Journeys Through Bookland Volume Vi Part 15

G.o.d speaketh to us in diverse ways without respect to persons.

If thou wilt draw profit in reading, read meekly, simply and truly, not desiring to have a reputation for knowledge.

OF INORDINATE AFFECTIONS

Whenever a man coveteth anything inordinately, anon is he disquieted in himself.

The proud man and covetous hath never rest: the poor and the meek in spirit dwell in peace.

The man that is not perfectly dead to himself is soon tempted and soon overcome by small things and things of little price.

In withstanding pa.s.sions and not in serving them, standeth peace of heart.

There is no peace in the heart of the carnal man nor in him that is all given to outward things; but in the fervent, spiritual man is peace.

OF SHUNNING TOO GREAT FAMILIARITY

Show not thy heart to every man but bring thy cause to him that is wise and feareth G.o.d.

Converse rarely with young people and strangers.

Flatter not rich men and seek not great men; but keep company thyself with meek and simple men and talk of such things as will edify.

Be not familiar to any woman; but generally commend all good women to G.o.d.

Desire to be familiar with G.o.d and with his angels and avoid knowledge of men. Love is to be given to all men, but familiarity is not expedient.

It happeneth some times that a person unknown s.h.i.+neth by his bright fame, whose presence offendeth and maketh dark the eyes of the beholders. We often hope to please others by our being and living with them, but often we displease them through the bad manners they find in us.

OF SHUNNING MANY WORDS

Avoid noise and the press of men as much as thou mayest: for talking of worldly deeds, though they be brought forth with true and simple intention, hindereth much: for we be soon defiled and led into vanity.

I have wished myself ofttimes to have held my peace and not to have been among men. Why speak we and talk we together so gladly, since seldom we come home without hurting of conscience?

We talk so oft together because by such speaking we seek comfort each from the other and to relieve the heart that is made weary with many thoughts; and we speak much of such things as we love or desire or such things as we dislike. But, alas, it is ofttimes vainly and fruitlessly, for such outward comfort is a great hindering to inward and heavenly consolation. Therefore we ought to watch and pray that our time pa.s.s not idly by.

OF FLEEING FROM VAIN HOPE AND ELATION

He is vain that putteth his hope in men or in other created things.

Be not ashamed to serve other men for the love of Jesus Christ and to be considered poor in this world. Stand not upon thyself but set thy trust in G.o.d. Do what in thee is and G.o.d shall be nigh to thy good will.

Trust not in thine own knowledge nor in the skill of any man living; but rather in the grace of G.o.d that helpeth meek folk and maketh low them that are proud.

Rejoice thee not in riches if thou have any, nor in friends if they be mighty; but in G.o.d that giveth all things and above all things desireth to give Himself.

Rejoice not for thy greatness nor for the beauty of that body which is corrupted and disfigured with a little sickness.

Please not thyself for thy ability or for thy wit lest thou displease G.o.d of whom cometh all the good that thou hast naturally.

Account not thyself better than others, lest peradventure thou be held worse in the sight of G.o.d that knoweth what is in man.

Be not proud of good works; for G.o.d's judgments are otherwise than thine. Ofttimes what pleaseth man displeaseth G.o.d.

If thou hast any good things in thee believe better things of others that thou mayest keep thy humility.

It hurteth thee not to be set under all men: it might hinder thee if thou settest thyself afore others.

Continual peace is with the meek man, but in the heart of the proud man are often envy and indignation.

Thomas a Kempis was born in the latter part of the fourteenth century and lived to a good old age. His name in full was Thomas Haemercken, but as he was born in the town of Kempen he has been generally known by the t.i.tle above given. The _Imitation_ was written slowly, a little at a time, and as the result of reading, reflection and prayer.

The very brief selections given above are condensed from the first ten chapters of the first book. While in the main following the best translation of the original, the language has been simplified in a few places.

THE DESTRUCTION OF SENNACHERIB

_By_ LORD BYRON

NOTE.--Byron takes for granted his readers' knowledge of the events with which this poem deals; that is, he does not tell the whole story. Indeed, he gives us very few facts. Is there, for instance, in the poem any hint as to who Sennacherib was, or as to who the enemy was that the a.s.syrians came against? But if we turn to the eighteenth and nineteenth chapters of _Second Kings_, we shall find the whole account of Sennacherib, king of a.s.syria, and his expedition against the Hebrew people. The climax of the story, with which this poem deals, is to be found in _Second Kings_, xix, 35.

The a.s.syrian came down like the wolf on the fold, And his cohorts were gleaming in purple and gold, And the sheen of their spears was like stars on the sea, When the blue wave rolls nightly on deep Galilee.

Like the leaves of the forest when summer is green, That host with their banners at sunset were seen; Like the leaves of the forest when autumn hath blown, That host on the morrow lay wither'd and strown.

For the Angel of Death spread his wings on the blast, And breathed in the face of the foe as he pa.s.s'd; And the eyes of the sleepers wax'd deadly and chill, And their hearts but once heaved, and forever grew still.

And there lay the steed with his nostril all wide, But through it there roll'd not the breath of his pride: And the foam of his gasping lay white on the turf, And cold as the spray of the rock-beating surf.

And there lay the rider, distorted and pale, With the dew on his brow, and the rust on his mail; And the tents were all silent, the banners alone, The lances unlifted, the trumpet unblown.

And the widows of Ashur[142-1] are loud in their wail, And the idols are broke in the temple of Baal,[142-2]

And the might of the Gentile, unsmote by the sword, Hath melted like snow in the glance of the Lord!

FOOTNOTES:

[142-1] _Ashur_ is the a.s.syrian form of our word _a.s.syria_.

[142-2] Baal was the chief G.o.d of the a.s.syrians.