famous book, the Imitation of Christ. There is the same
ideal of self-control in both. It should be a man's task,
says the Imitation, 'to overcome himself, and every day to be
stronger than himself.' 'In withstanding of the passions
standeth very peace of heart.' 'Let us set the axe to the root,
that we being purged of our passions may have a peaceable mind.'
To this end there must be continual self-examination. 'If thou
may not continually gather thyself together, namely sometimes
do it, at least once a day, the morning or the evening.
In the morning purpose, in the evening discuss the manner,
what thou hast been this day, in word, work, and thought.'
But while the Roman's temper is a modest self-reliance,
the Christian aims at a more passive mood, humbleness and meekness,
and reliance on the presence and personal friendship of God.
The Roman scrutinises his faults with severity, but without
the self-contempt which makes the Christian 'vile in his own sight.'
The Christian, like the Roman, bids 'study to withdraw thine
heart from the love of things visible'; but it is not the busy
life of duty he has in mind so much as the contempt of all
worldly things, and the 'cutting away of all lower delectations.'
Both rate men's praise or blame at their real worthlessness;
'Let not thy peace,' says the Christian, 'be in the mouths
of men.' But it is to God's censure the Christian appeals,
the Roman to his own soul. The petty annoyances of injustice
or unkindness are looked on by each with the same magnanimity.
'Why doth a little thing said or done against thee make thee sorry?
It is no new thing; it is not the first, nor shall it
be the last, if thou live long. At best suffer patiently,
if thou canst not suffer joyously.' The Christian should
sorrow more for other men's malice than for our own wrongs;