Book One Chapter VIII Of guarding against too much intimacy
Open not thy heart to every man, but discuss thy business with one that is wise and feareth God.
Be rarely with young people and strangers.
Fawn not upon the rich, and be not fond of appearing int he presence of the great.
Keep company with the humble and the simple, with the devout and well-ordered; and converse of such things as are edifying.
Be not an intimate of any woman; but in general commend all good women unto God.
Desire to be intimate only with God and His holy angels; and shun the acquaintance of men.
We should have charity towards all men; but intimacy is not expedient.
It happeneth sometimes that a person while unknown shineth highly in good report’ but whose presence offendeth the eyes of them that see him.
Sometimes we think to please others with our company; and we begin rather to be displeasing to them from the bad qualities they discover in us.
Avoid worldly company, useless conversations, and those overflowings and attachments of the heart which are neither regulated nor governed by the love of God. For all these things dissipate the soul, withdraw it from God, hinder it from being recollected, and deprive it of that interior spirit which is so necessary for salvation; they expose it to many dangers and insensibly subvert all interior discipline.
Let your friends be persons of piety, whose lives are regular and irreproachable, that their good example may withdraw you from sin, and lead you to virtue.
Happy the Christian who is attached only to Jesus Christ, to his duties, and to his salvation; who lives in God and for God, and thus commences in time that which shall be his continual occupation for eternity!
Grant, O Jesus, I may love Thee more than parents, relations, or friends, more than I love myself.
Grant that I may earnestly endeavour to know Thee, to love Thee, and to follow Thee, that so, having been accustomed and conformed to Thee, I may not be exposed, as many Christians are, to the danger of appearing, after my departure hence, before a God whom I know not, whom I have never loved; for not to love Thee in time, is not to love Thee for eternity. Whereas, if I endeavour to love Thee now, I shall have reason to hope that I shall love Thee forever.
O Most amiable God! O most loving God, grant that I may love Thee with my whole heart, with my whole soul, with all my strength, and with all my mind. Amen
“Turn to the Lord with all your heart, forsake this sorry world, and your soul will find rest.”Thomas Kempis
Thomas à Kempis
’That gentle and anxious Augustian’ as one of his translators called him 
Thomas à Kempis (1379-1471) was born in the town of Kempen along the Rhine, within the Holy Roman Empire, now part of modern Germany. His family name, Hemerken (meaning little hammer), reflected his father’s trade as a blacksmith. His mother was a school mistress.
At the age of twelve, while learning Latin in Deventer, Thomas became familiar with the Brethren of the Common Life, a lay monastic community founded eighteen years earlier by Geert Groote and Floris Radewyns. The pair had been the catalyst for a widespread spiritual renewal, known as the Devotio Moderna (Modern-Day Devout), calling for a rediscovery of the simple apostolic faith. In 1406, after leaving school, Thomas followed his brother Jan into the Augustinian monastery of Mount St. Agnes, a Brethren congregation in the nearby city of Zwolle. Except for a brief exile, Thomas spent the remainder of his long life there.
In an age of clerical corruption, the Brethren devoted themselves to holiness, challenging laity and priests alike with their authentic piety. They founded schools, served the poor, taught the Scriptures and copied manuscripts. As Thomas was educated, he spent most of his time in the latter exercises and personally copied the Bible no fewer than four times.
In the course of instructing novices, he wrote four booklets which were later combined and published anonymously in 1418 under the title of the first: On the Imitation of Christ. Its central themes are devotion to God, humility, contempt of the world, and meditation on the sufferings of Christ. The work also serves as a brief manual on the monastic life—especially a kind of interior monasticism, unconcerned with outward appearances, but rather with ‘the transformation of one’s way of life’. 
The success of the Imitation was both immediate and enduring so that by the 18th century no book, apart from the Bible, had been translated into more languages. 
It remains to this day perhaps the most widely read Christian devotional and a classic expression of the Devotio Moderna. Thomas authored many other works including biographies on de Groote and Radewijns (who was his spiritual father).
As Thomas’ reputation grew many sought him for spiritual guidance, but he avoided all visitors as far as courtesy would allow. The conversation for which he longed best is described in the 2nd chapter of book three of the Imitation. Toward the close of his life, he wrote, ‘I have sought rest everywhere, but I have found it nowhere except in a little corner with a little book.'
Thomas died at the venerable age of 92. The Brethren remembered him as a ‘kind man, in love with Christ, a comforter to those in temptation and trouble’.
A statue of Thomas à Kempis at his home town of Kempen. An ironic tribute to a man who ‘loved to be unknown’
1. E. M. Blaiklock, Introduction to The Imitation of Christ (1979), Hodder and Stoughton, p102. Vincent Sculley, Thomas à Kempis, The Catholic Encyclopedia, Vol. 14 (1912) Robert Appleton Company.
3. Greg Peters, Imitating Christ, Christian History: Medieval lay mystics, Issue 127, p27.4. von Habsburg, Catholic and Protestant Translations of the Imitatio Christi, 1425-1650 (2011), Ashgate.
5. The Imitation of Christ, (1974) J. M. Dent & Sons, London, p12.
6. Chronicle of Mount St Agnes, ch. 30.