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; but
the Roman is inclined to wash his hands of the offender. 'Study to be
patient in suffering and bearing other men's defaults and all manner
infirmities,' says the Christian; but the Roman would never have thought
to add, 'If all men were perfect, what had we then to suffer of other
men for God?' The virtue of suffering in itself is an idea which does
not meet us in the Meditations. Both alike realise that man is one of a
great community. 'No man is sufficient to himself,' says the Christian;
'we must bear together, help together, comfort together.' But while
he sees a chief importance in zeal, in exalted emotion that is, and
avoidance of lukewarmness, the Roman thought mainly of the duty to be
done as well as might be, and less of the feeling which should go with
the doing of it. To the saint as to the emperor, the world is a poor
thing at best. 'Verily it is a misery to live upon the earth,' says the
Christian; few and evil are the days of man's life, which passeth away
suddenly as a shadow.

But there is one great difference between the two books we are
considering. The Imitation is addressed to others, the Meditations
by the writer to himself. We learn nothing from the Imitation of
the author's own life, except in so far as he may be assumed to have
practised his own preachings; the Meditations reflect mood by mood the
mind of him who wrote them. In their intimacy and frankness lies their
great charm. These notes are not sermons; they are not even confessions.
There is always an air of self-consciousness in confessions; in such
revelations there is always a danger of unctuousness or of vulgarity for
the best of men. St. Augus-tine is not always clear of offence, and John