Certainly there is none other so great a nation, lacking Christ's faith, that hath their gods so near unto them as thou art, our God and Lord, to all thy faithful Christian people to whom thou givest thy blessed body to eat for their daily comfort and to raise their hearts to high celestial things. O what other folks be there so noble as the Christian people or what creature is there so strongly beloved under heaven as is the devout soul in whom God entereth and giveth feeding with his own glorious flesh and blood.
$race inestimable and marvellous worthiness. O love without measure singularly shewed unto man. But what shall I yield unto God? and wherewith shall I recompense this so great grace and charity? Truly there is nothing I may give more agreeable to his mercy than to join my heart perfectly unto him.
And when my soul shall be perfectly united with him, then shall all my inward parts rejoice and then my Lord will say unto me, If thou wilt be with me I will be with thee, And I shall answer him, Blessed Lord I beseech thee dwell with me, for all the desire of my heart is to be with thee inseparable without departing.
3io Thomas & Kentpis CHAPTER XIV OF THE BURNING DESIRE THAT SOME CREATURES HAVE TO THE BLESSED BODY OF OUR LORD JESU CHRIST O LORD, how great is the multitude of thy sweetness which thou hast hid for them that dread thee. When I remember me of many devout persons that have come to this thy holy sacrament with so great fervent affection and devotion I am then many times in myself confused and have great shame that I go unto the altar and table of that holy communion so rudely, with so cold devotion and am so dry without affection of heart.
I am abashed that I am not all wholly inflamed in thy presence and so strongly drawn and established as many good devout persons have been, which by the great desire of this holy sacrament and sensible love of heart might not contain nor withhold them from weeping, but effectually with mouth, heart and body come unto that good Lord as to the living fountain of all bounty and may not attain to fulfil their hunger unless they take thy holy body which they so desirously and spiritually may receive.
O true and benign faith of them that prevably (truly) show the proof of thy holy presence; to them is verily known their God in the breaking of bread which burneth and broileth so strongly the heart of them in the love of Jesu Christ: certainly such affection, devotion and vehement burning love is far from me.
O good sweet and benign Jesu be unto me piteous and ready to give and grant to thy poor beggar sometimes to feel a little of that hearty love and affection in the receiving of thy holy body to the end that my faith may be more firm and my hope more perfect in thy bounty; and my charity sometime so perfectly inflamed that I may experiently have the heavenly manna that never may fail: I know certainly the might of thy mercy may lend me thy The Imitation of Christ 311 grace so much desired and visit me burningly with a burning spirit when the day of thy good pleasure shall come. And though I be not inflamed with so great a desire of thy special devout things yet have I desire by thy grace to be inflamed with that burning love, praying the good Lord that I may be made partner with all such thy fervent lovers and that I may be numbered in their devout company. Amen.
CHAPTER XV HOW MEEKLY THOU OUGHTEST TO BESEECH THE GRACE OF DEVOTION AND TO RENOUNCE THYSELF IT BEHOVETH thee instantly to seek the grace of devotion and to ask incessantly, to abide it patiently and faithfully, joyously to receive it and meekly to conserve it, and with that studiously to remit unto God the time and the manner of his sovereign visitation unto the time his pleasure be to come unto thee: and principally thou oughtest to meek (humble) thee when thou feelest but little devotion within thee: and for all that thou oughtest not to let thyself to fall or sorrow too much inordinately: for full often our blessed Lord in a short moment giveti thee which before he hath long time denied: also sometime he giveth at the end of prayers that he did defer at the beginning of the same.
If alway grace were so soon given that a man might have if at his will or wish, it should not be easily borne of a weak and imperfect soul. And therefore in good hope and meek patience the grace of devotion ought to be abided (waited for) and thou oughtest to impute it unto thyself and to thy sins when it is not given unto thee or when it is secretly taken away from thee. Some time a little thing It is that may let (hinder) or hide thy grace if that may be called little that letteth (hindreth) so great avail (good).
312 Thomas d Kempis 312 Thomas d Kempis But be it little or great if thou take that same away and perfectly overcome it thou shalt obtain that thou desirest as soon as thou with all thy heart hast given thyself to God. And therefore seek not this nor that at thy pleasure but put the whole in the hand of God and thou shalt certainly find thyself right with him and in great peace of soul; for there is nothing that ought to be so savoury and pleasant as is the pleasure and divine will of God.
Then whosoever lif teth up his intent unto God with a simple perfect heart and so voideth and maketh him naked of all disordinate love or pleasure to any created things in all the world he is most meet to receive the gift of devotion; for our Lord gave his blessing there where he found the vessels clean and void; and the more perfectly that any renounce, mortify, despise and contemn themselves and all the low things, the sooner grace shall enter and copiously abound so that he shall feel his heart lift up as though it were set in freedom and then he shall see his heart largely abound and marvellously joy within himself, for that the hand of God shall be over him and he shall submit him perpetually into his holy hands.
And so shall the man be blessed that seeketh God with all his heart and his soul shall not be taken in vain works: but such an one certainly in the receiving the holy body of Jesu Christ meriteth and deserveth the grace of divine union with God. For he beholdeth not only his own devotion and consolation but the great honour and glory of God.
CHAPTER XVI HOW WE OUGHT TO SHOW OUR NECESSITIES UNTO JESU CHRIST AND ASK OF HIM BENIGN GRACE O RIGHT sweet and most beloved Lord whom I now desire to receive, thou, good Lord, knowest the sickness of soul and necessity that I suffer, in what evils and vices The Imitation of Christ 313 I sleeping am put, how often grieved, tempted, troubled and dissolute. I come unto thee, Lord, to have consolation and comfort. I speak to thee Lord; thou knowest all my secret and inward thoughts which be manifest and open unto thee. It is thou only that perfectly mayst help me, for thou knowest what unto me is necessary and of what goods above all other I have most need.
Albeit I am poor in virtue, alas, yet, merciful Lord, behold me here before thee poor and naked, demanding piteously thy sweet grace and mercy. And give thy poor beggar that dieth for hunger some of thy heavenly refection and chafe my cold heart with the burning flame of thy love. Illumine me that am blinded and cannot see with the clearness of thy presence; take away from my thought all the earthly and inward things and turn them into, and make me think them, foul and bitter and grievous and contrary unto me.
And that I may take pleasure in the things that may please thee; and all earthly created things may I have in oblivion and turn my heart towards thee in heaven. And let me not waver nor err upon earth but be thou only my sweetness and consolation, my meat and drink, my love and all my joy; so that my will be changed, inflamed, and burn all towards thee; so that I may be made a spirit and inwardly united unto thee by grace and burning love.
And suffer me not, blessed saviour, to depart from thee fasting and dry with hunger and thirst, but do with me mercifully as often thou hast marvellously done with thy holy servants.
What marvel it is to me that I am not all inflamed in thee seeing that thou art the burning fire always illumining and lightening the understanding of thy creatures.
314 Thomas & Kempis CHAPTER XVII OF THE BURNING LOVE AND GREAT AFFECTION THAT WE SHOULD HAVE TO RECEIVE OUR SAVIOUR CHRIST JESU O LORD GOD, in sovereign devotion, burning love and all fervent affection of heart I desire as many other holy and devout persons have desired to receive, who have been greatly pleasant by the holiness of their life and by great devotion.
O my God and eternal love and my eternal felicity I by right great desire wish to receive thee as worthily and as reverently as ever did any of thy holy servants. Albeit that I am not worthy to have so great feelings of devotion, yet offer I unto thee the affections of my heart as truly as though I had all the burning and flaming desires that they had.
Also I give and offer unto thee in sovereign reverence and veneration all that a good debonair heart may contain. And I will not nor do I covet to reserve anything to myself but I offer and make sacrifice unto thee with free and perfect will of myself with all my goods.
Lord God, my creator and redeemer, this day I desire to receive thee with such affection, reverence, praise, honour, worthiness and love and with such faith hope and purity as thy right holy mother and glorious Virgin Mary who conceived thee, when she answered meekly and devoutly unto the angel that showed unto her the holy mystery of the incarnation of thee, the son of God, "See here the handmaid of God; so be it done as thou hast said."
And the right excellent precursor St. John Baptist that with great joy sprang in thy presence by inspiration of the Holy Ghost, then being in the womb of his mother; and afterward beholding thee Jesu walking meekly among men, he greatly humbling himself to the same with a The Imitation of Christ 315 devout mind said: "The friend of the spouse standeth and hearkneth and with comfort rejoiceth for to hear the voice of the spouse." So I wish to be inflamed with great and holy desire and with all my heart present me unto thee.
And I give and offer unto thee for me all the jubilations of devout hearts with burning affections, the excessive thoughts, the high and spiritual illuminations and the heavenly visions with all the virtues and praises, as well celebrated as those which shall be celebrated, of all the creatures of heaven and earth; to the end that thou, Lord, be worthily praised and be perpetually glorified of all creatures; beseeching thee, Lord, to receive my prayers and my desire for thine infinite benediction and praises without end which rightly be due unto thee according to the great abundance and multitude of thine inestimable magnificence. And so my desire is to yield unto thee at all hours and all moments of time; and so I desire and beseech all the heavenly spirits with all faithful Christian creatures to yield unto thee praises with effectual prayers.
All the universal people praise thee. All generations and kinds magnify thy holy and sweet name in great joy and burning devotion, and I pray that they who celebrate that right high and holy sacrament and receive it in plain faith and great reverence and devotion may merit well towards thee and find grace and mercy.
And for me, wretched sinner, I meekly beseech thee, when I shall have a taste of that sweet union and devotion so much wished and desired that I may be fulfilled and fed so marvellously at that heavenly and holy table that at my departing from thence, thou, good Lord, wilt have ne, poor sinner, in thy piteous remembrance.
316 Thomas & Kempis CHAPTER XVIII THAT A MAN SHOULD NOT BE TOO CURIOUS AN INQUISITOR OP THAT HOLY SACRAMENT, BUT A MEEK FOLLOWER OF CHRIST JESU IN SUBMITTING HIS REASON AND FEELING TO THE HOLY FAITH IT BEHOVES thee to keep thee from too curious inquisition of the right deep sacrament if thou wilt not be confounded in thine own fault and drowned in the depth of opinions. For he that will inquire of the high majesty of God, he shall anon be oppressed and thrust down from the glory of the same. God may open more than man may understand.
The devout and meek inquiry of truth is always ready to be instructed and taught; and if thou study to go by the holy and entire sentences of holy fathers, it is not reprovable but well to be praised. And that simpleness is well to be praised which leaveth the ways of difficulties and questions and goeth by the plain and firm path of the commandments of God. Many have lost their devotion in seeking so busily high unspeakable things.
It is enough to demand of thee fast faith, pure and clean life, and not the high and subtle profound mysteries of God; for if thou canst not comprehend and understand that which is within thee, how canst thou then understand things that be above thee?
Submit thee then meekly unto God and all thy understanding to the faith of holy church; and the light of true science shall be given unto thee such as shall be to thee most necessary and profitable.
Some be greatly tempted with the faith of that holy sacrament but that is not to be reputed (set down) unto them but rather unto that cursed enemy the fiend.
And therefore care not nor dispute not in thy thoughts nor answer not to the doubts that the enemy of hell bringetb The Imitation of Christ 317 before thee; but firmly trust in the words of God and believe in saints and holy prophets and then shall that cursed enemy soon fly from thee. It is often profitable that the servants of God suffer and sustain such assaults; for the enemy tempteth not the miscreants and unfaithful people, nor also the great sinners that he surely holdeth and possesseth; but he tempteth, travaileth and tormenteth in divers manners the good faithful and Christian creatures.
And therefore keep thee always with meek true faith and doubt thee not but come unto this holy sacrament with long reverence, and that thou canst not understand commit unto almighty God for he shall not deceive thee but he shall be deceived that too much trusteth in himself.
God walked with the simple people and showed himself openly unto the meek; he gave understanding unto them that were poor in spirit, and hid his grace and secrets from them that were proud, high and curious.
For the human reason may lightly err and be deceived but the true faith may never deceive nor fail. All reason and natural inquiry ought to follow the true faith without further reasoning. Fast faith and true love surmounteth all curious inquiry principally in this matter and marvellously openeth to an understanding in secret manner of this holy and right excellent sacrament.
O eternal God and without measure of height and bounty, which hast made the infinite great and wonderful things in the heaven and earth, none is sufficient to inquire into, understand or find the secrets of thy so marvellous works; and therefore they be called inestimable for man's reason neither may nor can comprehend thy works; to whom Lord God almighty be given laud and praise, without end. Amen.
Thus endeth the jourth book following Jesu Christ and the contemning oj the world.
RELIGIO MEDICI BY SIR THOMAS BROWNE TO THE READER TO THE READER CERTAINLY that man were greedy of Life, who should desire to live when all the world were at an end; and he must needs be very impatient, who would repine at death in the society of all things that suffer under it. Had not almost every man suffered by the Press, or were not the tyranny thereof become universal, I had not wanted reason for complaint: but in times wherein I have lived to behold the highest perversion of that excellent invention, the name of his Majesty defamed, the Honour of Parliament depraved, the Writings of both depravedly, anticipatively, counterfeitly imprinted; complaints may seem ridiculous in private persons; and men of my condition may be as incapable of affronts, as hopeless of their reparations. And truely, had not the duty I owe unto the importunity of friends, and the allegiance I must ever acknowledge unto truth, prevailed with me, the inactivity of my disposition might have made these sufferings continual, and time, that brings other things to light, should have satisfied me in the remedy of its oblivion. But because things evidently false are not onely printed, but many things of truth most falsely set forth, in this latter I could not but think my self engaged: for, though we have no power to redress the former, yet in the other the reparation being within our selves, I have at present represented unto the world a full and intended Copy of that Piece, which was most imperfectly and surreptitiously published before.
This, I confess, about seven years past, with some others of affinity thereto, for my private exercise and satisfaction, I had at leisurable hours composed; which being communicated unto one, it became common unto many, and was by Transcription successively corrupted, untill it arrived in a most depraved Copy at the Press. He that shall peruse that work, and shall take notice of sundry particularities and per- 322 Sir Thomas Browne sonal expressions therein, will easily discern the intention was not publick; and, being a private Exercise directed to my self, what is delivered therein, was rather a memorial unto me, than an Example or Rule unto any other; and therefore, if there be any singularity therein correspondent unto the private conceptions of any man, it doth not advantage them; or if dissentaneous thereunto, it no way overthrows them. It was penned in such a place, and with such disadvantage, that, (I protest), from the first setting of pen unto paper, I had not the assistance of any good Book whereby to promote my invention or relieve my memory; and therefore there might be many real lapses therein, which others might take notice of, and more than I suspected my self. It was set down many years past, and was the sense of my conceptions at that time, not an immutable Law unto my advancing judgement at all times; and therefore there might be many things therein plausible unto my passed apprehension, which are not agreeable unto my present self. There are many things delivered Rhetorically, many expressions therein meerly Tropical, and as they best illustrate my intention; and therefore also there are many things to be taken in a soft and flexible sense, and not to be called unto the rigid test of Reason. Lastly, all that is contained therein is in submission unto maturer discernments; and, as I have declared, shall no further father them than the best and learned judgments shall authorize them: under favour of which considerations I have made its secrecy publick, and committed the truth thereof to every Ingenious Reader* THO. BROWNE.
RELIGIO MEDICI THE FIRST PART FOR my Religion, though there be several Circumstances that might perswade the World I have none at all, (as the general scandal of my Profession, the natural course of my Studies, the indifferency of my Behaviour and Discourse in matters of Religion, neither violently Defending one, nor with that common ardour and contention Opposing another); yet, in despight hereof, I dare without usurpation assume the honourable Stile of a Christian. Not that I meerly owe this Title to the Font, my Education, or the clime wherein I was born, (as being bred up either to confirm those Principles my Parents instilled into my unwary Understanding, or by a general consent proceed in the Religion of my Country); but having in my riper years and confirmed Judgment seen and examined all, I find my self obliged by the Principles of Grace, and the Law of mine own Reason, to embrace no other Name but this. Neither doth herein my zeal so far make me forget the general Charity I owe unto Humanity, as rather to hate than pity Turks, Infidels, and (what is worse), Jews; rather contenting my self to enjoy that happy Stile, than maligning those who refuse so glorious a Title.
But, because the Name of a Christian is become too general to express our Faith, (there being a Geography of Religions as well as Lands, and every Clime distinguished not only by their Laws and Limits, but circumscribed by their Doctrines and Rules of Faith); to be particular, I am of that Reformed new-cast Religion, wherein I dislike nothing but the Name; of the same belief our Saviour taught, the Apostles disseminated, the Fathers authorized, and the Martyrs confirmed; but by the sinister ends of Princes, the ambition and 324 Sir Thomas Browne avarice of Prelates, and the fatal corruption of times, so decayed, impaired, and fallen from its native Beauty, that it required the careful and charitable hands of these times to restore it to its primitive Integrity. Now the accidental occasion whereupon, the slender means whereby, the low and abject condition of the Person by whom so good a work was set on foot, which in our Adversaries beget contempt and scorn, fills me with wonder, and is the very same Objection the insolent Pagans first cast at CHRIST and His Disciples.
Yet have I not so shaken hands with those desperate Resolutions, (who had rather venture at large their decayed bottom, than bring her in to be new trimm'd in the Dock; who had rather promiscuously retain all, than abridge any, and obstinately be what they are, than what they have been), as to stand in Diameter and Swords point with them. We have reformed from them, not against them; for (omitting those Improperations and Terms of Scurrility betwixt us, which only difference our Affections, and not our Cause), there is between us one common Name and Appelation, one Faith and necessary body of Principles common to us both; and therefore I am not' scrupulous to converse and live with them, to enter their Churches in defect of ours, and either pray with them, or for them. I could never perceive any rational Consequence from those many Texts which prohibit the Children of Israel to pollute themselves with the Temples of the Heathens; we being all Christians, and not divided by such detested impieties as might prophane our Prayers, or the place wherein we make them; or that a resolved Conscience may not adore her Creator any where, especially in places devoted to His Service; where, if their Devotions offend Him, mine may please Him; if theirs prophane it, mine may hallow it. Holy-water and Crucifix (dangerous to the common people), deceive not my judgment, nor abuse my devotion at all. I am, I confess, naturally inclined to that which misguided Zeal terms Superstition. My common conversation I do acknowledge austere, my behaviour full of rigour, sometimes not without morosity; yet at my Devotion I love to Religio Medici 325 use the civility of my knee, my hat, and hand, with all those outward and sensible motions which may express or promote my invisible Devotion. I should violate my own arm rather than a Church; nor willingly deface the name of Saint or Martyr. At the sight of a Cross or Crucifix I can dispense with my hat, but scarce with the thought or memory of my Saviour.
I cannot laugh at, but rather pity, the fruitless journeys of Pilgrims, or contemn the miserable condition of Fryars; for, though misplaced in Circumstances, there is something in it of Devotion. I could never hear the Ave-Mary Bell without an elevation; or think it a sufficient warrant, because they erred in one circumstance, for me to err in all, that is, in silence and dumb contempt. Whilst, therefore, they directed their Devotions to Her, I offered mine to GOD, and rectified the Errors of their Prayers by rightly ordering mine own. At a solemn Procession I have wept abundantly, while my consorts, blind with opposition and prejudice, have fallen into an excess of scorn and laughter. There are, questionless, both in Greek, Roman, and African Churches, Solemnities and Ceremonies, whereof the wiser Zeals do make a Christian use, and stand condemned by us, not as evil in themselves, but as allurements and baits of superstition to those vulgar heads that look asquint on the face of Truth, and those unstable Judgments that cannot consist in the narrow point and centre of Virtue without a reel or stagger to the Circumference.
As there were many Reformers, so likewise many Reformations; every Country proceeding in a particular way and method, according as their national Interest, together with their Constitution and Clime, inclined them; some angrily, and with extremity; others calmly, and with mediocrity; not rending, but easily dividing the community, and leaving an honest possibility of a reconciliation; which though peaceable Spirits do desire, and may conceive that revolution of time and the mercies of GOD may effect, yet that judgment that shall consider the present antipathies between the two extreams, their contrarieties in condition, affection, and opinion, 326 Sir Thomas Browne may with the same hopes expect an union in the Poles of Heaven.
But (to difference my self nearer, and draw into a lesser Circle), there is no Church whose every part so squares unto my Conscience; whose Articles, Constitutions, and Customs seems so consonant unto reason, and as it were framed to my particular Devotion, as this whereof I hold my Belief, the Church of England; to whose Faith I am a sworn Subject, and therefore in a double Obligation subscribe unto her Articles, and endeavour to observe her Constitutions. Whatsoever is beyond, as points indifferent, I observe according to the rules of my private reason, or the humour and fashion of my Devotion; neither believing this, because Luther affirmed it, or disproving that, because Calvin hath disavouched it. I condemn not all things in the Council of Trent, nor approve all in the Synod of Dort. In brief, where the Scripture is silent, the Church is my Text; where that speaks, 'tis but my Comment: where there is a joynt silence of both, I borrow not the rules of my Religion from Rome or Geneva, but the dictates of my own reason. It is an unjust scandal of our adversaries, and a gross errour in our selves, to compute the Nativity of our Religion from Henry the Eighth, who, though he rejected the Pope, refus'd not the faith of Rome, and effected no more than what his own Predecessors desired and assayed in Ages past, and was conceived the State of Venice would have attempted in our days. It is as uncharitable a point in us to fall upon those popular scurrilities and opprobrious scoffs of the Bishop of Rome, to whom, as a temporal Prince, we owe the duty of good language. I confess there is cause of passion between us: by his sentence I stand excommunicated; Heretick is the best language h*e affords me; yet can no ear witness I ever returned him the name of Antichrist, Man of Sin, or Whore of Babylon. It is the method of Charity to suffer without reaction: those usual Satyrs and invectives of the Pulpit may perchance produce a good effect on the vulgar, whose ears are opener to RJietorick than Logick; yet do they in no wise confirm the faith of wiser Believers, who know that a good Religio Medici 327 cause needs not to be patron'd by passion, but can sustain it self upon a temperate dispute.
I could never divide my self from any man upon the difference of an opinion, or be angry with his judgment for not agreeing with me in that from which perhaps within a few days I should dissent my self. I have no Genius to disputes in Religion, and have often thought it wisdom to decline them, especially upon a disadvantage, or when the cause of Truth might suffer in the weakness of my patronage. Where we desire to be informed, 'tis good to contest with men above our selves; but to confirm and establish our opinions, 'tis best to argue with judgments below our own, that the frequent spoils and Victories over their reasons may settle in ourselves an esteem and confirmed Opinion of our own. Every man is not a proper Champion for Truth, nor fit to take up the Gauntlet in the cause of Verity: many, from the ignorance of these Maximes, and an inconsiderate Zeal unto Truth, have too rashly charged the troops of Error, and remain as Trophies unto the enemies of Truth. A man may be in as just possession of Truth as of a City, and yet be forced to surrender; 'tis therefore far better to enjoy her with peace, than to hazzard her on a battle. If, therefore, there rise any doubts in my way, I do forget them, or at least defer them till my better settled judgement and more manly reason be able to resolve them; for I perceive every man's own reason in his best CEdipus, and will, upon a reasonable truce, find a way to loose those bonds wherewith the subtleties of error have enchained our more flexible and tender judgements. In Philosophy, where Truth seems doublefac'd, there is no man more Paradoxical than my self: but in Divinity I love to keep the Road; and, though not in an implicite, yet an humble faith, follow the great wheel of the Church, by which I move, not reserving any proper Poles or motion from the Epicycle of my own brain. By this means I leave no gap for Heresies, Schismes, or Errors, of which at present I hope I shall not injure Truth to say I