver in enduring adversity, and temptation follows in order that he may not pride himself on the good he has done. The devil does not sleep, nor is the flesh yet dead; therefore, you must never cease your preparation for battle, because on the right and on the left are enemies who never rest. [14] Ps. 29:7-12. [15] Job 7:18. [16] Apoc. 2:7. \́@ CHAPTER X _̌b݂ӂ邱ƁiZj Of gratitude for the Grace of God Ȃ悤ɐ܂ꂽ̂ɁAx߂̂łB Why seekest thou rest when thou art born to labour? y߂AނEςɐgCȂB Prepare thyself for patience more than for comforts, y݂߂Aނ\˂wȂB and for bearing the cross more than for joy. lƂ̂́Â݂₩ɐ_^Ԃ߂A_IȊтAv󂯓Ȃ̂łB For who among the men of this world would not gladly receive consolation and spiritual joy ‚ł𓾂邱Ƃłł傤ɁB if he might always have it? _̌b݂́An̊т̓Iȉyɂ܂̂ł傤ɁB For spiritual comforts exceed all the delights of the world, and all the pleasures of the flesh. n̊т̓IȉýA󂵂ڂ̂łB For all worldly delights are either empty or unclean, A_IȊт́A琶ݏoꂽ̂łA_ɂĂȂ̏ȍւ܂܂B ꎩ́A^ɂ悭AMȂ̂łB whilst spiritual delights alone are pleasant and honourable, the offspring of virtue, and poured forth by God into pure minds. Uf͂‚g߂ɂ܂B āA̎R⎩ȉߐḾAV̏j̑傫ȏQƂȂ̂łB 2. Great is the difference between a visitation from above and false liberty of spirit and great confidence in self. Al͖]łقǁAV̌b݂y߂Ȃ̂łB But no man can always enjoy these divine comforts at his own Will, because the season of temptation ceaseth not for long. _͐lɑ傢ȂԂ߂łb݂AƂĂɂ^ɂȂ܂B God doeth well in giving us the grace of comfort, Al͊ӂĐ_ɑSĂԂȂ̂ŁA׈ȂƂƂɂȂ̂łB but man doeth ill in not immediately giving God thanks thereof. Ab݂^ĂɊӂ̋CȂ΁ASĂb݂̌ɕԂȂ΁Ab݂Ƃ́A̒֗ꍞł܂B And thus the gifts of grace are not able to flow unto us, because we are ungrateful to the Author of them, and return them not wholly to the Fountain whence they flow. _̌b݂́A\ɐ_Ɋӂlɗ^܂B For grace ever becometh the portion of him who is grateful ւ肭lɗ^_̌b݂́AȐlグꂽ̂ł傤B and that is taken away from the proud, which is wont to be given to the humble. ͈Ԃ߂]݂܂B 3. I desire no consolation Ԃ߂^΁A͉߂邱ƂłȂȂł傤B which taketh away from me compunction, ّ͖zD݂܂B I love no contemplation 邱ƂŁA͘ȐlԂɂȂĂ܂ł傤B which leadeth to pride. For all that is high is not holy, nor is everything that is sweet good; every desire is not pure; nor is everything that is dear to us pleasing unto God. ͊Ő_̌b݂󂯓܂B Willingly do I accept that grace 邱ƂŁA͂肢ւ肭_A炽߂̈ӎuAŎ邱Ƃł悤ɂȂł傤B whereby I am made humbler and more wary and more ready to renounce myself. b݂ƂɂāA_̋󂯂lA_̌b݂グꂽƂŊw񂾐ĺAǂȂ悢ƂAɋAij邱ƂĂ܂B He who is made learned by the gift of grace and taught wisdom by the stroke of the withdrawal thereof, will not dare to claim any good thing for himself, ނA̕sƋ󋕂F߂ł傤B but will rather confess that he is poor and needy. _̂̂͐_ցÂ̂̂ƂցB Give unto God the thing which is God's,(1) and ascribe to thyself that which is thine; _̌b݂^ꂽƂɑ΂āA_Ɋӂ̔OȂB that is, give thanks unto God for His grace, gɂ́Ả߂ӂ߂Ɣ݂̂AijȂB but for thyself alone confess thy fault, and that thy punishment is deserved for thy fault. ‚łႢꏊ߂ȂB 4. Sit thou down always in the lowest room ΁AłꏊȂɗ^ł傤B and thou shalt be given the highest place.(2) łꏊ́AłႢꏊ痣Ă݂͑Ȃ̂łB For the highest cannot be without the lowest. _̌OɂĂ̑ȐkB́ABԎɑȂ҂ƍlĂlBłB For the highest saints of God are least in their own sight, S̒ŌɂȂ΂ȂقǁAkB͐_̉ȟŋP̂łB and the more glorious they are, so much the lowlier are they in themselves; kB͋󂵂h]݂܂B A^ƓV̉hɖĂ̂łB full of grace and heavenly glory, they are not desirous of vain-glory; _ɎĈ肵āA܂B resting on God and strong in His might, ĘȐlXł͂܂B they cannot be lifted up in any wise. kB́AB󂯎SĂ̂悢ƂA_̂łƍl܂B And they who ascribe unto God all the good which they have received, k݂͌_̉h𓾂悤Ƃ͂܂B "seek not glory one of another, _̉ĥ݂߂܂B but the glory which cometh from God only," ޓ]ނƂ͂_B̐S̒ŁAāASĂ̐k̐S̒ŁA邱ƂȂ̂łB and they desire that God shall be praised in Himself and in all His Saints above all things, ꂪޓ̐₦]݂Ȃ̂łB and they are always striving for this very thing. Ałɑ΂ĂAӂȂB 5. Be thankful, therefore, for the least benefit ΁AȂ͂傫ȎA󂯂ɒl悤ɂȂł傤B and thou shalt be worthy to receive greater. łAł傫Ȃ̂ƁAłɑȂAʂ̎ƎvȂB Let the least be unto thee even as the greatest, and let that which is of little account be unto thee as a special gift. ^Ăł_̍ɒӂ͂炦΁AǂȎAl̒Ⴂ̂ɂ݂邱Ƃ͂܂B If the majesty of the Giver be considered, nothing that is given shall seem small and of no worth, for that is not a small thing which is given by the Most High God. ƂA_ȂɔЂ^ɂȂĂA󂯓ȂB Yea, though He gave punishment and stripes, we ought to be thankful, ̐gɂӂ肩邱ƂȂłA_ׂ̈vĂȂĂƂȂ̂łB because He ever doth for our profit whatever He suffereth to come upon us. _̌b݂ƎvĺAb݂ɗ^鎞ɂ́Aӂ̋C‚ׂłB He who seeketh to retain the favour of God, let him be thankful for the favour which is given, _̌b݂グꂽɂ́AEϋȂB and patient in respect of that which is taken away. b݂֖̌߂悤AFȂB Let him pray that it may return; b݂Ȃ悤AӂāAłȂB let him be wary and humble that he lose it not. The Eleventh Chapter Few Love the Cross of Jesus JESUS has always many who love His heavenly kingdom, but few who bear His cross. He has many who desire consolation, but few who care for trial. He finds many to share His table, but few to take part in His fasting. All desire to be happy with Him; few wish to suffer anything for Him. Many follow Him to the breaking of bread, but few to the drinking of the chalice of His passion. Many revere His miracles; few approach the shame of the Cross. Many love Him as long as they encounter no hardship; many praise and bless Him as long as they receive some comfort from Him. But if Jesus hides Himself and leaves them for a while, they fall either into complaints or into deep dejection. Those, on the contrary, who love Him for His own sake and not for any comfort of their own, bless Him in all trial and anguish of heart as well as in the bliss of consolation. Even if He should never give them consolation, yet they would continue to praise Him and wish always to give Him thanks. What power there is in pure love for Jesus - - love that is flee from all self-interest and self-love! Do not those who always seek consolation deserve to be called mercenaries? Do not those who always think of their own profit and gain prove that they love themselves rather than Christ? Where can a man be found who desires to serve God for nothing? Rarely indeed is a man so spiritual as to strip himself of all things. And who shall find a man so truly poor in spirit as to be free from every creature? His value is like that of things brought from the most distant lands. If a man give all his wealth, it is nothing; if he do great penance, it is little; if he gain all knowledge, he is still far afield; if he have great virtue and much ardent devotion, he still lacks a great deal, and especially, the one thing that is most necessary to him. What is this one thing? That leaving all, he forsake himself, completely renounce himself, and give up all private affections. Then, when he has done all that he knows ought to be done, let him consider it as nothing, let him make little of what may be considered great; let him in all honesty call himself an unprofitable servant. For truth itself has said: "When you shall have done all these things that are commanded you, say: 'we are unprofitable servants.'"[17] Then he will be truly poor and stripped in spirit, and with the prophet may say: "I am alone and poor."[18] No one, however, is more wealthy than such a man; no one is more powerful, no one freer than he who knows how to leave all things and think of himself as the least of all. [17] Luke 17:10. [18] Ps. 24:16. The Twelfth Chapter The Royal Road of the Holy Cross TO MANY the saying, "Deny thyself, take up thy cross and follow Me,"[19] seems hard, but it will be much harder to hear that final word: "Depart from Me, ye cursed, into everlasting fire."[20] Those who hear the word of the cross and follow it willingly now, need not fear that they will hear of eternal damnation on the day of judgment. This sign of the cross will be in the heavens when the Lord comes to judge. Then all the servants of the cross, who during life made themselves one with the Crucified, will draw near with great trust to Christ, the judge. Why, then, do you fear to take up the cross when through it you can win a kingdom? In the cross is salvation, in the cross is life, in the cross is protection from enemies, in the cross is infusion of heavenly sweetness, in the cross is strength of mind, in the cross is joy of spirit, in the cross is highest virtue, in the cross is perfect holiness. There is no salvation of soul nor hope of everlasting life but in the cross. Take up your cross, therefore, and follow Jesus, and you shall enter eternal life. He Himself opened the way before you in carrying His cross, and upon it He died for you, that you, too, might take up your cross and long to die upon it. If you die with Him, you shall also live with Him, and if you share His suffering, you shall also share His glory. Behold, in the cross is everything, and upon your dying on the cross everything depends. There is no other way to life and to true inward peace than the way of the holy cross and daily mortification. Go where you will, seek what you will, you will not find a higher way, nor a less exalted but safer way, than the way of the holy cross. Arrange and order everything to suit your will and judgment, and still you will find that some suffering must always be borne, willingly or unwillingly, and thus you will always find the cross. Either you will experience bodily pain or you will undergo tribulation of spirit in your soul. At times you will be forsaken by God, at times troubled by those about you and, what is worse, you will often grow weary of yourself. You cannot escape, you cannot be relieved by any remedy or comfort but must bear with it as long as God wills. For He wishes you to learn to bear trial without consolation, to submit yourself wholly to Him that you may become more humble through suffering. No one understands the passion of Christ so thoroughly or heartily as the man whose lot it is to suffer the like himself. The cross, therefore, is always ready; it awaits you everywhere. No matter where you may go, you cannot escape it, for wherever you go you take yourself with you and shall always find yourself. Turn where you will - - above, below, without, or within - - you will find a cross in everything, and everywhere you must have patience if you would have peace within and merit an eternal crown. If you carry the cross willingly, it will carry and lead you to the desired goal where indeed there shall be no more suffering, but here there shall be. If you carry it unwillingly, you create a burden for yourself and increase the load, though still you have to bear it. If you cast away one cross, you will find another and perhaps a heavier one. Do you expect to escape what no mortal man can ever avoid? Which of the saints was without a cross or trial on this earth? Not even Jesus Christ, our Lord, Whose every hour on earth knew the pain of His passion. "It behooveth Christ to suffer, and to rise again from the dead, . . . and so enter into his glory."[21] How is it that you look for another way than this, the royal way of the holy cross? The whole life of Christ was a cross and a martyrdom, and do you seek rest and enjoyment for yourself? You deceive yourself, you are mistaken if you seek anything but to suffer, for this mortal life is full of miseries and marked with crosses on all sides. Indeed, the more spiritual progress a person makes, so much heavier will he frequently find the cross, because as his love increases, the pain of his exile also increases. Yet such a man, though afflicted in many ways, is not without hope of consolation, because he knows that great reward is coming to him for bearing his cross. And when he carries it willingly, every pang of tribulation is changed into hope of solace from God. Besides, the more the flesh is distressed by affliction, so much the more is the spirit strengthened by inward grace. Not infrequently a man is so strengthened by his love of trials and hardship in his desire to conform to the cross of Christ, that he does not wish to be without sorrow or pain, since he believes he will be the more acceptable to God if he is able to endure more and more grievous things for His sake. It is the grace of Christ, and not the virtue of man, which can and does bring it about that through fervor of spirit frail flesh learns to love and to gain what it naturally hates and shuns. To carry the cross, to love the cross, to chastise the body and bring it to subjection, to flee honors, to endure contempt gladly, to despise self and wish to be despised, to suffer any adversity and loss, to desire no prosperous days on earth - - this is not man's way. If you rely upon yourself, you can do none of these things, but if you trust in the Lord, strength will be given you from heaven and the world and the flesh will be made subject to your word. You will not even fear your enemy, the devil, if you are armed with faith and signed with the cross of Christ. Set yourself, then, like a good and faithful servant of Christ, to bear bravely the cross of your Lord, Who out of love was crucified for you. Be ready to suffer many adversities and many kinds of trouble in this miserable life, for troublesome and miserable life will always be, no matter where you are; and so you will find it wherever you may hide. Thus it must be; and there is no way to evade the trials and sorrows of life but to bear them. Drink the chalice of the Lord with affection it you wish to be His friend and to have part with Him. Leave consolation to God; let Him do as most pleases Him. On your part, be ready to bear sufferings and consider them the greatest consolation, for even though you alone were to undergo them all, the sufferings of this life are not worthy to be compared with the glory to come. When you shall have come to the point where suffering is sweet and acceptable for the sake of Christ, then consider yourself fortunate, for you have found paradise on earth. But as long as suffering irks you and you seek to escape, so long will you be unfortunate, and the tribulation you seek to evade will follow you everywhere. If you put your mind to the things you ought to consider, that is, to suffering and death, you would soon be in a better state and would find peace. Although you were taken to the third heaven with Paul, you were not thereby insured against suffering. Jesus said: "I will show him how great things he must suffer for My name's sake."[22] To suffer, then, remains your lot, if you mean to love Jesus and serve Him forever. If you were but worthy to suffer something for the name of Jesus, what great glory would be in store for you, what great joy to all the saints of God, what great edification to those about you! For all men praise patience though there are few who wish to practice it. With good reason, then, ought you to be willing to suffer a little for Christ since many suffer much more for the world. Realize that you must lead a dying life; the more a man dies to himself, the more he begins to live unto God. No man is fit to enjoy heaven unless he has resigned himself to suffer hardship for Christ. Nothing is more acceptable to God, nothing more helpful for you on this earth than to suffer willingly for Christ. If you had to make a choice, you ought to wish rather to suffer for Christ than to enjoy many consolations, for thus you would be more like Christ and more like all the saints. Our merit and progress consist not in many pleasures and comforts but rather in enduring great afflictions and sufferings. If, indeed, there were anything better or more useful for man's salvation than suffering, Christ would have shown it by word and example. But He clearly exhorts the disciples who follow Him and all who wish to follow Him to carry the cross, saying: "If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me."[23] When, therefore, we have read and searched all that has been written, let this be the final conclusion - - that through much suffering we must enter into the kingdom of God. [19] Matt. 16:24. [20] Matt. 25:41. [21] Luke 24:46, 26. [22] Acts 9:16. [23] Luke 9:23.

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2012年4月17日火曜日

These are our most popular posts:

弟子の身分とクリヤ・ヨーガ

オスラー 「近代医学の興隆」(1921)、THE EVOLUTION OF MODERN ...

英国初期近代演劇における 観客性の確立と内面描写の展開

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オスラー「近代医学の興隆」(1921)、THE EVOLUTION OF MODERN ...

英国初期近代演劇における観客性の確立と内面描写の展開