De Imitatione Christi: Liber Primus 12-20

Cap. 12. De utilitate adversitatis. On the utility of adversity.

1\\. Bonum nobis est, quod aliquando habeamus aliquas gravitates et contrarietates, quia sæpe hominem ad cor revocant, quatenus se in exilio esse cognoscat, nec spem suam in aliqua mundi re ponat. It is good for us that sometimes we have certain weights and contradictions, because we often call back man to heart, so far as he knows he is in exile, and does not place his hope in any thing of the world. Bonum est quod patiamur quandoque contradictiones, et male et imperfecte de nobis sentiatur, etiamsi bene agimus, et intendimus. It is good that we sometimes suffer contradictions, and feel bad and imperfect about ourselves, even if we do well and are well-intentioned. Ista sæpe juvant ad humilitatem, et a vana gloria nos defendunt. These things often help to humility, and defend us from vain glory. Tunc enim melius interiorem testem Deum quærimus, quando foris vilipendimur ab hominibus, et non bene de nobis creditur. For then we seek God for a better inner witness, when we hold ourselves back by men outwardly, and do not believe in us well.

2\\. Ideo deberet se homo totaliter firmare, et non esset ei necesse multas consolationes quærere. Therefore a man ought to strengthen himself entirely, and it would not be necessary for him to seek many consolations. Quando homo bonæ voluntatis tribulatur vel tentatur aut malis cogitationibus affligitur, tunc Deum magis sibi necessarium intelligit, sine quo nihil omnino se posse testatur. When a man of a good will is afflicted, or tempted, or afflicted by evil thoughts, then he understands God more necessary to him, without which he testifies that he can do nothing at all. Gemit et orat pro miseriis quas patitur. He groans and prays for the miseries he suffers. Tunc tædet eum diutius vivere, mortem optat venire, ut possit dissolvi, et esse cum Christi. Then weary of him to live longer, he longs for death to come, that he may be able to depart and be with Christ. Tunc etiam bene advertit securitatem et plenam pacem in mundo non posse stare. Then he also rightly observes that security and full peace cannot stand in the world.

Cap. 13. De resistendis tentationibus. Of resisting temptations

1\\. 1\\. Quamdiu in mundo vivimus sine tribulatione et tentatione esse non possumus. As long as we live in the world we cannot be without tribulation and temptation. Unde in Job scriptum est: Tentatio est vita hominis super terram. Whence it is written in Job: Temptation is the life of man upon earth. Ideo unusquisque sollicitus esse deberet circa tentationes suas, et vigilare in orationibus, ne Diabolus inveniret locum decipiendi, qui nunquam dormitat, sed circuit quærens quem devoret. Therefore every one ought to be solicitous about his temptations, and watch in prayers, lest the devil should find a place to deceive, who never sleeps, but goes about seeking someone to devour. Nemo tam sanctus et perfectus est, qui non habeat aliquando tentationes, et plene eis carere non possimus. No one is so holy and perfect, that he may not have temptations at any time, and we cannot be completely without them.

2\\. Sunt tamen tentationes hominibus valde utiles, licet molestæ sint et graves, quia in his homo humiliatur, purgatur et eruditur. Temptations, however, are very useful to men, although they are troublesome and severe, because in them a man is humbled, purged, and educated. Omnes Sancti per multas tribulationes et tentationes transierunt et profecerunt, et qui tentationes sustinere nequiverunt, reprobi facti sunt, et defecerunt. All the saints passed and progressed through many tribulations and temptations, and those who could not withstand temptations became reprobate and failed. Non est aliquis ordo tam sanctus, et locus tam secretus, ubi non sint tentationes et adversitates.

3\\. Non est homo securus a tentationibus totaliter, quam diu vixerit, quia in nobis est unde tentamur. A man is not completely safe from temptations, no matter how long he lives, because it is within us that we are tempted. Ex quo in concupiscentia nati sumus, una tribulatione vel tentatione recedene alia supervenit, et semper aliquid ad patiendum habemus. From the time we were born in lust, one tribulation or temptation passes, another comes over, and we have always something to suffer. Nam bonum felicitatis perdidimus. For we have lost the good of happiness. Multi quærunt tentationes fugere, et gravius incidunt in eas. Per solam fugam non possumus vincere, sed per patientiam et veram humilitatem, omnibus hositbus efficimur fortiores. We cannot win by flight alone, but through patience and true humility, we become stronger against all enemies.

4\\. Qui tantummodo exterius declinat, nec radicem evellit, parum proficiet, imo citius ad eum tentationes redient, et pejus sævient. He who only declines outwardly, and does not pull out the root, will make little progress, nay, temptations will return to him sooner and will be more severe. Paulatim, et per patientiam cum longanimitate Deo juvante melius superabis, quam cum duritia et importunitate propria. Little by little, and through patience with long-suffering God helping you, you will overcome better than with your own hardness and rudeness. Sæpe accipe consilium in tentatione, et cum tentato noli duriter agere, sed consolationes ingere, sicut tibi optares fieri.

5\\. Initium omnium malarum tentationum inconstantia animi est, et parva ad Deum confidentia, quia sicut navis sine gubernaculo hinc inde a fluctibus impellitur, ita homo remissus, et suum propositum deferens varie tentatur. Ignis probat ferrum, et tentatio hominem justum. Nescimus sæpe quid possumus, sed tentatio aperit quid sumus. Vigilandum tum præcipue circa initium tentationis, quia tunc facilius hostis vincitur, si ostium mentis nullatenus intrare finitur, sed extra limen statim ut pulsaverit illi obviatur. Unde quidam dixit, Principiis obsta, sero medicina paratur. Nam primo occurrit menti simplex cogitatio, deinde fortis imaginatio, postea delectatio, et motus pravus, et assensio, sicque paulatim hostis malignus ex toto ingreditur, dum illi non resistitur in pricipio. For at first a simple thought occurs to the mind, then a strong imagination, then delight, and a perverse movement, and assent, and so little by little the evil enemy enters with all his might, until he is not resisted at the gate. Et quanto diutius ad resistendum quis torpuerit, tanto in se quotidie debilior fit, et hostis contra eum potentior.

6\\. Quidam in principio conversionis suæ graviores tentationes patiuntur, quidam in fine, quidam quasi per totam vitam suam male habent. Nonnulli fatis leviter tentantur, secundum divinæ ordinationis sapientiam et æquitatem, quæ statum, et hominum merita pensat, et cuncta ad electorum suorum salutem præordinat. Some are slightly tempted by fate, according to the wisdom and equity of the divine ordination, which weighs the state and merits of men, and pre-ordains everything for the salvation of its elect.

7\\. Ideo non debemus desperare, cum tentamur, sed eo ferventius Deum exorare, quatenus dignetur in omni tribulatione nostra nos adjuvare, qui utique, secundum dictum S. Pauli, etiam faciet cum tentatione proventum, ut possimus sustinere. Humiliemus ergo animas nostras sub manu Dei in omni tentatione et tribulatione, quia humiles spiritu salvabit, et exultabit.

8\\. In tentationibus et tribulationibus probatur homo quantum profecit, et ibi majus meritum existit, et virtus melius patescit. Nec magnum est, si homo devotus fit, et fervidus, cum gravitatem non sentit, sed si tempore adversitatis patienter se sustinet, spes magni profectus erit. Quidam a magnis tentationibus custodiuntur, et in quotidianis tam sæpe vincuntur, ut humiliati, nunquam de se ipsis in magnis confidant, qui in tam modicis infirmantur.

Cap. 14. De temerario judicio vitando.

1\\. Ad te ipsum oculos reflecte et aliorum facta caveas judicare. Reflect your eyes upon yourself, and beware of judging the deeds of others. In judicando alios homo frustra laborat, sæpius errat, et leviter peccat. In judging others, man labors in vain, often errs, and sins slightly. Se ipsum vero judicando et discutiendo semper fructuose laborat. Sicut nobis res cordi est, sic de ea frequenter judicamus. As it is a matter of the heart to us, so we often judge it. Nam verum judicium propter privatum amorem faciliter perdimus. For we easily lose true judgment because of private love. Si Deus semper esset pura intentio desiderii nostri, non tam faciliter turbaremur pro resistentia sensus nostri. If God were always the pure object of our desire, we should not be so easily troubled by the resistance of our senses.

2\\. Sed semper aliquid ab intra latet, vel etaim ab extra concurrit, quod nos etiam pariter trahit. But there is always something hidden from within, or even converging from without, which also draws us together. Multi occulte se ipsos quærunt in rebus, quas agunt, et nesciunt. Videntur etiam in bona pace stare, quum res pro eorum velle fiunt. They are also seen to stand in good peace when things are done according to their will. Propter diversitatem sensuum, et opinionum satis frequenter oriuntur diffensiones inter amicos et cives, inter religiosos et devotos. Because of the diversity of feelings and opinions, differences often arise between friends and citizens, between religious and devotees.

3\\. Antiqua consuetudo difficulter relinquitur et ultra proprium videre nemo libenter ducitur. The old custom is left with difficulty, and no one is willingly led to see beyond what is proper. Si rationi tuæ magis inniteris vel industriæ, quam virtuti subjectivæ Jesu Christi, raro et trade eris homo illuminatus, quia Deus vult nos sibi perfecte subjicii, et omnem rationem per inflammatum amorem transcendere. If you rely more on your reason or on your energy than on the subjective virtue of Jesus Christ, you will rarely be an enlightened person, because God wants us to be completely subject to him, and to transcend all reason through inflamed love.

Cap. 15. De operibus ex charitate factis.

1\\. Pro nulla re mundi, et pro nullius hominis dilectione aliquod malum est faciendum. Sed pro utilitate indigentis bonum opus aliquando intermittendum aut quandoque pro meliori mutandum. But for the benefit of the needy, a good work must sometimes be interrupted or sometimes changed for a better one. Hoc nam facto opus bonum non destruitur, sed in melius commutatur. Sine charitate opus externum non prodest quemquam. Quicquid autem ex charitate agitur quantumcumque etiam parvum sit, et despectum totum efficitur fructuosum. But whatever is done out of charity, no matter how small it may be, and the whole contempt is made fruitful. Magis si quidem Deus pensat ex quanto quis agit, quam quantum quis facit.

2\\. Multum quis facit, qui multum diligit. He who loves much does much. Multum facit qui rem bene facit. Bene facit, qui magis communitati, quam suæ voluntati fervit. Sæpe videtur esse charitas, et est magis carnalitas, quia carnalis inclinatio, propria voluntas, spes retributionis, affectus voluntatis raro abesse volunt. It often seems to be charity, and it is more carnality, because the carnal inclination, the personal will, the hope of retribution, the affections of the will, rarely want to be absent.

3\\. Qui veram et perfectam charitatem habet, in nulla re se ipsum quærit, sed Dei solummodo gloriam in omnibus fieri desiderat. Nulli etiam invidet, quia nullum privatum gaudium amat, nec in se ipso vult gaudere, sed in Deo super omnia optat bona beatificari. Nemini aliquid boni attribuit, sed totaliter ad Deum refert tota, unde omnia procedunt. In quo finaliter omnes Sancti fruibiliter quiescunt. O qui scintillam haberet veræ charitatis, perfecte omnia terrena sentiret plena vanitatis.

Cap. 16. De sufferentia defectuum aliorum.

1\\. Quæ rarissime homo in se vel in aliis emendare non valet, debet patienter sustinere, donec Deus aliter ordinet. Cogita quod sic forte melius est pro tua probatione et patientia, sine qua non sunt multum ponderanda merita nostra. Think that it is perhaps better for your trial and patience, without which our merits are not much to be weighed. Debes tamen pro talibus impedimentis supplicare, ut tibi dignetur Deus subvenire, ut possis benigne portare.

2\\. Si quis semel vel bis admonitus non acquiescit, noli cum eo contendere, sed totum Deo committe, ut fiat voluntas sua, et honor in omnibus servis suis, qui scit bene, malum in bonum convertere. If someone does not consent once or twice admonished, do not contend with him, but entrust everything to God, that his will may be done, and honor in all his servants, who knows how to turn evil into good. Stude patiens esse in tolerando aliorum defectus, et qualescumque infirmitates, quia et tu multa habes, quæ ab aliis oportet tolerari. Si non potes te talem facere qualem vis, quomodo poteris alium habere ad beneplacitum tuum? If you cannot make yourself what you want, how can you have someone else to please you? Libenter videmus alios perfectos, sed tamen proprios non emendamus defectus.

3\\. Volumus quod alii districte corrigantur, et nos ipsi corrigi nolumus, aut negari quod petimus. Alios restringi per statuta volumus, et ipsi nullatenus patimur amplius cohiberi. Sic ergo patet, quam raro proximum, sicut nos ipsos pensamus. It is clear, then, how seldom we think of our neighbor as ourselves. Si omnes essent perfecti quid tunc haberemus ab aliis pro Deo pati?

4\\. Nunc autem Deus sic ordinavit, ut discamus alter alterius onera portare, quia nemo sine defectu, nemo sine onere, nemo sibi sufficiens, nemo sibi satis sapiens, sed oportet invicem portare, invicem consolari, pariter adjuvare, et ammonere. But now God has ordained that we should learn to bear one another's burdens, because no one is without a defect, no one is without a burden, no one is sufficient for himself, no one is wise enough for himself, but we must bear one another, comfort one another, help one another, and admonish one another. Quantas autem virtutes quisque fecerit, melius patet occasione adversitatis. Occasiones namque hominem fragilem non faciunt, sed qualis sit, ostendunt.

Cap. 17. De monastica vita.

1\\. Oportet ut discas te ipsum in multis frangere, si vis pacem et concordiam cum aliis tenere. Non est parvum in monasteriis, vel in congregatione habitare, et in illis sine querela conversari, et usque ad mortem fidelis perseverare. Beatus qui ibidem bene visit, et feliciter consummavit. Si vis debite stare et proficere, teneas te tanquam exulem et peregrinum super terram. Oportet te stultum fieri propter Christum, si vis religiosam ducere vitam.

2\\. Habitus et tonsura modicum faciunt, sed mutatio morum et integra mortificatio passionem verum faciunt religiosum. Qui aliud quærit, quam pure Deum, et animæ suæ salutem, non inveniet nisi tribulationem et dolorem. Non potest etiam diu stare pacificus, qui non nititur esse minimus, et omnibus subjectus. Ad serviendum venisti, non ad regendum, ad paciendum et laborandum scias te vocatum, non ad otiandum, vel fabulandum. Hic ergo probantur homines sicut aurum in fornace. Here, therefore, men are tried as gold in the furnace. Hic nemo potest stare nisi ex toto corde si voluerit propter Deum humiliare.

Cap. 18. De exemplo Sanctorum Patrum.

1\\. Intuere Sanctorum Patrum vivida exempla, in quibus vera perfectio fulsit, et videbis quam modicum sit, et vere nihil, quod nos agimus. Heu quid est vita nostra, si illis fuerit comparata. Sancti et amici Christi Domino servierunt in fame et siti, in frigore et nuditate, in labore et fatigatine, in vigiliis et jejuniis, in orationibus et sanctis meditationibus, in persecutionibus et opprobriis multis.

2\\. O quam multas, et graves tribulationes passi sunt Apostoli, Martyres et Confessores, Virginies et reliqui omnes, qui Christi vestigia voluerunt sequi. Nam animas suas in hoc mundo oderunt, ut in vitam æternam eas possiderent. O quam strictam et abdicatam vitam sancti Patres in eremo duxerunt, quam longas, et graves tentationes pertulerunt: quam frequenter ab inimico vexati sunt, quam graves, et fervidas orationes Deo obtulerunt, quam rigidas abstinentias peregerunt, quam magnum zelum, et fervorem ad spiritualem profectum habuerunt, quam forte bellum adversus edomationem vitiorum gesserunt, quam puram, et rectam intentionem ad Deum tenuerunt, per diem laborabant, et noctibus orationi diutinæ vacabant: quamquam laborando ab oratione mentali minime cessarent. Oh, what a strict and abdicated life the holy fathers led in the desert, how long and severe temptations they endured: how often they were harassed by the enemy, how serious and fervent prayers they offered to God, how rigid abstinence they performed, what great zeal and fervor for spiritual progress they had, how perhaps they waged a war against the taming of vices, how pure and right their intention was towards God, they labored throughout the day and spent long hours in prayer at night;

3\\. Omne tempus utiliter expendebant, omnis hora ad vacandum Deo brevis videbatur. Et præ magna dulcedine contemplationis, etiam oblivioni tradebatur necessitas corporalis refectionis. Omnibus divitiis, dignitatibus, honoribus, amicis et cognatis renuntiabant. Nihil de mundo habere cupiebant: vix necessaria vitæ sumebant, corpori servire etiam in necessitate dolebant. They desired nothing of the world: they scarcely took the necessaries of life, and were pained to serve the body even in need. Pauperes igitur erant rebus terrenis, sed divites valde in gratia, et virtutibus. Foris egebant, sed intus gratia, et consolatione divina reficiebantur.

4\\. Mundo erant alieni, sed Deo proximi, ac familiares amici. They were strangers to the world, but close to God, and family friends. Sibi ipsis videbantur tanquam nihili, et huic mundo dispecti, sed erant in oculis Dei prætiosi, et delecti. They seemed to themselves as nothing, and despised by this world, but in the eyes of God they were precious and chosen. In vera humilitate stabant, in simplici obedientia vivebant, in charitate et patientia ambulabant, et ideo quotidie proficiebant, et magnam apud Deum obtinebant gratiam. They stood in true humility, they lived in simple obedience, they walked in charity and patience, and therefore they prospered every day, and obtained great favor with God. Dati sunt in exemplum omnibus Religiosis et plus provocare nos debent ad bene proficiendum, quam tepidorum numerus ad relaxandum. They have been given as an example to all religious and should challenge us to do well, rather than a lukewarm number to relax.

5\\. O, quantus fervor omnium Religiosorum in principio suæ sanctæ institutionis fuit; o, quanta devotio orationis, quanta æmulatio virtutis, quam magna disciplina viguit, quanta reverentia et obedientia sub regula in omnibus floruit. Oh, how great was the fervor of all the Religious at the beginning of their holy institution; Oh, how much devotion to prayer, how much emulation of virtue, how great discipline prevailed, how reverence and obedience flourished under the rule in all. Testantur adhuc vestigia derelicta, quod vere viri sancti et perfecti fuerunt, qui tam strenue militantes, mundum suppeditaverunt. The traces left still testify that there were truly holy and perfect men who, fighting so energetically, supplied the world. Jam magnus utique putatur, si quis transgressor non fuerit, si quis quod accepit cum patientia tolerare potuerit. It is already considered great, if one has not been a transgressor, if one has been able to bear with patience what he has received.

6\\. O, tepor et negligentia status nostri, quod tam cito declinamus a pristino fervore et jam tædet vivere præ lassitudine et tepore. Utinam in te penitus non dormiret profectus virtutum, qui multa sæpius exempla vidisti devotorum. I hope that the progress of the virtues, which you have seen so many times as examples of the devout, would not sleep deeply in you.

Cap. 19. De exercitiis boni Religiosi.

1\\. Vita boni Religiosi omnibus virtutibus pollere debet, ut sit talis interius qualis ab hominibus videtur exterius. The life of a good religious person must be filled with all the virtues, so that he may be such inwardly as he is outwardly seen by men. Et multo plus debet esse intus, quam quod cernitur foris, quia inspector noster est Deus quem summopere revereri debemus ubicumque fuerimus, et tamquam Angeli in conspectu ejus mundi incedere. Omni die renovare debemus propositum nostrum, et ad fervorem nos excitare, quasi hodie primum ad conversionem venissemus ac dicere: Adjuva me Deus in bono proposito et sancto fervitio tuo, et da mihi nunc hodie perfecte incipere, quia nihil est, quod hactenus feci. Every day we must renew our purpose and arouse ourselves to fervor, as if today we had come to conversion for the first time and say: Help me, God, in your good purpose and your holy fervor, and give me now today to begin perfectly, because there is nothing that I have done so far.

2\\. Secundum propositum nostrum est cursus profectus nostri, et multa diligentia opus est bene proficere volenti. Quod si fortiter proponens sæpe deficit, quid faciet ille qui raro aut minus fixe aliquid proponit? But if he who proposes strongly often fails, what will he do who rarely or less firmly proposes something? Variis tamen modis contingit defertio propositi nostri. Et levis omissio exercitiorum vix sine aliquo dispendio transit. And a slight omission of exercises hardly passes without some expense. Justorum propositum in gratia potius Dei, quam in propria patientia pendet. In quo et semper confidunt quidquid arripiunt. Nam homo proponit, sed Deus disponit, nec est in homine via ejus.

3\\. Si pietatis causa, aut fraternæ utilitatis proposito, quandoque consuetum omittitur exercitium, facile postea poterit recuperari. If for the sake of piety, or for the purpose of fraternal benefit, the usual exercise is sometimes omitted, it can easily be recovered afterwards. Si autem tædio animi, vel negligentia faciliter relinquitur, satis culpabile est et nocivum sentitur. If, however, it is easily abandoned through weariness of mind, or negligence, it is quite guilty and felt harmful. Conemur quantum possumus, adhuc leviter deficiemus in multis. Try as we might, we will still fail slightly in many ways. Semper tamen aliquid certi proponendum est, et proponenda sunt illa præcipue quæ amplius nos impediunt. However, something certain must always be put forward, and those things must be put forward especially which further hinder us. Exteriora nostra et interiora pariter nobis scrutanda sunt, et ordinanda, quia utraque expediunt ad proprium profectum. Our externals and internals must be examined and ordered alike, because both are expedient for our own progress.

4\\. Si non continue te vales colligere, saltem interdum, et ad minus semel in die, mane videlicet aut vespere. If you are not able to collect yourself continuously, at least sometimes, and at least once a day, that is, in the morning or in the evening. Mane propone, vespere discute mores tuos, qualis hodie fuisti in verbo, opere et cogitatione, quia in his forsan Deum sæpius offendisti ex proximum. Propose in the morning, and in the evening discuss your manners, such as you have been today in word, deed, and thought, because in these you have perhaps offended God more often than your neighbor. Accinge te sicut vir fortis contra diabolicas nequitias, fræna gulam et omnem carnis inclinatinem facilius frænabis. Gird yourself like a mighty man against the wickedness of the devil, and you will more easily curb your appetite and every inclination of the flesh. Numquam sis ex toto otiosus, sed aut legens, aut scribens, aut orans, aut meditans, aut aliquid utilitatis pro communi laborans. Corporalia tamen exercitia discrete sunt agenda, nec omnibus æqualiter assumenda. However, bodily exercises are to be done discreetly, and not to be undertaken equally by all.

5\\. Quæ communia non sunt, non sunt foris ostendenda, nam in secreto tutius exercentur privata. Those which are not common, are not to be shown abroad, for they are more safely practiced in private. Cavendum tamen ne piger sis ad communia, et ad singularia promptior. Sed expletis integre et fideliter debitis, et injunctis, si jam ultra tempus vacat, redde te tibi, prout tua devotio desiderat. But when you have fulfilled your obligations completely and faithfully, and if you have been commanded, if the time has already passed, return to yourself as your devotion desires. Non possunt omnes habere exercitium unum, sed aliud isti, aliud illi magis deservit, et pro temporis congruentia diversa placent exercitia, quia alia in festis, alia in feriatis magis sapiunt diebus, aliis indigemus tempore tentationis, et aliis tempore pacis et quietis. Not all can have one exercise, but one thing is more useful for these, another for others, and according to the appropriateness of the time, they like different exercises, because some days are more appropriate on holidays, others on holidays, we need some in times of temptation, and others in times of peace and rest. Alia, cum tristamur, libet cogitare, et alia, cum læti in Domino fuerimus. I like to think of other things when we are sad, and others when we were happy in the Lord.

6\\. Circa principalia festa renovanda sunt bona exercitia, et Sanctorum suffragia ferventius imploranda. Good practices are to be renewed about the principal festivals, and the votes of the Saints are to be implored more fervently. De festo in festum proponere debemus quasi tunc de sæculo migraturi, et ad æternum festum perventuri. We must propose from festival to festival as if we were then to migrate from the world, and to arrive at the eternal festival. Ideoque sollicite nos præparare debemus in devotis temporibus, et devotius conversari, atque omnem observantiam strictius custodire, tanquam in brevi laboris nostri præmium a Deo percepturi. And therefore we must prepare ourselves diligently in the devout times, and behave more devoutly, and keep all respect more strictly, as if in a short time we would receive the reward of our labor from God.

7\\. Et si dilatum fuerit, credamus nos minus bene paratos, atque indignos tantæ gloriæ, quæ revelabitur in nobis tempore præfinito et studeamus nos melius ad exitum præparare. And if it has been postponed, let us believe that we are less well prepared, and unworthy of so much glory, which will be revealed in us at the appointed time, and let us try to prepare ourselves better for the outcome. Beatus servus ait Evangelista Lucas, quem, cum venerit Dominus, invenerit vigilantem. Amen dico vobis, super omnia bona sua constituet eum.

Cap. 20. De amore solitudinis et silentii.

1\\. Quære aptum tempus vacandi tibi, de beneficiis Dei frequenter cogita. Relinque curiosa, tales potius perlege materias, quæ compunctionem magis præstent quam occupationem. Si te subtraxeris a superfluis locutionibus et curiosis circuitionibus nec non a novitatibus et remoribus audiendis, invenies tempus sufficiens et aptum bonis meditationibus insistendis. Maximi Sanctorum humana consortia ubi poterant vitabant et Deo in secreto vivere eligebant.

2\\. Dixit quidam: Quoties inter homines fui, minor homo redii. Someone said: Whenever I was among men, I returned a lesser man. Hoc sæpius experimur, quando diu confabulamur. We often experience this when we talk for a long time. Facilius est enim tacere quam in verbo non excedere. Facilius est domi latere quam foris se posse sufficienter custodire. Qui igitur intendit ad interiora et spiritualia pervenire, oportet eum cum Jesu a turba declinare. Nemo secure apparet nisi qui libenter latet. Nemo secure præcipit nisi qui obedire didicit. Nemo secure gaudet nisi qui testimonium bonæ conscienitæ habet.

3\\. Semper tamen Sanctorum securitas plena timoris Dei extitit. Nec eo minus solliciti et humiles in se fuerunt, quia magnis virtutibus et gratia emicuerunt. Pravorum autem securitas ex superbia et præsumptione oritur et in fine in desperationem sui vertitur. Nunquam promittas tibi securitatem in hac vita, quamvis bonus videaris Coenobita, aut bonus Eremita.

4\\. Sæpe meliores in existimatione hominum magis periclitati sunt propter nimiam suam confidentiam. Often times those who are better in the estimation of men are more endangered because of their excessive confidence. Unde multum utilius est, ut non penitus tentationibus careant, sed sæpius impugnentur ne nimium securi sint, ne forte in superbiam eleventur, ne etiam ad exteriores consolationes licentius declinent. Wherefore it is much more useful, that they should not be entirely free from temptations, but should be often rebuked, lest they be too secure, lest they be lifted up into pride, and that they should not decline more freely even to external consolations. O, qui nunquam transitoriam lætitiam quæreret, qui nunquam cum mundo se occuparet, quam bonam conscientiam servaret. Oh, who would never seek transitory happiness, who would never occupy himself with the world, how he would preserve a good conscience. O, qui omnem vanam sollicitudinem amputaret, et duntaxat salutaria ac divina cogitaret, et totam spem suam in Domino constitueret, quam magnam pacem et quietem possideret.

5\\. Nemo dignus est cælesti consolatione, nisi diligenter se exercuerit in sancta compunctione. Si vis corde tenus compungi, intra cubiculum tuum, et exclude tumultus mundi. Sicut scriptum est, In cubilibus vestris compungimini. In cella invenies, quod de foris sæpius amittes. In the room you will find what you often lose outside. Cella continuata dulcescit et male custodita tædium generat. A room that is constantly sweetened and poorly kept generates boredom. Si in principio conversationis tuæ bene eam incolueris, et custodieris, erit postea tibi amica dilecta, et gratissimum solatium.

6\\. In silentio et quiete proficit anima devota, et discit abscondita Scripturarum. Ibi invenit fluenta lacrymarum, quibus singulis noctibus se lavet et mundet, ut Conditori suo tanto familiarior fiat, quanto longius ab omni sæculari tumultu degit. There he finds streams of tears, with which he washes and cleanses himself every night, that he may become so much more familiar to his Founder, the farther he dwells from all worldly tumult. Qui ergo se substrahit a notis et amicis, approximabit illi Deus cum Angelis sanctis. Melius est latere et sui curam agere, quam se neglecto signa facere. Laudabile est homini religioso raro foras ire, fugere videri et nolle homines videre.

7\\. Quid vis videre, quod non licet habere? What do you want to see that you are not allowed to have? Transit mundus, et concupiscentia ejus. Trahunt desideria sensualitatis ad spatiandum. Sed cum hora transierit, quid nisi gravitatem conscientiæ, et cordis dispersionem portat? Lætus exitus tristem sæpe reditum parit et læta vigilia serotina triste mane facit. A happy departure often begets a sad return, and a happy late night makes for a sad morning. Sic omne carnale gaudium blande intrat, sed in fine mordet et perimit. Thus all carnal joy enters smoothly, but in the end it bites and perishes.

8\\. Quid potes videre alicubi, quod die potest sub solem permanere. What can you see anywhere that can last a day under the sun? Credis te forsitan satiari, sed non poteris pertingere. Si cuncta videres præsentia, quid esset, nisi visio vana? If you could see everything present, what would it be but a vain vision? Leva oculos tuos ad Deum in excelsis, et ora pro peccatis tuis, et negligentiis. Dimitte vana vanis, tu autem intende illis, quæ tibi præcepit Deus. Let go of vain things, but attend to those things which God has commanded you. Claude super te ostium tuum, et voca ad te Jesum dilectum tuum. Mane cum eo in cella, quia non invenies alibi tantam pacem. Stay with him in the room, because you will not find such peace anywhere else. Si non exisses nec quidquam de rumoribus audisses, melius in bona pace permansisses. If you had not gone out and heard nothing of the rumours, you had better remain in good peace. Ex quo nova delectaris aliquando audire, oportet te exinde turbationem cordis tolerare. From the fact that you sometimes delight in hearing news, you must therefore endure a disturbance of heart.