226 files changed, 6786 insertions, 0 deletions
diff --git a/.gitattributes b/.gitattributes
new file mode 100644
index 0000000..6833f05
--- /dev/null
+++ b/.gitattributes
@@ -0,0 +1,3 @@
+* text=auto
+*.txt text
+*.md text
diff --git a/25856-h.zip b/25856-h.zip
new file mode 100644
index 0000000..94ef8be
--- /dev/null
+++ b/25856-h.zip
diff --git a/25856-h/25856-h.htm b/25856-h/25856-h.htm
new file mode 100644
index 0000000..9242e89
--- /dev/null
+++ b/25856-h/25856-h.htm
@@ -0,0 +1,3431 @@
+<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN"
+    "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd">
+<html xmlns="http://www.w3.org/1999/xhtml">
+<head>
+<meta http-equiv="Content-Type" content="text/html; charset=ISO-8859-1" />
+<title>The Project Gutenberg eBook of The Form of Perfect Living and Other Prose Treatises, by Richard Rolle of Hampole</title>
+    <style type="text/css">
+/*<![CDATA[  XML blockout */
+<!--
+
+    body  {margin-left: 10%; margin-right: 10%;}
+    .frontend { text-align: center; font-size: 80%}
+    .transnote  {margin: 2em 5% 1em 5%; font-size: 90%; padding: 0.5em 1em 0.5em 1em;
+                 border: solid 1px silver; margin-left: 20%; margin-right: 20%;}
+    .indent {margin-left: 32%;}
+    .indent2 {margin-left: 50%;}
+
+    p     {margin-top: .75em; text-align: justify;
+           margin-bottom: .75em;}
+
+    h1,h2,h3,h4,h5,h6 {text-align: center; clear: both;} /* all headings centered */
+
+    hr    {width: 33%; margin-top: 1.5em; margin-bottom: 1.5em;
+           margin-left: auto; margin-right: auto; clear: both;}
+
+    table {margin-left: auto; margin-right: auto;}
+    td        {vertical-align: bottom;}
+
+    .pagenum  { position: absolute;
+                left: 92%;
+                font-size: smaller;
+                text-align: right;}
+
+    .blockquot {margin-left: 5%; margin-right: 10%; text-align: justify;}
+
+    .center   {text-align: center;}
+    .right    {text-align: right;}
+
+    .smcap    {font-variant: small-caps;}
+
+    .footnotes        {border: dashed 1px;}
+    .footnote         {margin-left: 10%; margin-right: 10%; font-size: 0.9em;}
+    .footnote .label  {position: absolute; right: 84%; text-align: right;}
+    .fnanchor         {vertical-align: super; font-size: .8em; text-decoration: none;}
+
+    .poem             {margin-left:10%; margin-right:10%; text-align: left;}
+    .poem2            {margin-left:32%; margin-right:10%; text-align: left;}
+    .poem br          {display: none;}
+    .poem .stanza     {margin: 1em 0em 1em 0em;}
+    .poem span.i0     {display: block; margin-left: 0em; padding-left: 3em; text-indent: -3em;}
+    .poem span.i2     {display: block; margin-left: 2em; padding-left: 3em; text-indent: -3em;}
+    .poem span.i4     {display: block; margin-left: 4em; padding-left: 3em; text-indent: -3em;}
+    .poem span.i1     {display: block; margin-left: 1em; padding-left: 3em; text-indent: -3em;}
+    .poem span.i6     {display: block; margin-left: 6em; padding-left: 3em; text-indent: -3em;}
+
+    hr.full { width: 100%;
+              margin-top: 3em;
+              margin-bottom: 0em;
+              margin-left: auto;
+              margin-right: auto;
+              height: 4px;
+              border-width: 4px 0 0 0; /* remove all borders except the top one */
+              border-style: solid;
+              border-color: #000000;
+              clear: both; }
+    pre      {font-size: 85%;}
+    // -->
+    /* XML end  ]]>*/
+    </style>
+</head>
+<body>
+<h1>The Project Gutenberg eBook, The Form of Perfect Living and Other Prose
+Treatises, by Richard Rolle of Hampole, Translated by Geraldine E. Hodgson</h1>
+<pre>
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at <a href = "http://www.gutenberg.org">www.gutenberg.org</a></pre>
+<p>Title: The Form of Perfect Living and Other Prose Treatises</p>
+<p>Author: Richard Rolle of Hampole</p>
+<p>Release Date: June 20, 2008  [eBook #25856]</p>
+<p>Language: English</p>
+<p>Character set encoding: ISO-8859-1</p>
+<p>***START OF THE PROJECT GUTENBERG EBOOK THE FORM OF PERFECT LIVING AND OTHER PROSE TREATISES***</p>
+<p>&nbsp;</p>
+<h3>E-text prepared by Thierry Alberto, Juliet Sutherland,<br />
+    and the Project Gutenberg Online Distributed Proofreading Team<br />
+    (http://www.pgdp.net)</h3>
+<p>&nbsp;</p>
+
+<div class='transnote'>
+<h3>Transcriber's Note:</h3>
+
+<p>Obvious typographical errors have been corrected in this text. For a
+complete list, please see <a href="#Transcribers_Notes">the end of this document</a>.</p></div>
+<p>&nbsp;</p>
+<hr class="full" />
+<p>&nbsp;</p>
+<p>&nbsp;</p>
+<p>&nbsp;</p>
+
+<h1>The Form of Perfect Living</h1>
+<h3>and</h3>
+<h1>other Prose Treatises.</h1>
+
+<h3>BY</h3>
+
+<h2>RICHARD ROLLE,</h2>
+<h4><span class="smcap">of Hampole</span>,<br />
+A.D. 1300-1349.</h4>
+
+<h3>RENDERED INTO MODERN ENGLISH</h3>
+
+<h4>BY</h4>
+
+<h2>GERALDINE E. HODGSON, D.Litt.,</h2>
+<h4>LECTURER IN EDUCATION IN THE UNIVERSITY OF BRISTOL.</h4>
+<p>&nbsp;</p>
+<p>&nbsp;</p>
+
+<p class='center'>LONDON:<br />
+THOMAS BAKER, 72, NEWMAN STREET, W.<br />
+1910.</p>
+
+<p class='frontend'>PRINTED BY W. C. HEMMONS,<br />
+ST. STEPHEN STREET,<br />
+BRISTOL.</p>
+
+<hr style="width: 65%;" />
+
+<p class='indent'>"Love is a life, joining together the loving and the loved."</p>
+
+<hr style="width: 5%;" />
+
+<p class='indent'>"Truth may be without love, but it cannot help without it."</p>
+
+<p class='indent2'><span class="smcap">Richard Rolle</span><br />
+(<i>The Form of Perfect Living</i>, ch. x.).</p>
+
+
+
+<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_vii" id="Page_vii">[vii]</a></span></p>
+<h2>Preface.</h2>
+
+
+<p>This book is not intended for those who are acquainted with Anglo-Saxon
+and Middle English; but for those who care for the thought, specially
+the religious and devotional thought, of our forefathers. My one aim has
+been to make a portion of that thought accurately intelligible to modern
+readers, with the greatest possible saving of trouble to them. When I
+could use the old word or phrase, with certainty of its being
+understood, I have done so. When I could not, I have replaced it with
+the best modern equivalent I could find or invent. In extenuation of the
+occasional use of Rolle's<span class='pagenum'><a name="Page_viii" id="Page_viii">[viii]</a></span> expression, "by their lone," I may urge its
+expressiveness, the absence of an equivalent, and the fact that it may
+still be heard in remote places. Where possible, I have retained the
+archaic order of the original Text. Such irregular constructions, as
+<i>e.g.</i>, the use of a singular pronoun in the first half of a sentence,
+and of a plural in the second half, I have left unaltered; for the
+meaning was perfectly clear. In short, I have endeavoured to make
+Richard Rolle as he was as significant as possible to English men and
+women of to-day as they are, when they are not professed students of
+English language. In such an undertaking, it is obvious that I must have
+presented endless vulnerable places to the learned. I can only repeat
+that the book was never meant for them, but for those who will perhaps
+forgive me if I describe them<span class='pagenum'><a name="Page_ix" id="Page_ix">[ix]</a></span> as specialists in religious thought
+rather than in English Language.</p>
+
+<p>The rendering is made from the texts printed by Professor Horstman in
+his <i>Library of Early English Writers: Richard Rolle of Hampole an
+English Father of the Church</i>.</p>
+
+<p class='right'>GERALDINE E. HODGSON.</p>
+
+
+<p><i>The University, Bristol,</i><br />
+<i>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;S. Mary Magdalene, 1910.</i></p>
+
+
+
+<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_x" id="Page_x">[x]</a></span></p>
+<h2>Contents.</h2>
+
+<div class='center'>
+<table border="0" cellpadding="4" cellspacing="0" summary="toc">
+<tr><td align='left'></td><td align='right'><span class="smcap">page.</span></td></tr>
+<tr><td align='left'>Preface</td><td align='right'><a href="#Page_vii">vii.</a></td></tr>
+<tr><td align='left'>Introduction</td><td align='right'><a href="#Page_xi">xi.</a></td></tr>
+<tr><td align='left'>The Form of Perfect Living</td><td align='right'><a href="#Page_1">1</a></td></tr>
+<tr><td align='left'>Our Daily Work (a Mirror of Discipline).<br />
+&nbsp;&nbsp;&nbsp;&nbsp;(<i>From the Arundel MS.</i>)</td><td align='right'><a href="#Page_83">83</a></td></tr>
+<tr><td align='left'>On Grace. (<i>From the Arundel MS.</i>)</td><td align='right'><a href="#Page_169">169</a></td></tr>
+<tr><td align='left'>An Epistle on Charity</td><td align='right'><a href="#Page_185">185</a></td></tr>
+<tr><td align='left'>Contrition</td><td align='right'><a href="#Page_190">190</a></td></tr>
+<tr><td align='left'>Scraps from the Arundel MS.</td><td align='right'><a href="#Page_192">192</a></td></tr>
+</table></div>
+
+
+
+<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_xi" id="Page_xi">[xi]</a></span></p>
+<h2>Introduction.</h2>
+
+
+<p>Richard Rolle of Hampole is the earliest in time of our famous English
+Mystics. Born in or about 1300, he died in 1349, seven years after
+Mother Julian of Norwich was born. Walter Hilton died in 1392.</p>
+
+<p>An exhaustive account of Rolle's life is given in Vol. ii. of Professor
+Horstman's Edition of his works, a book unfortunately out of print. The
+main facts are recorded in a brief "Life" appended to Fr. R. Hugh
+Benson's <i>A Book of the Love of</i> <span class="smcap">Jesus</span>. Therefore, it will suffice to
+say here that Richard Rolle seems to have been born at Thornton, near
+Pickering, in Yorkshire, in or about<span class='pagenum'><a name="Page_xii" id="Page_xii">[xii]</a></span> 1300; that, finding the atmosphere
+of Oxford University uncongenial, he left it, and for some four years
+was supported, as a hermit, by the Dalton Family. By the end of that
+time, through prayer, contemplation and self-denial, he had attained the
+three stages of mystical life which he describes as <i>calor</i>, <i>dulcor</i>,
+<i>canor</i>; (heat, sweetness, melody.) The next period of his life was less
+easy. Having left the protection of the Daltons, and being without those
+means of subsistence which are within the reach of priest or monk, this
+hermit depended for his daily bread on other men's kindness. Not that he
+was a useless person: apart from the utility of a life of Prayer, he
+could point to counsel and exhortation given; to the existence of
+converts consequent upon his ministrations. To add to his difficulties,
+he preached a doctrine of high pure selflessness with which, the average
+man, in all times,<span class='pagenum'><a name="Page_xiii" id="Page_xiii">[xiii]</a></span> seems to have no abundant sympathy: and to crown all
+he was endowed by nature with a sensitive temper. His remarkable gifts
+forced him into public notice; his cast of thought and his temperament
+were not calculated to win him ease or popularity. Professor Horstman is
+peculiarly severe to those among his enemies and detractors "who called
+themselves followers and disciples of Christ." The insertion here of
+this painful passage would introduce a jarring note; moreover, the raked
+embers of past controversy seldom tend to the spiritual improvement of
+the present. An interesting judgment by Professor Horstman on Rolle's
+place in mysticism is too long for quotation; but the following sentence
+may be taken as the pith of it:&mdash;"His position as a mystic was mainly
+the result of the development of scholasticism. The exuberant luxuriant
+growth of the brain in the system of Scotus<span class='pagenum'><a name="Page_xiv" id="Page_xiv">[xiv]</a></span> called forth the reaction
+of the heart, and this reaction is embodied in Richard Rolle, who as
+exclusively represents the side of feeling as Scotus that of reason and
+logical consequence; either lacking the corrective of the other
+element."</p>
+
+<p>It is consoling to know that Rolle's last years were passed in peace, in
+a cell, near a monastery of Cistercian nuns at Hampole, where the nuns
+supported him, while he acted as their spiritual adviser.</p>
+
+<p>In the book mentioned above, Fr. Hugh Benson has translated some of
+Richard Rolle's Poems, and certain devotional Meditations. In this
+Volume, four of his Prose Treatises have been selected from the rest of
+his works, in the belief that they may supplement those parts of Rolle's
+writings with which, those who are interested in these phases of
+thought, are already familiar.</p>
+
+<p>The first, <i>The Form of Perfect Living</i>, is<span class='pagenum'><a name="Page_xv" id="Page_xv">[xv]</a></span> a Rule of Life which he
+wrote for a nun of Anderby, Margaret Kirkby, of whom Professor Horstman
+writes: "She seems to have been his good angel, and perhaps helped to
+smooth down his ruffled spirits. This friendship was lasting&mdash;it lasted
+to their lives' ends."</p>
+
+<p>This treatise was written of course to meet the requirements of the
+"religious" life. It has seemed expedient, because supplementary, then,
+to put next to it his work on <i>Our Daily Life</i>, which was meant for
+those who are "in the world"; and which may give pause to some who might
+otherwise criticise the first hastily, perhaps condemning it as
+unpractical, or even objectionable in a world where, after all, men must
+eat and drink and live, and where some, therefore must provide the
+necessary means. Most intensely practical is this second treatise, and
+perhaps nowhere more so than when it<span class='pagenum'><a name="Page_xvi" id="Page_xvi">[xvi]</a></span> meets the needs of those who are
+inclined to split straws over the definition of the word "good." What
+<i>is</i> a good action?&mdash;such people love to inquire, and like "jesting
+Pilate," sometimes do not "stay for an answer." Richard Rolle has no
+manner of doubt about his reply. An action must be good in itself,
+<i>i.e.</i>, so he would tell us, pleasing to God in its own nature. But the
+matter by no means ends there for him. This good action must be
+performed,&mdash;and it is this which is, now palpably, now subtly,
+hard&mdash;<i>entirely</i> for the sake of goodness, without the slightest taint
+of self-seeking, of vanity, of secret satisfaction that we are not as
+other men are, not even as this Pharisee or this Publican.</p>
+
+<p>Such a motive, inspiring each person's whole work, would surely go far
+to remove what is known as the Social Problem. It would make many a
+house the dwelling of<span class='pagenum'><a name="Page_xvii" id="Page_xvii">[xvii]</a></span> peace, many a business-place an abode of honour.
+If we could get back to Richard Rolle's simplicity and to his unmovable
+faith, then, his goal, even the acquisition of perfect love, might seem
+to all of us less distressingly remote.</p>
+
+<p>The present rendering has been taken from the longer and more elaborate
+of the two MSS. containing the Treatise. The shorter form of his work
+<i>On Grace</i> and <i>the Epistle</i> have been added in the hope that they may
+meet the need of all, contemplative or active as they may chance to be.</p>
+
+<p>There is, among his voluminous writings, a curious and interesting
+<i>Revelation concerning Purgatory</i>, purporting to be a woman's dream
+about one, Margaret, a soul in Purgatory. Amidst much natural horror,
+not however exceeding that described by Dante, there are many quaint
+side-lights thrown upon our forefathers' ways of thought;<span class='pagenum'><a name="Page_xviii" id="Page_xviii">[xviii]</a></span> as <i>e.g.</i>,
+when Margaret's soul is weighed in one scale, against the fiend, "and a
+great long worm with him," in the other; the worm of conscience, in
+fact. But the work has not been included in this volume, lest it should
+prove wholly unprofitable to a generation which if it be not readily
+disturbed by sin, is easily and quickly shocked by crude suggestions
+concerning its possible consequences and reward. They will find enough,
+perhaps, in the treatise <i>on Daily Work</i>.</p>
+
+<p>If any one should think that there, and in one portion of the treatise
+<i>on Grace</i>, Rolle has dwelt harshly on considerations of fear, rather
+than on those of love, he must not make the mistake of concluding that
+these admonitions represent the whole of Catholic teaching on the point.
+Men's temperaments differ, and teachers, meeting these various tempers,
+differ in their modes of helping them. Side by side with Richard Rolle
+may<span class='pagenum'><a name="Page_xix" id="Page_xix">[xix]</a></span> be put the words of S. Francis Xavier, in what is perhaps the most
+beautiful of Christian hymns:&mdash;</p>
+
+<div class="poem"><div class="stanza">
+<span class="i0">My <span class="smcap">God</span>, I love Thee; not because<br /></span>
+<span class="i2">I hope for heaven thereby,<br /></span>
+<span class="i0">Nor yet because who love Thee not<br /></span>
+<span class="i2">Are lost eternally.<br /></span></div>
+<div class="stanza"><span class="i2">. . . . . .</span></div>
+<div class="stanza">
+<span class="i0">Not for the hope of gaining aught,<br /></span>
+<span class="i2">Not seeking a reward;<br /></span>
+<span class="i0">But as Thyself hast loved me,<br /></span>
+<span class="i2">O ever-loving Lord!<br /></span>
+</div></div>
+
+<p>Moreover, no reader of the Epistle <i>on Charity</i> can entertain any doubt
+as to whether our English Mystic understood the mystery of limitless
+love.</p>
+
+<p>It is no doubt, easy to complain, as we read certain passages, that
+Richard Rolle's recommendations are neither new nor original: but if
+instead of dismissing them as familiar, we tried to put them into
+practice, we should perhaps have less leisure for idle<span class='pagenum'><a name="Page_xx" id="Page_xx">[xx]</a></span> criticism of
+others, and ourselves be less evil and tiresome people.</p>
+
+<p>On the other hand, the accusation may be brought that he proposes an
+impossibly high aim. No doubt, in such a pitch of devotion as is
+suggested, <i>e.g.</i>, in ch. viii. of <i>The Form of Perfect Living</i>, some
+may think they find extravagance: but no doubt it was this same spirit
+which inspired SS. Peter and Paul, and the other Apostles; which built
+up the Early Church; which made Saints, Martyrs and Confessors; which
+suggested such apparently forlorn hopes as that of S. Augustine of
+Canterbury, when, to bring them the Gospel of <span class="smcap">Jesus</span> Christ, he bearded
+the rough Men of Kent, and (according to Robert of Brunne) reaped, as
+his immediate reward, a string of fishtails hung on his habit, though
+later, the conversion of these sturdy pagans. It was doubtless, too, the
+spirit which inspired the best men<span class='pagenum'><a name="Page_xxi" id="Page_xxi">[xxi]</a></span> and women in the English Church,
+before they began to confuse the spheres of Faith and Reason, and to
+disregard S. Hilary's warning about the difficulty of expressing in
+human language that which is truly "incomprehensible,"&mdash;incomprehensible
+in the old sense, as in the Athanasian Symbol, "Immensus Pater, immensus
+Filius, immensus Spiritus sanctus"; till, indeed, men forgot, for all
+practical purposes that infinity transcends the grasp of finite minds
+(in fact, as well as in placidly accepted and then immediately neglected
+theory); and can be apprehended only, and that imperfectly, by the best
+aspirations of a heart, set of fixed purpose on that high goal.</p>
+
+<p>To the modern Englishman, immersed in business anxieties, imperial
+interests and domestic cares, the invitation repeated so often by
+Richard Rolle, to love <span class="smcap">God</span> supremely, may seem incalculably unreal and<span class='pagenum'><a name="Page_xxii" id="Page_xxii">[xxii]</a></span>
+remote, even though he might hesitate to confess it baldly. But what if
+the Englishman who so loved <span class="smcap">God</span>, were also the greater Englishman? And
+what answer does history return to that plain question?</p>
+
+<p>"Richard Rolle," Professor Horstman does not hesitate to write "was one
+of the most remarkable men of his time, yea, of history. It is a strange
+and not very creditable fact that one of the greatest of Englishmen has
+hitherto been doomed to oblivion. In other cases, the human beast first
+crucifies, and then glorifies or deifies the nobler minds, who swayed by
+the Spirit, do not live as others live, in quest of higher ideals by
+which to benefit the race; he, one of the noblest champions of humanity,
+a hero, a saint, a martyr in this cause has never had his resurrection
+yet&mdash;a forgotten brave. And yet, he has rendered greater service to his
+country, and to the world at large, than all<span class='pagenum'><a name="Page_xxiii" id="Page_xxiii">[xxiii]</a></span> the great names of his
+time. He rediscovered Love, the principle of Christ. He reinstalled
+feeling, the spring of life which had been obliterated in the reign of
+scholasticism. He re-opened the inner eye of man, teaching contemplation
+in solitude, an unworldly life in abnegation, in chastity, in
+charity.... He broke the hard crust that had gathered round the heart of
+Christianity, by formalism and exteriority, and restored the free flow
+of spiritual life."</p>
+
+<p>This passage, to those who feel that there has been no age since the
+Birth of Christ when the great principles of religious life have been
+wholly lost, and who remember that Richard Rolle lived in the age of
+Dante, may seem overstated. But it shews sufficiently at least, and for
+that reason is quoted here, what a great Englishman he was, and what a
+debt his unaware countrymen owe him; a debt which they could pay in the
+way most<span class='pagenum'><a name="Page_xxiv" id="Page_xxiv">[xxiv]</a></span> grateful to him, by listening to his words.</p>
+
+<p>It may be remarked, by the way, that Rolle is not inclined to substitute
+individualism for the authority of the Church; a change which has been
+brought against some mystics. There is immense emphasis laid, all
+through his writings, on the importance of conduct. The penetrating
+analysis, in ch. vi, of <i>The Form of Perfect Living</i>, of the possible
+sins humanity can commit on its journey through the wilderness of this
+world, hardly leaves a corner of the heart unlighted; lets not one
+possible shift, twist or excuse of the human conscience go free. But it
+all has the Church as its immediate background; the Mystical <i>Body</i>, not
+the individual soul in isolation, is everywhere taken for granted. Man
+lives not to himself nor dies to himself, even though he be Richard
+Rolle the hermit, or Margaret Kirkby the recluse, that is the plain
+teaching of these<span class='pagenum'><a name="Page_xxv" id="Page_xxv">[xxv]</a></span> plain-speaking pages. And all through them too is a
+tough common sense, and an unusually alert power of observation; and
+there is perhaps an element of that business capacity, which some of the
+Saints and Mystics have shewn, in his inclusion among "sins of deed" of
+"beginning a thing that is above our might"; for in that there is not
+only pride, but a kind of stupid incapacity surely.</p>
+
+<p>It is quite possible that Rolle's tendency to repetition may tire any
+one who reads him "straight on," as the phrase is. But it is doubtful
+whether that be the best means of approach. If he be read in bits, he
+will prove far more effective: and his ability to hit the right nail on
+the head, and to hit it wonderfully hard, may occasionally bring his
+words home to our immediate circumstances with an appositeness that may
+be more than a coincidence.</p>
+
+<p>In the past, the learned and ignorant<span class='pagenum'><a name="Page_xxvi" id="Page_xxvi">[xxvi]</a></span> alike have been guilty of the
+operation which may be described as cutting man up into parts: <i>i.e.</i>,
+they have been inclined to treat him now as if he were all intellect,
+then as if he were all feeling; while to the will a kind of intermediate
+part has generally been allotted, as if it were the handmaid instead of
+the master of the other two. And there is still, in some quarters, a
+tendency to relegate the will and the feelings to an inferior plane, if
+indeed they be allowed any place at all. In other quarters, the
+onslaught is made on intellect. Men are bidden to be humble, to become
+as little children; as if there were any humility in thinking
+incorrectly or not at all; as if the odd, though suppressed, assumption
+that children have no intellects had any ground in fact. It is surely a
+true apostrophe&mdash;</p>
+
+<div class="poem"><div class="stanza">
+<span class="i0">"<span class="smcap">God</span>! Thou art mind! Unto the master-mind,<br /></span>
+<span class="i1">Mind should be precious."<br /></span>
+<span class='pagenum'><a name="Page_xxvii" id="Page_xxvii">[xxvii]</a></span></div></div>
+
+<p>The Angelic Doctor himself paid a tribute to the importance and special
+difficulties of intellect, and also to the necessity of uniting it with
+will:&mdash;"the martyrs had greater merit in faith, not receding from the
+faith for persecutions; and likewise men of learning have greater merit
+of faith, not<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> receding from the faith for the reasons of philosophers
+or heretics alleged against it." Richard Rolle, following on the same
+lines as S. Thomas Aquinas, has nothing of this spirit of division: the
+whole being is what he would fain see offered to <span class="smcap">God</span>, whether it be so
+by Margaret Kirkby, or by those who are "in the world," for whom <i>Our
+Daily Work</i> was written. In the image of <span class="smcap">God</span> was man made, and therefore
+<span class="smcap">God</span> suffices for all the needs of man's nature: that, at least seems to
+be the underlying idea when Rolle writes:&mdash;"<span class="smcap">God</span> is light and burning.
+Light<span class='pagenum'><a name="Page_xxviii" id="Page_xxviii">[xxviii]</a></span> clarifies our reason, burning kindles our will." May we not say
+here too?&mdash;"What <span class="smcap">God</span> has joined together, that let not man put asunder."</p>
+
+<p>Above all things, Rolle aims at a perfect balance, culminating in a
+harmony ruled by one power, and that the greatest in the world, Love.
+Real love, he asks; not the degraded things to which men give that great
+name, as to every passing gust of feeling, to every unworthy untamed
+emotion: but the divine quality, when to the "lastingness," which he
+requires, is also joined that which is the inner essence of Love, viz.,
+sacrifice. "Love is a life," he writes, "joining together the loving and
+the loved." And then he remembers the other great gift to men,
+intellectual sincerity, which has inspired all "who follow Truth along
+her star-paved way"; and he gives to that its place and due: "Truth may
+be without love:<span class='pagenum'><a name="Page_xxix" id="Page_xxix">[xxix]</a></span> but it cannot help without it." Even then, the whole
+tale is not complete; the way of the Saints is not "Primrosed and hung
+with shade." Love, with Rolle, is no easy sentimentality: it involves
+definite sacrifice in more directions than one; it demands thought,
+perseverance, supernatural strength, natural strenuousness; it is not a
+selfish enjoyment of a circumambient atmosphere wrapping humanity,
+without responsibility or effort of its own: "Love is a <i>Life</i>."</p>
+
+<p>"Love," he writes, "is a perfection of learning; virtue of prophecy;
+fruit of truth; help of sacraments; establishing of wit and knowledge;
+riches of pure men: life of dying men. So, how good love is. If we
+suffer to be slain; if we give all that we have (down) to a beggar's
+staff: if we know as much as men may know on earth, all this is naught
+but ordained sorrow and torment." Then, with that sound sense, which is
+not<span class='pagenum'><a name="Page_xxx" id="Page_xxx">[xxx]</a></span> the least element in the sum of his attractiveness, he utters a
+subtle warning against that all too common sin, judging one another: "If
+thou wilt ask how good is he or she, ask how much he or she loves: and
+that no man can tell. For I hold it folly to judge a man's heart, that
+none knows save <span class="smcap">God</span>."</p>
+
+<p>After this it cannot be necessary to say that Rolle is a true mystic.
+"Many," so he tells us in this same chapter x., "Many speak and do good,
+and love not <span class="smcap">God</span>." But that will not suffice his exacting demands. A man
+is not "good" until his interior disposition be all filled and taken up
+with pure love of <span class="smcap">God</span>. And as he analyses the Christian Character, there
+is a pleasant blunt directness about this holy man:&mdash;"he that says he
+loves <span class="smcap">God</span> and will not do what is in him to shew love, tell him that he
+lies."</p>
+
+<p>It is possible that the alarming list of sins of the heart, in chapter
+vi., may give the<span class='pagenum'><a name="Page_xxxi" id="Page_xxxi">[xxxi]</a></span> heedless and even the heedful matter for grave
+thought, as each one finds himself ejaculating with spontaneous
+fear&mdash;"Who can tell how oft he offendeth? Cleanse thou me from my secret
+faults."</p>
+
+<p>Surely no one need fear that the outcome of a study of Richard Rolle
+will be effeminacy. Not that that indeed is the special temptation of
+the English: a chill commonplace acquiescence in a convenient, if
+baseless, hope that somehow "things will come all right," is far more
+likely to lead them astray than any "burning yearning to <span class="smcap">God</span> with a
+wonderful delight and certainty." Is not George Herbert's cry apposite
+still?</p>
+
+<div class="poem"><div class="stanza">
+<span class="i0">"O England, full of sin, but most of sloth!"<br /></span>
+</div></div>
+
+<p>Nor can any one argue fairly that this absorption of the mystic is just
+selfish idleness. It is, so it seems, as we read Rolle's injunctions, of
+the nature of hard exacting toil. No doubt, there must be those who do<span class='pagenum'><a name="Page_xxxii" id="Page_xxxii">[xxxii]</a></span>
+the material work of the world; who gain, among other things, those
+"goods" which go to support the Mystics. But there will be no lack of
+such workers, through the inroads of religion; the broad ways of daily
+life are in no danger of contracting suddenly in to the path to the
+strait gate. Moreover, natural life itself is a poor thing unsupported
+by an unseen stream of spiritual refection. Here, as elsewhere in the
+ordered economy of things, two forms of life are found to be
+complementary. It is true, as Dr. Bigg once wrote:&mdash;"If Society is to be
+permeated by religion, there must be reservoirs of religion like those
+great storage places up among the hills which feed the pipes by which
+water is carried to every home in the city. We shall need a special
+class of students of <span class="smcap">God</span>, men and women whose primary and absorbing
+interest it is to work out the spiritual life in all its purity and
+integrity."<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a> It is indeed<span class='pagenum'><a name="Page_xxxiii" id="Page_xxxiii">[xxxiii]</a></span> the idlest of criticism that condemns such
+people as slothful or selfish.</p>
+
+<p>There is one charm in our own Mystics which we may miss in S. John of
+the Cross or S. Teresa for example; viz., that with all their zeal,
+there is also an amazing reality and simplicity down at the bottom of
+it, which may seem to us not present in the rhapsodies of more southern
+lovers; though in all probability such seeming is purely racial.
+Nevertheless, we may be thankful if we find the antidote to our national
+prosaic ways in the sane zeal of others of our nation.</p>
+
+<p>Lastly, as men read, they may be overcome perhaps by despair. This pure
+untainted selflessness of which Richard Rolle writes almost glibly, how
+can it be possible here and now? How can men and women, fixed in and
+condemned to the dusty ways of common life, unable as they are to leave
+the world even if they would, how can they so much<span class='pagenum'><a name="Page_xxxiv" id="Page_xxxiv">[xxxiv]</a></span> as dream of such
+unattainable heights? Is there no help for them in the often quoted
+lines of a later English Mystic?&mdash;</p>
+
+<div class="poem"><div class="stanza">
+<span class="i6">"Who aimeth at the sky<br /></span>
+<span class="i0">Shoots higher much than he who means a tree."<br /></span>
+</div></div>
+
+<p>For plain men and women, the key to the problem may lie in the question
+put by Robert Browning into the mouth of Innocent XII.:&mdash;</p>
+
+<div class="poem"><div class="stanza">
+<span class="i0">"Is this our ultimate stage, or starting place<br /></span>
+<span class="i0">To try man's foot, if it will creep or climb,<br /></span>
+<span class="i0">'Mid obstacles in seeming, points that prove<br /></span>
+<span class="i0">Advantage for who vaults from low to high,<br /></span>
+<span class="i0">And makes the stumbling-block a stepping-stone?"<br /></span>
+</div></div>
+
+<p>Even though the goal be not reached, to have willed deliberately here
+the first step may prove to have been not wholly unavailing.</p>
+
+<div class="footnotes"><h3>FOOTNOTES:</h3>
+
+<div class="footnote"><p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> Quoted by Fr. Joseph Rickaby, S.J., in <i>Scholasticism</i>, p.
+121.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> <i>Wayside Sketches</i>, p. 135.</p></div>
+</div>
+
+
+<hr style="width: 65%;" />
+<h1>The Form of Perfect Living.</h1>
+
+
+
+<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_1" id="Page_1">[1]</a></span></p>
+<h2>The Form of Perfect Living</h2>
+
+<h3>by</h3>
+
+<h2>Richard Rolle.</h2>
+
+
+
+<hr style="width: 65%;" />
+<h2>CHAPTER I.</h2>
+
+
+<p>In every sinful man and woman that is bound in deadly sin, are three
+wretchednesses, the which bring them to the death of hell. The first is:
+<i>Default of ghostly strength</i>. That they are so weak within their heart,
+that they can neither stand against the temptations of the fiend, nor
+can they lift their will to yearn for the love of <span class="smcap">God</span> and follow
+thereto. The second is: <i>Use of fleshly desires</i>:&mdash;for they have no will
+nor might to stand, they fall into lusts and likings of this world; and
+because they think them sweet, they dwell in them still, many till
+their<span class='pagenum'><a name="Page_2" id="Page_2">[2]</a></span> lives' end, and so they come to the third wretchedness. The third
+is, <i>Exchanging a lasting good for a passing delight</i>: as who say they
+give endless joy for a little joy of this life. If they will turn them
+and rise to penance, <span class="smcap">God</span> will ordain their dwelling with angels and with
+holy men. But because they choose the vile sin of this world, and have
+more delight in the filth of their flesh than in the fairness of heaven,
+they lose both the world and heaven. For he that hath not <span class="smcap">Jesus</span> Christ
+loses all that he hath, and all that he is, and all that he might get.
+For he is not worthy of life, nor to be fed with swine's-meat. All
+creatures shall be stirred in His vengeance in the day of Doom. These
+wretchednesses that I have told you of are not only in worldly men and
+women, who use gluttony, lust, and other open sins: but they are also in
+others who seem in penance and godly life. For the devil that is enemy<span class='pagenum'><a name="Page_3" id="Page_3">[3]</a></span>
+to all mankind, when he sees a man or a woman among a thousand, turn
+wholly to <span class="smcap">God</span>, and forsake all the vanities and riches that men who love
+this world covet, and seek lasting joy, a thousand wiles he has in what
+manner he may destroy them. And when he can not bring them into such
+sins which might make all men wonder at them who knew them, he beguiles
+many so privily that they cannot oftentimes feel the trap that has taken
+them.</p>
+
+<p>Some he takes with <i>error</i> that he puts them in. Some with <i>singular
+wit</i>, when he makes them suppose that the thing that they say or do is
+best; and therefore they will have no counsel of another who is better
+and abler than they; and this is a foul stinking pride; for such man
+would set his wit before all other. Some, the devil deceives through
+<i>Vain-glory</i>, that is idle joy; when any have pride and delight in
+themselves, of the<span class='pagenum'><a name="Page_4" id="Page_4">[4]</a></span> penance that they suffer, of good deeds that they
+do, of any virtue that they have; are glad when men praise them, sorry
+when men blame them, have envy of them who are spoken better of than
+they. They consider themselves so glorious, and so far surpassing the
+life that other men lead, that they think that none should reprehend
+them in anything that they do or say; and despise sinful men, and others
+who will not do as they bid them. How mayst thou find a sinfuller wretch
+than such a one? And so much the worse is he because he knows not that
+he is evil, and is considered and honoured of men as wise and holy. Some
+are deceived by <i>over-great lust and liking in meat and drink</i>, when
+they pass measure and come into excess, and have delight therein; and
+they know not that they sin, and therefore they amend them not, and so
+they destroy virtues of soul. Some are destroyed with <i>over-great
+abstinence</i> of<span class='pagenum'><a name="Page_5" id="Page_5">[5]</a></span> meat and drink and sleep. That is often temptation of
+the devil, for to make them fall in the midst of their work, so that
+they bring it to no ending as they should have done, had they known
+reason and had discretion; and so they lose their merit for their
+frowardness. This snare our enemy lays to take us with when we begin to
+hate wickedness, and turn us to <span class="smcap">God</span>. Then many begin a thing that they
+can never more bring to an end: then they suppose that they can do
+whatsoever their heart is set on. But oftentimes they fall or ever they
+come midway; and that thing which they supposed was for them is
+hindering to them. For we have a long way to heaven, and as many good
+deeds as we do, as many prayers as we make, and as many good thoughts as
+we think in truth and hope and charity, so many paces go we heavenwards.
+Then, if we make us so weak and so feeble that we<span class='pagenum'><a name="Page_6" id="Page_6">[6]</a></span> can neither work nor
+pray as we should do, nor think, are we not greatly to blame that fail
+when we had most need to be stalwart? And well I wot that it is not
+<span class="smcap">God's</span> will that we so do. For the prophet says: "Lord, I shall keep my
+strength to Thee," so that he might sustain <span class="smcap">God's</span> service till his
+death-day, and not in a little and a short time waste it, and then lie
+wailing and groaning by the wall. And it is much more peril than men
+suppose. For S. Jerome says that he makes an offering of robbery who
+outrageously torments his body by over-little meat or sleep. And S.
+Bernard says: "Fasting and waking hinder not spiritual goods, but help,
+if they be done with <i>discretion</i>; without that, they are vices."
+Wherefore, it is not good to torture ourselves so much, and afterwards
+to have displeasure at our deed. There have been many, and are who
+suppose it is naught all that they do unless<span class='pagenum'><a name="Page_7" id="Page_7">[7]</a></span> they be in so great
+abstinence and fasting that all men speak of them who know them. But
+oftentimes it befalls that the more outward joy or wondering they have
+(on account) of the praising of men, the less joy they have within of
+the love of <span class="smcap">God</span>. By my judgment, they should please <span class="smcap">Jesus</span> Christ much
+more if they accepted for His sake&mdash;in thanking and praising Him, to
+sustain their body in His service and to withhold themselves from great
+speech of men&mdash;whatsoever <span class="smcap">God</span> sent them in time and place, and gave
+themselves since entirely to the love and the praising of that Lord
+<span class="smcap">Jesus</span> Christ: Who will stalwartly be loved, and lastingly be served, so
+that their holiness were more seen in <span class="smcap">God's</span> eye than in man's. For all
+the better thou art, and the less speech thou hast of men, the more is
+thy joy before <span class="smcap">God</span>. Ah! how great it is to be worthy of love, and to be
+not loved. And what wretchedness it is,<span class='pagenum'><a name="Page_8" id="Page_8">[8]</a></span> to have the name and the habit
+of holiness, and be not so; but to cover pride, ire or envy under the
+clothes of Christ's childhood. A foul thing it is to have liking and
+delight in the words of men who can no more deem what we are in our soul
+than they wot what we think. For ofttimes they say that he or she is in
+the higher degree that is in the lower; and whom they say is in the
+lower, is in the higher. Therefore I hold it to be but madness to be
+gladder or sorrier whether they say good or ill. If we be trying to hide
+us from speech and praise of this world, <span class="smcap">God</span> will shew to us His praise,
+and our joy. For that is His joy when we are strength-full to stand
+against the privy and open temptation of the devil, and to seek nothing
+but the honour and praise of Him, and that we might entirely praise Him.
+And that ought to be our desire, our prayer and our intent, night and
+day, that the fire of His love kindle<span class='pagenum'><a name="Page_9" id="Page_9">[9]</a></span> our hearts, and the sweetness of
+His grace be our comfort and our solace in weal and woe. Thou hast now
+heard a part how the fiend deceives, with his subtle craft, unknowing
+men and women. And if thou wilt do by good counsel and follow holy
+teaching, as I hope that thou wilt, thou shall destroy his traps, and
+burn in love's fire all the bands that he would bind thee with; and all
+his malice shall turn thee to joy, and him to more sorrow. <span class="smcap">God</span> suffers
+him to tempt good men for their profit, that they may be the higher
+crowned, when they, through His help, have overcome so cruel an enemy,
+that oftentimes, both in body and soul, confounds many men.</p>
+
+<p>In three manners, the devil has power to be in a man. In one manner,
+hurting the good they have by <i>nature</i>, as in dumb men, and in others,
+staining their thoughts. In another manner, snatching away the good<span class='pagenum'><a name="Page_10" id="Page_10">[10]</a></span>
+that they have of <i>grace</i>: and so he is in sinful men whom he has
+deceived through delight of the world and of their flesh, and leads them
+with him to hell. In the third manner, he torments a man's body, as we
+read that he has done (to) Job. But wit thee well, if he beguile thee
+not within, thou needst not dread what he may do to thee without, for he
+may do no more than <span class="smcap">God</span> gives him leave to do.</p>
+
+
+
+<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_11" id="Page_11">[11]</a></span></p>
+<h2>CHAPTER II.</h2>
+
+
+<p>Because thou hast forsaken the solace and the joy of this world, and
+taken thee to solitary life, for <span class="smcap">God's</span> sake to suffer tribulation and
+anguish here, and afterwards to come to that bliss which never more
+ceases, I trow truly that the comfort of <span class="smcap">Jesus</span> Christ, and the sweetness
+of His love, with the fire of the Holy Ghost, that purges all sin, shall
+be in thee, and with thee, leading thee and teaching thee how thou shalt
+think, how thou shalt pray, what thou shalt work, so that in a few years
+thou shalt have more delight to be by thy lone, and to speak to thy Love
+and thy Spouse <span class="smcap">Jesus</span> Christ, Who is high in heaven, than if thou wert
+lady here of a thousand worlds. Men suppose<span class='pagenum'><a name="Page_12" id="Page_12">[12]</a></span> that we are in torture and
+in penance great; but we have more joy and more very delight in a day
+than they have in the world all their life. They see our body: but they
+see not our heart where our solace is. If they saw that, many of them
+would forsake all that they have, for to follow us. Therefore, be
+comforted and stalwart, and dread no annoy or anguish: but fasten all
+thine intent in <span class="smcap">Jesus</span>, that thy life be good and convenient; and look
+that there be nothing in thee that should be displeasing to Him that
+thou dost not soon amend it. The state which thou art in, which is
+solitude, is most able of all other to revelation of the Holy Ghost. For
+when S. John was in the Isle of Patmos, then <span class="smcap">God</span> shewed him His secrets.
+The goodness of <span class="smcap">God</span> it is that He comforts them wonderfully that have no
+comfort of the world, if they give their heart entirely to Him, and
+covet not nor seek but Him: then He gives<span class='pagenum'><a name="Page_13" id="Page_13">[13]</a></span> Himself to them in sweetness
+and delight, in burning of love, and in joy and melody and dwells aye
+with them, in their soul, so that the comfort of Him departs never from
+them. And if they any time begin to err, through ignorance or frailty;
+soon He shews them the right way; and all that they have need of, He
+teaches them. No man to such revelation and grace on the first day may
+come; but through long travel and carefulness to love <span class="smcap">Jesus</span> Christ, as
+thou shall here-afterward. Nevertheless, then he suffers them to be
+tempted in sore manners, both waking and sleeping. For aye the more
+temptations and the grievouser they stand against and overcome, the more
+they shall joy in His love when they are passed. Waking, they are
+sometimes tempted with foul thoughts, vile lusts, wicked delights, with
+pride, ire, envy, despair, presumption and other many. But their remedy
+shall be:<span class='pagenum'><a name="Page_14" id="Page_14">[14]</a></span> Prayer: Weeping: Fasting: Waking. These things, if they be
+done with discretion, they put away sin and filth from the soul, and
+make it clean to receive the love of <span class="smcap">Jesus</span> Christ, Who may not be loved,
+but in cleanness. Also, sometimes the fiend tempts men and women, who
+are solitary, by their love in a quaint manner and a subtle: he
+transfigures himself in the likeness of an angel of light, and appears
+to them, and says he is one of <span class="smcap">God's</span> angels come to comfort them, and so
+he deceives fools. But they that are wise and will not quickly trust to
+all spirits, but ask counsel of knowing men, he can not beguile them.
+Also, I find written of a recluse, that was a good woman, to whom the
+ill-angel oft-times appeared in the form of a good angel, and said that
+he was come to bring her to heaven. Wherefore, she was right glad and
+joyful. But nevertheless, she told it to her Shrift-father, and he, as a
+wise<span class='pagenum'><a name="Page_15" id="Page_15">[15]</a></span> man and wary, gave her this counsel. When he comes, he said, bid
+him that he shew thee our Lady, S. Mary. When he has done so, say <i>Ave
+Maria</i>. She did so. The fiend said: "Thou hast no need to see her; my
+presence suffices to thee." And she said by all means she would see her.
+He saw that it behoved him either to do her will, or she would despise
+him: so quickly, he brought forth the fairest woman that might be as to
+her sight, and shewed to her. And she set her on her knees and said,
+<i>Ave Maria</i>. And so quickly all vanished away, and for shame never after
+came he to her. This I say not, because I hope he shall have leave to
+tempt thee in this manner, but because I will that thou beware, if any
+such temptation befall thee sleeping or waking, that thou trust not over
+quickly till thou knowest the truth. More privily he transfigures
+himself into an angel of light&mdash;that commonly all<span class='pagenum'><a name="Page_16" id="Page_16">[16]</a></span> men are tempted
+with&mdash;when he hides ill under the likeness of good. And that is in two
+manners. One is, when he eggs us on to over-great ease and rest of body,
+and softness to our flesh, for need to sustain our nature. For such
+thoughts he puts in us: that unless we eat well, and drink well, and
+sleep well, and lie soft and sit warm, we can not serve <span class="smcap">God</span>, nor last in
+the labour that we have begun. But he thinks to bring us to over-great
+pleasure. Another is, when under the likeness of ghostly good, he
+entices us to sharp and over-great penance, for to destroy ourselves;
+and says thus: "Thou wot'st well that he who suffers most penance for
+<span class="smcap">God's</span> love, he shall have most meed. Therefore eat little, and feeble
+meat; and drink less, the thinnest drink is good enough to thee. Reck
+not of sleep: wear the hair-shirt and the habergeon. All thing that is
+affliction for thy flesh, do it; so that there<span class='pagenum'><a name="Page_17" id="Page_17">[17]</a></span> may be none that can
+pass thee in penance. He that speaks thee thus, is about to slay thee
+with over-great abstinence; as he that said the other to slay thee with
+over-little. Therefore, if we will be rightly disposed, it behoves us to
+set ourselves in a good mean, and that we may destroy our vices and hold
+our flesh under, and nevertheless that it should be stalwart in the
+service of <span class="smcap">Jesus</span> Christ. Also, our enemy will not suffer us to be in
+rest when we sleep, but then he is about to beguile us in many manners.
+Sometimes, with ugly images, for to make us afraid and to make us
+hateful of our state: sometimes with fair images, fair sights and that
+seem comfortable; for to make us glad in vain, and make us think we are
+better than we are. Sometimes, tells us we are holy and good, for to
+bring us into pride; [sometimes says we are wicked and sinful for to
+make us fall into despair.] But<span class='pagenum'><a name="Page_18" id="Page_18">[18]</a></span> He Who is Ordainer of all things,
+suffers not that our sleep be without reward to us, if we dress our life
+to His Will. And wit thou well, thou sinnest not sleeping, if waking
+thou beest evermore without excess of meat and drink, and without
+ill-thoughts. But many a one the devil has deceived, through dreams,
+when he has made them set their heart on them. For he has shewn them
+some truth, but afterwards beguiled them with one that was false.
+Therefore says the wise man that many cares follow dreams; and they fell
+that hoped in them. Wherefore that thou beest not beguiled with them, I
+will that thou wit that <i>there are six manners of dreams</i>. Two are, that
+no man, holy or other, may escape: they are, if their stomach be
+over-empty or over-full; then many vanities, in sore manners, befall
+them sleeping. The third is of illusions of our enemy. The fourth is, of
+thought before and of<span class='pagenum'><a name="Page_19" id="Page_19">[19]</a></span> illusions following. And the fifth through the
+revelation of the Holy Ghost, that is done in many a manner. The sixth
+is, of thoughts before that are due to Christ or Holy Church, revelation
+coming after. In thus many manners, the image of dreams touches men when
+they sleep. But so much the less shall we give faith to any dream,
+because we can not wit which is truth, which is false; which is of our
+enemy, which is of the Holy Ghost. For where many dreams are, there are
+many vanities. And many they may make to err, for they set up unwise
+men, and so deceive them.</p>
+
+
+
+<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_20" id="Page_20">[20]</a></span></p>
+<h2>CHAPTER III.</h2>
+
+
+<p>I know that thy life is given to the service of <span class="smcap">God</span>. Then is it shame to
+thee, unless thou beest as good, or better, within thy soul, as thou art
+seeming in the sight of men. Turn therefore thy thoughts perfectly to
+<span class="smcap">God</span>, as it seems that thou hast done thy body. For I will not that thou
+shouldest ween that all are holy that have the habit of holiness, and
+are not occupied with the world. Nor that all are ill who discourse of
+earthly business. But they only are holy, what state or degree they be
+in, the which despise all earthly things, that is to say, love it not;
+and burn in the love of <span class="smcap">Jesus</span> Christ; and all their desires are set to
+the joy of heaven, and hate all sin, and cease<span class='pagenum'><a name="Page_21" id="Page_21">[21]</a></span> not from good works, and
+feel a sweetness in their heart of the love without end: and
+nevertheless, they think themselves vilest of all, and hold themselves
+wretchedest, least and lowest. This is holy men's life; follow it and be
+holy. And if thou wilt be in the Apostles' reward, think not what thou
+forsookest, but what thou despisest. For they who follow <span class="smcap">Jesus</span> Christ in
+willing poverty, and in meekness, and in charity, and in patience,
+forsake as much as they can covet who follow Him not. And consider with
+how great and how good will thou presentest thy vows before Him: for on
+that He has set His eyes, and if thou with great desire offerest thy
+prayers, with great fervour desirest to see Him, and seekest no earthly
+comfort, but the savour of Heaven, and in contemplation thereof hast thy
+delight. Wonderfully <span class="smcap">Jesus</span> works in His lovers, those whom he reaves
+from the pleasure of flesh<span class='pagenum'><a name="Page_22" id="Page_22">[22]</a></span> and blood through tender love. He makes them
+to will no earthly thing, and makes them rise to the solace of Him, and
+to forget vanities and fleshly loves of the world, and to dread no
+sorrow that may fall: to diminish over-great bodily ease: to suffer for
+His love, seems to them joy; and to be solitary they have great comfort:
+so that they be not hindered of that devotion. Now mayst thou see that
+many are worse than they seem, and many are better than they seem, and
+namely among those that have the habit of holiness. Therefore force
+thyself, in all that thou mayest, that thou mayest be no worse than thou
+seemest. And if thou wilt do as I teach thee in this short form of
+living, I hope, through the grace of <span class="smcap">God</span>, that if men hold thee to be
+good, thou shalt be well better.</p>
+
+
+
+<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_23" id="Page_23">[23]</a></span></p>
+<h2>CHAPTER IV.</h2>
+
+
+<p>At the beginning then, bow thee entirely to thy Lord <span class="smcap">Jesus</span> Christ. That
+turning to <span class="smcap">Jesus</span> is naught else but turning from all the covetousness
+and the liking and the occupations and business of worldly things and of
+fleshly lust and of vain love: so that thy thought, that was ever
+downward, burrowing in the earth, whilst thou wert in the world, now
+should be aye upward like fire; seeking the highest place in heaven,
+right to thy Spouse, where He sits in His bliss. To Him thou art turned,
+when His grace illumines thine heart; and forsakes all vices, and
+conforms it to virtues and good manners, and to all manner of compliance
+and debonairness. And that thou mayst last<span class='pagenum'><a name="Page_24" id="Page_24">[24]</a></span> and grow in the goodness
+that thou hast begun without slowness, and sorriness, and irking of thy
+life; four things shalt thou have in thy thought, till thou beest in
+perfect love. For when thou art come thereto, thy joy and desire will
+aye be burning in Christ. One is: <i>the measure of thy life here, that it
+is so short that scarcely is it anything</i>. For we live but in a
+point&mdash;that is the least thing that may be. And soothly, our life is
+less than a point, if we liken it to the life that lasts aye. Another
+is: <i>uncertainty of our ending</i>. For we wot never when we shall die, nor
+where we shall die, nor how we shall die, nor whither we shall go when
+we are dead; and that <span class="smcap">God</span> wills that this be uncertain to us, for He
+wills that we be aye ready to die. The third is: <i>that we shall answer
+before the righteous Judge</i>, for all the time that we have been here,
+how we have lived, what our occupation has been and why, and what good<span class='pagenum'><a name="Page_25" id="Page_25">[25]</a></span>
+we might have done when we have been idle. Therefore said the prophet:
+"He has called thee times again," that is every day He has lent us here
+for to spend in good use, and in penance, and in <span class="smcap">God's</span> service. If we
+waste it in earthly love and in vanities, full grievously must we be
+condemned and punished; for that is one of the greatest sorrows that may
+be: unless we try manfully in the love of <span class="smcap">God</span>, and do good to all that
+we may, while our short time lasts. And every time that we think not on
+God we may count it as the thing that we have lost. The fourth is: <i>that
+we think how great the joy is that they have who last in <span class="smcap">God's</span> love to
+their ending</i>. For they shall be brethren and fellows with angels and
+holy men, loving and thanking, praising and seeing the King of Joy in
+the beauty and in the shining of His majesty. The which sight shall be
+reward and food, and all delights that any creature may think,<span class='pagenum'><a name="Page_26" id="Page_26">[26]</a></span> and more
+than any can tell, to all His lovers, without end. It is much easier to
+come to that bliss than to describe it. <i>Also think what pain and what
+sorrow and tormenting they shall have</i> who love not <span class="smcap">God</span> above all things
+that one sees in this world, but defile their body in the pleasures and
+lusts of this life, in pride and greed and other sins; they shall burn
+in the fire of hell with the devil whom they served, as long as <span class="smcap">God</span> is
+in heaven with His servants, that is evermore.</p>
+
+
+
+<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_27" id="Page_27">[27]</a></span></p>
+<h2>CHAPTER V.</h2>
+
+
+<p>I will that thou beest aye climbing to <span class="smcap">Jesus</span>-ward, and increasing thy
+love and thy service to Him; not as fools do; they begin in the highest
+degree and come down to the lowest. I say not that if thou hast begun
+unreasonable abstinence that thou hold it; but for many who were burning
+at the beginning and able to (capable of) the love of <span class="smcap">Jesus</span> Christ,
+through over-great penance they have hindered themselves, and made
+themselves so feeble that they cannot love <span class="smcap">God</span> as they should. In the
+which love that thou mayest wax aye more and more is my coveting and my
+admonition. I consider<span class='pagenum'><a name="Page_28" id="Page_28">[28]</a></span> thee never of the less merit if thou beest not
+in so great abstinence; but if thou set all thy thought how thou mayest
+love thy Spouse <span class="smcap">Jesus</span> Christ more than thou hast done, then dare I say
+that thy reward is waxing not waning.</p>
+
+
+
+<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_29" id="Page_29">[29]</a></span></p>
+<h2>CHAPTER VI.</h2>
+
+
+<p>Wherefore, that thou may'st be rightly disposed both for thy soul and
+thy body, thou shalt understand four things. The first thing is: <i>what
+thing defiles a man</i>. The second thing: <i>what makes him clean</i>. The
+third: <i>what holds him in cleanness</i>. The fourth: <i>what thing draws him
+for to ordain his will entirely at <span class="smcap">God's</span> will</i>. For the first, wit thou
+that we sin in three things that make us foul: that is with <i>heart</i> and
+<i>mouth</i> and <i>deed</i>. The sins of the heart are these: Ill-thought: ill
+delight: assent to sin: desire of ill; wicked will: ill suspicion:
+undevotion: if thou lettest thine heart any time be idle, without
+occupation of the love, of the praising of <span class="smcap">God</span>: ill dread:<span class='pagenum'><a name="Page_30" id="Page_30">[30]</a></span> ill love:
+error: fleshly affection to thy friends or to other that thou lovest:
+joy in any man's ill-faring, whether they be enemy or none: contempt of
+poor or sinful men: to honour rich men for their riches: unsuitable joy
+in any world's vanity: sorrow of the world: impatience: perplexity, that
+is doubt what to do and what not, for every man ought to be secure
+(about) what he shall do and what he shall leave: obstinacy in ill:
+annoyance (at having) to do good: sorrow that he did no more ill, or
+that he did not have that pleasure or that will of his flesh which he
+might have done: unstableness of thought: pain at penance: hypocrisy:
+love to please men: dread to displease them: shame of good deed: joy of
+ill deed: singular wit: desire for honour or dignity, or to be holden
+better than another, or richer, or fairer, or more to be dreaded: vain
+glory of any good of nature, of happening, or of grace:<span class='pagenum'><a name="Page_31" id="Page_31">[31]</a></span> shame of poor
+friends: pride of rich or of gentle kin, for all we alike are free
+before <span class="smcap">God's</span> face, unless our deeds make any better or worse than
+another, in spite of good counsel and of good teaching. <i>The sins of the
+mouth</i> are these: to swear oftentimes: forswearing: slander of Christ or
+of any of His Saints; to name His name without reverence; gainsaying and
+strife against truthfulness; murmuring against <span class="smcap">God</span> for any anguish or
+trouble or tribulation that may befall on earth: to say <span class="smcap">God's</span> Service
+undevoutly and without reverence: backbiting; flattering: lying:
+abusing: cursing: defaming: quarrelling: threatening: sowing of discord:
+treason: false-witness: ill counsel: scorn: unbuxomness in speech: to
+turn good deeds to ill: to make them be holden ill who do them: (we
+ought to wrap up our neighbours' deeds in the best not the worst);
+exciting any man to ire: reprehending <span class='pagenum'><a name="Page_32" id="Page_32">[32]</a></span>in another what one does one's
+self: vain speech: much speech: foul speech: to speak idle words: or to
+speak words not needful: praising: polishing of words: defending sin:
+shouting with laughter: making grimaces at any man: to sing secular
+songs and to love them: to praise ill-deeds: to sing more for the glory
+of men than of <span class="smcap">God</span>. <i>The sins of deed are these</i>: gluttony: lechery:
+drunkenness: simony: witch-craft: breaking of the holy-days: sacrilege:
+to receive <span class="smcap">God's</span> Body in deadly sin: breaking of vows: apostacy:
+dissipation in <span class="smcap">God's</span> service: to set example of ill deeds: to hurt any
+man in his body, or in his goods, or in his fame: theft: rapine: usury:
+deceit: selling of righteousness: to hearken ill: to give to harlots: to
+withhold necessaries from the body, or to give it to excess: to begin a
+thing that is above our might: custom to sin: falling often into sin:
+feigning of more<span class='pagenum'><a name="Page_33" id="Page_33">[33]</a></span> good than we have: for to seem holier, more learned
+and wiser than we are: to hold office that we do not suffice to: or to
+hold one that cannot be held without sin: to lead dances: to bring up
+new fashions: to be rebellious against one's Sovereign: to insult those
+who are less: to sin in sight, in hearing, in smelling, in touching, in
+handling, in swallowing: in means: in signs: in beggings: writings. To
+receive the circumstances, that is to say time, place, manner, number,
+person, dwelling, knowledge, age, that makes thee sin more or less. To
+desire a sin or to be tempted: to constrain one to sin. Other many sins
+there are <i>of omission</i>, that is, of leaving good undone: when men leave
+the good they should do. Not thinking about <span class="smcap">God</span>, nor dreading, nor
+praising Him, nor thanking Him for His gifts: to do not all that one
+does for love of <span class="smcap">God</span>: to sorrow not for one's sins as one should do: not
+to dispose one's<span class='pagenum'><a name="Page_34" id="Page_34">[34]</a></span> self to receive grace. And if one have taken grace,
+not to use it as one ought; not to keep it: to turn not to the
+inspiration of <span class="smcap">God</span>: to conform not one's will to <span class="smcap">God's</span> will: to give not
+attention to one's prayers, but mutter on and never reck save that they
+be said; to do negligently what one was bound by vow to do, or by
+command, or else enjoined in penance: to draw out at length what should
+be done soon: having no joy at one's neighbour's profit as at one's own;
+not sorrowing at his ill-faring: standing not against temptations:
+forgiving not those who have done one harm: keeping not faith with one's
+neighbour as one would that he did to one's self: and yielding not a
+good deed for another if one can. Amending not those sins before one's
+eyes: not appeasing strifes: not teaching them that are unlearned: not
+comforting them that are in sorrow, or in sickness, or in poverty, or
+in<span class='pagenum'><a name="Page_35" id="Page_35">[35]</a></span> penance, or in prison. These sins, and many others make men foul.
+<i>The things that cleanse us of that filth</i>, are three, against these
+three manners of sins. The first is: <i>sorrow of heart</i> against the sin
+of thought: and that it behoves (thee to) be so perfect that thou beest
+in full will never to sin more. And that thou mayest have sorrow for all
+thy sins. And that all joy and solace, except of <span class="smcap">God</span> and in <span class="smcap">God</span>, be put
+out of thine heart. The second is: <i>shrift of mouth</i>; against the sin of
+mouth. And that shall be <i>hasty</i>, without delaying. <i>Naked</i>, without
+excusing. Whole, without parting. Also (not) for to tell one sin to one
+priest and another to another. Say all that thou wottest to one, or else
+thy shrift is not worth. The Third is, <i>Satisfaction</i>; that has three
+parts, Fasting, Prayer, and Alms-Deed. Not only to give poor men meat
+and drink: but to forgive them that do thee wrong and pray for them:
+and<span class='pagenum'><a name="Page_36" id="Page_36">[36]</a></span> inform them who are at the point to perish what they shall do. For
+the third thing, thou shalt wit that cleanness behoves to be kept in
+heart, in mouth and in work. <i>Cleanness of heart</i>, three things keep:
+one is, watchful thought and stable about <span class="smcap">God</span>. Another is, care to keep
+thy five wits, so that all the wicked stirrings of them be closed out of
+the flesh. The third, honest and profitable occupation. Also, <i>cleanness
+of mouth</i>, three things keep: one is that thou should'st bethink thee
+before thou speakest. Another is that thou beest not of great but of
+little speech; and specially ever till thine heart be established in the
+love of <span class="smcap">Jesus</span> Christ: so that men think thou ever lookest on Him,
+whether thou speakest or not. But such a grace may'st thou not have on
+the first day: but with long travel and great care to love Him from
+habit, so that the eye of thine heart be aye upward, shalt thou come
+thereto.<span class='pagenum'><a name="Page_37" id="Page_37">[37]</a></span> The third, that thou for nothing, not even for meekness, shalt
+lie to any man. For every lie is sin and ill: and not <span class="smcap">God's</span> will. Thou
+needest not tell all the truth always, unless thou willest. But hate all
+lies. If thou sayest a thing of thyself that seems to thy praise, but
+thou sayst it to the praise of <span class="smcap">God</span> and help of another, thou dost not
+unwisely for thou speakest truth. But if thou will have aught private,
+tell it to none but such a one that thou beest secure that it should not
+be shewed (disclosed) but only to the praise of <span class="smcap">God</span>, of whom is all
+goodness, and who makes some better than others, and gives them special
+grace, not only for themselves, but also for them that will do well
+after their example. <i>Cleanness of work</i>, three things keep. One is: <i>a
+careful thought of death</i>: for the wise man says; "Bethink thee of thy
+last ending, and thou shalt not sin." The second: <i>flee from ill
+fellowship</i>, that<span class='pagenum'><a name="Page_38" id="Page_38">[38]</a></span> gives more example to love the world than <span class="smcap">God</span>, earth
+than heaven, filth of body than cleanness of soul. The third is:
+<i>temperance and discretion in meat and drink</i>: that it be neither to
+excess, nor beneath suitable sustenance for thy body. For both come to
+one end: excess and over-great fasting: for neither is <span class="smcap">God's</span> will&mdash;and
+that many will not suppose, for anything one may say. If you take
+sustenance of such good as <span class="smcap">God</span> sends for the time and the day, whatever
+it be, I take out no manner of meat that Christian men use; with measure
+and discretion, thou dost well; for so did Christ and His Apostles. If
+you leave many meats that men have, not despising the meat that <span class="smcap">God</span> has
+made for man's help, but because thou thinkest thou hast no need
+thereof, thou dost well: if thou seest that thou art stalwart to serve
+<span class="smcap">God</span>, and that it breaks not thy stomach. For if thou hast broken it with
+over-great<span class='pagenum'><a name="Page_39" id="Page_39">[39]</a></span> abstinence, appetite for meat is reft from thee: and often
+shalt thou be in tremblings, as if thou wert ready to give up the ghost.
+And wit thou well, thou didst sin that deed. And thou may'st not wit
+soon whether thine abstinence be against thee, or with thee. For the
+time thou art going, I counsel thee that thou should'st eat better and
+more, as it comes, that thou beest not beguiled. And afterward, when
+thou hast proved many things, and overcome many temptations, and knowest
+better thyself and <span class="smcap">God</span> than thou didst, then if thou seest that it be to
+be done, thou mayst take to greater abstinence. And meanwhile thou mayst
+do privy penance which all men need not know. Righteousness is not all
+in fasting or in eating. But thou art righteous, if contempt and praise,
+poverty and riches, hunger and need or delights and dainties be all
+alike to thee. If thou takest these with love of <span class="smcap">God</span>, I hold<span class='pagenum'><a name="Page_40" id="Page_40">[40]</a></span> thee
+blessed and high before <span class="smcap">Jesus</span>. Men who come to thee, they love thee
+because they see thy great abstinence, and because they see thee
+enclosed: but I may not love thee so lightly for anything I see thee do
+without, but if thy will be conformed entirely to <span class="smcap">God's</span> will. And set
+not by their praise and blame, and never give thou heed if they speak
+less good of thee than they did; but that thou shouldest be more burning
+in <span class="smcap">God's</span> love than thou wert. For one thing I warn thee: I hope that <span class="smcap">God</span>
+has no perfect servant in earth without enemies of some men&mdash;For only
+wretchedness has no enemy. <i>For to draw us that we conform our will to
+<span class="smcap">God's</span> will</i>: are three things. One is, example of holy men and women,
+who were intent, night and day, to serve <span class="smcap">God</span>, and dread Him and love
+Him. If we follow them on earth, we must be with them in heaven. Another
+is the goodness of our Lord, which despises none,<span class='pagenum'><a name="Page_41" id="Page_41">[41]</a></span> but gladly receives
+all that come to His mercy: and He is homelier to them than brother or
+sister, or any friend that they most love, or most trust in. The third
+is the wonderful joy of the kingdom of heaven, which is more than tongue
+may tell, or heart may think, or eye may see, or ear may hear. It is so
+great that, as in hell nothing might live for great pain but that the
+might of <span class="smcap">God</span> suffers them not to die; so the joy in the sight of <span class="smcap">Jesus</span>
+in His <span class="smcap">God</span>-head is so great that they must die of joy, if it were not
+for His goodness, who wills that His lovers should be living aye in
+bliss: also His righteousness wills that all who loved Him not, be aye
+living in fire, which is horrible to any man that thinks: look then what
+it is to feel. But they who will not think of it and dread it now, they
+shall suffer it evermore. Now hast thou heard how thou mayst dispose thy
+life, and rule it to <span class="smcap">God's</span> will. But I wot<span class='pagenum'><a name="Page_42" id="Page_42">[42]</a></span> well that thou desirest to
+hear some special point of the love of <span class="smcap">Jesus</span> Christ, and of
+contemplative life, which thou hast taken to thee in all men's sight.
+(According) As I have grace and knowledge, I will teach thee.</p>
+
+
+
+<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_43" id="Page_43">[43]</a></span></p>
+<h2>CHAPTER VII.</h2>
+
+
+<p>Amore langueo. These two words are written in the Book of Love, that is
+called the Song of Love, or the Song of Songs. For he that loves
+greatly, lists often to sing of his love, for joy that he or she has
+when they think on that they love, specially if their love be true and
+loving. And this is the English of these two words: "I languish for
+love." Separate men on earth have separate gifts and graces of <span class="smcap">God</span>, but
+the special gift of those who lead the solitary life, is for to love
+<span class="smcap">Jesus</span> Christ. Thou sayest to me, 'All men love Him who keep His
+commandments.' That is Truth. But all men who keep His bidding keep not
+also His Counsel. And all that do His Counsel are not all fulfilled by
+the sweetness of His love, nor feel the fire of burning love of heart.<span class='pagenum'><a name="Page_44" id="Page_44">[44]</a></span>
+Therefore, the diversity of love makes the diversity of holiness and of
+need. In heaven, the angels who are most burning in love, are nearest to
+<span class="smcap">God</span>. Also, men and women that have most of <span class="smcap">God's</span> love, whether they do
+penance or none; they shall be in the highest degree in heaven: they who
+love Him less, in the lower order. If thou lovest Him much, great joy
+and sweetness and burning thou feelest in His love, that is thy comfort
+and strength night and day. If thy love be not burning in Him: little is
+thy delight. For Him may no man feel in joy and sweetness, unless they
+be clean and filled with His love; and thereto shalt thou come with
+great travail in prayer and thanking, having such meditations as are all
+on the love and the praising of <span class="smcap">God</span>. And when thou art at thy meal, ever
+love <span class="smcap">God</span> in thy thought, at each moment, and say thus in thine heart:
+<i>Loved be Thou, King: and thanked be Thou,</i><span class='pagenum'><a name="Page_45" id="Page_45">[45]</a></span> <i>King, and blessed be Thou,
+King, <span class="smcap">Jesu</span> all my joying, of all Thy good gifts: Who for me spilt Thy
+blood, and died on the rood. Do Thou give me grace to sing the song of
+Thy praise.</i> And think it not only whiles thou eatest, but both before
+and after, and ever when thou prayest or speakest. Or if thou hast other
+thoughts, that thou hast more sweetness in and devotion than in those
+that I teach thee, thou may'st think them. For I hope that <span class="smcap">God</span> will put
+such thoughts in thine heart, as He is pleased with, and as thou art
+ordained for. When thou prayest, look not how much thou sayest, but how
+well: that the love of thine heart be aye upward, and thy thought on
+what thou sayst as much as thou canst. If thou beest in prayers and
+meditations all the day, I wot well that thou must wax greatly in the
+love of <span class="smcap">Jesus</span> Christ, and feel much of delight, and within short time.</p>
+
+
+
+<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_46" id="Page_46">[46]</a></span></p>
+<h2>CHAPTER VIII.</h2>
+
+
+<p>Three degrees of love I shall tell thee, for I would that thou mightest
+win to the highest. The first degree is called <i>Insuperable</i>. The second
+<i>Inseparable</i>. The third is, <i>Singular</i>. Thy love is Insuperable, when
+nothing that is contrary to <span class="smcap">God's</span> love overcomes it: but it is stalwart
+against all temptations; and stable, whether thou beest in ease or in
+anguish, or in health or in sickness: so that men think that thou
+wouldest not, even to have all the world without end, make <span class="smcap">God</span> angry at
+any time: and thou wert liefer, if so it should be, to suffer all the
+pain and woe that might come to any creature, before thou wouldst do the
+thing that should displease Him. In this manner shall thy love<span class='pagenum'><a name="Page_47" id="Page_47">[47]</a></span> be
+Insuperable that nothing can bring it down, but it may aye spring on
+high. Blessed is he or she who is in this degree: but yet are they
+blesseder who might hold to this degree and turn to the other, that is
+to <i>Inseparable</i>. <i>Inseparable</i> is thy love, when all thine heart, and
+thy thought, and thy might is so wholly, so entirely and so perfectly
+fastened, set and established in <span class="smcap">Jesus</span> Christ, that thy thought comes
+never from Him, never departs from Him, sleeping excepted: and as soon
+as thou awakest, thine heart is on Him, saying <i>Ave Maria</i>, or <i>Gloria
+Tibi, Domine</i>, or <i>Pater Noster</i>, or <i>Miserere mei, <span class="smcap">Deus</span></i>, if thou hast
+been tempted in thy sleep; or thinking on His love and His praise as
+thou didst waking. When thou canst at no time forget Him, waking or
+sleeping, whatso thou dost or sayst, then is thy love <i>Inseparable</i>.
+Full great grace have they that be in this degree of love. And methinks<span class='pagenum'><a name="Page_48" id="Page_48">[48]</a></span>
+that thou, who hast nothing else to do but for to love <span class="smcap">God</span>, mayst come
+thereunto if any may get it.</p>
+
+<p>The third degree is highest and most wondrous to win. That is called
+<i>Singular</i>, for it has no peer. <i>Singular</i> love is when all comfort and
+solace is closed out of thine heart, but of <span class="smcap">Jesus</span> Christ alone. Other
+joy it delights not in. For the sweetness of Him in this degree is so
+comforting, and lasting in His love, so burning and gladdening, that he
+or she who is in this degree can as well feel the fire of love burning
+in their soul, as thou canst feel thy finger burn if thou puttest it in
+the fire. But that fire, if it be hot, is so delectable and so
+wonderful, that I cannot tell it. Then, thy soul is loving <span class="smcap">Jesus</span>,
+thinking of <span class="smcap">Jesus</span>, desiring <span class="smcap">Jesus</span>; in covetousness of Him breathing; to
+Him singing: of Him burning; in Him resting. Then the song of praise and
+of love has come. Then, thy<span class='pagenum'><a name="Page_49" id="Page_49">[49]</a></span> thought turns into song and into melody.
+Then it behoves thee to sing the psalms which before thou said'st. Then
+must thou be long over a few psalms. Then, thou wilt think death sweeter
+than honey, for then thou art full of sighs to see Him whom thou lovest.
+[Then mayst thou boldly say "I languish for love."] Then mayst thou say
+"I sleep, and my heart wakes."</p>
+
+<p>In the first degree, men may say "I languish for love," or "I long in
+love." And in the second degree also: for languishing is when men fail
+for sickness, and they who are in these two degrees fail from all the
+covetousness of this world, and from lust and liking of sinful life, and
+set their will and their heart to the love of <span class="smcap">God</span>&mdash;therefore they may
+say "I languish for love," and much more that are in the second degree
+than in the first. But the soul that is in the third degree is all
+burning fire, and like the<span class='pagenum'><a name="Page_50" id="Page_50">[50]</a></span> nightingale that loves song and melody, and
+fails for great love: so that the soul is only comforted in praising and
+loving <span class="smcap">God</span>; and till Death come, is singing ghostly to <span class="smcap">Jesus</span>, and in
+<span class="smcap">Jesus</span>, and <span class="smcap">Jesus</span>; not crying bodily with the mouth&mdash;of that manner of
+singing I speak not, for both good and evil have that song. And this
+manner of song have none unless they be in this third degree of love: to
+the which degree it is impossible to come, but in a great multitude of
+love. Therefore, if thou wilt wot what kind of joy that song has, I tell
+thee, that no man wots, save he or she who feels it, who has it, and who
+loves <span class="smcap">God</span> singing therewith. One thing tell I thee, it is of heaven, and
+<span class="smcap">God</span> gives it to whom He will, but not without great grace coming before.
+Who has it, he thinks all the song and all the minstrelsy of earth
+naught but sorrow and woe (compared) thereto. In sovereign rest shall
+they be who<span class='pagenum'><a name="Page_51" id="Page_51">[51]</a></span> get it. Wanderers and brawlers, and keepers of comers and
+goers early and late night and day, or any who are seized with any sin
+witfully and willingly, or who have delight in any earthly thing, they
+are also farther therefrom than heaven is from earth. In the first
+degree, are many: in the second degree are full few; but in the third
+degree are scarcely any: for aye the greater is the perfection the fewer
+followers it has. In the first degree, men are likened to the stars, in
+the second to the moon, in the third to the sun. Therefore says S. Paul:
+"Others of the sun, others of the moon, others of the stars," so it is
+of the lovers of <span class="smcap">God</span>. In this third degree, if thou mayst win thereto,
+thou shalt know of more joy than I have told thee yet. And among other
+affections and songs, thou mayst, in thy longing, sing this in thine
+heart to thy Lord <span class="smcap">Jesus</span>, when thou dost covet His coming and thy going:
+"<i>When</i><span class='pagenum'><a name="Page_52" id="Page_52">[52]</a></span> <i>wilt Thou come to comfort me: and bring me out of care, and give
+me Thee, Whom I may see, having evermore? My heart when shall it burst?
+for love then languished I no more. For love my thought has fast, and I
+am fain to fare away. I stand still mourning for the loveliest of lore;
+...</i><a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a> <i>is love-longing; it draws me to my day; The brand of sweet
+burning for it holds me aye: From place and from playing: till I may get
+sight of my sweet One, Who never wends away. In wealth be our waking,
+without hurt or night. My love is everlasting, and longs unto that
+sight.</i>"</p>
+
+
+
+<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_53" id="Page_53">[53]</a></span></p>
+<h2>CHAPTER IX.</h2>
+
+
+<p>If thou wilt be well with <span class="smcap">God</span>, and have grace to rule thy life, and come
+to the joy of love: this name <span class="smcap">Jesus</span>, fasten it so fast in thy heart that
+it come never out of thy thought. And when thou speakest to Him, and
+through custom sayst, <span class="smcap">Jesus</span>, it shall be in thine ear, joy; in thy
+mouth, honey; and in thine heart, melody: for men shall think joy to
+hear that name be named, sweetness to speak it, mirth and song to think
+it. If thou thinkest (on) <span class="smcap">Jesus</span> continually, and holdest it firmly, it
+purges thy sin, and kindles thine heart; it clarifies thy soul, it
+removes anger and does away slowness. It wounds in love and fulfils
+charity. It chases the devil, and puts out<span class='pagenum'><a name="Page_54" id="Page_54">[54]</a></span> dread. It opens heaven, and
+makes a contemplative man. Have <span class="smcap">Jesus</span> in mind, for that puts all vices
+and phantoms out from the lover. And often hail Mary, both day and
+night. Much love and joy shalt thou feel, if thou wilt do after this
+teaching. Thou need'st not covet greatly many books: hold love in thine
+heart and work, and thou hast all that we can say or write: for fulness
+of the law is charity: on that hangs everything.</p>
+
+
+
+<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_55" id="Page_55">[55]</a></span></p>
+<h2>CHAPTER X.</h2>
+
+
+<p>But now, thou mayst ask me and say, "Thou speakest so much of love; tell
+me&mdash;<i>What is love, and where is love. And how I shall love <span class="smcap">God</span> verily.
+And how that I may know that I love Him. And in what state I may most
+love Him.</i>" These are hard questions to teach, to a feeble man and
+fleshly as I am. But nevertheless therefore, I shall not delay that I
+shall not shew my wit, and as I think it may be. For I hope in the help
+of <span class="smcap">Jesus</span>, who is the well of love and peace and sweetness. Thy first
+asking is: <i>What is love?</i> And I answer: Love is a burning yearning
+after <span class="smcap">God</span>, with a wonderful delight and certainty. <span class="smcap">God</span> is light and
+burning. Light clarifies our reason; burning <span class='pagenum'><a name="Page_56" id="Page_56">[56]</a></span>kindles our will, that we
+desire naught but Him. Love is a life, joining together the loving and
+the loved. For meekness makes us sweet to <span class="smcap">God</span>. Purity joins us to <span class="smcap">God</span>.
+Love makes us one with <span class="smcap">God</span>. Love is the beauty of all virtues. Love is
+the thing through which <span class="smcap">God</span> loves us, and we Him, and each one of us
+loves others. Love is the desire of the heart, aye thinking on that it
+loves; and when it has that it loves, then it joys and nothing can make
+it sorry. (Love is yearning between two, with lastingness of thoughts.)
+Love is a stirring of the soul for to love <span class="smcap">God</span> for Himself, and all
+other things for <span class="smcap">God</span>; the which love, when it is ordained in <span class="smcap">God</span>, it
+does away all inordinate love in anything that is not good. But all
+deadly sin is inordinate love for a thing that is naught: then love puts
+out all deadly sin. Love is a virtue which is the rightest affection of
+man's soul. Truth may<span class='pagenum'><a name="Page_57" id="Page_57">[57]</a></span> be without love: but it cannot help without it.
+Love is a perfection of learning, virtue of prophecy, fruit of truth,
+help of sacraments, establishing of wit and knowledge; riches of pure
+men; life of dying men. So, how good love is. If we suffer to be slain;
+if we give all that we have, (down) to a beggar's staff; if we know as
+much as men may know on earth, all this is naught but ordained sorrow
+and torment. If thou wilt ask how good is he or she, ask how much he or
+she loves; and that no man can tell. For I hold it folly to judge a
+man's heart; that none knows save <span class="smcap">God</span>. Love is a righteous turning from
+all earthly things, and is joined to <span class="smcap">God</span>, without departing, and kindled
+with the fire of the Holy Ghost: far from defiling, far from corruption,
+bound to no vice of this life. High above all fleshly lusts, aye ready
+and greedy for the contemplation of <span class="smcap">God</span>. In all things not overcome.
+<span class='pagenum'><a name="Page_58" id="Page_58">[58]</a></span>The sum of all good affections. Health of good manners; goal of the
+commandments of <span class="smcap">God</span>; death of sins; life of virtues. Virtue whilst
+fighting lasts, crown of over-comers. Mirth<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a> to holy thoughts. Without
+that, no man may please <span class="smcap">God</span>; with that, no man sins. For if we love <span class="smcap">God</span>
+in all our heart, there is nothing in us through which we serve sin.
+Very love cleanses the soul, and delivers it from the pain of hell, and
+from the foul service of sin, and from the ugly fellowship of the
+devils; and (out) of the fiend's son, makes <span class="smcap">God's</span> son, and partner of
+the heritage of heaven. We shall force ourselves to clothe us in love,
+as iron or coal does in the fire, as the air does in the sun, as the
+wool does in the dye. The coal so clothes itself in fire that it is
+fire. The air so clothes itself in the sun that it is light.<span class='pagenum'><a name="Page_59" id="Page_59">[59]</a></span> And the
+wool so substantially takes the dye that it is like it. In this manner
+shall a true lover of <span class="smcap">Jesus</span> Christ do: his heart shall so burn in love,
+that it shall be turned into the fire of love, and be as it were all
+fire; and he shall so shine in virtues that no part of him shall be
+murky in vices.</p>
+
+<p>The second asking is: <i>Where is love?</i> And the answer: love is in thine
+heart, and in the will of man; not in his hand, nor in his mouth: that
+is to say, not in his work, but in his soul, "For many speak good and do
+good, and love not <span class="smcap">God</span>: as hypocrites, who suffer great penance, and
+seem holy in man's sight. But because they seek praise and honour of
+men, and favour, they have lost their meed: and in the sight of <span class="smcap">God</span>,
+they are devil's sons, and ravishing wolves. But if a man give
+alms-deed, and take him to poverty and do penance, it is a sign that he
+loves <span class="smcap">God</span>: but therefore loves he Him<span class='pagenum'><a name="Page_60" id="Page_60">[60]</a></span> not, save when he forsakes the
+world only for <span class="smcap">God's</span> love, and sets all his thought on <span class="smcap">God</span>, and loves
+all men as himself: and all the good deeds that he may do, he does them
+with intent to please <span class="smcap">Jesus</span> Christ, and to come to the rest of heaven.
+Then he loves <span class="smcap">God</span>: and that love is in his soul, and so his deeds shew
+without. If thou speakest good and doest good, men suppose that thou
+lovest good: therefore look well that thy thought be in God, or else
+thou deceivest thyself, and deceivest men. Nothing that I do without
+(outside) proves that I love <span class="smcap">God</span>.</p>
+
+<p>For a wicked man might do as much penance in body, as much waking and
+fasting as I do. How may I then ween that I love, or hold myself better,
+on account of that which any man may do? Certainly, my heart, whether it
+loves my <span class="smcap">God</span> or not, wots no one but <span class="smcap">God</span>, for nought that they may<span class='pagenum'><a name="Page_61" id="Page_61">[61]</a></span> see
+me do. Wherefore, love is in will verily, not in work, but in a sign of
+love. For he that says he loves <span class="smcap">God</span>, and will not do what is in him to
+shew love, tell him that he lies. Love will not be idle, it is working
+some good evermore. If it cease working, wit thou that it cools and goes
+away.</p>
+
+<p>The third asking is: <i>How shall I verily love <span class="smcap">God</span></i>? I answer; Very love
+is to love Him with all thy might, stalwartly: in all thine heart,
+wisely: in all thy soul, devoutly and sweetly. Stalwartly can no man
+love Him save he be stalwart. He is stalwart, who is meek; for all
+ghostly strength comes of meekness;&mdash;on whom rests the Holy Ghost? in a
+meek soul. Meekness governs us and keeps us in all our temptations, so
+that they overcome us not. But the devil deceives many that are meek,
+through tribulations, and reproofs, and back-bitings*. But if thou beest
+wroth for any<span class='pagenum'><a name="Page_62" id="Page_62">[62]</a></span> anguish of this world, or for any word that men say of
+thee, or for aught that men say to thee, thou art not meek, nor mayst
+thou love <span class="smcap">God</span> stalwartly. For love is stalwart as death, which slays
+every living thing on earth, and hard as hell that spares not them that
+are dead. And he who loves <span class="smcap">God</span> perfectly grieves Him not, whatever shame
+or anguish he may suffer; but he has delight and covets that he might be
+worthy for to suffer torment and pain for Christ's love: and he has joy
+that men reprove him and speak ill of him. Like a dead man, what so men
+do or say, he answers not. Right-so, whoso loves <span class="smcap">God</span> perfectly, they are
+not stirred for any word that man may say. For he or she cannot love,
+that cannot suffer pain or anger for their friend's love. For whoso
+loves, they have no pain. Proud men or women love not stalwartly, for
+they are so weak, and they fall at every stirring of<span class='pagenum'><a name="Page_63" id="Page_63">[63]</a></span> the wind that is
+temptation. They seek a higher place than Christ; for they will have
+their will done, whether it be with right or with wrong: and Christ
+wills that nothing but well be done, and without harm to other men. But
+who is verily meek, they will not have their will in this world, but
+that they may have it in the other fully. In nothing may men sooner
+overcome the devil than in Meekness, which he much hates. For he may
+wake, and fast and suffer pain more than any other creature may: but
+meekness and love may he not have. Also, it behoves thee to love <span class="smcap">God</span>
+wisely, and that thou canst not do save thou beest wise. Thou art wise,
+when thou art poor without desire of this world, and despisest thyself
+for love of Christ: and expendest all thy wit and all thy might in His
+service. For some who seem wise are most fools, for all their wisdom
+they spill in covetousness and care about the world. If<span class='pagenum'><a name="Page_64" id="Page_64">[64]</a></span> thou sawest a
+man have precious stones wherewith he might buy a kingdom, if he gave
+them for an apple, as a child will do, rightly mightest thou say that he
+was not wise but a great fool. Just so, if we will, we have precious
+stones: Poverty and penance and ghostly travail, with the which we may
+buy the kingdom of heaven. For, if thou lovest poverty and despisest
+riches and delights of this world, and holdest thyself vile and poor,
+and thinkest thou hast naught of thyself save sin: for this poverty,
+thou shalt have riches without end. And if thou hast <i>sorrow for thy
+sins</i>, and because thou art so long in exile out of thy country, and
+forsakest the solace of this life: thou shalt have for this sorrow the
+joy of heaven. And if thou beest <i>in travail</i>, and punishest thy body
+reasonably and wisely, by wakings, fastings, and in prayers and
+meditations, and sufferest heat and cold, hunger and<span class='pagenum'><a name="Page_65" id="Page_65">[65]</a></span> thirst, privation
+and anguish for the love of <span class="smcap">Jesus</span> Christ; for this travail thou shalt
+come to rest that lasts aye, and sit on a settle of joy with angels. But
+some there are who love not wisely, like children who love an apple,
+more than a castle. So do many; they give the joy of heaven for a little
+delight of their flesh, that is not worth a plum. Now canst thou see,
+that whoso will love wisely, it behoves him to love lasting things,
+lastingly; and passing things, passingly; so that his heart be settled
+and fastened on nothing but <span class="smcap">God</span>. And if thou wilt love <span class="smcap">Jesus</span> verily,
+thou shalt not only love Him stalwartly and wisely, but also <i>devoutly
+and sweetly</i>. Sweet love is when thy body is chaste and thy thought
+clean. Devout love is; when thou offerest thy prayers and thy thoughts
+to <span class="smcap">God</span> with ghostly joy, and burning heart in the heat of the Holy
+Ghost; so that men think that thy soul is as it were drunken for<span class='pagenum'><a name="Page_66" id="Page_66">[66]</a></span>
+delight and solace of the sweetness of <span class="smcap">Jesus</span>; and thy heart conceivest
+so much of <span class="smcap">God's</span> help that men think thou mayst never be departed from
+Him: and then thou comest into such rest and peace in soul, and quiet,
+without thoughts of vanity, (or) of vices, as if thou wert in silence
+and sleep, and set in Noe's ship, so that nothing may hinder thee from
+devotion and sweet love. For thou hast gotten His love: all thy life,
+until death come, in joy and comfort: and thou art verily Christ's
+lover: and he rests in peace whose place is made in peace.</p>
+
+<p>The fourth asking was: <i>how thou mightest know that thou wast in love
+and charity</i>. I answer: that no man wots on earth that they are in
+charity; save it be through any privilege or special grace that <span class="smcap">God</span> has
+given to any man or woman: that all others may not take example by. Holy
+men and women trow that they have truth and hope and<span class='pagenum'><a name="Page_67" id="Page_67">[67]</a></span> charity: and in
+that do as well as they may, and hope certainly that they shall be safe;
+they wot it not so quickly; for if they wish, their merit were the less.
+And Solomon says it is so with righteous men and wise men, and that
+their works are in <span class="smcap">God's</span> hand. And nevertheless, a man wots not whether
+he be worthy hatred or love; but all is reserved uncertain for another
+world. Nevertheless, if any had grace that he might win to the third
+degree of love, which is called <i>Singular</i>, he should know that he was
+in love. But in such manner were the knowing, that he might never bear
+himself the higher, nor be in less care to love <span class="smcap">God</span>; but so much the
+more that he is secure of love, will he be busy to love Him and dread
+Him, Who has made him so, and done that goodness to Him; and he that is
+so high, he will not hold himself worthier than the sinfullest man that
+goes on earth. Also seven<span class='pagenum'><a name="Page_68" id="Page_68">[68]</a></span> experiments are there, that a man be in
+charity. The first is; when all covetousness of earthly things is
+quenched in him. For whereso covetousness is, is no love of Christ.
+Then, if he have no covetousness, sign is that he has love. The second
+is, burning yearning for heaven. For when men have felt aught of that
+savour, the more they love, the more they covet: and he that has not
+felt, he desires not. Therefore, when anyone is given so much, till he
+love thereof (so) that he can find no joy in his life: token has he that
+he is in charity. The third is; if his tongue be changed, that was wont
+to speak of earth; now speaks of <span class="smcap">God</span>, and of the life that lasts aye.
+The fourth is: exercise of ghostly profit. As if any man or woman give
+themselves entirely to <span class="smcap">God's</span> services, and meddle with no earthly
+business. The fifth is: when the thing that is hard of itself seems
+light for to do; the which love<span class='pagenum'><a name="Page_69" id="Page_69">[69]</a></span> makes. For as Austin says: "Love it is
+which brings the far thing near-to-hand, and the impossible to the
+openly possible." The sixth is: hardness of thought to suffer all
+anguish and hurt that comes&mdash;without this, all the other suffices not.
+For whatso befalls him shall not make a righteous man sorry. For he who
+is righteous, hates naught but sin; he loves naught but <span class="smcap">God</span>, before <span class="smcap">God</span>:
+he dreads naught but to anger <span class="smcap">God</span>. The seventh is: delectability in
+soul, when he is in tribulation, and makes praise to <span class="smcap">God</span> in the anger
+that he suffers. And this shews well that he loves <span class="smcap">God</span>, when no sorrow
+can bring him down. For many love <span class="smcap">God</span> while they are at ease; and in
+adversity they grumble, and fall into so great sorriness, that scarcely
+may any man comfort them: and so slander they <span class="smcap">God</span>, striving and fighting
+against His judgments. And that is caitiff praise that any wealth of the
+world makes:<span class='pagenum'><a name="Page_70" id="Page_70">[70]</a></span> but that praise is of great price that no violence of
+sorrow can do away.</p>
+
+<p>The fifth asking was: <i>In what state men may most love <span class="smcap">God</span>?</i> I answer,
+in such state as it be that men are in most rest of body and soul, and
+least occupied with any needs or business of this world. For the thought
+of the love of <span class="smcap">Jesus</span> Christ, and of the joy that lasts aye, seeks
+outward rest, so that it be not hindered by comers and goers, and
+occupation of worldly things; and it seeks within great silence from the
+annoyances of desires, and of vanities, and of earthly thoughts. And
+especially, all who love contemplative life they seek rest in body and
+soul. For a great Doctor says: "They are <span class="smcap">God's</span> throne who dwell still in
+one place, and are not running about, but in sweetness of Christ's love
+are fixed." And I have loved for to sit: for no penance, nor fantasy,
+nor that I wished men to talk of<span class='pagenum'><a name="Page_71" id="Page_71">[71]</a></span> me, nor for no such thing: but only
+because I knew that I loved <span class="smcap">God</span> more, and longer lasted within the
+comfort of love: than going, or standing, or kneeling. For sitting am I
+in most rest, and my heart most upward. But therefore, peradventure, it
+is not best that another should sit, as I did and will do to my death,
+save he were disposed in his soul, as I was.</p>
+
+
+
+<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_72" id="Page_72">[72]</a></span></p>
+<h2>CHAPTER XI.</h2>
+
+
+<p>Seven gifts of the Holy Ghost are in men and women who are ordained to
+the joy of heaven and lead their life in this world righteously. These
+they are: <i>Wisdom: Understanding: Counsel: Strength: Knowledge: Pity</i>
+and the <i>Fear of <span class="smcap">God</span></i>. Begin we at <i>Counsel</i>, for thereof is most need
+at the beginning of our works, which we dislike not afterwards. With
+these seven gifts, the Holy Ghost touches separate men separately.
+<i>Counsel</i> is doing away with the world's riches, delights, and all
+things with which men may be ensnared in thought or deed: and therewith
+(i.e. <i>Counsel</i>) be drawn inwardly to contemplation of <span class="smcap">God</span>.
+<i>Understanding</i> is, to know what is for to do, and<span class='pagenum'><a name="Page_73" id="Page_73">[73]</a></span> what to leave
+(undone): and that which shall be given, to give it to them that have
+need, not to others that have no need. <i>Wisdom</i> is forgetting of earthly
+things, and thinking of heaven, with discretion in all men's deeds. In
+this gift, shines contemplation, that is, as S. Austen says "A ghostly
+death of fleshly affection through the joy of a raised thought."
+<i>Strength</i> is; enduring to fulfil good purpose, that it be not left,
+neither for weal nor for woe. <i>Pity is</i>: that a man be mild: and gainsay
+no holy Writ when it smites his sins, whether he understand it or not;
+but with all his might that he purge the vileness of sin, in himself and
+in others. <i>Knowledge</i> is that (which) makes a man in good hope, not
+making him quake for his righteousness, but sorrowing for his sin; and
+that a man gather earthly good only to the honour of <span class="smcap">God</span>, and to other
+men's advantage more than to his own.<span class='pagenum'><a name="Page_74" id="Page_74">[74]</a></span> The <i>Fear of God</i> is: that we
+turn not again to our sin for any egging on: and then is fear perfect in
+us and holy, when we dread to anger <span class="smcap">God</span> in the least sin that we can
+know, and flee it as poison.</p>
+
+
+
+<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_75" id="Page_75">[75]</a></span></p>
+<h2>CHAPTER XII.</h2>
+
+
+<p>Two lives there are that Christian men live. One is called Active life,
+for it is more in bodily work. Another, contemplative life, for it is in
+more ghostly sweetness. Active life is greatly outward, and in more
+travail and in more peril, because of the temptations that are in the
+world. Contemplative life is largely inward, therefore it is more
+enduring and more certain, restfuller, more delectable, lovelier and
+more rewarding. For, it has joy in <span class="smcap">God's</span> love, and savour in the life
+that lasts aye, in this present time, if it be rightly led. And that
+feeling of joy in the love of <span class="smcap">Jesus</span> passes all other merits in earth.
+For it is so hard to come to, because of the frailty of our flesh, and
+the many temptations that we are beset with, which hinder us night and
+day: all other things that come are light in regard<span class='pagenum'><a name="Page_76" id="Page_76">[76]</a></span> thereof; for that
+may no man deserve, but only it is given of <span class="smcap">God's</span> goodness to them who
+verily give themselves to contemplation and to quiet for Christ's love.
+To men and women who betake themselves to <i>active life</i>, two things
+befall. One: to appoint their household in fear and in the love of <span class="smcap">God</span>,
+and to find them in necessaries, and themselves keep <span class="smcap">God's</span> commandments
+entirely. Doing to their neighbours as they will that they do to them.
+Another is that they do, so far as they can, the seven works of mercy.
+The which are: to feed the hungry: to give the thirsty a drink; to
+clothe the naked: to harbour them that have no housing: to visit the
+sick, to comfort them that are in prison; to bury dead men.</p>
+
+<p>All that can and who have property, they may not be quit with one or two
+of these; but it behoves them to do them all, if they will on Dooms-Day
+have the benison that<span class='pagenum'><a name="Page_77" id="Page_77">[77]</a></span> <span class="smcap">Jesus</span> shall give to all who do them. Or else they
+may dread the malison that all men have who will not do them, when they
+had goods to do them with.</p>
+
+<p><i>Contemplative life</i> has two parts: a lower and a higher. The lower part
+is meditation of holy writing, that is <span class="smcap">God's</span> word, and in other good
+thoughts and sweet that men have of the grace of <span class="smcap">God</span>, about the love of
+<span class="smcap">Jesus</span> Christ, and also in praising <span class="smcap">God</span> in psalms and hymns and in
+prayers. The higher part of contemplation is beholding and yearning
+after the things of heaven, and joy in the Holy Ghost: that men have
+oft, although it be so that they be not praying with the mouth, but only
+thinking of <span class="smcap">God</span>, and of the beauty of angels, and of holy souls. Then
+may I say that contemplation is a wonderful joy of <span class="smcap">God's</span> love; the which
+joy is praising <span class="smcap">God</span>, that cannot be told; and that wonderful praising is
+in the soul:<span class='pagenum'><a name="Page_78" id="Page_78">[78]</a></span> and for abundance of joy and sweetness, it ascends into
+the mouth; so that the heart and the tongue agree in one, and body and
+soul joy, living in <span class="smcap">God</span>. A man or woman that is appointed to
+contemplative life, first <span class="smcap">God</span> inspires them to forsake this world, and
+all the vanity and covetousness and vile lust thereof. Afterwards He
+leads them by their lone and speaks to their heart, and as the prophet
+says "He gives them to suck of the sweetness of the beginning of love":
+and then He sets them in the will to give themselves wholly to prayers
+and meditations and tears. Afterwards, when they have suffered many
+temptations, and when the foul annoyances of thoughts that are idle, and
+of vanities which will encumber those who cannot destroy them, are
+passing away, He makes them gather up their heart to them and fasten it
+only in Him, and opens to the eye of their souls the gates of heaven:<span class='pagenum'><a name="Page_79" id="Page_79">[79]</a></span>
+and then the fire of love verily lies in their heart, and burns therein,
+and makes it clean from all earthly filth, and afterwards they are
+contemplative men, and ravished in love. For contemplation is a sight;
+and they see into Heaven with their ghostly eye. But thou shalt wit that
+no man has perfect sight of heaven, whilst they are living bodily here.
+But as soon as they die, they are brought before <span class="smcap">God</span>, and see Him face
+to face, and eye to eye, and dwell with Him without end. For Him they
+sought, and Him they coveted, and Him they loved, with all their might.</p>
+
+<p>Lo, Margaret, I have told thee shortly the Form of Living, and how thou
+mayst come to perfection, and to love Him whom thou hast taken thee to.
+If it do thee good and profit to thee, thank <span class="smcap">God</span>, and pray for me. The
+grace of <span class="smcap">Jesus</span> Christ be with thee, and keep thee. Amen.</p>
+
+<p class='center'><b>Here endeth "The Form of Perfect Living."</b></p>
+
+
+<div class="footnotes"><h3>FOOTNOTES:</h3>
+
+<div class="footnote"><p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> The text is imperfect here.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> Two MSS. substitute "arms" for "mirth."</p></div>
+</div>
+
+
+<hr style="width: 65%;" />
+<h1>Our Daily Work.</h1>
+
+<h3>(A Mirror of Discipline.)</h3>
+
+
+
+<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_83" id="Page_83">[83]</a></span></p>
+<h2>Our Daily Work.</h2>
+
+<h3>(A Mirror of Discipline.)</h3>
+
+
+<p>Three things are needful to every man; to increase his reward, through
+<span class="smcap">God's</span> grace helping, Who shall lead him. The first; that man be in
+honest work, without losing of his time. The second; that he do his work
+with a freedom of spirit, in place and in time, as work falls to each.
+The third; that his outward bearing, wheresoever he come, be so honest
+and fair, that praise is (given) to <span class="smcap">God</span>, a stirring up of good to all
+who see him, as the Apostle bids: <i>Omnia in vobis honesti et secundum
+ordinem fiant</i>, that is "That ye do: be it done honestly and in order."</p>
+
+
+
+<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_84" id="Page_84">[84]</a></span></p>
+<h2>FIRST PART OF THE BOOK.</h2>
+
+
+<p>At the first: man shall look that he lose not his short time, nor spend
+it wrongly, nor in idleness let it pass away. <span class="smcap">God</span> has lent man his time,
+to serve <span class="smcap">God</span> in, and to gather grace with good works, to buy heaven
+with. Not only this short time flies from us, but also the time of our
+life, as the wise man says: "Our life-time passes away." And S. Gregory
+says:&mdash;"Our life is like a man in a ship; sit he, stand he, sleep he,
+wake he, ever he gets thitherward where the ship is driving with the
+force of the weather. So we, in this short time, whatsoever we do, we
+drive ever to our end." And our enemy, Death, follows us ever at our
+back, with a sharp spear to stick us through, therefore<span class='pagenum'><a name="Page_85" id="Page_85">[85]</a></span> says Seneca,
+"life flies, death follows." And S. Augustine says "Life is nothing else
+but a swift running to death." Therefore, there is naught to tell by,
+how long man lives: save how well. Yet this short life is uncertain:
+wherefore says Job:&mdash;"I know not how long I may endure, and whether
+after a short space my Maker may take me away." And S. Gregory says: "I
+wot not the time I shall dwell, nor when I shall be taken hence and led
+to doom." And S. Jerome says:&mdash;"Nothing so much beguiles man, as that he
+knows not the time of his life, that to him is uncertain." And yet hopes
+he for long life for himself, as if he might, at his will, drive Death
+back. Thus was the rich man deceived of whom speaks the Gospel of S.
+Luke xvi. Therefore saith the psalm: "if riches increase, set not your
+heart upon them." For riches fail and last not with man, but glide away
+like a phantom.<span class='pagenum'><a name="Page_86" id="Page_86">[86]</a></span> But when men have got goods together, with right, or
+with wrong and poor men's curses, then suddenly, they go from their
+goods, or else their goods from them. And Holy Writ says "The world
+passeth away and the lust thereof." A man that is fallen in the water,
+and through the force of the water is borne forth and torn from the
+ground; if he may get anything that has good fastening like a root or a
+stake, he may hinder the water from carrying him away; but by anything
+that fleets as he does himself, he cannot fasten himself: and soothly,
+willy nilly, in this life, as if in water, we are ever passing with the
+goods of this world; and there is naught in this world to fasten by, so
+that we shall not pass: for the Wise Man saith, "We shall all die, and
+like water slip away into the Earth." And therefore Job speaks, as if he
+said "Riches and friends had I many, but they all could not hinder me<span class='pagenum'><a name="Page_87" id="Page_87">[87]</a></span>
+from going forth and not coming again." And by what path, man shall go,
+the prophet shews: "All flesh is grass, and all the glory of it as the
+flower of the field." Man's flesh is as hay, and all his joy and
+splendour as the flower of the meadow. Hay is first green grass, and
+soon after brings forth flowers: and a while after, the flowers dry and
+fall; after it is mown down with the scythe, and dried and taken to a
+house to be beasts' food. Thus it befalls man: in his childhood he
+springs and grows as the grass does; after, he comes to manhood and
+flowers in fairness and strength and wit and having of goods;
+afterwards: he draws to age, and then his flowers fall, that are his
+virtue, fairness, strength, wit and other power; afterwards, he is
+stricken down with the scythe of Death, afterwards taken to a house to
+beasts' food, that is, dug into the earth to feed worms. Therefore says
+the holy<span class='pagenum'><a name="Page_88" id="Page_88">[88]</a></span> man; "when a man dies, he shall dwell with serpents and
+beasts." A dead man is so disgusting to the world, that one cannot let
+him be in his house three days together; but bears him forth, that he
+harm none with the odour. Therefore, it is now time to work; for in the
+time to come there is no time to work, but to receive rewards for deeds
+done erewhile. And this the angel affirms with oath and says, "For the
+angel has sworn that there will be no further time." Do we then as the
+Apostle says: "While we have time, let us work good to all." And as the
+Apostle counsels us, he did himself: for from the first hour of the day
+until the fifth, he worked with his hands to win his food: and from the
+fifth to the tenth, he preached to the people: from the tenth to even he
+served the poor and pilgrims with such goods as he had; by night he was
+praying, and thus spent he his time.<span class='pagenum'><a name="Page_89" id="Page_89">[89]</a></span></p>
+
+<p>In three ways, man loses his time: in idleness; or in works that no good
+comes of; or in good works, but not ordained as they should be. Against
+idleness, Solomon says&mdash;"Idleness teaches much evil"; and Holy Writ says
+"Whoso followeth idleness, is most foolish." A great fool he is who
+forbears not from the thing that harms him. More fool he is, because he
+wins himself no reward: most fool he is, because he wins himself pain.
+Therefore <span class="smcap">God</span> blames the idle: and says "Why standest thou all the day
+idle?" Idleness wastes the goods that are prudently gotten, and entices
+the fiend to the house: for as by good works the fiend is hindered from
+entering man's heart, so idleness draws him thereto. And Seneca says:
+"he lives not to himself who lives for his stomach and the ease of his
+flesh whenever he can." For Job says "Man is born to labour." To work
+was man bound<span class='pagenum'><a name="Page_90" id="Page_90">[90]</a></span> after he had sinned, through <span class="smcap">God's</span> bidding, Who said to
+him: "In the sweat of thy face shalt thou eat thy bread, till thou
+returnest unto the ground from whence thou wast taken; because from the
+ground thou art, and into the ground thou shalt go." Thou shalt work
+stalwartly and not faintly, for He bids thee work, "with sweat of thy
+face, even till thou returnest to the earth"; that is, all thy life time
+that thou losest no time in idleness. Idleness smites a man as if he
+were in a paralysis, and makes his limbs dry that he cannot work.
+Therefore says the Psalmist: "They have hands and handle not; feet have
+they but they walk not; mouths have they but they speak not; eyes have
+they and see not; ears have they and hear not"; for their limbs are so
+bound in sin, that to all good things, they are as dead; and to evil,
+they are easy. Idleness is nurse to all vices, and makes a man reckless
+<span class='pagenum'><a name="Page_91" id="Page_91">[91]</a></span>about not doing what he is bound to do. And when the fiend finds a man
+idle, he puts in his heart foul thoughts of fleshly filth, and other
+follies that may bring him to sin; afterwards, he eggs him on to do them
+indeed, and thus he does against the Apostle's bidding: "Will not to
+give place to the devil." The idle man makes himself unworthy to dwell
+in any place but hell. In heaven he cannot dwell; for heaven is full
+reward to those who here spend their time in works that they hope are
+pleasing to Christ. In purgatory the idle may not dwell; for there only
+the good are purged in that cleansing fire, till they be as clean of sin
+as when they were christened: therefore saith the Psalm-wright:&mdash;<i>In
+labore hominum non sunt et cum hominibus non flagellabuntur</i>: that is
+thus for to say; "The idle work not with men; therefore in purgatory
+they shall not be<span class='pagenum'><a name="Page_92" id="Page_92">[92]</a></span> pained with those men who are on the way to
+heaven."<a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a></p>
+
+<p>Great shame it is to be idle in this time of grace, in the which we are
+hired to work; and if we work as we ought, great reward awaits us. <span class="smcap">God</span>
+gives us an example of work, by Himself, as the Apostle says: "He
+emptied Himself, and took upon Him the form of a servant, and was made
+in the likeness of men; and being found in fashion as a man, he humbled
+Himself, and became obedient unto death, even the death of the cross:
+wherefore <span class="smcap">God</span> hath also highly exalted Him, and given Him a name which
+is above every name, that at the name of <span class="smcap">Jesus</span>, every knee should bow,
+of things in heaven, and things in earth, and things under the earth;
+and that every tongue should confess that <span class="smcap">Jesus</span> Christ is Lord, to the
+glory of <span class="smcap">God</span> the Father."<span class='pagenum'><a name="Page_93" id="Page_93">[93]</a></span></p>
+
+<p>Over-proud then, and over-delicate is the servant, who rests in battle,
+and sees His Lord assailed and evil-wounded by His enemies. Also, we
+ought to work in this time of grace; for we are <span class="smcap">God's</span> bought thralls,
+with the price of His dear-worthy Blood, to work in His vine-yard: and
+yet He doth promise us reward, if we do with good-will that which, as a
+debt, we ought to do. To His private friends, before the time of grace,
+<span class="smcap">God</span> promised only earthly goods, if they did well; to us the bliss of
+Heaven, if we do well. It was long after, before they might come
+thereto; for they went to hell and abode there, some a thousand years,
+some two, some three, before they came to heaven. But now may men in a
+little time win heaven, as, if any die soon after he is christened, or
+if he have done full penance for his misdeeds; or be martyred for <span class="smcap">God's</span>
+love. The time of supper that the gospel of<span class='pagenum'><a name="Page_94" id="Page_94">[94]</a></span> S. Luke speaks of, to the
+which <span class="smcap">God</span> bade His servants call all that were bidden, is the time of
+grace; which is now, in the which all is ready; so that there is naught
+else to do but wash and go to meat, that is cleanse them of all their
+sins that they have done since they were born. What losing of time it is
+to travail about things that no profit comes of. Man ought to travail
+only to the worship of <span class="smcap">God</span>, and his soul-health. Thou shalt not deem the
+man has lived long though he go with a staff stooping, and be
+grey-haired; but deem him so old as he has lived well. Therefore
+answered Barlaham to Josaphath, his disciple, when he asked him how old
+he was: "I am," quoth he, "of 45 years." "Master," quoth Josaphath,
+"methinks thou art of 60 years and more." Then said Barlaham, "Since I
+was born has been 60 years; but those years that I spent in idleness and
+sin before I took me to this<span class='pagenum'><a name="Page_95" id="Page_95">[95]</a></span> life, I hold as years of death. But all
+those I call years of life that I have served <span class="smcap">Jesus</span> Christ my Lord in,
+through His dear-worthy grace." Whoso would bethink himself what time
+steals from him in long eating and drinking, in excess and useless
+works, idle speech, and idle and foul thoughts, useless jests and other
+vanities that men delight them in, he may soothly understand that though
+he be old in years, that he has lived little time in the manner that he
+ought to have lived; for he lived not to his profit, nor won him reward,
+but peradventure pain for losing time.</p>
+
+<p>It were a wonderful thing if the man who gives himself to business of
+the world more than he need, had no hindrance in prayer, in rest of
+heart, in soothfastness of words, in perfection of good works, in love
+to <span class="smcap">God</span> and all Christian men. Therefore, holy men, before now, who knew
+their hindrances,<span class='pagenum'><a name="Page_96" id="Page_96">[96]</a></span> they fled the world with all its vanities, as if it
+had been accursed; for it seemed to them that they could not live a
+righteous life therein; and therefore went they into the wilderness,
+where they trowed to serve <span class="smcap">God</span> in peace. Therefore says Seneca, "I have
+become more avaricious, and more cruel, and more inhuman because I was
+among men."</p>
+
+<p>Three manners of occupations there are: as, various and much brawling;
+raking about; and much caring about earthly things. Against much
+brawling, Solomon says "The beginning of strife is as when one letteth
+out water." "Let the water out," that is, "let the tongue fleet out in
+quarrelling." But to the knowledge of <span class="smcap">God</span> or of himself may no one come,
+who lets his heart fleet out with much useless speech: for he makes a
+way in himself for the fiend. Therefore Solomon likens such to a city
+without a<span class='pagenum'><a name="Page_97" id="Page_97">[97]</a></span> wall: "He that hath no rule over his own spirit is like a
+city that is broken down and without walls." And because so much
+hindrance of good is in much speech, the philosopher binds his disciples
+with silence (during) their first five years. Also, Abbot Agathon bore a
+stone in his mouth for three years to teach him to hold still. Against
+those who are ever raking about to feed their wits with vanities and
+lusts is the teaching of the angel, who taught holy Abbot Arsenius and
+said:&mdash;"Arsenius, flee the world and its yearnings: keep thee in rest,
+bridle thy tongue," that it fleet not out in quarrelling nor idle
+speech. Where these three are is a way to <span class="smcap">God</span>, and withdrawing from
+evil. It tells of an Abbot who (for) fully 20 years sat in his school,
+and never lifted up his head to see the school-roof. Against those who
+care over-much about worldly goods, Solomon says this:&mdash;"Vain is their
+hope, and their<span class='pagenum'><a name="Page_98" id="Page_98">[98]</a></span> labour without fruit, because they can carry away
+nothing of all their labour." This is seen every day, by the dead, who,
+be they never so rich bear with them but a winding cloth.</p>
+
+<p>The third manner of men are they that have a liking to do good, but
+because they do it not in the manner they should do it in, they lose
+their reward; for when good intent fails in any deed, the reward that
+should fall to the good work fails. And that may be in four ways; first,
+for the wickedness of the working; as the offering of Cain, that though
+he offered to <span class="smcap">God</span> of the fruit that was new, <span class="smcap">God</span> would not look thereon:
+but to the offering of Abel his brother, <span class="smcap">God</span> looked. Therefore says S.
+Gregory: "By the heart's will of him that offers is the gift received of
+<span class="smcap">God</span> or rejected: and <span class="smcap">God</span> was not pleased with Abel for the offering, but
+pleased with the offering for Abel, who in all his works<span class='pagenum'><a name="Page_99" id="Page_99">[99]</a></span> was true and
+good; but to Cain and to his offering <span class="smcap">God</span> would not look, for he who
+made the offering displeased <span class="smcap">God</span> greatly." And why our offering, or what
+we do that is in its nature good, displeases <span class="smcap">God</span>, the prophet
+says:&mdash;"When ye make many prayers, I will not hear: because your hands
+are full of blood." The second that reaves away a man's reward for his
+good deed, is vanity, which stirs man to do the good because he would be
+praised. For vain-glory makes evil of good: as if alms-deed that is good
+in nature be done for praising, it wins only sin. The third that
+snatches a reward from a good deed is boasting by him that does the good
+deed, as the Pharisee did, of whom <span class="smcap">God</span> said to the folk that stood
+before Him, "Soothly, this man has lost his reward for all his good
+deed." Needful it is therefore that a man do what good he can, and do
+not pride himself thereof in thought or in word;<span class='pagenum'><a name="Page_100" id="Page_100">[100]</a></span> for he has not the
+doing of a good deed of himself, nor of his own desiring. The fourth
+that snatches from a man his reward for a good deed (is) when he does it
+with the intent to be holden better than others, or to lessen the good
+deed of others, or to outdo it if he can. Of such, S. Gregory tells a
+tale in his dialogues: That once on a time the holy Bishop Fortunatus,
+chased the fiend out of a man in one evening; and the fiend, when he was
+chased out, put on the likeness of a pilgrim, and went through the city
+where the Bishop lived, weeping and yelling like a poor wretch, who was
+anxious for lodging that night, and thus he said; "Lo, what your Bishop,
+whom ye consider so good, has done to me: he came to the house where I
+had taken my lodging, and put me out by force: and now like a poor
+wretch, of lodging am I desirous; over all, I seek lodging, and none
+will have ruth on me." A man of that city who heard him, took him into
+his house,<span class='pagenum'><a name="Page_101" id="Page_101">[101]</a></span> and set him by the fire and eased him, as he wished. When
+the man had inquired of him of far-off things, as men do to pilgrims,
+the fiend leaped at the child in the cradle, and wrung its neck in two,
+and cast it into the fire, and vanished away. Of this S. Gregory speaks
+and says, "Many deeds seem good, and are not good, because they are not
+done with a good will. And this man harboured the pilgrim for no pity of
+him, but because he spake evil of the Bishop, and in order that he" (the
+man) "should be held better and of more pity than the Bishop." Yet a
+good deed is lost, if a man covet by it to have of man, riches, or
+position, or honours or any worldly good. Yet through sin defiling, the
+good deed is lost; and here-unto accords Holy Writ that says, "who
+sinneth in one thing, loses many good things," which is, "he that in a
+deadly thing sins, he loses many goods," save he amend him with shrift,
+and do penance therefor.</p>
+
+
+
+<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_102" id="Page_102">[102]</a></span></p>
+<h2>SECOND PART OF THE BOOK.</h2>
+
+
+<p>The second part of this book teaches man to do his good work with
+freedom of spirit, in place and in time, as falls to each work: not
+compelled thereto, nor to do it with anger, nor with a dead heart. For
+Holy Writ says: "<span class="smcap">God</span> loves a cheerful giver," or <span class="smcap">God</span> loves him who gives
+Him aught with a glad heart: and certainly the works that turn out to
+the praise of God, and the health of man's soul, like prayers and holy
+thoughts, and a clear mind about <span class="smcap">God</span>, and <span class="smcap">God's</span> deeds; these and others
+like them will allow of little rest, if they be well (done). Prayer is a
+sacrifice that greatly pleases <span class="smcap">God</span>, if it be made in the manner it ought
+to be: therefore <span class="smcap">God</span> asks it of us as<span class='pagenum'><a name="Page_103" id="Page_103">[103]</a></span> a debt, when He says this:&mdash;"<span class="smcap">God</span>
+created the peoples for His praise and His glory"; and "the Sacrifice of
+praise shall honour Me." And the Apostle, "we ought always to pray and
+not to faint." Therefore, it behoves man ever to pray and never to fail.
+He is ever praying, who is doing good. And certainly men of religion are
+bound to worship <span class="smcap">God</span> with prayer, and men of Holy Church; for they live
+by alms and tenths: for all the world labours to bring them what they
+need close at hand, so that they may serve <span class="smcap">God</span> in rest, and with their
+holy prayers make reconciliation between <span class="smcap">God</span> and man. And also maidens
+and widows who have taken the oath of chastity, all these, more than
+others, are bound to pray. He that will please <span class="smcap">God</span> with prayer will
+offer it to <span class="smcap">God</span> with a free will and loving heart, and will prepare
+himself before, as Solomon counsels: "Before prayer, prepare thy soul,
+and be<span class='pagenum'><a name="Page_104" id="Page_104">[104]</a></span> not as one that tempteth <span class="smcap">God</span>." He tempts <span class="smcap">God</span> who yearns not to
+win that for which he prays: or despairs to speed well therein; and who
+makes sin and evil life: such a man thinks not he loves. Of such S.
+Gregory speaks:&mdash;"What wonder if tardily our prayers are heard by the
+Lord, when we tardily or not at all hear the Lord when He commands?" And
+Isidore:&mdash;"He cannot have assured confidence in his prayers who even
+thus far in the commands of <span class="smcap">God</span> is slothful, and whom the remembrance of
+sinful doing delights." Whoever will speed of his prayer, let him do
+what good he can; flee sin, call his heart from the world, and keep it
+at home as the Gospel teaches; "When thou prayest, enter into thy
+closet, and shut thy door, and pray to thy Father." "Enter," he says,
+"thy bed," that is, "call thine heart home," and "then fasten thy door";
+i.e., "hold thy wits in thee, that<span class='pagenum'><a name="Page_105" id="Page_105">[105]</a></span> none go out." For it is but folly to
+pray to <span class="smcap">God</span> to come to us, poor needy wretches, to give us alms of His
+dear-worthy grace, and not abide His coming, but turn our back on Him.
+S. Isidore says that the soul must be cleansed from the stain of sin,
+and the heart be withdrawn from the provocations of the world, in order
+that prayer may rise without hindrance to <span class="smcap">God</span>. For far is that man from
+<span class="smcap">God</span>, pray he never so much, whose prayers are mixed with worldly
+thoughts: therefore says the Psalm "Be still, and see that I am <span class="smcap">God</span>."
+This ought to stir us up to pray with great dread and consideration for
+we speak with Almighty-<span class="smcap">God</span>, when we are naught but unworthy wretches.
+For so did Abraham, <span class="smcap">God's</span> private friend, who said:&mdash;"I speak to my Lord
+which am but dust and ashes." And Isidore says:&mdash;"we ought to pray with
+sighings and tears, and remembrance of our grimly sins, and of the many
+pains and bitter<span class='pagenum'><a name="Page_106" id="Page_106">[106]</a></span> we shall endure for them, unless we amend us, and He
+have pity on us." Also, he who prays shall hope to speed well in that
+for which he prays; for Christ Himself said, "All things are possible to
+the believing": therefore we shall pray to <span class="smcap">God</span> as to our Father in that
+for which we pray, if we love Him as our Father, and be His children.
+For He says to all His.... He says<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a> "Whatsoever ye shall ask the
+Father in My Name, He shall give it to you." There are six things to
+know in prayer: first, how a man shall prepare himself before. The
+second, to whom he shall pray: the third, for whom he shall pray: the
+fourth, what he shall ask in prayer: the fifth, what hinders prayer: the
+sixth, what might and virtue prayer is of. The first is written already,
+and begins at, "Before prayer, prepare thy soul," and lasts as far as
+here.<span class='pagenum'><a name="Page_107" id="Page_107">[107]</a></span> The second, to whom shalt thou pray? Soothly, before all others,
+to <span class="smcap">God</span> Almighty, as the prophet bids, "Be subject to <span class="smcap">God</span> and pray to
+Him." And in the Gospel, <span class="smcap">God</span> says, "Thou shalt adore the Lord thy <span class="smcap">God</span>."
+Saints we honour and pray to, not as givers of goodness, but as <span class="smcap">God's</span>
+friends to help us to win from Him that we pray after. Therefore, let us
+believe in <span class="smcap">God</span> with all our heart, and certain hope, and perfect
+charity: our Lord <span class="smcap">God</span> is to be loved. The third, for whom shall men
+pray? A great clerk says, "Every Christian man is a living member of
+Holy Church, therefore is he bound to pray for all, but specially for
+men of Holy Church, as the Pope, Cardinals, Bishops, all who have cure
+of men's souls: also for our foes and our friends; and all who are in
+deadly sin, that they, through grace, may rise: for all who are in
+Purgatory, whom <span class="smcap">God's</span> mercy awaits; and after, all who have occupations,
+both<span class='pagenum'><a name="Page_108" id="Page_108">[108]</a></span> quick and dead. And S. Gregory says that he who prays for all, the
+sooner shall be heard and sped of his prayer: and S. Ambrose; "If thou
+prayest for all, all will pray for thee." And S. Jerome; "Necessity
+binds a man to pray for himself, but charity of brotherhood stirs him to
+pray for all: and charity, more than necessity, stirs <span class="smcap">God</span> to hear." The
+fourth, what shall men ask in prayer? Certainly, grace in this life, and
+endless joy in the other; for so <span class="smcap">God</span> teaches us and says: "Seek first
+the kingdom of <span class="smcap">God</span> and His justice, and all these things shall be added
+unto you." <span class="smcap">God</span> is debtor to those who are righteous, to find them what
+they need of earthly goods: for righteousness makes men <span class="smcap">God's</span> children,
+and a father by his nature is bound to find for his children. Earthly
+goods are not to be asked in prayer, for they have done harm to many,
+therefore Solomon says "How long, ye fools, will ye<span class='pagenum'><a name="Page_109" id="Page_109">[109]</a></span> desire those things
+which are hurtful to you?" Therefore, every man should ask of <span class="smcap">God</span> with
+fear, that he ask and pray his Lord that if He see that his prayer be
+necessary and reasonable, that He will fulfil it: and if it be not
+necessary and reasonable, that He will withdraw it; for what may help
+and what may harm, the Leech knows better than the sick man. But one of
+these two shall we trust to have through prayer; either, that we pray
+for, or that which is better for us. The fifth, what hinders our prayer
+from being heard by God? Six things: the first is the sin of him who
+prays; as <span class="smcap">God</span> says through the prophet, "when ye make many prayers, I
+will not hear; because your hands are full of blood." And David: "If I
+have looked upon iniquity with my heart, the Lord will not hear." And
+the prophet; "Our sins have hid His face from us." And the Gospel:
+"Because we know <span class="smcap">God</span> does not<span class='pagenum'><a name="Page_110" id="Page_110">[110]</a></span> hear Sinners." The second is the
+unworthiness of that for which men pray, and that <span class="smcap">God</span>, through the
+prophet, forbids them to pray for: "Pray not for this people, neither
+lift up (praise) nor prayer for them; for I will not hear." It tells in
+the life of the holy Fathers that one who was bound in sin came to the
+holy Abbot, S. Anthony, and said, "holy Father, have mercy on me and
+pray for me:" to whom the holy Abbot said; "I will have no mercy on
+thee, unless thou helpest thyself and leavest thy sin." The third is
+foul and idle thoughts, that hinder us from thinking on our prayers. Of
+such false prayers, God says through His prophet: "This people honour <span class="smcap">Me</span>
+with their lips, but their heart is far from <span class="smcap">Me</span>." It is great wickedness
+of us unworthy wretches that when we speak with prayer to Almighty <span class="smcap">God</span>,
+we also unwittingly hearken not to what we say. Soothly, great
+displeasure we do to<span class='pagenum'><a name="Page_111" id="Page_111">[111]</a></span> <span class="smcap">God</span> when we pray Him to hear our prayer, and we
+will not hear it ourselves: but it is worse to waste our time in foul
+and idle thoughts. Abraham, when he made a sacrifice to <span class="smcap">God</span>, fowls of
+the air lighted thereon, and would have defiled it; and he cleared those
+birds away, so that none durst come nigh it, till all the time were
+passed, and the sacrifice made. Let us do so with these flying thoughts,
+which defile the sacrifice of our prayer. This sacrifice is agreeable to
+<span class="smcap">God</span>, when it comes from a clean and loving heart. <span class="smcap">God</span> bids: "send prayer
+to <span class="smcap">Me</span>, and I shall send grace to thee; and whatso thou dost for <span class="smcap">Me</span>, I
+forget it not." The fourth, that hinders our prayer from being heard, is
+hardness of heart; and that is in two manners; first hardness of heart
+against the poor; and thereof the prophet says "who shuts his ear to the
+cry of the poor, he may call and I will not hear him." The<span class='pagenum'><a name="Page_112" id="Page_112">[112]</a></span> other is the
+hardness of those who will not forgive to those who have misdone them:
+to such, Solomon says:&mdash;"Forgive thy neighbour who has injured thee
+while he prays to thee, and thy sins shall be forgiven." And the Gospel
+says: "As thou standest praying, forgive if thou hast aught against any,
+and your Father which is in heaven will forgive your sins." The fifth,
+that hinders our prayer from being heard, is little yearning after the
+things that men pray for: and S. Augustine says: "<span class="smcap">God</span> stores this up for
+thee, that with thy whole heart it may be desired; "for He will not to
+give to Thee hastily, that so thou mayst learn great things greatly to
+desire." And S. Gregory says: "if with our mouth we pray after the bliss
+of heaven, and do not yearn for it in our heart, we are crying still."
+The sixth, that hinders our prayer; is foul and idle speech, that we
+fill our lips with; for if thou givest<span class='pagenum'><a name="Page_113" id="Page_113">[113]</a></span> a great lord drink in a slutty
+cup, were the drink never so good, he would feel disgust therewith, and
+bid throw it away, were his thirst never so sore: so <span class="smcap">God</span> does with a
+prayer that comes from a foul mouth; He esteems it not, but turns
+therefrom. Therefore says S. Gregory: "The more our lips are defiled
+with foolish talking, so much the less are they heard by <span class="smcap">God</span> in prayer."
+The sixth, what might and virtue prayer is of. Men who were before this
+age, who kept themselves in soothfastness, and spoke nothing idle, won
+from <span class="smcap">God</span> what they prayed for: and that was shewn to a holy hermit
+Florentius, who dwelt in a wilderness unknown of men. So much vermin was
+there about this hermitage, that none durst come thither by a long way.
+A deacon was in that land, who heard of this hermit, and he came at the
+last to the place where this hermit was dwelling; but he saw so much<span class='pagenum'><a name="Page_114" id="Page_114">[114]</a></span>
+vermin about that he durst not come near: but cried out for help in
+fear. The holy man came out to know who it was that cried; and he saw a
+man standing there, and inquired what he would have. And the deacon
+said; "holy Father, I have sought thee from far, and now I have found
+thee, I should have joy enough if I might come to thee, but I cannot for
+these venomous beasts that are here so many." When the holy man heard
+this, he fell down on his knees, and prayed <span class="smcap">God</span> that He would destroy
+those worms: and all soon a grisly storm arose with a thunder, and slew
+all the worms. Then said the hermit to our Lord; "Lord, these beasts lie
+here so thickly, that I cannot come to him nor he to me, save we be
+poisoned by them. Lo, Lord, they lie here dead, but who shall lift them
+away?" At his word, many birds came, and carried them all clean away.
+Hereof speaks S. Gregory:&mdash;"Because <span class="smcap">God's<span class='pagenum'><a name="Page_115" id="Page_115">[115]</a></span></span> servants withdraw themselves
+from the world and its works, uselessly they cannot speak: so they bind
+them to silence that they dare say no word save it be teaching others or
+praising <span class="smcap">God</span>: and therefore, when they ask <span class="smcap">God</span> aught, He grants it at
+once." But we, woful wretches, who deal with the world, that chatter all
+the day like magpies; now lie, now twist, now speak evil, now quarrel,
+now backbite, now swear great oaths, these defile our prayer and hinder
+it, that it is not heard; for our mouth is as far from praying <span class="smcap">God</span>, as
+it is near the world with idle speech. Prayer is so mightful if it have
+its right, that it masters the fiend, and hinders him from doing his
+will. For so it did the fiend whom Julian the Emperor commanded to go to
+the other side of the world to bring him tidings how it was there. When
+he had flown ten days' journey thitherward, he came over the place that
+Publius the hermit dwelled<span class='pagenum'><a name="Page_116" id="Page_116">[116]</a></span> in, who was praying at that time. And his
+prayer overtook the fiend, and held him there fast fully ten days&mdash;for
+all that time, the hermit was in prayer: and when he ceased, the fiend
+turned back, for he could no further go, since prayer hindered him.</p>
+
+<p>When thou hast gathered home thine heart and its wits, and hast
+destroyed the things that might hinder thee from praying, and won to
+that devotion which <span class="smcap">God</span> sends to thee through His dear-worthy grace,
+quickly rise from thy bed at the bell-ringing: and if no bell be there,
+let the cock be thy bell: if there be neither cock nor bell, let <span class="smcap">God's</span>
+love wake thee, for that most pleases <span class="smcap">God</span>. And zeal, rooted in love,
+wakens before both cock and bell, and has washed her face with sweet
+love-tears; and her soul within has joy in <span class="smcap">God</span> with devotion, and
+liking, and bidding Him good-morning, and with other heavenly gladness
+which <span class="smcap">God</span> sends to His<span class='pagenum'><a name="Page_117" id="Page_117">[117]</a></span> lovers. Blessed are they above others whom <span class="smcap">God</span>
+wakens, for they have many joys while others sleep, for they find that
+gladness before them, rise they never so soon; for <span class="smcap">God</span> Himself thus
+says: "he that early wakens to <span class="smcap">Me</span>, he shall find <span class="smcap">Me</span> to speak with him,
+and shall rejoice himself in <span class="smcap">Me</span>, and have <span class="smcap">Me</span> at his will." Be then a
+waker, and rise quickly, and thank heartily thy Lord <span class="smcap">God</span>, for the rest
+thou hast had, and for the care of angels. Since a knight has great
+liking to be called to come and speak with the king, when he knows it is
+for his great profit: with greater reason, ought <span class="smcap">God's</span> knight, that is
+every Christian man, to be ready at the calling of his Lord, Who calls
+him for his great profit, and for nothing else. Soberly, rise thou with
+a good cheer, and think that thou hearest <span class="smcap">God</span> call thee with these
+words: "Arise My love, My fair one, and come and shew Me thy face: I
+yearn that the voice of thy<span class='pagenum'><a name="Page_118" id="Page_118">[118]</a></span> prayer may ring in Mine ears." Think in thy
+rising, how that night many men perished in life, and some in soul, and
+some in body and soul: some burned, some drowned, some suddenly dead
+without repentance or shrift, and their souls drawn by fiends to hell;
+some fallen into deadly sin, as lust, gluttony, theft, envy,
+manslaughter, and other several sins. And from all these perils, thy
+good <span class="smcap">God</span> hath delivered thee, of His goodness not of thy desert. What
+hast thou done to <span class="smcap">God</span> that He should care for thee so, and suffer so
+many others to be lost? and peradventure thou hast done worse than they
+have done. If thou lookest well at what <span class="smcap">God</span> has done for thee though
+thou hast not served Him, thou mayst find that <span class="smcap">God</span> is as busy to do thee
+profit as if He had naught else to do, and as if He had forgotten this
+whole world, and thought only on thee. When thou hast this thought,
+lift<span class='pagenum'><a name="Page_119" id="Page_119">[119]</a></span> up thine heart to <span class="smcap">God</span> and say:&mdash;"I thank Thee, dear-worthy Lord,
+with all my heart, Who hast thus cared this night for me, a so unworthy
+wretch, and hast suffered me that with life and health I thus abide this
+day. I thank Thee, Lord, for this great good, and many others that Thou
+hast done to me, a so unkind and unworthy wretch, more than all others:
+that Thou shewest me such kindness against my evil deeds." And put
+thyself and all thy friends in <span class="smcap">God's</span> hands, and say thus: "Into Thy
+dear-worthy hands, my Lord, I yield my soul and body, and all my
+friends, kindred and stranger: and all who have done me good bodily or
+ghostly, and all who have received Christianity: that Thou, for the love
+of Thy Mother, that dear-worthy Maiden, and the beseeching of Thy Saints
+defend us this day or this night from all perils of body and soul, and
+from all deadly sins, from temptation <span class='pagenum'><a name="Page_120" id="Page_120">[120]</a></span>of the devil, and sudden death,
+and from the pains of hell, and make us dread them. Do Thou hallow our
+hearts with grace of Thy Holy Ghost, and make us, whatsoever we do here,
+do Thy will, that we never separate from Thee, dear Lord. Amen." When
+thou hast done, go to the Church or Oratory: and if thou canst win to
+none, make thy chamber thy Church. In the church is most devotion to
+pray, for then is <span class="smcap">God</span> on the altar to hear those that to Him pray, and
+grant them what they ask or what is better: and in presence of Saints,
+and in worship of churches that are hallowed, protection of angels who
+are there to serve their Lord and thee&mdash;for their office is to receive
+thy prayer, and bear it to <span class="smcap">God</span>, and bring thee grace from Him, as S.
+Bernard says: "Rise then quickly, at <span class="smcap">God's</span> call, and put all heaviness
+from thee, and answer thy Lord with the words which Samuel said to <span class="smcap">God<span class='pagenum'><a name="Page_121" id="Page_121">[121]</a></span></span>
+Who called him in the night: 'Speak Lord, for Thy servant heareth.'"</p>
+
+<p>For eight things we ought to wake and ever be doing good: this short
+life: the strait way we have to go: our good deeds that are so few: our
+sins that are so many: death that we are sure of and wot not when: the
+strait and so hard doom of Doom's-day, for every idle thought shall be
+shewed there, then shall every foul word and sinful work be greatly
+pressed, for <span class="smcap">God</span> says "For every careless word," etc.: and S. Anselm,
+"what wilt thou do in that day when all the time expended is required of
+thee; how it has been laid out by thee, even to the minutest thought."
+The seventh thing is the strong pain of hell: the eighth, is the joy of
+heaven. After thine uprising, pray for the souls that are in pain of
+Purgatory, and think that thou hearest them cry on thee the words of
+Job: "Have mercy on me, have mercy on me, my<span class='pagenum'><a name="Page_122" id="Page_122">[122]</a></span> friends, for the hand of
+<span class="smcap">God</span> is laid upon me," and help them with <i>De Profundis</i>, and <i>Absolve</i>.
+After, greet our Lady, with <i>Salve Regina</i>, on thy knees. Go then to the
+Church, and bid thy vain thoughts and business of the world keep outside
+thereof: and at thine incoming, say to thy soul, "Enter thou into the
+joy of thy Lord, and thou shalt hear His Voice, and behold His temple."
+Holy Church is the entrance and gate of Heaven. After, fall down before
+the Cross, and honour Him because He was slain on the Cross, and say "We
+adore Thee, O Christ, and bless Thee, because by Thy holy Cross Thou
+didst redeem the world." And then before thou uprisest, have in thy mind
+how hotly His love burned, That died for thee on the Cross. After, begin
+thy matins, but first cross thy lips and say "O Lord, open my lips":
+i.e., "Lord, open my lips that all night have been shut from praising<span class='pagenum'><a name="Page_123" id="Page_123">[123]</a></span>
+Thee, and I cannot open them, except Thou help me." And then say, <span class="smcap">Deus</span>
+<i>in adjutorium</i>, with these words, pour out thine heart before <span class="smcap">God</span> and
+say; "Lord, as my Doom's-Man, before Thee I stand: do Thou avenge me of
+my foes, which hinder me from serving Thee, and they assail me keenly so
+that I be soon overcome unless Thou dost help me." And at <i>Gloria
+Patri</i>, bow down and say with thine heart, "Lord, of Thy blessing, I
+beseech Thee." Turn thee to the angels who stand about to thy comfort
+and help, and as thy wardens to keep thee from thy foes, and thus say to
+them <i>Venite exultemus, Domino</i>. Afterwards, cast thine eye on somewhat,
+and keep it there while thou makest thy prayers, for this helps much to
+the stabling of thine heart; and paint there, thy Lord, as He was on the
+cross; think on His feet and hands that were nailed to the tree; and on
+the wide wound in His side,<span class='pagenum'><a name="Page_124" id="Page_124">[124]</a></span> through the which way is made to thee, to
+win His heart; thank thy Lord thereof, and love Him therefor: for these,
+they who thither may win, find treasure of love. Think thou seest His
+wounds streaming of blood, and falling down on the earth; and fall thou
+down and lick up that blood sweetly, with tears kissing the earth, with
+remembrance for that rich treasure, which for thy sins was shed, and say
+thus with thine heart:&mdash;"Why lieth this blood here as if lost, and I
+perish for thirst? Why drink I not of this rich payment that my Lord
+gives me to drink and cool my tongue, and hear what <span class="smcap">God</span> says to me: <i>He
+who is thirsty, let him come and drink. Thou shalt taste and see how
+pleasant the Lord is; how sweet, how mild, how merciful.</i> With such
+meditations, angels come to thy soul, and <span class="smcap">God</span> is there, and says to His
+lover:&mdash;"What wouldest thou that I should do for thee?" and thou dost
+answer;<span class='pagenum'><a name="Page_125" id="Page_125">[125]</a></span> "Lord it is enough for me, a sinful wretch and outcast of Thy
+people, to praise Thee and love Thee, if I could, for so I well ought."
+If thou canst win to such thinkings in thy prayers, thou shalt have such
+joys that it shall be a pain to thee to think of aught else. S. Bernard,
+for the liking that he had for such stirrings desired that matins-time
+might last till Dooms-day. Think, when thou standest or kneelest in
+prayer, that thou seest <span class="smcap">Jesus</span> Christ come with angels and holy Saints on
+each side, and angels carrying before Him basketsfull of help which is
+left from the feasts of Saints who dwell with <span class="smcap">God</span> in heaven: that <span class="smcap">God</span>
+bade them gather up to help the poor with, that naught might be lost.
+This help is meat to us poor wretches, who would perish in default of
+it, unless <span class="smcap">God</span> had pity on us. Think thou hearest <span class="smcap">God</span> cry: "Whoso has
+need of meat, put forth thine hand, and have." And bow thou<span class='pagenum'><a name="Page_126" id="Page_126">[126]</a></span> with thine
+head to <span class="smcap">God</span>, and lament thy poverty to Him and say "There is no bread in
+mine house"; and also say, "Lord, so long meatless have I been, that I
+die of hunger save Thou takest pity on me; and naught can hold my life
+in me, save meat that Thou givest." Stir thyself up with such
+recollections, and by others that may kindle thy devotion and raise it
+to Him, even until thou thinkest thou hearest Him say to thee, "Open thy
+mouth wide, and I will fill it." And then, through <span class="smcap">God's</span> grace, shalt
+thou feel something of that heavenly food that feeds all Hallows, that
+thou mayest with liking sing the Maiden's Song, that is <span class="smcap">God's</span> Mother's,
+<i>Magnificat anima mea dominum et exultavit spiritus meus in <span class="smcap">Deo</span> salutari
+meo</i>. When <span class="smcap">God</span>, through His grace, sends thee such likings, turn thou
+kindly to the angels who stand before thee, and to them say: "I pray you
+as my keepers<span class='pagenum'><a name="Page_127" id="Page_127">[127]</a></span> whom <span class="smcap">God</span> has sent to me, that ye thank your good Lord for
+me." And turn thou then to the altar, where <span class="smcap">God</span> truly is, and say,
+"Truly, O <span class="smcap">God</span>, great is Thy mercy towards me," that is, "Soothly Lord,
+great is Thy mercy that Thou shewest to me." With such love-stirrings,
+<span class="smcap">God</span> comes to His lovers: and waits not till the prayer be made, but
+presses in to the midst, and softens the languishing soul, with a
+bedewing of heavenly sweetness: and tears and sighings are messengers of
+<span class="smcap">God's</span> coming. Blessed are they who thus mourn and languish to <span class="smcap">God</span>, for
+they shall never separate from <span class="smcap">God</span>, but have Him ever at their will.</p>
+
+<p><i>How <span class="smcap">God</span> comes to His lovers; and how sometimes He departs from them.</i>
+<span class="smcap">God</span>, when He comes to His lovers gives them to taste how sweet He is;
+and before they can fully feel, He goes from them, and, as an Eagle,
+spreads His wings, and rises above them, as<span class='pagenum'><a name="Page_128" id="Page_128">[128]</a></span> if He said: "Some part
+mayst thou feel how sweet I am: but if ye will feel this sweetness to
+the full, fly up after Me, and lift your hearts up to Me, where I am
+sitting on My Father's right hand, and there ye shall be fulfilled in
+joy of Me." <span class="smcap">God</span> comes to His lovers to comfort them; he departs from
+them so that they should humble themselves, and that they should not
+over-much pride themselves for the joy that they have of His coming: for
+if thy spouse were aye with thee, thou wouldest esteem thyself over well
+and despise others: and if He were aye with thee thou wouldest impute it
+to nature and not to Grace. Therefore, through His grace, He comes when
+He will, and to whom He will, and departs when He will: so that His long
+dwelling makes one not more unworthy; but that after His departing, He
+be more yearned for and sought with zealous love and sighings and tears.
+But beware thou, <span class="smcap">God's<span class='pagenum'><a name="Page_129" id="Page_129">[129]</a></span></span> lover, though thy Spouse withdraw Himself from
+thee for a while, He sees all thy deeds, and thou canst hide nothing
+from Him: and if He wit thou lovest any but Him, unless it be for love
+of Him, or if thou makest any love-semblance to other than Him, so soon
+He departs from thee. Jealous is thy Spouse, delicate, noble and rich;
+seven times brighter than the sun; in fairness and might all others He
+surpasses, and what so He wills is done in heaven and earth and hell. If
+He sees any stain of filth in one who should be His dear, He turns from
+him soon, for uncleanness can He see none. Therefore, be thou chaste,
+shame-full, and mild of heart, and with love-longing yearn for Him above
+all things. And when <span class="smcap">God</span> withdraws this heavenly likeness and sweetness
+from thee, as sometimes need be in this deadly life, give not thyself to
+fleshly lusts and likings of the world; but to prayer and meditation,
+reading <span class='pagenum'><a name="Page_130" id="Page_130">[130]</a></span>of Holy Writ, or honest work. And ever mourn thou after thy
+love, as a young child who misses his Mother. For he that, after such
+knowing of <span class="smcap">God</span> and tasting of His sweetness, turns him back and gives
+him to sin, he has no defence for his sin against <span class="smcap">God</span>. An unhappy chance
+it is and full of care to love the fellowship of <span class="smcap">God</span> and of His angels
+and Saints and to serve the fiend and follow his counsel with lusts and
+likings and works of sin: that heart which was hallowed through the Holy
+Ghost to be <span class="smcap">God's</span> temple, that was raised here above his nature to have
+heavenly likings and joy with <span class="smcap">God</span>, all soon makes itself loathly and
+foul with foul thoughts: those ears that heard the words that it is
+allowable to speak to none, open themselves to hear back-bitings and
+lyings and other idle speech; those eyes that just now were baptized
+with tears, open themselves to see vanities: that tongue that just<span class='pagenum'><a name="Page_131" id="Page_131">[131]</a></span> now
+spake to <span class="smcap">God</span> in prayer, all soon with that dirty tongue, forswears,
+backbites, and speaks foul words. Pray we to <span class="smcap">God</span> that of His goodness He
+keep us from these vices. Of <span class="smcap">God's</span> coming men may know by this that S.
+Bernard says: "When thou art stirred of man in outer or inner spirit to
+care for righteousness and stand up for it, to be meek and patient, to
+love thy brothers in <span class="smcap">God</span>, to be buxom to thy superiors, to love chastity
+and cleanness in body and soul, token is it that Almighty <span class="smcap">God</span> comes to
+visit thy soul." If thou takest godly chastening from thy friend for thy
+sin, or words that stir thee to virtues and good ways, this makes way
+for and token of <span class="smcap">God's</span> coming. Then if thou puttest from thee slowness
+and heaviness, and with a love-yearning likest such words; then
+dear-worthy <span class="smcap">God</span> thy Lord hastes Him to thee, for the desire that <span class="smcap">God</span> has
+to thee; kindles thy desires to have<span class='pagenum'><a name="Page_132" id="Page_132">[132]</a></span> likings for such words, and makes
+thee bitterly repent thy sin and amend thy life. For, at His incoming,
+He wakens the soul, stirs it and softens it, and washes its wounds with
+wine, and softens them with oil; that is, stirs it to repent bitterly
+what it has misdone, and softens it with hope of mercy and forgiveness
+of sins. He rives sin up by the roots, as a gardener does evil weeds,
+and grafts good trees, and sows good seed, where the weeds grew. So does
+<span class="smcap">God</span>, who is called a gardener while He is in man's soul: He rives up
+sins by the roots, and grafts in that soul virtues and good ways: what
+was dry He bedews it with grace: what was black and mirk, He makes it
+white: what was bound, He looses: what was cold, He makes warm with
+love. By these stirrings, mayst thou know thy Lord is come; by stirring
+of thy heart, destroying of vices, withdrawing from lusts, amending of
+life, repenting misdeeds, <span class='pagenum'><a name="Page_133" id="Page_133">[133]</a></span>beginning of a new man in <span class="smcap">God</span>, every day more
+and more. And by this mayst thou wit, when He goes from thee; the
+gladness wanes, slow thou waxest dry and heavy, as a stone; love cools
+in thee like a pot that had been welded, and the fire was withdrawn
+therefrom. But then needs the soul to mourn sorely until He come again.
+If foul thoughts egg thee on to leave the Lord thy <span class="smcap">God</span>, say this "Whose
+is this image and superscription?" if he says "Caesar's," that is the
+prince of this world, that is the fiend of hell, say to him, "Go again
+thou foul fiend with thy false money: bear it again with thee to hell;
+for my gates are shut, and my Lord dwells herein, therefore have I no
+time to deal with thee." Think on that holy greeting that Gabriel made
+to that maiden, Mary in Nazareth, how joyful she was in body and soul in
+that time; through that quieting, with her assent, she was fulfilled of
+grace, so<span class='pagenum'><a name="Page_134" id="Page_134">[134]</a></span> that she won might and power, in heaven, and earth, and hell;
+and on her hangs all the world's health and restoring of those that
+fell. Think on the birth of her Child, how she bare Him without sorrow
+and grief that all other women have naturally in time of birth; and she
+clean maiden after. Think when He was born, they laid Him in a crib
+before an ox and an ass, other cradle had He none. There was none to
+serve Him with the light of torches as men do before great lords:
+therefore there came a fire from heaven that lighted the house He was
+in, and Bethlehem; and angels came from heaven to sing the child asleep
+with a merry voice. Think how Three Kings came from far lands through
+knowing of a star, and offered Him gold, incense and myrrh: think how
+sweetly the child smiled on them, and with His lovely eyes sweetly
+looked on them. Think how poorly His Mother was clad when the Kings<span class='pagenum'><a name="Page_135" id="Page_135">[135]</a></span>
+kneeled before her: for on her she had but a white smock as the clerks
+say, more to cover herself with than for shewing of pride. Think how His
+Mother came with Him to the Temple to make her offering of cleansing,
+and bowed to fulfil the Law as if they were sinful. Think how the old
+priest Symeon took the Child in his arms, and blessed <span class="smcap">God</span>: for there,
+through the stirring of the Holy Ghost, he saw the Saviour of all this
+world between His hands, and prayed that he might pass out of this
+world, "for mine eyes have seen Him Who saves the folk." Think of that
+sorrow His Mother had when she missed Him and sought Him three days, and
+then found Him among the Masters, hearing and inquiring of points of the
+Law. Think how He came to be christened of S. John: how the Holy Ghost
+lighted then on Him in the likeness of a Dove, the Father there with
+voice recorded that He was His<span class='pagenum'><a name="Page_136" id="Page_136">[136]</a></span> Son. Think how He hallowed wedlock in
+the house of the Ruler of the Feast, and there, to show that He was
+Almighty <span class="smcap">God</span> changed water into wine. In the wilderness, how he fasted
+40 days without meat; how He overcame the fiend that tempted Him with
+three: with gluttony, and covetousness, and vain-glory, and of the
+wonder men had of His preaching, for all the words He spake to them were
+full of grace. How He healed the sick, raised the dead, gave sight to
+the blind, speech to the dumb, health to the leper, with touching of His
+hands: and many other sicknesses that were in their nature incurable, He
+healed through the might of His words, for He could do more than Nature.
+How He was weary of much going; rested Him at the well; and then He bade
+give Him water to drink for He thirsted sore. Then, open thine heart
+with sore sighings, and think on the passion and pains that <span class="smcap">Jesus<span class='pagenum'><a name="Page_137" id="Page_137">[137]</a></span></span>
+Christ suffered, as they are written before on the xviii leaf.<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a></p>
+
+<p>He may ask grace of <span class="smcap">God</span>, and certainly trust to speed, who here stirs
+himself up with good works, and with devotion and likings: flavours them
+so that they may be savoury to his dear Lord. Works of penance, as
+fasting, waking, hard fighting, forbearing of fleshly lusts, prayers,
+alms-deed, and other things that we do with devotion and likings in <span class="smcap">God</span>,
+it behoves that so they be done with a glad heart, and with a freedom of
+spirit. Devotion is a worthy affection that <span class="smcap">God</span> sends to the heart to
+gladden it with: but unworthy is he to have this gift, that will make no
+dwelling-place in his heart for it. We seek with our belief what is
+above us, but it savours us not, for we are so full of earth that we
+have<span class='pagenum'><a name="Page_138" id="Page_138">[138]</a></span> lost our taste. Why do so many men feel the stirrings that the
+fiend forges, and suffer his enemy so often to overthrow him? I see
+nothing that does this, save lack of grace. Among all other (things) I
+trow we grieve <span class="smcap">God</span> most, because we will not labour to win this grace of
+<span class="smcap">God</span>: and <span class="smcap">God</span> promises His grace to all that will to receive, if that
+their vessel be clean and empty to receive it in. But S. Bernard says:
+"The heart that is loaded with covetousness of the world, it can have
+neither devotion nor liking in <span class="smcap">God</span>; for soothfastness and vanity, a
+lasting and a failing thing, a ghostly thing and a bodily cannot be
+brought together at any time." So worthy a thing is the comfort of <span class="smcap">God</span>
+that it will not rest in a breast where other comfort is. So delicious
+is the liking in Him, that with no other liking can it accord. Whoso
+yearns after other comfort to glad himself with, witnesses against<span class='pagenum'><a name="Page_139" id="Page_139">[139]</a></span>
+himself that he withstands <span class="smcap">God's</span> grace: unless it be honest comfort
+betimes that he may thereby glad his nature with, and better serve <span class="smcap">God</span>.
+After thou hast spent thy time in prayers, and holy thoughts and good
+works, in <span class="smcap">God's</span> holy dread, prepare thyself for food to strengthen thy
+nature which would else fail. And to this intent shall every Christian
+man clothe and feed his body; that it may the better serve his Lord, in
+whatsoever he does. In the morning, thou shalt go to thy meat, with
+soberness and measure; care for thy self in thy meat-time; and after
+meat, make thou praising to thy Lord that He has fed thee, and also
+before meat, and for all the good deeds that He has done to thee. First,
+or ever thou goest to meat, thou shalt mourn as holy Job did, who thus
+says, "Before I eat I sigh," because my nature is made weak and feeble
+for Adam's sin; and every day needs bodily meat to uphold the nature
+that<span class='pagenum'><a name="Page_140" id="Page_140">[140]</a></span> else would fail in a little time. And, as it tells in the life of
+the holy Fathers; Isidore that holy man, when he ate, he wept sore and
+said, "I am ashamed of myself for I live by beastly meat as other beasts
+do that have no reason by nature; and I, <span class="smcap">God's</span> reasonable creature, made
+like to Himself, that should have dwelt in Paradise, and there have been
+fed with heavenly food." When thou findest delight or savour in meat and
+drink, think on the heavenly Saints whom all likings pass by, and we be
+never satisfied till we feel thereof. Men of religion hear lessons of
+holy men's lives at their meat, so that as the body is fed with bodily
+food, so the soul be fed with holy words. Man's body is as a burning
+furnace, and specially in the young; and delicious and hot meats and
+drinks make that fire to burn hotter: therefore says S. John:&mdash;"Plenty
+in time of youth is double fire." Therefore all that kindles<span class='pagenum'><a name="Page_141" id="Page_141">[141]</a></span> sin in the
+flesh is to be fled from. The wise man says, "If thou wilt abate the
+flame, abate the brands." And S. John; "Flesh-meat and wine are kindling
+of fleshly stirrings." And S. Austin; "the flesh is as a wild colt,
+which is to be tamed with bridle and hunger." And Solomon; "Rod and
+burden fall to the ass," that betokens our flesh. Wisely should a man
+consider the meat that comes before him, and take of them in such
+measure that they grieve him not, but that through them, he may serve
+<span class="smcap">God</span> better. Therefore S. John bids:&mdash;"Ever when thou eatest, ever hunger
+thou, that after meat thou mayst read and pray and serve <span class="smcap">God</span> better."</p>
+
+<p>Holy men who have been before us enjoyed strong sharp meat, more to
+abate hunger than for pleasure. Some lived by grass, some by roots, some
+by spices and herbs and fruit that the earth bore; and in<span class='pagenum'><a name="Page_142" id="Page_142">[142]</a></span> whatso they
+ate they destroyed all taste that might stir them to pleasure. Also, S.
+Germanus mixed ashes with his bread, that he should feel no pleasure in
+his meat-time. Other sauce than hunger, they took none. S. Gregory says:
+"bread made of bran and water, with cold or other simple pottage is good
+food to the well-taught stomach, with sauce of <span class="smcap">God's</span> love if he have it
+therewith: without this sauce, no sustenance has savour that man
+enjoys." Some eat no meat before the night; some only every other day;
+some fast three days together. Machari fasted all the Lenten-tide, save
+Sundays, and ate naught but raw leaves. Some take no heed when they eat,
+nor what they eat, flesh or fish: all tasted alike to them, so that
+afterwards, they wist not what they ate. Some, when they were set down
+to meat, and meat was brought before them, they forgot to eat, for so
+they spent the day and the night in<span class='pagenum'><a name="Page_143" id="Page_143">[143]</a></span> holy speech, that they thought of
+naught else, till the undern-tide<a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">[8]</a> of the second day, so that the
+brethren came to them and asked why they could not eat: and then, for
+the first time, thought they of meat, and they ate then as they thought
+good, in <span class="smcap">God's</span> holy fear. When thou art set to thy meat, make before
+thee a cross on the board with five crumbs to stir thee up to think on
+Him who died for thee on the Cross; and think, here lies His head that
+was crowned with thorns, there His hands, there His feet that were
+nailed full fast; there was His sweet side that was opened with the
+spear, from which came both blood and water to heal my dirty wounds.
+When thou hast so done if thou canst, take part of thy bread and of thy
+fish, and lay it by itself, and say thus quietly in thine heart, "Lord,
+what wilt Thou give me for this<span class='pagenum'><a name="Page_144" id="Page_144">[144]</a></span> pittance I make to Thee? how many
+tears, how many love-yearnings and longings after Thee? how many
+comforts of the Holy Ghost, how many stirrings to good things, how many
+lookings towards me with Thy lovely eyes? Lord, wilt Thou for this meat
+that the poor hungry man shall have for Thy sake, give me the love of
+Thee?" When thou hast eaten what thou thinkest good, thank thy Lord that
+He hath fed thee. After meat, be thou worthy, and keep thee from much
+speech and idle games, and hold thy wits inward in fear of <span class="smcap">God</span>. Seemly
+it is to man, and pleasing to <span class="smcap">God</span>, that his bearing be more honourable
+and temperate after meat than before: that no taking of excess be seen
+in him, that the flesh may serve the soul better in reading, praying and
+other ghostly works, that may help to good things. Then Even-song say,
+with the devotion that <span class="smcap">God</span> sends thee, in Church or Oratory, or
+wheresoever <span class='pagenum'><a name="Page_145" id="Page_145">[145]</a></span>thou mayst say it best, away from the noise and throng of
+the world. After, if thou needest, go sup: and short be thy supper time:
+so in measure take thou meat and drink that it be no burden nor
+grievance to thy nature, nor hindrance to serve thy Lord; or in time of
+rest reave from thee thy sleep; or the fiend defile thee with foul
+temptations in thy sleep, as he often does him who goes to bed with a
+full stomach. Every man eat, as S. John says, "according as he is strong
+or old, or according as his body is greater or less, or whole or sick;
+take what is needful for sustenance of nature, and not as pleasure
+asks." After supper, go to the Church or other place, where thou mayst
+be most at rest, and say thy Compline, for in this time as S. Ambrose
+saith, "birds in their language praise their Lord, and thank Him after
+their kind, for the goods He has sent them." Call thou then on thy <span class="smcap">God</span>
+and say <i>Converte nos</i><span class='pagenum'><a name="Page_146" id="Page_146">[146]</a></span> <i><span class="smcap">Deus</span> salutaris noster</i>, as if he said, "Lord, I
+have been this day hindered by the world, that has greatly hindered me
+from serving Thee; through temptation of the fiend and of my flesh oft
+this day have I done amiss; therefore, my Lord, turn me now from the
+world, and from all that may hinder me from praising Thee with a pure
+heart and with all my wits, so that they be intent on Thee to work Thy
+will," And then, say forth thy Compline, and after, other prayers with
+the devotion that <span class="smcap">God</span> sends thee. And after, before thou goest to bed,
+hold a chapter with thine heart, and ask it in what things it is better
+than it was. Hast thou shriven thee of that sin that thou didst then and
+there? of the words that thou spakest there? of that evil will that was
+in thee then? of that wrong that thou didst and saidst there to him? of
+that handling? of that blame? of that foul thought? of that thing left
+undone <span class='pagenum'><a name="Page_147" id="Page_147">[147]</a></span>that thou should'st have done? art thou willing to leave off
+such vices? What temptations withstood'st thou this day? in what art
+thou meeker than thou wast? in what more chaste, more sober, more
+patient, more temperate, more loving thy <span class="smcap">God</span> in thy brother, or more
+liking in <span class="smcap">God</span> hast thou than thou hadst? Hast left that sin that thou,
+through habit, fallest into so oft? and other many vices that thou hast
+done and pleased the fiend with: and grieved thy good <span class="smcap">God</span>, and hast
+barred thyself against the grace that should help thee. And then, with a
+repenting of those sins that bite thy conscience, knock on thy breast
+and say a <i>Pater noster</i> with <i>Ave Maria</i>, on thy knees, and soon in the
+morning shrive thee of those sins. And if thou doest thus, I hope the
+fiend shall be afeared to tempt thee, for thou art under <span class="smcap">God's</span> ward,
+whilst thou bearest thee thus. After this reckoning, where-through thy
+soul<span class='pagenum'><a name="Page_148" id="Page_148">[148]</a></span> is raised to a blessed hope to the Father of mercy, and thy flesh
+waxes heavy, go to thy rest: for if thou hinderest thy flesh of its
+necessity, and work it beyond its might, faintly will it help thee, or
+hinder thee withal. And or ever thou goest to rest commit thyself and
+thy friends into <span class="smcap">God's</span> hands, who for us was nailed to the tree, and
+beseech Him, for His mercy, that He guard thee from all perils of body
+and soul, and arm thee with the token of the cross; for where the fiend
+sees this mark soon he flies. Of this mark, it is written in the life of
+S. Edmund: that as he went one time alone, a child appeared to him who
+was wonderfully fair, and said, "Hail, my friend, whom I love in <span class="smcap">God</span>."
+S. Edmund was surprised at this greeting, and the child said to him,
+"knowest thou me not?" And S. Edmund said to the child, "How should I
+know thee? I never saw thee before." And the child said to him,<span class='pagenum'><a name="Page_149" id="Page_149">[149]</a></span> "When
+thou didst learn in school, I sat ever by thy side; and ever since I
+have been with thee, wheresoever thou hast dwelt; for so my Lord has
+fastened me to thee, that I might never part from thee, such is my
+Lord's will. But behold on my forehead, and read what thou seest there."
+He looked as he told him, and with heavenly letters, these four words,
+he saw there written, <i><span class="smcap">Jesus</span> Nazarenus Rex iudeorum</i>. Then said the
+child, "This is my Lord's name, thou seest thus written. This name I
+will that thou have in mind, and print it in thy soul, and cross thy
+front with this name; before thou goest to sleep; and from harassings of
+the fiend, it shall protect thee that night, and from sudden death, and
+all who thus by night cross themselves therewith." And when he had
+spoken these words, he vanished away. Carry some holy thoughts to bed
+with thee, and say thy prayers, till sleep fall<span class='pagenum'><a name="Page_150" id="Page_150">[150]</a></span> on thee. To have soft
+sleep and sweet, a sovereign help is measure and soberness in meat and
+drink: with recollection of <span class="smcap">God's</span> law and Holy Writ; as <span class="smcap">God</span> says through
+the prophet, "Keep My law and My counsel, and if thou sleepest thou
+shalt not be afraid; if thou dost rest thy sleep shall be sweet." And
+ever, as thou wakenest, lift thine heart to <span class="smcap">God</span>, with some holy thought,
+and rise and pray to thy Lord that He grant release from pains to the
+dead, and grace to the living, and life without end. If temptation of
+lust stir thee in bed, think that thy good Lord hung on the Rood for
+thee; think on His five wounds that streamed down of blood: think that
+His bed was the hard knotty tree, and instead of a pillow He had a crown
+of thorns. And say then, with sore sighing, till thy desire cool, "My
+dear-worthy Lord hanged on the Rood for me; and I lie in this soft bed,
+and welter me in sin, like a<span class='pagenum'><a name="Page_151" id="Page_151">[151]</a></span> foul swine that loves but filth." Rise
+then quickly, and hold thee with prayers, love-sighings and tears. Of
+three points beware. The first, that the devotions thou hast through
+grace stirring, be not known of others: hide them, so far as thou mayest
+with will and deed for fear of vain glory. The second, that thou
+thinkest not it is in thy power to have such devotions and stirrings
+when thou wilt: but only through <span class="smcap">God's</span> grace when He will send them. The
+third, that thou thinkest not over-well of thyself for such stirrings;
+nor thinkest thou art therefore dear to <span class="smcap">God</span>; nor deem another more
+unworthy who does not as thou dost; but when thou hast done all well,
+think soothly by thyself, and grant it in words; "It is nothing worth I
+do, Lord: for I am but a useless thrall." If thou wilt lose no reward,
+deem none other, but hold thyself most unworthy; for if thou fastest or
+prayest more than<span class='pagenum'><a name="Page_152" id="Page_152">[152]</a></span> another, perchance another surpasses thee in
+meekness, and patience and loving. Therefore think of what thou lackest,
+and not only of what thou hast. Nevertheless, <span class="smcap">God</span> wills that thou
+should'st think on those graces and goods He has done for thee, to stir
+thee up to know thyself indebted to Him for them, and serve Him and love
+Him the more; or if thou beest in grief to glad thee with. Sometimes, it
+falls out that in <span class="smcap">God's</span> doom, one is better whom men deem evil than some
+that men deem good. Many are worthy without and unclean within. Some
+worldly and dissolute, and <span class="smcap">God's</span> private friends within. And some, in
+man's sight bear themselves like angels; and in <span class="smcap">God's</span> sight, they stink
+as sinful wretches. And some seem sinful to men's doom, and are full
+dear to <span class="smcap">God</span> Almighty, for their inward bearing is heavenly in <span class="smcap">God's</span>
+bright sight. Therefore, judge we none other save ourselves. And pray we
+for<span class='pagenum'><a name="Page_153" id="Page_153">[153]</a></span> ourselves and all others to <span class="smcap">Jesus</span> Christ, Mary's Son, Who for us
+was nailed on the Rood, that whoso is bound in deadly sin, He loose
+them; and they who are in good life, that He grant them end therein.</p>
+
+<p>Two messengers are come to thee to bring thee tidings. The one is called
+Fear, who comes from hell to warn thee of thy danger: the other is
+called Hope that comes from Heaven to tell thee of bliss thou shalt have
+if thou doest well. Fear says he saw so many betortured in hell, that if
+all the wits of men were in one, he could not tell them: of gluttons,
+unchaste, robbers, thieves, rich men with their servants who harmed the
+poor: judges who would not give judgment except for reward: treasurers
+who by subtilty maintained injustice: deemsters who condemned loyal men
+and delivered stark thieves; workmen who worked dishonestly and took
+full hire; tillers of the soil who<span class='pagenum'><a name="Page_154" id="Page_154">[154]</a></span> tilled badly; prelates, with the
+care of men's souls, who neither punished nor taught them; of all sorts
+of men who have wrongly wrought; then I saw that every one bought it
+bitterly. For there I saw want of all good, and plenty of pain and
+sorrow; as hot fire burning ever, brimstone stinking: grisly devils like
+dragons gaping ever; hunger and thirst for ever lasting, adders and
+toads gnawing on the sinful. Such sorrow and yelling and gnashing of
+teeth, I heard there, that nearly, for fear, I lost my wits. Such
+mirkness there was, that I could grip it; and so bitter was the smoke
+that it made the woe-ful wretches shed glowing tears; and bitterly I
+heard them ban the day when they were born. Now, they long to die, and
+cannot. Death, which, sometime they hated, were liefer to them now than
+all the good of this world. And therefore I warn thee that thou amend
+thee of thy sins with<span class='pagenum'><a name="Page_155" id="Page_155">[155]</a></span> shrift and penance, and have a steadfast will to
+leave them for ever: a seat I saw made for thee in hell of burning fire,
+where devils should pain thee ever unendingly.</p>
+
+<p>That other messenger, who is called Hope says he is come from Heaven to
+tell thee of that untellable great joy that rules <span class="smcap">God's</span> friends; "to
+tell thereof as it is may no earthly man speak though his tongue were of
+steel. For there is a gracious fellowship of all <span class="smcap">God's</span> friends, orders
+of angels, and of holy saints, and Almighty <span class="smcap">God</span> above, Who gladdens them
+all. Of all goodness, I saw plenty; beauty and riches that last for
+ever; honour and power that never shall fail; wisdom and love and
+everlasting joy. Then I heard melody and song of bright angels. So
+worthy is that joy and so great withal, that whoso might taste of it a
+blessed drop, he should be so ravished in liking of <span class="smcap">God</span>, and such
+yearning he should have to win thither,<span class='pagenum'><a name="Page_156" id="Page_156">[156]</a></span> that all joys of the world were
+pain to him. With so great a love he should be overtaken in yearning to
+win to that bliss, that by a hundred times it should more stir him to
+love virtue and flee sin than any fear he might have of the pain of
+hell. And I tell thee for sooth, if thou wilt leave sin, and do <span class="smcap">God's</span>
+bidding, and love Him as thou oughtest, a rich and a fair seat <span class="smcap">God</span> has
+made for thee wherein thou shalt dwell with Him unendingly.</p>
+
+
+
+<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_157" id="Page_157">[157]</a></span></p>
+<h2>THIRD PART OF THE BOOK.</h2>
+
+
+<p>The third and the last part of this book teaches a man to bear himself,
+wheresoever he comes, and whatsoever he does: that it be to the praise
+of <span class="smcap">God</span>, and an example of good to all who see him: for thus the Apostle
+counsels: "Let everything be done honestly and in order"; that is "all
+that ye do, look ye do it honestly and orderly." Then at the first, let
+every lover of <span class="smcap">God</span> see that ye yearn not to mingle with the world, that
+hinders and deceives all who deal with it, and hinders them from the
+many good deeds they might do. And the man who will nowhere rest but aye
+rake about; their eyes see many things, that the eye sends to the heart,
+and such come not out easily when they<span class='pagenum'><a name="Page_158" id="Page_158">[158]</a></span> are once imprinted. S. Bernard
+complains of the harms that he felt in the world whilst he was therein,
+and says "the world surrounded me and weighed me down": that is "The
+world has besieged me on every side; and through the gates of my five
+wits it shot at me and wounded me full sore; and through the wounds,
+death presses in, to slay my sorry soul. Mine eyes look, and my thought
+changes and kindles me in sin. Mine ears hear and my heart bows me
+thereto. I smell with my nose, and it pleases my thoughts. With my mouth
+I speak, and in my speech I please or beguile others: and with a little
+over-soft feeling, lust kindles in my flesh; and the fiend, my foe, whom
+I cannot see, stands ever against me with his bow bent." Therefore, if
+necessity make man to go into this world, where are so many stirrings to
+sin, with great fear shall he go, as into a battle to fight his foes. It
+needs<span class='pagenum'><a name="Page_159" id="Page_159">[159]</a></span> he be well armed against the arrows of his foe, that severely
+shoots at him; and the more may he dread him because he cannot see him:
+with foot-traps and snares is the way set full. Therefore, let him who
+shall go forth, arm him with <span class="smcap">God's</span> holy fear. <span class="smcap">God</span> warned His disciples
+to be wary in the world when He said thus: "Soothly the world shall
+withstand you with temptations." Therefore, if thou must go out, for
+thine own profit or that of others, colour not thy going with any false
+hue, to feign for thyself an occasion to dally with the world, for
+pleasure or command, or to be known with praise before others....</p>
+
+<p>And therefore they make a show with words and feign as they can, to be
+holden holy of all who see them, that give themselves to dalliance with
+the world, more than needs, as to buying, selling or quarrelling about
+earthly things. And all their outward bearing <span class='pagenum'><a name="Page_160" id="Page_160">[160]</a></span>so accords with the world
+that David says: "They have mixed themselves with the peoples; they
+partake of their works": that is, they mingle them with the folk of the
+world, who have no knowledge of <span class="smcap">God</span>, and such works as they see them do,
+such works they do. Therefore, when thou needest to go forth, cross
+thyself with the holy name of <span class="smcap">Jesus</span>, Mary's Son, who died on the Rood
+for thee, for then thou art more secure, whithersoever thou goest, as S.
+Austin said to his brother, when they went forth. And S. John says:
+"Whitherso thou goest, and whatsoever thou doest, thy forehead and thy
+breast mark thou with the cross; for there is no other mark the fiend so
+greatly dreads." See that thine outer-clothing be not over-loathsome,
+nor over-curious, in shape nor in hue. Keep thy limbs to their business,
+to which they were made, and do not cast thine eyes about like a child;
+flourish not<span class='pagenum'><a name="Page_161" id="Page_161">[161]</a></span> thine hands, and leap not with thy feet. When the heart of
+man is out of ward, the limbs sometimes fail in their office. And, as
+thou orderest thine outward bearing when thou goest forth, also look
+thou that thou beest devout within, and specially in praying to and
+praising the Lord. If in going out, thou canst not rest in saying thy
+prayers, go the softlier. Many things hinder thee in toiling to pray;
+weariness of limbs; men thou meetest who speak to thee; then thy five
+wits fleet out of ward, and then the devotion of him who prays, cools.
+When walking thou hast said thy prayers that thou art bound to say, lift
+up thy heart to <span class="smcap">God</span>, and pray to Him in thy thoughts in a blessed
+recollection: think on the good things <span class="smcap">God</span> has done for thee, and shall
+do if thou truly servest Him: think on His biddings and do them indeed
+according to thy might, for so <span class="smcap">God</span> bids thee when He thus says:&mdash;"The
+words which I command thee shall be in<span class='pagenum'><a name="Page_162" id="Page_162">[162]</a></span> thine heart, and thou shalt
+relate them to thy sons: and thou shall meditate on them, sitting in
+thine house, and walking on thy journey, sleeping and arising." Or in
+working, tell fair tales to thy fellows, or something from Holy Writ
+that may soften your way, or glad you in <span class="smcap">God</span>. And sometimes say the
+Seven Psalms for the quick and the dead, that <span class="smcap">God</span> give grace to the
+quick and rest to the dead. When thou comest to the town to ease thy
+body, seek where thou mayst most worthily dwell for thy condition and in
+most peace: and where thou mayst most profit to thyself and others. Let
+flesh-lust and vanity entice thee to no place: but inquire where any is
+who most loves <span class="smcap">God</span>, and thither draw thou. Seek not where thou mayst be
+fed best, for there peradventure are many stirrings to sin. Harbour thee
+with no woman unless thou knowest good of them for a long time. When
+thou art come<span class='pagenum'><a name="Page_163" id="Page_163">[163]</a></span> to the house thou shalt rest in, hold thy wits inward in
+<span class="smcap">God's</span> holy fear; so that thine outer bearing be so ruled with grace that
+thou mayst stir to good all whom thou seest, and through <span class="smcap">God's</span> grace
+destroy mirkness of sin, and so fulfil <span class="smcap">God's</span> teaching, who says thus,
+"So let your light shine before men, that they seeing your good works
+may glorify your Father Who is in heaven." And S. Gregory says: "Neither
+is it greatly praiseworthy to be good with the good, but to be good with
+the evil; for even as it is of more heinous guilt not to be good among
+the good, so is it of unwearied honour to have stood for the good among
+the evil."</p>
+
+<p>Keep well thine eyes when thou art come to harbour, from all things that
+may kindle sin and make thine eyes forward, as Job did, who said "I make
+a covenant with mine eyes lest I should think upon a maid." After sight,
+comes thought, and thereafter<span class='pagenum'><a name="Page_164" id="Page_164">[164]</a></span> deed, and therefore said the prophet
+Jeremiah, "Mine eye hath laid waste my soul." When so holy a prophet
+lamented him of his eyesight, sorely may another complain who oft sins
+therewith. Augustine: "Shameless eye is the messenger of shameless
+heart." Gregory: "It is not lawful to look after that which it is not
+lawful to desire." David: "Turn away mine eyes that they may not see
+vanity." Look also that thou hearest nothing that may stir thee to sin,
+as unclean words, backbiting, false judgments, great oaths, controversy,
+striving and other such vices. Also at thy meat, bear thyself orderly,
+and hold thee in measure, and seek after no dainties, but be pleased
+with common meats. Consider in speaking, to whom, what, when, how, of
+whom, and where: and have thyself so orderly that thou beest not like
+other worldly men, but fulfil the Apostle's words; "Be not conformed to
+this world, because your conversation is in heaven."<span class='pagenum'><a name="Page_165" id="Page_165">[165]</a></span></p>
+
+<p>Though our body be in this world as a clot of earth, it is needful that
+our spirit which was bought with the dear-worthy blood of <span class="smcap">God</span> Almighty
+be with mind and will in heaven, not soil itself here with sin, as swine
+do in a ditch. And whatsoever thou doest, and wheresoever thou comest,
+do as the Apostle teaches: "Shew thyself to all men as an example of
+good works," for through a good example <span class="smcap">God</span> is worshipped and praised,
+men are helped and taught and strengthened in their belief. Bear thee so
+that men who dwell with you may say of you as was said of the Apostles
+Paul and Barnabas, "The gods are made like men, and have come down to
+us." <i><span class="smcap">Deo</span> gracias.</i></p>
+
+<div class="footnotes"><h3>FOOTNOTES:</h3>
+
+<div class="footnote"><p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> Rolle's free rendering of the Latin is added here from the
+<i>Thornton MS.</i> It does not occur in the Arundel MS.</p></div>
+
+<div class="footnote"><p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> The MS. is defective.</p></div>
+
+<div class="footnote"><p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">[7]</span></a> On the 18th leaf of the MS. containing <i>Our Daily Work</i>
+begins Richard Rolle's <i>Meditations on the Passion</i>. A rendering of this
+is given in Fr. R. H. Benson's <i>A Book of the Love of <span class="smcap">Jesus</span></i>.</p></div>
+
+<div class="footnote"><p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">[8]</span></a> A meat-time between sunrise and noon, or between noon and
+sunset.</p></div>
+</div>
+
+
+<hr style="width: 65%;" />
+<h1>On Grace.</h1>
+
+
+
+<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_169" id="Page_169">[169]</a></span></p>
+<h2>On Grace.</h2>
+
+
+<p>Three degrees of grace there are. The first <span class="smcap">God</span> gives to all creatures,
+to uphold them with; and this is called <span class="smcap">God's</span> help freely given to all
+creatures; and without this gift of grace, creatures cannot do, nor last
+in their kind; for as water is made hot through fire and becomes cold
+again if the fire be withdrawn, so, as S. Austin says, "All creatures
+that are made of naught, so are they worth naught in a little time,
+unless <span class="smcap">God</span> upholds them with His grace." Therefore says the Apostle
+"Through the grace of <span class="smcap">God</span>, I am what I am." As if he said, "That I live,
+that I feel, that I speak or hear or see, and all that I am: all this I
+have only through<span class='pagenum'><a name="Page_170" id="Page_170">[170]</a></span> <span class="smcap">God's</span> grace." The second degree of grace is more
+special: that <span class="smcap">God</span> gives freely to every man who is a good and reasonable
+creature: and this grace stands ever at the gates of our hearts, and
+knocks on our free-will, and bids it let it in. This, <span class="smcap">God</span> says that He
+does: "Behold, I stand at the door knocking," that is, "I stand at the
+door of thine heart and knock; let Me in." And this grace is given
+freely to man before he deserves it. Then let every man make himself
+worthy and ready to receive His gift of the Holy Ghost, Who ever stirs
+man's free-will to good, and calls it from evil. Two things are needful
+to the health of man's soul. The first is this grace that I speak of:
+the second, is man's free-will according thereto. And without these two,
+no man can do thoroughly what he ought, that should help him to health
+of his soul; for neither free-will, without this grace stirring,<span class='pagenum'><a name="Page_171" id="Page_171">[171]</a></span> nor
+this grace without free-will assenting, can do aught that pleases <span class="smcap">God</span>.
+Therefore, says S. Austin, "He Who made thee without thee, will not
+justify thee without thee"; that is, "He Who made thee without thee,
+will not make thee righteous, save thou helpest thereunto." And though
+the free-will of man cannot make the grace of <span class="smcap">God</span> in man, nevertheless,
+let man do what is in him, and prepare himself, that he may be ready and
+able to receive the grace, when it comes. If thou wert in a mirk house
+one day, and doors and windows shut: if thou wouldest not let the sun
+come in, who was to blame if the house were mirk. Also blame none save
+thyself, if thy grace be less. For S. Anselm says, "Man lacks not this
+grace, for <span class="smcap">God</span> gives it to him; but he has it not, because he does not
+make himself ready to receive this grace as he should." <span class="smcap">God</span> is not
+stingy of His grace, for He has enough thereof;<span class='pagenum'><a name="Page_172" id="Page_172">[172]</a></span> for though He deal it
+out never so far, and to so many, He never has the less; for He only
+wants clean vessels, to put His grace in. Therefore says S. Austin; "<span class="smcap">God</span>
+by vast freedom and abundance fills all creatures according to their
+capacity": that is, "<span class="smcap">God</span> through His great freedom of His great grace
+fulfils all creatures according as they are able to receive His grace."
+If man opened his heart to this grace when <span class="smcap">God</span> sends it to him, he would
+shew it in works; for the Apostle, when he had won it, said, "His grace
+in me was not in vain," that is "the grace that <span class="smcap">God</span> has given me, is not
+useless in me"; for he enjoyed it ever in work. We unite with <span class="smcap">God</span> in His
+grace, as merchants do together: for <span class="smcap">God</span> sets His grace against our
+work; but for His grace and His death, He wills (to have) naught but our
+praising and thanking, and He wills that man should have all the profit
+that may arise thereof.<span class='pagenum'><a name="Page_173" id="Page_173">[173]</a></span> But they try to reave from <span class="smcap">God</span>, His part, who
+would be praised of men for good deeds. Against them, <span class="smcap">God</span> says, "I will
+not give My glory to another"; that is, "Praising and worship that
+belong to Me, I will give to no other." Thou shalt understand, that
+free-will of man is to turn freely to good or ill. Three states there
+are of man; before sin, after man's sin, and after man is confirmed,
+that is, after man is departed out of this deadly life, and come to that
+joy that shall never end. In the first place, before man sinned, was
+man's will so free, that he could sin or not sin: in his free-will it
+was, to do good or ill. In the last state, that is confirmed, shall man
+sin no more. In the second state, in which he may sin, and may not but
+sin, man's will is free to ill, till it be strengthened with grace: and
+when grace leads the will, then it is free to work the good. Before man
+sinned, no hindering had he from doing<span class='pagenum'><a name="Page_174" id="Page_174">[174]</a></span> good, nor no need to do ill: but
+now has sin joined with our flesh, and bred what S. Paul calls the "law
+of the flesh," so that it is master of the flesh, and withstands <span class="smcap">God's</span>
+law in all that it can. This hinders our will from assenting to good;
+and stirs it to ill so that it may not work good, unless grace helps and
+accustoms him away from sin. Every man before he sins, has a free will
+to do good or ill, but when he is bound to the fiend, through works of
+sin, he may through no power of himself come out of his bonds: and then
+he fares like a ship that in a tempest has lost all that could help it,
+and is cast from wave to wave whither the tempest drives it. Right so, a
+man who lacks <span class="smcap">God's</span> grace, because he be fallen into deadly sin, he does
+not what he would, but aye wavers from hand to hand, at the fiend's
+will, and unless <span class="smcap">God</span> give him grace to rise out of his sin, he shall be
+in sin to his life's end, and after, be lost body and<span class='pagenum'><a name="Page_175" id="Page_175">[175]</a></span> soul, and damned
+to endless pain. If the folk or the common people choose them a king,
+and he be confirmed in his kingdom, he be never so ill to them, they can
+do naught to him, unless it be through some other, who has more power
+than he: and so, it behoves them suffer, do he them never so much ill.
+Right so, man before he sins, has a free will to choose whether he will
+be under <span class="smcap">God</span> or the fiend; and when, with his will, he chooses to serve
+the fiend, he cannot after, when he would, come out of his bonds. And
+therefore, worldly men who are bound in sin say to them who counsel them
+to amend their lives, "fain would we rise, but we cannot." No, they
+cannot through might of themselves, but through <span class="smcap">God's</span> grace helping them
+they can. The third grace is most special; for it is given only to those
+who receive the second grace; and with their free-will fulfil it in
+deed, and can say as S. Paul<span class='pagenum'><a name="Page_176" id="Page_176">[176]</a></span> said, "The grace of <span class="smcap">God</span> was not in vain in
+me." And S. Austin says; "<span class="smcap">God</span>, working with us, fulfils that which He,
+through grace stirring, began in us." For neither without His helping
+can we do good to ourselves, nor please Him: as <span class="smcap">God</span> says Himself
+"without Me, thou canst no nothing." <span class="smcap">God's</span> grace stirring, goes before
+good will, and stirs it to do the good and leave the ill.</p>
+
+<p>Grace, when it comes first to visit man's soul, wakens him as out of a
+slumbering and inquires of him with those sharp words: "Where art thou?
+Whence comest thou? Whither shalt thou?" First he says, "Where art
+thou?" as if he said, "Bethink thee, unhappy wretch, how foul thou art
+cast down, and what peril thou art in. For, for thy sin thou art fallen
+into the enemy's hands, who above all things dost covet to work thy woe;
+and naught may deliver thee out of the foe's hands, but Almighty <span class="smcap">God</span>,
+thy good<span class='pagenum'><a name="Page_177" id="Page_177">[177]</a></span> Lord, Whom thou hast forsaken." After he says: "Whence comest
+thou?" as if he said, "thou wretch, behold how thou hast wasted thy life
+in sin; thou comest from the fiend's tavern&mdash;Where are all the goods
+that <span class="smcap">God</span> has given thee to help thee with, and to worship Him? Sorrily
+hast thou lost them. Thy Lord made thee rich, and thou art become a poor
+wretch." After, he inquires, "Whither wendest thou?" "Woeful wretch thou
+wendest to the woeful doom, that <span class="smcap">God</span> dooms men to; for as thou hast
+served so shalt thou be judged. So awful shalt thou see <span class="smcap">God</span> there, that
+thou shalt for fear be out of thy wits; and to the mountains and hills
+thou shalt cry with a grisly noise, and pray them to fall on thee and
+hide thee, that thou see Him not. Woeful wretch, thou wendest to hell,
+if thou dost forth as thou hast begun, where thou shalt find fire so hot
+and so raging, that all the water in the<span class='pagenum'><a name="Page_178" id="Page_178">[178]</a></span> sea, though it ran through it,
+should not slake a spark thereof. And because thou stinkest here to <span class="smcap">God</span>,
+for thy foul sin, there thou shalt feel everlasting stink: and because
+thou lovedst mirkness here, for aye to be in sin, there shalt thou feel
+such thick mirkness that thou canst grip it; and because here thou didst
+rest thyself in sin against <span class="smcap">God's</span> will, there shalt thou shed more tears
+than there are motes in a sunbeam. Thou shalt suffer pain ever after
+pain, ever to renew thy woe."</p>
+
+<p>When <span class="smcap">God's</span> grace has stirred man and wakened him with these three, and
+has made him to know the peril he is in, then he conceives a terror of
+<span class="smcap">God's</span> awful doom: and therethrough, he begins to repent whatever he did
+ill, and covets to amend himself through <span class="smcap">God's</span> grace, that stirs him to
+flee ill and give himself to good: and then comes grace following, to
+help the goodwill of man to fulfil <span class='pagenum'><a name="Page_179" id="Page_179">[179]</a></span>it in deed. For though man have a
+good will to do the good, through grace before stirring the good will,
+yet can he not do indeed without <span class="smcap">God's</span> grace following and helping: and
+this the Apostle affirms of himself when he says; "But not I, but the
+grace of <span class="smcap">God</span> in me"; that is, "the good which I do is naught, but <span class="smcap">God's</span>
+grace does it with me"; as if he had said, "I can do no good, unless
+<span class="smcap">God's</span> grace help me." <span class="smcap">God's</span> will is also a handmaiden to grace, to work
+all her will. <span class="smcap">God's</span> grace, wherever it be, will not be useless, but ever
+working and growing more and more, to increase thy reward. Therefore do
+we as the Apostle counsels us, "We exhort you, brethren, that ye receive
+not the grace of <span class="smcap">God</span> in vain"; that is, "I pray you and bid you, my
+brothers in <span class="smcap">God</span>, that ye receive not <span class="smcap">God's</span> grace in vain." He receives
+<span class="smcap">God's</span> grace in vain, that enjoys it not in good, when <span class="smcap">God</span> sends it to
+him;<span class='pagenum'><a name="Page_180" id="Page_180">[180]</a></span> and therefore perhaps, he shall never after win thereto. Isidore
+tells of a little fly that is called <i>Saura</i>, and this fly betokens
+grace stirring beforehand. This kind of fly is said to be the enemy of
+all venomous worms, so that when he sees any worm (going) toward man to
+sting him when he sleeps in the wilderness; he flies before to the man,
+and lights upon his face, and bites him a little; and therethrough he
+wakes before the beast comes to sting him. By this <i>Saura</i> is understood
+grace that <span class="smcap">God</span> sends to man against the temptations of the fiend, who
+often stings venomously: it cries unto thee, as the Apostle says;
+"Awake, thou that sleepest, and rise from the dead, and Christ shall
+give thee light." But the unthankful act against this grace, and ruin
+it: as Virgil did with this little fly that saved him from death. He lay
+asleep, and an adder came toward him: but this fly Saura flew before,
+and lighted on<span class='pagenum'><a name="Page_181" id="Page_181">[181]</a></span> his forehead, and pricked him a little, and therewith he
+wakened; also the adder came; but this Virgil, in his waking, felt his
+forehead smart, and smote himself on the face; and so he slew the fly,
+and so repaid him for his service, who saved his life. Therefore do thou
+not ruin <span class="smcap">God's</span> grace when it comes to thee, to warn thee of harm and
+stir thee to good. Glad ought man to be of <span class="smcap">God's</span> grace, when <span class="smcap">God</span> sends
+it to him, and to take care full warily of so rich a gift: for grace is
+earnest-money of that lasting joy which is to come, as the Apostle says:
+"the grace of <span class="smcap">God</span> is eternal life"; that is, "<span class="smcap">God's</span> grace is like a help
+and way to everlasting life." Therefore, He sets grace before us as the
+way that leads to everlasting joy: and also a pledge, if we keep it
+well, to make in us certainty of endless joy; as the Apostle says, "Who
+gave us His Spirit as a pledge in our bodies," that is "<span class="smcap">God</span> has given us
+the<span class='pagenum'><a name="Page_182" id="Page_182">[182]</a></span> Holy Ghost as pledge of endless joy." Hold we then this heavenly
+pledge; and enjoy we it well in work; for it is well for us in this
+life, if <span class="smcap">God's</span> grace lead us; and when grace leaves us, we fail of that
+welfare. Therefore, through help of grace let us destroy in ourselves
+everything that is against grace, be it less or more, that our reason
+says is against <span class="smcap">God's</span> will, that is, all that is sin, or may stir to
+sin: and let us have repentance in our heart, shrift in mouth, and
+withstanding, with will never to turn again.</p>
+
+
+
+<hr style="width: 65%;" />
+<h1>An Epistle on Charity.</h1>
+
+
+
+<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_185" id="Page_185">[185]</a></span></p>
+<h2>On Charity.</h2>
+
+<p class='center'><i>By what tokens thou shalt know if thou lovest thine enemy:
+and what example thou shalt take from Christ to love him</i>.</p>
+
+
+<p>And if thou beest not stirred against the person by anger or fell
+outward cheer, and have no privy hate in thine heart for to despise him,
+or judge him, or for to set him at naught: and the more shame and
+villany he does to thee in word or in deed, the more pity and compassion
+thou hast of him as thou wouldest have of a man who was out of his mind,
+and thou thinkest thou canst not find in thine heart to hate him, for
+love<span class='pagenum'><a name="Page_186" id="Page_186">[186]</a></span> is so good in itself, but prayest for him, and helpest him, and
+desirest his amending, not only with thy mouth as hypocrites do, but
+with thy affection of love in thine heart, then hast thou perfect
+charity to thy fellow-Christian. This charity had S. Stephen, perfectly,
+when he prayed for them who stoned him to death. This charity, Christ
+counselled to all who would be His perfect followers, when He said thus:
+"Love your enemies, do good to them that hate you, pray for those who
+persecute and calumniate you." And therefore, if thou wilt follow
+Christ, be like Him in power. Learn to love thine enemies, and sinful
+men, for all those are thy fellow-Christians. Look and bethink thee how
+Christ loved Judas, who was both His bodily enemy and a sinful caitiff:
+how goodly Christ was to him; how benign; how courteous; how humble to
+him whom He knew to be damnable; and nevertheless,<span class='pagenum'><a name="Page_187" id="Page_187">[187]</a></span> He chose him for His
+Apostle, and sent him to preach with the other Apostles; He gave him
+power to work miracles: He shewed to him the same good cheer in word and
+deed; also with His precious Body; and preached to him as He did to the
+other Apostles: He condemned him not openly, nor abused, nor despised
+him, nor ever spake evil of him: and yet even though He had done all
+that, He would but have said the truth! And above all, when Judas took
+Him, He kissed him and called him His friend. All this charity, Christ
+shewed to Judas whom He knew to be damnable. In no manner of feigning or
+flattering, but in soothfastness of good love and clean charity. For
+though it were truth that Judas was unworthy to have any gift of <span class="smcap">God</span>, or
+any sign of love, because of his wickedness; nevertheless, it was worthy
+and reasonable that our Lord should appear as He is.<span class='pagenum'><a name="Page_188" id="Page_188">[188]</a></span></p>
+
+<p>He is love and goodness, and therefore it belongs to Him to shew love
+and goodness to all His creatures, as He did to Judas. Follow after,
+somewhat if thou canst; for though thou beest shut in a house with thy
+body, nevertheless in thine heart, where the place of love is, thou
+shalt be able to have part of such a love to thy fellow Christians as I
+speak of. Whoso deems himself to be a perfect follower of <span class="smcap">Jesus</span> Christ's
+teaching and living, as some men deem that they be, inasmuch as one
+teaches and preaches, and is poor in worldly goods as Christ was, and
+cannot follow Christ in His love and charity, to love his
+fellow-Christians, every man, good and ill, friends and foes, without
+feigning, flattering, despising in heart, angriness and melancholious
+reproving, soothly, he beguiles himself: the dearer he deems himself to
+be, the further he is. For Christ said to those who would be His
+followers, thus:<span class='pagenum'><a name="Page_189" id="Page_189">[189]</a></span> "This is My commandment, that ye love mutually as I
+have loved you."</p>
+
+<p>"This is My bidding, that ye love together as I love you, for if ye love
+as I loved, then are ye My disciples." He that is meek soothfastly, or
+would be meek, can love his fellow-Christians: and none save he.</p>
+
+
+
+<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_190" id="Page_190">[190]</a></span></p>
+<h2>Contrition.</h2>
+
+
+<p>Richard Hermit rehearses a ... tale of perfect contrition that the same
+clerk Cesarius tells. He tells that a scholar at Paris had done full
+many sins of which he was ashamed to shrive him. At the last, great
+sorrow of heart overcame his shame, and when he was ready to shrive him
+to the Prior of the Abbey of S. Victor, so great contrition was in his
+heart, sighing in his breast, sobbing in his throat that he could not
+bring one word forth. Then the Prior said to him, "Go and write thy
+sins." He did so and came again to the Prior, and gave him what he had
+written, for still he could not shrive himself with his mouth. The Prior
+saw the sins were so great, that with the<span class='pagenum'><a name="Page_191" id="Page_191">[191]</a></span> scholar's leave, he shewed
+them to the Abbot to have his counsel. The Abbot took the writing
+wherein they were written, and looked thereon. He found nothing written,
+and said to the Prior, "What can here be read where naught is written?"
+Then saw the Prior and wondered greatly, and said "Wit ye that his sins
+were here written, and I read them: but now I see that <span class="smcap">God</span> has seen his
+contrition and has forgiven him all his sins." This the Abbot and the
+Prior told the scholar, and he, with great Joy, thanked <span class="smcap">God</span>.</p>
+
+
+
+<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_192" id="Page_192">[192]</a></span></p>
+<h2>Scraps from the Arundel MS.</h2>
+
+
+<div class="poem2"><div class="stanza">
+<span class="i0">Sinful man look up and see, how ruefully I hung on rood;<br /></span>
+<span class="i0">And of my penance have pity with sorrowful heart and dreary mood:<br /></span>
+<span class="i0">All this, man, I suffered for thee: My flesh was riven, all spilt My blood;<br /></span>
+<span class="i0">Lift up thine heart, call thou on Me, forsake thy sin: have mercy, <span class="smcap">God</span>.<br /></span>
+</div></div>
+<hr style='width: 5%;' />
+<div class="poem2"><div class="stanza">
+<span class="i0">Think oft with sore heart of thy foul sins,<br /></span>
+<span class="i0">Think oft of hell-woe, of heaven-kingdom's wins;<a name="FNanchor_9_9" id="FNanchor_9_9"></a><a href="#Footnote_9_9" class="fnanchor">[9]</a><br /></span>
+<span class="i0">Think of thine own death, of <span class="smcap">God's</span> death on rood,<br /></span>
+<span class="i0">The grim doom of Doom's-day have thou oft in mood:<br /></span>
+<span class="i0">Think how false is this world, and what its reward,<br /></span>
+<span class="i0">Think what, for His good death, thou owest thy Lord.<br /></span>
+</div></div>
+
+<p class='indent2'><span class="smcap">Richard Rolle.</span></p>
+<p>&nbsp;</p>
+<p>&nbsp;</p>
+
+<div class="footnotes"><h3>FOOTNOTES:</h3>
+
+<div class="footnote"><p><a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9"><span class="label">[9]</span></a> Wins = joys.</p></div>
+</div>
+
+<p>&nbsp;</p>
+<div class='transnote'><h3><a name="Transcribers_Notes" id="Transcribers_Notes"></a>Transcriber's Notes:</h3>
+
+<p>Page <a href="#Page_16">16</a>: The speech that starts on this page with
+"Thou wot'st...." has no closing quotes (<i>sic</i>)</p>
+
+<p>Page <a href="#Page_59">59</a>: The speech that starts on this page with "For
+not many...." has no closing quotes (<i>sic</i>)</p>
+
+<p>Page <a href="#Page_115">115</a>: Closing quotes following "idle speech" removed.</p>
+
+<p>Page <a href="#Page_124">124</a>: The speech that starts on this page with "Why
+lieth this blood...." has no closing quotes (<i>sic</i>)</p>
+
+<p>Page <a href="#Page_141">141</a>: Closing quote added after "... serve <span class="smcap">God</span>
+better."</p>
+
+<p>Page <a href="#Page_155">155</a>: The speech that starts on this page with "to tell
+thereof...." has no closing quotes (<i>sic</i>)</p>
+
+<p>Page <a href="#Page_177">177</a>: Single closing quote following "wretch" amended
+to double quotes</p>
+
+<p>Unless noted above, punctuation has been retained as it is
+in the original book. Inconsistent spelling and hyphenation
+has been retained.</p></div>
+
+<p>&nbsp;</p>
+<p>&nbsp;</p>
+<hr class="full" />
+<p>***END OF THE PROJECT GUTENBERG EBOOK THE FORM OF PERFECT LIVING AND OTHER PROSE TREATISES***</p>
+<p>******* This file should be named 25856-h.txt or 25856-h.zip *******</p>
+<p>This and all associated files of various formats will be found in:<br />
+<a href="http://www.gutenberg.org/dirs/2/5/8/5/25856">http://www.gutenberg.org/2/5/8/5/25856</a></p>
+<p>Updated editions will replace the previous one--the old editions
+will be renamed.</p>
+
+<p>Creating the works from public domain print editions means that no
+one owns a United States copyright in these works, so the Foundation
+(and you!) can copy and distribute it in the United States without
+permission and without paying copyright royalties.  Special rules,
+set forth in the General Terms of Use part of this license, apply to
+copying and distributing Project Gutenberg-tm electronic works to
+protect the PROJECT GUTENBERG-tm concept and trademark.  Project
+Gutenberg is a registered trademark, and may not be used if you
+charge for the eBooks, unless you receive specific permission.  If you
+do not charge anything for copies of this eBook, complying with the
+rules is very easy.  You may use this eBook for nearly any purpose
+such as creation of derivative works, reports, performances and
+research.  They may be modified and printed and given away--you may do
+practically ANYTHING with public domain eBooks.  Redistribution is
+subject to the trademark license, especially commercial
+redistribution.</p>
+
+
+
+<pre>
+*** START: FULL LICENSE ***
+
+THE FULL PROJECT GUTENBERG LICENSE
+PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
+
+To protect the Project Gutenberg-tm mission of promoting the free
+distribution of electronic works, by using or distributing this work
+(or any other work associated in any way with the phrase "Project
+Gutenberg"), you agree to comply with all the terms of the Full Project
+Gutenberg-tm License (available with this file or online at
+<a href="http://www.gutenberg.org/license">http://www.gutenberg.org/license)</a>.
+
+
+Section 1.  General Terms of Use and Redistributing Project Gutenberg-tm
+electronic works
+
+1.A.  By reading or using any part of this Project Gutenberg-tm
+electronic work, you indicate that you have read, understand, agree to
+and accept all the terms of this license and intellectual property
+(trademark/copyright) agreement.  If you do not agree to abide by all
+the terms of this agreement, you must cease using and return or destroy
+all copies of Project Gutenberg-tm electronic works in your possession.
+If you paid a fee for obtaining a copy of or access to a Project
+Gutenberg-tm electronic work and you do not agree to be bound by the
+terms of this agreement, you may obtain a refund from the person or
+entity to whom you paid the fee as set forth in paragraph 1.E.8.
+
+1.B.  "Project Gutenberg" is a registered trademark.  It may only be
+used on or associated in any way with an electronic work by people who
+agree to be bound by the terms of this agreement.  There are a few
+things that you can do with most Project Gutenberg-tm electronic works
+even without complying with the full terms of this agreement.  See
+paragraph 1.C below.  There are a lot of things you can do with Project
+Gutenberg-tm electronic works if you follow the terms of this agreement
+and help preserve free future access to Project Gutenberg-tm electronic
+works.  See paragraph 1.E below.
+
+1.C.  The Project Gutenberg Literary Archive Foundation ("the Foundation"
+or PGLAF), owns a compilation copyright in the collection of Project
+Gutenberg-tm electronic works.  Nearly all the individual works in the
+collection are in the public domain in the United States.  If an
+individual work is in the public domain in the United States and you are
+located in the United States, we do not claim a right to prevent you from
+copying, distributing, performing, displaying or creating derivative
+works based on the work as long as all references to Project Gutenberg
+are removed.  Of course, we hope that you will support the Project
+Gutenberg-tm mission of promoting free access to electronic works by
+freely sharing Project Gutenberg-tm works in compliance with the terms of
+this agreement for keeping the Project Gutenberg-tm name associated with
+the work.  You can easily comply with the terms of this agreement by
+keeping this work in the same format with its attached full Project
+Gutenberg-tm License when you share it without charge with others.
+
+1.D.  The copyright laws of the place where you are located also govern
+what you can do with this work.  Copyright laws in most countries are in
+a constant state of change.  If you are outside the United States, check
+the laws of your country in addition to the terms of this agreement
+before downloading, copying, displaying, performing, distributing or
+creating derivative works based on this work or any other Project
+Gutenberg-tm work.  The Foundation makes no representations concerning
+the copyright status of any work in any country outside the United
+States.
+
+1.E.  Unless you have removed all references to Project Gutenberg:
+
+1.E.1.  The following sentence, with active links to, or other immediate
+access to, the full Project Gutenberg-tm License must appear prominently
+whenever any copy of a Project Gutenberg-tm work (any work on which the
+phrase "Project Gutenberg" appears, or with which the phrase "Project
+Gutenberg" is associated) is accessed, displayed, performed, viewed,
+copied or distributed:
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+1.E.2.  If an individual Project Gutenberg-tm electronic work is derived
+from the public domain (does not contain a notice indicating that it is
+posted with permission of the copyright holder), the work can be copied
+and distributed to anyone in the United States without paying any fees
+or charges.  If you are redistributing or providing access to a work
+with the phrase "Project Gutenberg" associated with or appearing on the
+work, you must comply either with the requirements of paragraphs 1.E.1
+through 1.E.7 or obtain permission for the use of the work and the
+Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
+1.E.9.
+
+1.E.3.  If an individual Project Gutenberg-tm electronic work is posted
+with the permission of the copyright holder, your use and distribution
+must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
+terms imposed by the copyright holder.  Additional terms will be linked
+to the Project Gutenberg-tm License for all works posted with the
+permission of the copyright holder found at the beginning of this work.
+
+1.E.4.  Do not unlink or detach or remove the full Project Gutenberg-tm
+License terms from this work, or any files containing a part of this
+work or any other work associated with Project Gutenberg-tm.
+
+1.E.5.  Do not copy, display, perform, distribute or redistribute this
+electronic work, or any part of this electronic work, without
+prominently displaying the sentence set forth in paragraph 1.E.1 with
+active links or immediate access to the full terms of the Project
+Gutenberg-tm License.
+
+1.E.6.  You may convert to and distribute this work in any binary,
+compressed, marked up, nonproprietary or proprietary form, including any
+word processing or hypertext form.  However, if you provide access to or
+distribute copies of a Project Gutenberg-tm work in a format other than
+"Plain Vanilla ASCII" or other format used in the official version
+posted on the official Project Gutenberg-tm web site (www.gutenberg.org),
+you must, at no additional cost, fee or expense to the user, provide a
+copy, a means of exporting a copy, or a means of obtaining a copy upon
+request, of the work in its original "Plain Vanilla ASCII" or other
+form.  Any alternate format must include the full Project Gutenberg-tm
+License as specified in paragraph 1.E.1.
+
+1.E.7.  Do not charge a fee for access to, viewing, displaying,
+performing, copying or distributing any Project Gutenberg-tm works
+unless you comply with paragraph 1.E.8 or 1.E.9.
+
+1.E.8.  You may charge a reasonable fee for copies of or providing
+access to or distributing Project Gutenberg-tm electronic works provided
+that
+
+- You pay a royalty fee of 20% of the gross profits you derive from
+     the use of Project Gutenberg-tm works calculated using the method
+     you already use to calculate your applicable taxes.  The fee is
+     owed to the owner of the Project Gutenberg-tm trademark, but he
+     has agreed to donate royalties under this paragraph to the
+     Project Gutenberg Literary Archive Foundation.  Royalty payments
+     must be paid within 60 days following each date on which you
+     prepare (or are legally required to prepare) your periodic tax
+     returns.  Royalty payments should be clearly marked as such and
+     sent to the Project Gutenberg Literary Archive Foundation at the
+     address specified in Section 4, "Information about donations to
+     the Project Gutenberg Literary Archive Foundation."
+
+- You provide a full refund of any money paid by a user who notifies
+     you in writing (or by e-mail) within 30 days of receipt that s/he
+     does not agree to the terms of the full Project Gutenberg-tm
+     License.  You must require such a user to return or
+     destroy all copies of the works possessed in a physical medium
+     and discontinue all use of and all access to other copies of
+     Project Gutenberg-tm works.
+
+- You provide, in accordance with paragraph 1.F.3, a full refund of any
+     money paid for a work or a replacement copy, if a defect in the
+     electronic work is discovered and reported to you within 90 days
+     of receipt of the work.
+
+- You comply with all other terms of this agreement for free
+     distribution of Project Gutenberg-tm works.
+
+1.E.9.  If you wish to charge a fee or distribute a Project Gutenberg-tm
+electronic work or group of works on different terms than are set
+forth in this agreement, you must obtain permission in writing from
+both the Project Gutenberg Literary Archive Foundation and Michael
+Hart, the owner of the Project Gutenberg-tm trademark.  Contact the
+Foundation as set forth in Section 3 below.
+
+1.F.
+
+1.F.1.  Project Gutenberg volunteers and employees expend considerable
+effort to identify, do copyright research on, transcribe and proofread
+public domain works in creating the Project Gutenberg-tm
+collection.  Despite these efforts, Project Gutenberg-tm electronic
+works, and the medium on which they may be stored, may contain
+"Defects," such as, but not limited to, incomplete, inaccurate or
+corrupt data, transcription errors, a copyright or other intellectual
+property infringement, a defective or damaged disk or other medium, a
+computer virus, or computer codes that damage or cannot be read by
+your equipment.
+
+1.F.2.  LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
+of Replacement or Refund" described in paragraph 1.F.3, the Project
+Gutenberg Literary Archive Foundation, the owner of the Project
+Gutenberg-tm trademark, and any other party distributing a Project
+Gutenberg-tm electronic work under this agreement, disclaim all
+liability to you for damages, costs and expenses, including legal
+fees.  YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
+LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
+PROVIDED IN PARAGRAPH F3.  YOU AGREE THAT THE FOUNDATION, THE
+TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
+LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
+INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
+DAMAGE.
+
+1.F.3.  LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
+defect in this electronic work within 90 days of receiving it, you can
+receive a refund of the money (if any) you paid for it by sending a
+written explanation to the person you received the work from.  If you
+received the work on a physical medium, you must return the medium with
+your written explanation.  The person or entity that provided you with
+the defective work may elect to provide a replacement copy in lieu of a
+refund.  If you received the work electronically, the person or entity
+providing it to you may choose to give you a second opportunity to
+receive the work electronically in lieu of a refund.  If the second copy
+is also defective, you may demand a refund in writing without further
+opportunities to fix the problem.
+
+1.F.4.  Except for the limited right of replacement or refund set forth
+in paragraph 1.F.3, this work is provided to you 'AS-IS,' WITH NO OTHER
+WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
+WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.
+
+1.F.5.  Some states do not allow disclaimers of certain implied
+warranties or the exclusion or limitation of certain types of damages.
+If any disclaimer or limitation set forth in this agreement violates the
+law of the state applicable to this agreement, the agreement shall be
+interpreted to make the maximum disclaimer or limitation permitted by
+the applicable state law.  The invalidity or unenforceability of any
+provision of this agreement shall not void the remaining provisions.
+
+1.F.6.  INDEMNITY - You agree to indemnify and hold the Foundation, the
+trademark owner, any agent or employee of the Foundation, anyone
+providing copies of Project Gutenberg-tm electronic works in accordance
+with this agreement, and any volunteers associated with the production,
+promotion and distribution of Project Gutenberg-tm electronic works,
+harmless from all liability, costs and expenses, including legal fees,
+that arise directly or indirectly from any of the following which you do
+or cause to occur: (a) distribution of this or any Project Gutenberg-tm
+work, (b) alteration, modification, or additions or deletions to any
+Project Gutenberg-tm work, and (c) any Defect you cause.
+
+
+Section  2.  Information about the Mission of Project Gutenberg-tm
+
+Project Gutenberg-tm is synonymous with the free distribution of
+electronic works in formats readable by the widest variety of computers
+including obsolete, old, middle-aged and new computers.  It exists
+because of the efforts of hundreds of volunteers and donations from
+people in all walks of life.
+
+Volunteers and financial support to provide volunteers with the
+assistance they need, is critical to reaching Project Gutenberg-tm's
+goals and ensuring that the Project Gutenberg-tm collection will
+remain freely available for generations to come.  In 2001, the Project
+Gutenberg Literary Archive Foundation was created to provide a secure
+and permanent future for Project Gutenberg-tm and future generations.
+To learn more about the Project Gutenberg Literary Archive Foundation
+and how your efforts and donations can help, see Sections 3 and 4
+and the Foundation web page at http://www.gutenberg.org/fundraising/pglaf.
+
+
+Section 3.  Information about the Project Gutenberg Literary Archive
+Foundation
+
+The Project Gutenberg Literary Archive Foundation is a non profit
+501(c)(3) educational corporation organized under the laws of the
+state of Mississippi and granted tax exempt status by the Internal
+Revenue Service.  The Foundation's EIN or federal tax identification
+number is 64-6221541.  Contributions to the Project Gutenberg
+Literary Archive Foundation are tax deductible to the full extent
+permitted by U.S. federal laws and your state's laws.
+
+The Foundation's principal office is located at 4557 Melan Dr. S.
+Fairbanks, AK, 99712., but its volunteers and employees are scattered
+throughout numerous locations.  Its business office is located at
+809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email
+business@pglaf.org.  Email contact links and up to date contact
+information can be found at the Foundation's web site and official
+page at http://www.gutenberg.org/about/contact
+
+For additional contact information:
+     Dr. Gregory B. Newby
+     Chief Executive and Director
+     gbnewby@pglaf.org
+
+Section 4.  Information about Donations to the Project Gutenberg
+Literary Archive Foundation
+
+Project Gutenberg-tm depends upon and cannot survive without wide
+spread public support and donations to carry out its mission of
+increasing the number of public domain and licensed works that can be
+freely distributed in machine readable form accessible by the widest
+array of equipment including outdated equipment.  Many small donations
+($1 to $5,000) are particularly important to maintaining tax exempt
+status with the IRS.
+
+The Foundation is committed to complying with the laws regulating
+charities and charitable donations in all 50 states of the United
+States.  Compliance requirements are not uniform and it takes a
+considerable effort, much paperwork and many fees to meet and keep up
+with these requirements.  We do not solicit donations in locations
+where we have not received written confirmation of compliance.  To
+SEND DONATIONS or determine the status of compliance for any
+particular state visit http://www.gutenberg.org/fundraising/pglaf
+
+While we cannot and do not solicit contributions from states where we
+have not met the solicitation requirements, we know of no prohibition
+against accepting unsolicited donations from donors in such states who
+approach us with offers to donate.
+
+International donations are gratefully accepted, but we cannot make
+any statements concerning tax treatment of donations received from
+outside the United States.  U.S. laws alone swamp our small staff.
+
+Please check the Project Gutenberg Web pages for current donation
+methods and addresses.  Donations are accepted in a number of other
+ways including checks, online payments and credit card donations.
+To donate, please visit: http://www.gutenberg.org/fundraising/donate
+
+
+Section 5.  General Information About Project Gutenberg-tm electronic
+works.
+
+Professor Michael S. Hart is the originator of the Project Gutenberg-tm
+concept of a library of electronic works that could be freely shared
+with anyone.  For thirty years, he produced and distributed Project
+Gutenberg-tm eBooks with only a loose network of volunteer support.
+
+Project Gutenberg-tm eBooks are often created from several printed
+editions, all of which are confirmed as Public Domain in the U.S.
+unless a copyright notice is included.  Thus, we do not necessarily
+keep eBooks in compliance with any particular paper edition.
+
+Each eBook is in a subdirectory of the same number as the eBook's
+eBook number, often in several formats including plain vanilla ASCII,
+compressed (zipped), HTML and others.
+
+Corrected EDITIONS of our eBooks replace the old file and take over
+the old filename and etext number.  The replaced older file is renamed.
+VERSIONS based on separate sources are treated as new eBooks receiving
+new filenames and etext numbers.
+
+Most people start at our Web site which has the main PG search facility:
+
+<a href="http://www.gutenberg.org">http://www.gutenberg.org</a>
+
+This Web site includes information about Project Gutenberg-tm,
+including how to make donations to the Project Gutenberg Literary
+Archive Foundation, how to help produce our new eBooks, and how to
+subscribe to our email newsletter to hear about new eBooks.
+
+EBooks posted prior to November 2003, with eBook numbers BELOW #10000,
+are filed in directories based on their release date.  If you want to
+download any of these eBooks directly, rather than using the regular
+search system you may utilize the following addresses and just
+download by the etext year.
+
+<a href="http://www.gutenberg.org/dirs/etext06/">http://www.gutenberg.org/dirs/etext06/</a>
+
+    (Or /etext 05, 04, 03, 02, 01, 00, 99,
+     98, 97, 96, 95, 94, 93, 92, 92, 91 or 90)
+
+EBooks posted since November 2003, with etext numbers OVER #10000, are
+filed in a different way.  The year of a release date is no longer part
+of the directory path.  The path is based on the etext number (which is
+identical to the filename).  The path to the file is made up of single
+digits corresponding to all but the last digit in the filename.  For
+example an eBook of filename 10234 would be found at:
+
+http://www.gutenberg.org/dirs/1/0/2/3/10234
+
+or filename 24689 would be found at:
+http://www.gutenberg.org/dirs/2/4/6/8/24689
+
+An alternative method of locating eBooks:
+<a href="http://www.gutenberg.org/dirs/GUTINDEX.ALL">http://www.gutenberg.org/dirs/GUTINDEX.ALL</a>
+
+*** END: FULL LICENSE ***
+</pre>
+</body>
+</html>
diff --git a/25856-page-images/f0001.png b/25856-page-images/f0001.png
new file mode 100644
index 0000000..be90df9
--- /dev/null
+++ b/25856-page-images/f0001.png
diff --git a/25856-page-images/f0003.png b/25856-page-images/f0003.png
new file mode 100644
index 0000000..b571079
--- /dev/null
+++ b/25856-page-images/f0003.png
diff --git a/25856-page-images/f0005.png b/25856-page-images/f0005.png
new file mode 100644
index 0000000..248b4f5
--- /dev/null
+++ b/25856-page-images/f0005.png
diff --git a/25856-page-images/f0007.png b/25856-page-images/f0007.png
new file mode 100644
index 0000000..82813c0
--- /dev/null
+++ b/25856-page-images/f0007.png
diff --git a/25856-page-images/f0008.png b/25856-page-images/f0008.png
new file mode 100644
index 0000000..c5189eb
--- /dev/null
+++ b/25856-page-images/f0008.png
diff --git a/25856-page-images/f0009.png b/25856-page-images/f0009.png
new file mode 100644
index 0000000..55e501b
--- /dev/null
+++ b/25856-page-images/f0009.png
diff --git a/25856-page-images/f0010.png b/25856-page-images/f0010.png
new file mode 100644
index 0000000..63376a3
--- /dev/null
+++ b/25856-page-images/f0010.png
diff --git a/25856-page-images/f0011.png b/25856-page-images/f0011.png
new file mode 100644
index 0000000..536aa04
--- /dev/null
+++ b/25856-page-images/f0011.png
diff --git a/25856-page-images/f0012.png b/25856-page-images/f0012.png
new file mode 100644
index 0000000..8a6d279
--- /dev/null
+++ b/25856-page-images/f0012.png
diff --git a/25856-page-images/f0013.png b/25856-page-images/f0013.png
new file mode 100644
index 0000000..398c61f
--- /dev/null
+++ b/25856-page-images/f0013.png
diff --git a/25856-page-images/f0014.png b/25856-page-images/f0014.png
new file mode 100644
index 0000000..b4b1360
--- /dev/null
+++ b/25856-page-images/f0014.png
diff --git a/25856-page-images/f0015.png b/25856-page-images/f0015.png
new file mode 100644
index 0000000..e0b9ebb
--- /dev/null
+++ b/25856-page-images/f0015.png
diff --git a/25856-page-images/f0016.png b/25856-page-images/f0016.png
new file mode 100644
index 0000000..cc80726
--- /dev/null
+++ b/25856-page-images/f0016.png
diff --git a/25856-page-images/f0017.png b/25856-page-images/f0017.png
new file mode 100644
index 0000000..6bd0436
--- /dev/null
+++ b/25856-page-images/f0017.png
diff --git a/25856-page-images/f0018.png b/25856-page-images/f0018.png
new file mode 100644
index 0000000..aa80fef
--- /dev/null
+++ b/25856-page-images/f0018.png
diff --git a/25856-page-images/f0019.png b/25856-page-images/f0019.png
new file mode 100644
index 0000000..c0779a8
--- /dev/null
+++ b/25856-page-images/f0019.png
diff --git a/25856-page-images/f0020.png b/25856-page-images/f0020.png
new file mode 100644
index 0000000..a3b6dea
--- /dev/null
+++ b/25856-page-images/f0020.png
diff --git a/25856-page-images/f0021.png b/25856-page-images/f0021.png
new file mode 100644
index 0000000..763e82a
--- /dev/null
+++ b/25856-page-images/f0021.png
diff --git a/25856-page-images/f0022.png b/25856-page-images/f0022.png
new file mode 100644
index 0000000..fe23941
--- /dev/null
+++ b/25856-page-images/f0022.png
diff --git a/25856-page-images/f0023.png b/25856-page-images/f0023.png
new file mode 100644
index 0000000..cbe2ee4
--- /dev/null
+++ b/25856-page-images/f0023.png
diff --git a/25856-page-images/f0024.png b/25856-page-images/f0024.png
new file mode 100644
index 0000000..b81110c
--- /dev/null
+++ b/25856-page-images/f0024.png
diff --git a/25856-page-images/f0025.png b/25856-page-images/f0025.png
new file mode 100644
index 0000000..96298e9
--- /dev/null
+++ b/25856-page-images/f0025.png
diff --git a/25856-page-images/f0026.png b/25856-page-images/f0026.png
new file mode 100644
index 0000000..268fd40
--- /dev/null
+++ b/25856-page-images/f0026.png
diff --git a/25856-page-images/f0027.png b/25856-page-images/f0027.png
new file mode 100644
index 0000000..28275e1
--- /dev/null
+++ b/25856-page-images/f0027.png
diff --git a/25856-page-images/f0028.png b/25856-page-images/f0028.png
new file mode 100644
index 0000000..59c776a
--- /dev/null
+++ b/25856-page-images/f0028.png
diff --git a/25856-page-images/f0029.png b/25856-page-images/f0029.png
new file mode 100644
index 0000000..79140dd
--- /dev/null
+++ b/25856-page-images/f0029.png
diff --git a/25856-page-images/f0030.png b/25856-page-images/f0030.png
new file mode 100644
index 0000000..d074268
--- /dev/null
+++ b/25856-page-images/f0030.png
diff --git a/25856-page-images/f0031.png b/25856-page-images/f0031.png
new file mode 100644
index 0000000..c356fc3
--- /dev/null
+++ b/25856-page-images/f0031.png
diff --git a/25856-page-images/f0032.png b/25856-page-images/f0032.png
new file mode 100644
index 0000000..7d2a348
--- /dev/null
+++ b/25856-page-images/f0032.png
diff --git a/25856-page-images/f0033.png b/25856-page-images/f0033.png
new file mode 100644
index 0000000..7e311c4
--- /dev/null
+++ b/25856-page-images/f0033.png
diff --git a/25856-page-images/f0034.png b/25856-page-images/f0034.png
new file mode 100644
index 0000000..f7b49fd
--- /dev/null
+++ b/25856-page-images/f0034.png
diff --git a/25856-page-images/f0035.png b/25856-page-images/f0035.png
new file mode 100644
index 0000000..c0cb185
--- /dev/null
+++ b/25856-page-images/f0035.png
diff --git a/25856-page-images/p0001.png b/25856-page-images/p0001.png
new file mode 100644
index 0000000..1983d06
--- /dev/null
+++ b/25856-page-images/p0001.png
diff --git a/25856-page-images/p0002.png b/25856-page-images/p0002.png
new file mode 100644
index 0000000..1fac859
--- /dev/null
+++ b/25856-page-images/p0002.png
diff --git a/25856-page-images/p0003.png b/25856-page-images/p0003.png
new file mode 100644
index 0000000..2bec287
--- /dev/null
+++ b/25856-page-images/p0003.png
diff --git a/25856-page-images/p0004.png b/25856-page-images/p0004.png
new file mode 100644
index 0000000..20cd1b4
--- /dev/null
+++ b/25856-page-images/p0004.png
diff --git a/25856-page-images/p0005.png b/25856-page-images/p0005.png
new file mode 100644
index 0000000..7712e34
--- /dev/null
+++ b/25856-page-images/p0005.png
diff --git a/25856-page-images/p0006.png b/25856-page-images/p0006.png
new file mode 100644
index 0000000..28b7195
--- /dev/null
+++ b/25856-page-images/p0006.png
diff --git a/25856-page-images/p0007.png b/25856-page-images/p0007.png
new file mode 100644
index 0000000..22d2376
--- /dev/null
+++ b/25856-page-images/p0007.png
diff --git a/25856-page-images/p0008.png b/25856-page-images/p0008.png
new file mode 100644
index 0000000..8b563cc
--- /dev/null
+++ b/25856-page-images/p0008.png
diff --git a/25856-page-images/p0009.png b/25856-page-images/p0009.png
new file mode 100644
index 0000000..eebf774
--- /dev/null
+++ b/25856-page-images/p0009.png
diff --git a/25856-page-images/p0010.png b/25856-page-images/p0010.png
new file mode 100644
index 0000000..612a3e2
--- /dev/null
+++ b/25856-page-images/p0010.png
diff --git a/25856-page-images/p0011.png b/25856-page-images/p0011.png
new file mode 100644
index 0000000..490679c
--- /dev/null
+++ b/25856-page-images/p0011.png
diff --git a/25856-page-images/p0012.png b/25856-page-images/p0012.png
new file mode 100644
index 0000000..b314ed7
--- /dev/null
+++ b/25856-page-images/p0012.png
diff --git a/25856-page-images/p0013.png b/25856-page-images/p0013.png
new file mode 100644
index 0000000..c5ab042
--- /dev/null
+++ b/25856-page-images/p0013.png
diff --git a/25856-page-images/p0014.png b/25856-page-images/p0014.png
new file mode 100644
index 0000000..3c3573b
--- /dev/null
+++ b/25856-page-images/p0014.png
diff --git a/25856-page-images/p0015.png b/25856-page-images/p0015.png
new file mode 100644
index 0000000..4bbb229
--- /dev/null
+++ b/25856-page-images/p0015.png
diff --git a/25856-page-images/p0016.png b/25856-page-images/p0016.png
new file mode 100644
index 0000000..b576699
--- /dev/null
+++ b/25856-page-images/p0016.png
diff --git a/25856-page-images/p0017.png b/25856-page-images/p0017.png
new file mode 100644
index 0000000..1efeac7
--- /dev/null
+++ b/25856-page-images/p0017.png
diff --git a/25856-page-images/p0018.png b/25856-page-images/p0018.png
new file mode 100644
index 0000000..f20c0d9
--- /dev/null
+++ b/25856-page-images/p0018.png
diff --git a/25856-page-images/p0019.png b/25856-page-images/p0019.png
new file mode 100644
index 0000000..f42fa74
--- /dev/null
+++ b/25856-page-images/p0019.png
diff --git a/25856-page-images/p0020.png b/25856-page-images/p0020.png
new file mode 100644
index 0000000..d826a47
--- /dev/null
+++ b/25856-page-images/p0020.png
diff --git a/25856-page-images/p0021.png b/25856-page-images/p0021.png
new file mode 100644
index 0000000..0bad60b
--- /dev/null
+++ b/25856-page-images/p0021.png
diff --git a/25856-page-images/p0022.png b/25856-page-images/p0022.png
new file mode 100644
index 0000000..b10a9dd
--- /dev/null
+++ b/25856-page-images/p0022.png
diff --git a/25856-page-images/p0023.png b/25856-page-images/p0023.png
new file mode 100644
index 0000000..0d01640
--- /dev/null
+++ b/25856-page-images/p0023.png
diff --git a/25856-page-images/p0024.png b/25856-page-images/p0024.png
new file mode 100644
index 0000000..e09ae23
--- /dev/null
+++ b/25856-page-images/p0024.png
diff --git a/25856-page-images/p0025.png b/25856-page-images/p0025.png
new file mode 100644
index 0000000..e1d91fd
--- /dev/null
+++ b/25856-page-images/p0025.png
diff --git a/25856-page-images/p0026.png b/25856-page-images/p0026.png
new file mode 100644
index 0000000..baac66e
--- /dev/null
+++ b/25856-page-images/p0026.png
diff --git a/25856-page-images/p0027.png b/25856-page-images/p0027.png
new file mode 100644
index 0000000..6fe485a
--- /dev/null
+++ b/25856-page-images/p0027.png
diff --git a/25856-page-images/p0028.png b/25856-page-images/p0028.png
new file mode 100644
index 0000000..edcdbb6
--- /dev/null
+++ b/25856-page-images/p0028.png
diff --git a/25856-page-images/p0029.png b/25856-page-images/p0029.png
new file mode 100644
index 0000000..04458ce
--- /dev/null
+++ b/25856-page-images/p0029.png
diff --git a/25856-page-images/p0030.png b/25856-page-images/p0030.png
new file mode 100644
index 0000000..e20d3ff
--- /dev/null
+++ b/25856-page-images/p0030.png
diff --git a/25856-page-images/p0031.png b/25856-page-images/p0031.png
new file mode 100644
index 0000000..7f07fc8
--- /dev/null
+++ b/25856-page-images/p0031.png
diff --git a/25856-page-images/p0032.png b/25856-page-images/p0032.png
new file mode 100644
index 0000000..9a78122
--- /dev/null
+++ b/25856-page-images/p0032.png
diff --git a/25856-page-images/p0033.png b/25856-page-images/p0033.png
new file mode 100644
index 0000000..e30107a
--- /dev/null
+++ b/25856-page-images/p0033.png
diff --git a/25856-page-images/p0034.png b/25856-page-images/p0034.png
new file mode 100644
index 0000000..2694b8c
--- /dev/null
+++ b/25856-page-images/p0034.png
diff --git a/25856-page-images/p0035.png b/25856-page-images/p0035.png
new file mode 100644
index 0000000..f3920a5
--- /dev/null
+++ b/25856-page-images/p0035.png
diff --git a/25856-page-images/p0036.png b/25856-page-images/p0036.png
new file mode 100644
index 0000000..1d2b21c
--- /dev/null
+++ b/25856-page-images/p0036.png
diff --git a/25856-page-images/p0037.png b/25856-page-images/p0037.png
new file mode 100644
index 0000000..861df80
--- /dev/null
+++ b/25856-page-images/p0037.png
diff --git a/25856-page-images/p0038.png b/25856-page-images/p0038.png
new file mode 100644
index 0000000..e71a850
--- /dev/null
+++ b/25856-page-images/p0038.png
diff --git a/25856-page-images/p0039.png b/25856-page-images/p0039.png
new file mode 100644
index 0000000..5cc2648
--- /dev/null
+++ b/25856-page-images/p0039.png
diff --git a/25856-page-images/p0040.png b/25856-page-images/p0040.png
new file mode 100644
index 0000000..f6b4e15
--- /dev/null
+++ b/25856-page-images/p0040.png
diff --git a/25856-page-images/p0041.png b/25856-page-images/p0041.png
new file mode 100644
index 0000000..5301c75
--- /dev/null
+++ b/25856-page-images/p0041.png
diff --git a/25856-page-images/p0042.png b/25856-page-images/p0042.png
new file mode 100644
index 0000000..c8fe36c
--- /dev/null
+++ b/25856-page-images/p0042.png
diff --git a/25856-page-images/p0043.png b/25856-page-images/p0043.png
new file mode 100644
index 0000000..7122c6f
--- /dev/null
+++ b/25856-page-images/p0043.png
diff --git a/25856-page-images/p0044.png b/25856-page-images/p0044.png
new file mode 100644
index 0000000..82799d6
--- /dev/null
+++ b/25856-page-images/p0044.png
diff --git a/25856-page-images/p0045.png b/25856-page-images/p0045.png
new file mode 100644
index 0000000..5710aa8
--- /dev/null
+++ b/25856-page-images/p0045.png
diff --git a/25856-page-images/p0046.png b/25856-page-images/p0046.png
new file mode 100644
index 0000000..06d39bb
--- /dev/null
+++ b/25856-page-images/p0046.png
diff --git a/25856-page-images/p0047.png b/25856-page-images/p0047.png
new file mode 100644
index 0000000..ad66dde
--- /dev/null
+++ b/25856-page-images/p0047.png
diff --git a/25856-page-images/p0048.png b/25856-page-images/p0048.png
new file mode 100644
index 0000000..4b0c4be
--- /dev/null
+++ b/25856-page-images/p0048.png
diff --git a/25856-page-images/p0049.png b/25856-page-images/p0049.png
new file mode 100644
index 0000000..5c24d3e
--- /dev/null
+++ b/25856-page-images/p0049.png
diff --git a/25856-page-images/p0050.png b/25856-page-images/p0050.png
new file mode 100644
index 0000000..0a33ecd
--- /dev/null
+++ b/25856-page-images/p0050.png
diff --git a/25856-page-images/p0051.png b/25856-page-images/p0051.png
new file mode 100644
index 0000000..e524035
--- /dev/null
+++ b/25856-page-images/p0051.png
diff --git a/25856-page-images/p0052.png b/25856-page-images/p0052.png
new file mode 100644
index 0000000..aedaed6
--- /dev/null
+++ b/25856-page-images/p0052.png
diff --git a/25856-page-images/p0053.png b/25856-page-images/p0053.png
new file mode 100644
index 0000000..7edc1cf
--- /dev/null
+++ b/25856-page-images/p0053.png
diff --git a/25856-page-images/p0054.png b/25856-page-images/p0054.png
new file mode 100644
index 0000000..e152e9e
--- /dev/null
+++ b/25856-page-images/p0054.png
diff --git a/25856-page-images/p0055.png b/25856-page-images/p0055.png
new file mode 100644
index 0000000..d496b11
--- /dev/null
+++ b/25856-page-images/p0055.png
diff --git a/25856-page-images/p0056.png b/25856-page-images/p0056.png
new file mode 100644
index 0000000..48a59ea
--- /dev/null
+++ b/25856-page-images/p0056.png
diff --git a/25856-page-images/p0057.png b/25856-page-images/p0057.png
new file mode 100644
index 0000000..8b84314
--- /dev/null
+++ b/25856-page-images/p0057.png
diff --git a/25856-page-images/p0058.png b/25856-page-images/p0058.png
new file mode 100644
index 0000000..9c586c8
--- /dev/null
+++ b/25856-page-images/p0058.png
diff --git a/25856-page-images/p0059.png b/25856-page-images/p0059.png
new file mode 100644
index 0000000..53a257e
--- /dev/null
+++ b/25856-page-images/p0059.png
diff --git a/25856-page-images/p0060.png b/25856-page-images/p0060.png
new file mode 100644
index 0000000..34e92b0
--- /dev/null
+++ b/25856-page-images/p0060.png
diff --git a/25856-page-images/p0061.png b/25856-page-images/p0061.png
new file mode 100644
index 0000000..aeeef4e
--- /dev/null
+++ b/25856-page-images/p0061.png
diff --git a/25856-page-images/p0062.png b/25856-page-images/p0062.png
new file mode 100644
index 0000000..f1cc4e6
--- /dev/null
+++ b/25856-page-images/p0062.png
diff --git a/25856-page-images/p0063.png b/25856-page-images/p0063.png
new file mode 100644
index 0000000..8e9d298
--- /dev/null
+++ b/25856-page-images/p0063.png
diff --git a/25856-page-images/p0064.png b/25856-page-images/p0064.png
new file mode 100644
index 0000000..217d4f1
--- /dev/null
+++ b/25856-page-images/p0064.png
diff --git a/25856-page-images/p0065.png b/25856-page-images/p0065.png
new file mode 100644
index 0000000..e72247a
--- /dev/null
+++ b/25856-page-images/p0065.png
diff --git a/25856-page-images/p0066.png b/25856-page-images/p0066.png
new file mode 100644
index 0000000..29165fd
--- /dev/null
+++ b/25856-page-images/p0066.png
diff --git a/25856-page-images/p0067.png b/25856-page-images/p0067.png
new file mode 100644
index 0000000..d555162
--- /dev/null
+++ b/25856-page-images/p0067.png
diff --git a/25856-page-images/p0068.png b/25856-page-images/p0068.png
new file mode 100644
index 0000000..005e7ff
--- /dev/null
+++ b/25856-page-images/p0068.png
diff --git a/25856-page-images/p0069.png b/25856-page-images/p0069.png
new file mode 100644
index 0000000..5828016
--- /dev/null
+++ b/25856-page-images/p0069.png
diff --git a/25856-page-images/p0070.png b/25856-page-images/p0070.png
new file mode 100644
index 0000000..ea2c2e5
--- /dev/null
+++ b/25856-page-images/p0070.png
diff --git a/25856-page-images/p0071.png b/25856-page-images/p0071.png
new file mode 100644
index 0000000..b0498e3
--- /dev/null
+++ b/25856-page-images/p0071.png
diff --git a/25856-page-images/p0072.png b/25856-page-images/p0072.png
new file mode 100644
index 0000000..51a0095
--- /dev/null
+++ b/25856-page-images/p0072.png
diff --git a/25856-page-images/p0073.png b/25856-page-images/p0073.png
new file mode 100644
index 0000000..662885c
--- /dev/null
+++ b/25856-page-images/p0073.png
diff --git a/25856-page-images/p0074.png b/25856-page-images/p0074.png
new file mode 100644
index 0000000..0caa386
--- /dev/null
+++ b/25856-page-images/p0074.png
diff --git a/25856-page-images/p0075.png b/25856-page-images/p0075.png
new file mode 100644
index 0000000..24fa42a
--- /dev/null
+++ b/25856-page-images/p0075.png
diff --git a/25856-page-images/p0076.png b/25856-page-images/p0076.png
new file mode 100644
index 0000000..6d44add
--- /dev/null
+++ b/25856-page-images/p0076.png
diff --git a/25856-page-images/p0077.png b/25856-page-images/p0077.png
new file mode 100644
index 0000000..dd5a617
--- /dev/null
+++ b/25856-page-images/p0077.png
diff --git a/25856-page-images/p0078.png b/25856-page-images/p0078.png
new file mode 100644
index 0000000..4ad41ad
--- /dev/null
+++ b/25856-page-images/p0078.png
diff --git a/25856-page-images/p0079.png b/25856-page-images/p0079.png
new file mode 100644
index 0000000..98a5248
--- /dev/null
+++ b/25856-page-images/p0079.png
diff --git a/25856-page-images/p0081.png b/25856-page-images/p0081.png
new file mode 100644
index 0000000..a57a690
--- /dev/null
+++ b/25856-page-images/p0081.png
diff --git a/25856-page-images/p0083.png b/25856-page-images/p0083.png
new file mode 100644
index 0000000..3609d26
--- /dev/null
+++ b/25856-page-images/p0083.png
diff --git a/25856-page-images/p0084.png b/25856-page-images/p0084.png
new file mode 100644
index 0000000..5f17a95
--- /dev/null
+++ b/25856-page-images/p0084.png
diff --git a/25856-page-images/p0085.png b/25856-page-images/p0085.png
new file mode 100644
index 0000000..ca1a57c
--- /dev/null
+++ b/25856-page-images/p0085.png
diff --git a/25856-page-images/p0086.png b/25856-page-images/p0086.png
new file mode 100644
index 0000000..f4526bd
--- /dev/null
+++ b/25856-page-images/p0086.png
diff --git a/25856-page-images/p0087.png b/25856-page-images/p0087.png
new file mode 100644
index 0000000..dfc96f0
--- /dev/null
+++ b/25856-page-images/p0087.png
diff --git a/25856-page-images/p0088.png b/25856-page-images/p0088.png
new file mode 100644
index 0000000..34ce53d
--- /dev/null
+++ b/25856-page-images/p0088.png
diff --git a/25856-page-images/p0089.png b/25856-page-images/p0089.png
new file mode 100644
index 0000000..7599116
--- /dev/null
+++ b/25856-page-images/p0089.png
diff --git a/25856-page-images/p0090.png b/25856-page-images/p0090.png
new file mode 100644
index 0000000..a8e02b7
--- /dev/null
+++ b/25856-page-images/p0090.png
diff --git a/25856-page-images/p0091.png b/25856-page-images/p0091.png
new file mode 100644
index 0000000..6dc57af
--- /dev/null
+++ b/25856-page-images/p0091.png
diff --git a/25856-page-images/p0092.png b/25856-page-images/p0092.png
new file mode 100644
index 0000000..e7d6373
--- /dev/null
+++ b/25856-page-images/p0092.png
diff --git a/25856-page-images/p0093.png b/25856-page-images/p0093.png
new file mode 100644
index 0000000..6c46fe9
--- /dev/null
+++ b/25856-page-images/p0093.png
diff --git a/25856-page-images/p0094.png b/25856-page-images/p0094.png
new file mode 100644
index 0000000..efe750c
--- /dev/null
+++ b/25856-page-images/p0094.png
diff --git a/25856-page-images/p0095.png b/25856-page-images/p0095.png
new file mode 100644
index 0000000..3f0c63f
--- /dev/null
+++ b/25856-page-images/p0095.png
diff --git a/25856-page-images/p0096.png b/25856-page-images/p0096.png
new file mode 100644
index 0000000..0800491
--- /dev/null
+++ b/25856-page-images/p0096.png
diff --git a/25856-page-images/p0097.png b/25856-page-images/p0097.png
new file mode 100644
index 0000000..3af619c
--- /dev/null
+++ b/25856-page-images/p0097.png
diff --git a/25856-page-images/p0098.png b/25856-page-images/p0098.png
new file mode 100644
index 0000000..7de0d92
--- /dev/null
+++ b/25856-page-images/p0098.png
diff --git a/25856-page-images/p0099.png b/25856-page-images/p0099.png
new file mode 100644
index 0000000..3bd0144
--- /dev/null
+++ b/25856-page-images/p0099.png
diff --git a/25856-page-images/p0100.png b/25856-page-images/p0100.png
new file mode 100644
index 0000000..588bdd2
--- /dev/null
+++ b/25856-page-images/p0100.png
diff --git a/25856-page-images/p0101.png b/25856-page-images/p0101.png
new file mode 100644
index 0000000..30b532f
--- /dev/null
+++ b/25856-page-images/p0101.png
diff --git a/25856-page-images/p0102.png b/25856-page-images/p0102.png
new file mode 100644
index 0000000..f17e4ef
--- /dev/null
+++ b/25856-page-images/p0102.png
diff --git a/25856-page-images/p0103.png b/25856-page-images/p0103.png
new file mode 100644
index 0000000..ce7b6ce
--- /dev/null
+++ b/25856-page-images/p0103.png
diff --git a/25856-page-images/p0104.png b/25856-page-images/p0104.png
new file mode 100644
index 0000000..6c1e5b9
--- /dev/null
+++ b/25856-page-images/p0104.png
diff --git a/25856-page-images/p0105.png b/25856-page-images/p0105.png
new file mode 100644
index 0000000..d07025c
--- /dev/null
+++ b/25856-page-images/p0105.png
diff --git a/25856-page-images/p0106.png b/25856-page-images/p0106.png
new file mode 100644
index 0000000..b4b565e
--- /dev/null
+++ b/25856-page-images/p0106.png
diff --git a/25856-page-images/p0107.png b/25856-page-images/p0107.png
new file mode 100644
index 0000000..caa82bd
--- /dev/null
+++ b/25856-page-images/p0107.png
diff --git a/25856-page-images/p0108.png b/25856-page-images/p0108.png
new file mode 100644
index 0000000..5e5c967
--- /dev/null
+++ b/25856-page-images/p0108.png
diff --git a/25856-page-images/p0109.png b/25856-page-images/p0109.png
new file mode 100644
index 0000000..2beec6a
--- /dev/null
+++ b/25856-page-images/p0109.png
diff --git a/25856-page-images/p0110.png b/25856-page-images/p0110.png
new file mode 100644
index 0000000..5b06f6f
--- /dev/null
+++ b/25856-page-images/p0110.png
diff --git a/25856-page-images/p0111.png b/25856-page-images/p0111.png
new file mode 100644
index 0000000..31b1e15
--- /dev/null
+++ b/25856-page-images/p0111.png
diff --git a/25856-page-images/p0112.png b/25856-page-images/p0112.png
new file mode 100644
index 0000000..a1254e0
--- /dev/null
+++ b/25856-page-images/p0112.png
diff --git a/25856-page-images/p0113.png b/25856-page-images/p0113.png
new file mode 100644
index 0000000..f889d7b
--- /dev/null
+++ b/25856-page-images/p0113.png
diff --git a/25856-page-images/p0114.png b/25856-page-images/p0114.png
new file mode 100644
index 0000000..96e66b7
--- /dev/null
+++ b/25856-page-images/p0114.png
diff --git a/25856-page-images/p0115.png b/25856-page-images/p0115.png
new file mode 100644
index 0000000..d059420
--- /dev/null
+++ b/25856-page-images/p0115.png
diff --git a/25856-page-images/p0116.png b/25856-page-images/p0116.png
new file mode 100644
index 0000000..c312e8f
--- /dev/null
+++ b/25856-page-images/p0116.png
diff --git a/25856-page-images/p0117.png b/25856-page-images/p0117.png
new file mode 100644
index 0000000..0003d92
--- /dev/null
+++ b/25856-page-images/p0117.png
diff --git a/25856-page-images/p0118.png b/25856-page-images/p0118.png
new file mode 100644
index 0000000..6aada77
--- /dev/null
+++ b/25856-page-images/p0118.png
diff --git a/25856-page-images/p0119.png b/25856-page-images/p0119.png
new file mode 100644
index 0000000..7a696ce
--- /dev/null
+++ b/25856-page-images/p0119.png
diff --git a/25856-page-images/p0120.png b/25856-page-images/p0120.png
new file mode 100644
index 0000000..62fb099
--- /dev/null
+++ b/25856-page-images/p0120.png
diff --git a/25856-page-images/p0121.png b/25856-page-images/p0121.png
new file mode 100644
index 0000000..6bf757c
--- /dev/null
+++ b/25856-page-images/p0121.png
diff --git a/25856-page-images/p0122.png b/25856-page-images/p0122.png
new file mode 100644
index 0000000..7fbe3a2
--- /dev/null
+++ b/25856-page-images/p0122.png
diff --git a/25856-page-images/p0123.png b/25856-page-images/p0123.png
new file mode 100644
index 0000000..05b8078
--- /dev/null
+++ b/25856-page-images/p0123.png
diff --git a/25856-page-images/p0124.png b/25856-page-images/p0124.png
new file mode 100644
index 0000000..826ff43
--- /dev/null
+++ b/25856-page-images/p0124.png
diff --git a/25856-page-images/p0125.png b/25856-page-images/p0125.png
new file mode 100644
index 0000000..b40e85c
--- /dev/null
+++ b/25856-page-images/p0125.png
diff --git a/25856-page-images/p0126.png b/25856-page-images/p0126.png
new file mode 100644
index 0000000..83e811a
--- /dev/null
+++ b/25856-page-images/p0126.png
diff --git a/25856-page-images/p0127.png b/25856-page-images/p0127.png
new file mode 100644
index 0000000..308c7ec
--- /dev/null
+++ b/25856-page-images/p0127.png
diff --git a/25856-page-images/p0128.png b/25856-page-images/p0128.png
new file mode 100644
index 0000000..8d7f668
--- /dev/null
+++ b/25856-page-images/p0128.png
diff --git a/25856-page-images/p0129.png b/25856-page-images/p0129.png
new file mode 100644
index 0000000..7a1f038
--- /dev/null
+++ b/25856-page-images/p0129.png
diff --git a/25856-page-images/p0130.png b/25856-page-images/p0130.png
new file mode 100644
index 0000000..9e99959
--- /dev/null
+++ b/25856-page-images/p0130.png
diff --git a/25856-page-images/p0131.png b/25856-page-images/p0131.png
new file mode 100644
index 0000000..a814d24
--- /dev/null
+++ b/25856-page-images/p0131.png
diff --git a/25856-page-images/p0132.png b/25856-page-images/p0132.png
new file mode 100644
index 0000000..a2c83da
--- /dev/null
+++ b/25856-page-images/p0132.png
diff --git a/25856-page-images/p0133.png b/25856-page-images/p0133.png
new file mode 100644
index 0000000..c6e303a
--- /dev/null
+++ b/25856-page-images/p0133.png
diff --git a/25856-page-images/p0134.png b/25856-page-images/p0134.png
new file mode 100644
index 0000000..42f1e89
--- /dev/null
+++ b/25856-page-images/p0134.png
diff --git a/25856-page-images/p0135.png b/25856-page-images/p0135.png
new file mode 100644
index 0000000..de7e647
--- /dev/null
+++ b/25856-page-images/p0135.png
diff --git a/25856-page-images/p0136.png b/25856-page-images/p0136.png
new file mode 100644
index 0000000..a1cc5ae
--- /dev/null
+++ b/25856-page-images/p0136.png
diff --git a/25856-page-images/p0137.png b/25856-page-images/p0137.png
new file mode 100644
index 0000000..54f68ab
--- /dev/null
+++ b/25856-page-images/p0137.png
diff --git a/25856-page-images/p0138.png b/25856-page-images/p0138.png
new file mode 100644
index 0000000..d510cf5
--- /dev/null
+++ b/25856-page-images/p0138.png
diff --git a/25856-page-images/p0139.png b/25856-page-images/p0139.png
new file mode 100644
index 0000000..e46851d
--- /dev/null
+++ b/25856-page-images/p0139.png
diff --git a/25856-page-images/p0140.png b/25856-page-images/p0140.png
new file mode 100644
index 0000000..5cddd00
--- /dev/null
+++ b/25856-page-images/p0140.png
diff --git a/25856-page-images/p0141.png b/25856-page-images/p0141.png
new file mode 100644
index 0000000..3fdae7b
--- /dev/null
+++ b/25856-page-images/p0141.png
diff --git a/25856-page-images/p0142.png b/25856-page-images/p0142.png
new file mode 100644
index 0000000..5a51507
--- /dev/null
+++ b/25856-page-images/p0142.png
diff --git a/25856-page-images/p0143.png b/25856-page-images/p0143.png
new file mode 100644
index 0000000..e7f46a8
--- /dev/null
+++ b/25856-page-images/p0143.png
diff --git a/25856-page-images/p0144.png b/25856-page-images/p0144.png
new file mode 100644
index 0000000..8407aef
--- /dev/null
+++ b/25856-page-images/p0144.png
diff --git a/25856-page-images/p0145.png b/25856-page-images/p0145.png
new file mode 100644
index 0000000..9416495
--- /dev/null
+++ b/25856-page-images/p0145.png
diff --git a/25856-page-images/p0146.png b/25856-page-images/p0146.png
new file mode 100644
index 0000000..4c556f6
--- /dev/null
+++ b/25856-page-images/p0146.png
diff --git a/25856-page-images/p0147.png b/25856-page-images/p0147.png
new file mode 100644
index 0000000..1210c98
--- /dev/null
+++ b/25856-page-images/p0147.png
diff --git a/25856-page-images/p0148.png b/25856-page-images/p0148.png
new file mode 100644
index 0000000..fa27054
--- /dev/null
+++ b/25856-page-images/p0148.png
diff --git a/25856-page-images/p0149.png b/25856-page-images/p0149.png
new file mode 100644
index 0000000..7cc2368
--- /dev/null
+++ b/25856-page-images/p0149.png
diff --git a/25856-page-images/p0150.png b/25856-page-images/p0150.png
new file mode 100644
index 0000000..e1b2c6d
--- /dev/null
+++ b/25856-page-images/p0150.png
diff --git a/25856-page-images/p0151.png b/25856-page-images/p0151.png
new file mode 100644
index 0000000..f4762ba
--- /dev/null
+++ b/25856-page-images/p0151.png
diff --git a/25856-page-images/p0152.png b/25856-page-images/p0152.png
new file mode 100644
index 0000000..602de3a
--- /dev/null
+++ b/25856-page-images/p0152.png
diff --git a/25856-page-images/p0153.png b/25856-page-images/p0153.png
new file mode 100644
index 0000000..2d50e74
--- /dev/null
+++ b/25856-page-images/p0153.png
diff --git a/25856-page-images/p0154.png b/25856-page-images/p0154.png
new file mode 100644
index 0000000..9613513
--- /dev/null
+++ b/25856-page-images/p0154.png
diff --git a/25856-page-images/p0155.png b/25856-page-images/p0155.png
new file mode 100644
index 0000000..77bdf7e
--- /dev/null
+++ b/25856-page-images/p0155.png
diff --git a/25856-page-images/p0156.png b/25856-page-images/p0156.png
new file mode 100644
index 0000000..2db9dd6
--- /dev/null
+++ b/25856-page-images/p0156.png
diff --git a/25856-page-images/p0157.png b/25856-page-images/p0157.png
new file mode 100644
index 0000000..a4e7f00
--- /dev/null
+++ b/25856-page-images/p0157.png
diff --git a/25856-page-images/p0158.png b/25856-page-images/p0158.png
new file mode 100644
index 0000000..224b9b1
--- /dev/null
+++ b/25856-page-images/p0158.png
diff --git a/25856-page-images/p0159.png b/25856-page-images/p0159.png
new file mode 100644
index 0000000..3884d8f
--- /dev/null
+++ b/25856-page-images/p0159.png
diff --git a/25856-page-images/p0160.png b/25856-page-images/p0160.png
new file mode 100644
index 0000000..8d0f2b7
--- /dev/null
+++ b/25856-page-images/p0160.png
diff --git a/25856-page-images/p0161.png b/25856-page-images/p0161.png
new file mode 100644
index 0000000..7fe8c8a
--- /dev/null
+++ b/25856-page-images/p0161.png
diff --git a/25856-page-images/p0162.png b/25856-page-images/p0162.png
new file mode 100644
index 0000000..da980ae
--- /dev/null
+++ b/25856-page-images/p0162.png
diff --git a/25856-page-images/p0163.png b/25856-page-images/p0163.png
new file mode 100644
index 0000000..c6ac4ee
--- /dev/null
+++ b/25856-page-images/p0163.png
diff --git a/25856-page-images/p0164.png b/25856-page-images/p0164.png
new file mode 100644
index 0000000..9e76de0
--- /dev/null
+++ b/25856-page-images/p0164.png
diff --git a/25856-page-images/p0165.png b/25856-page-images/p0165.png
new file mode 100644
index 0000000..4278497
--- /dev/null
+++ b/25856-page-images/p0165.png
diff --git a/25856-page-images/p0167.png b/25856-page-images/p0167.png
new file mode 100644
index 0000000..e75734d
--- /dev/null
+++ b/25856-page-images/p0167.png
diff --git a/25856-page-images/p0169.png b/25856-page-images/p0169.png
new file mode 100644
index 0000000..b3e229a
--- /dev/null
+++ b/25856-page-images/p0169.png
diff --git a/25856-page-images/p0170.png b/25856-page-images/p0170.png
new file mode 100644
index 0000000..6741c0b
--- /dev/null
+++ b/25856-page-images/p0170.png
diff --git a/25856-page-images/p0171.png b/25856-page-images/p0171.png
new file mode 100644
index 0000000..7d48185
--- /dev/null
+++ b/25856-page-images/p0171.png
diff --git a/25856-page-images/p0172.png b/25856-page-images/p0172.png
new file mode 100644
index 0000000..5daec9d
--- /dev/null
+++ b/25856-page-images/p0172.png
diff --git a/25856-page-images/p0173.png b/25856-page-images/p0173.png
new file mode 100644
index 0000000..70606c9
--- /dev/null
+++ b/25856-page-images/p0173.png
diff --git a/25856-page-images/p0174.png b/25856-page-images/p0174.png
new file mode 100644
index 0000000..49846b7
--- /dev/null
+++ b/25856-page-images/p0174.png
diff --git a/25856-page-images/p0175.png b/25856-page-images/p0175.png
new file mode 100644
index 0000000..2e231c4
--- /dev/null
+++ b/25856-page-images/p0175.png
diff --git a/25856-page-images/p0176.png b/25856-page-images/p0176.png
new file mode 100644
index 0000000..4042295
--- /dev/null
+++ b/25856-page-images/p0176.png
diff --git a/25856-page-images/p0177.png b/25856-page-images/p0177.png
new file mode 100644
index 0000000..7d4152f
--- /dev/null
+++ b/25856-page-images/p0177.png
diff --git a/25856-page-images/p0178.png b/25856-page-images/p0178.png
new file mode 100644
index 0000000..35302dc
--- /dev/null
+++ b/25856-page-images/p0178.png
diff --git a/25856-page-images/p0179.png b/25856-page-images/p0179.png
new file mode 100644
index 0000000..5141670
--- /dev/null
+++ b/25856-page-images/p0179.png
diff --git a/25856-page-images/p0180.png b/25856-page-images/p0180.png
new file mode 100644
index 0000000..d8deff8
--- /dev/null
+++ b/25856-page-images/p0180.png
diff --git a/25856-page-images/p0181.png b/25856-page-images/p0181.png
new file mode 100644
index 0000000..23db7c4
--- /dev/null
+++ b/25856-page-images/p0181.png
diff --git a/25856-page-images/p0182.png b/25856-page-images/p0182.png
new file mode 100644
index 0000000..d9d761c
--- /dev/null
+++ b/25856-page-images/p0182.png
diff --git a/25856-page-images/p0183.png b/25856-page-images/p0183.png
new file mode 100644
index 0000000..5a8798a
--- /dev/null
+++ b/25856-page-images/p0183.png
diff --git a/25856-page-images/p0185.png b/25856-page-images/p0185.png
new file mode 100644
index 0000000..bc17fa5
--- /dev/null
+++ b/25856-page-images/p0185.png
diff --git a/25856-page-images/p0186.png b/25856-page-images/p0186.png
new file mode 100644
index 0000000..a88070e
--- /dev/null
+++ b/25856-page-images/p0186.png
diff --git a/25856-page-images/p0187.png b/25856-page-images/p0187.png
new file mode 100644
index 0000000..0a89512
--- /dev/null
+++ b/25856-page-images/p0187.png
diff --git a/25856-page-images/p0188.png b/25856-page-images/p0188.png
new file mode 100644
index 0000000..a513a60
--- /dev/null
+++ b/25856-page-images/p0188.png
diff --git a/25856-page-images/p0189.png b/25856-page-images/p0189.png
new file mode 100644
index 0000000..64fefc4
--- /dev/null
+++ b/25856-page-images/p0189.png
diff --git a/25856-page-images/p0190.png b/25856-page-images/p0190.png
new file mode 100644
index 0000000..e1039ba
--- /dev/null
+++ b/25856-page-images/p0190.png
diff --git a/25856-page-images/p0191.png b/25856-page-images/p0191.png
new file mode 100644
index 0000000..65da9a8
--- /dev/null
+++ b/25856-page-images/p0191.png
diff --git a/25856-page-images/p0192.png b/25856-page-images/p0192.png
new file mode 100644
index 0000000..7b86d57
--- /dev/null
+++ b/25856-page-images/p0192.png
diff --git a/25856.txt b/25856.txt
new file mode 100644
index 0000000..b1e48fc
--- /dev/null
+++ b/25856.txt
@@ -0,0 +1,3339 @@
+The Project Gutenberg eBook, The Form of Perfect Living and Other Prose
+Treatises, by Richard Rolle of Hampole, Translated by Geraldine E. Hodgson
+
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+
+
+
+Title: The Form of Perfect Living and Other Prose Treatises
+
+
+Author: Richard Rolle of Hampole
+
+
+
+Release Date: June 20, 2008  [eBook #25856]
+
+Language: English
+
+Character set encoding: ISO-646-US (US-ASCII)
+
+
+***START OF THE PROJECT GUTENBERG EBOOK THE FORM OF PERFECT LIVING AND
+OTHER PROSE TREATISES***
+
+
+E-text prepared by Thierry Alberto, Juliet Sutherland, and the Project
+Gutenberg Online Distributed Proofreading Team (http://www.pgdp.net)
+
+
+
++---------------------------------------------------------+
+| Transcriber's Note:                                     |
+|                                                         |
+| Obvious typographical errors have been corrected in     |
+| this text. For a complete list, please see the end of   |
+| this document.                                          |
++---------------------------------------------------------+
+
+
+
+
+
+THE FORM OF PERFECT LIVING
+AND
+OTHER PROSE TREATISES.
+
+by
+
+RICHARD ROLLE,
+OF HAMPOLE,
+A.D. 1300-1349.
+
+Rendered into Modern English by Geraldine E. Hodgson, D.Litt.,
+Lecturer in Education in the University of Bristol.
+
+
+
+
+
+
+
+London:
+Thomas Baker, 72, Newman Street, W.
+1910.
+
+Printed By W. C. Hemmons,
+St. Stephen Street,
+Bristol.
+
+
+
+
+"Love is a life, joining together the loving and the loved."
+
+"Truth may be without love, but it cannot help without it."
+
+RICHARD ROLLE
+
+(_The Form of Perfect Living_, ch. x.).
+
+
+
+
+Preface.
+
+
+This book is not intended for those who are acquainted with Anglo-Saxon
+and Middle English; but for those who care for the thought, specially
+the religious and devotional thought, of our forefathers. My one aim has
+been to make a portion of that thought accurately intelligible to modern
+readers, with the greatest possible saving of trouble to them. When I
+could use the old word or phrase, with certainty of its being
+understood, I have done so. When I could not, I have replaced it with
+the best modern equivalent I could find or invent. In extenuation of the
+occasional use of Rolle's expression, "by their lone," I may urge its
+expressiveness, the absence of an equivalent, and the fact that it may
+still be heard in remote places. Where possible, I have retained the
+archaic order of the original Text. Such irregular constructions, as
+_e.g._, the use of a singular pronoun in the first half of a sentence,
+and of a plural in the second half, I have left unaltered; for the
+meaning was perfectly clear. In short, I have endeavoured to make
+Richard Rolle as he was as significant as possible to English men and
+women of to-day as they are, when they are not professed students of
+English language. In such an undertaking, it is obvious that I must have
+presented endless vulnerable places to the learned. I can only repeat
+that the book was never meant for them, but for those who will perhaps
+forgive me if I describe them as specialists in religious thought
+rather than in English Language.
+
+The rendering is made from the texts printed by Professor Horstman in
+his _Library of Early English Writers: Richard Rolle of Hampole an
+English Father of the Church_.
+
+GERALDINE E. HODGSON.
+
+_The University, Bristol,
+S. Mary Magdalene, 1910._
+
+
+
+
+Contents.
+
+
+                                            PAGE.
+
+Preface                                      vii.
+
+Introduction                                  xi.
+
+The Form of Perfect Living                      1
+
+Our Daily Work (a Mirror of Discipline).
+  (_From the Arundel MS._)                     83
+
+On Grace. (_From the Arundel MS._)            169
+
+An Epistle on Charity                         185
+
+Contrition                                    190
+
+Scraps from the Arundel MS.                   192
+
+
+
+
+Introduction.
+
+
+Richard Rolle of Hampole is the earliest in time of our famous English
+Mystics. Born in or about 1300, he died in 1349, seven years after
+Mother Julian of Norwich was born. Walter Hilton died in 1392.
+
+An exhaustive account of Rolle's life is given in Vol. ii. of Professor
+Horstman's Edition of his works, a book unfortunately out of print. The
+main facts are recorded in a brief "Life" appended to Fr. R. Hugh
+Benson's _A Book of the Love of_ JESUS. Therefore, it will suffice to
+say here that Richard Rolle seems to have been born at Thornton, near
+Pickering, in Yorkshire, in or about 1300; that, finding the atmosphere
+of Oxford University uncongenial, he left it, and for some four years
+was supported, as a hermit, by the Dalton Family. By the end of that
+time, through prayer, contemplation and self-denial, he had attained the
+three stages of mystical life which he describes as _calor_, _dulcor_,
+_canor_; (heat, sweetness, melody.) The next period of his life was less
+easy. Having left the protection of the Daltons, and being without those
+means of subsistence which are within the reach of priest or monk, this
+hermit depended for his daily bread on other men's kindness. Not that he
+was a useless person: apart from the utility of a life of Prayer, he
+could point to counsel and exhortation given; to the existence of
+converts consequent upon his ministrations. To add to his difficulties,
+he preached a doctrine of high pure selflessness with which, the average
+man, in all times, seems to have no abundant sympathy: and to crown all
+he was endowed by nature with a sensitive temper. His remarkable gifts
+forced him into public notice; his cast of thought and his temperament
+were not calculated to win him ease or popularity. Professor Horstman is
+peculiarly severe to those among his enemies and detractors "who called
+themselves followers and disciples of Christ." The insertion here of
+this painful passage would introduce a jarring note; moreover, the raked
+embers of past controversy seldom tend to the spiritual improvement of
+the present. An interesting judgment by Professor Horstman on Rolle's
+place in mysticism is too long for quotation; but the following sentence
+may be taken as the pith of it:--"His position as a mystic was mainly
+the result of the development of scholasticism. The exuberant luxuriant
+growth of the brain in the system of Scotus called forth the reaction
+of the heart, and this reaction is embodied in Richard Rolle, who as
+exclusively represents the side of feeling as Scotus that of reason and
+logical consequence; either lacking the corrective of the other
+element."
+
+It is consoling to know that Rolle's last years were passed in peace, in
+a cell, near a monastery of Cistercian nuns at Hampole, where the nuns
+supported him, while he acted as their spiritual adviser.
+
+In the book mentioned above, Fr. Hugh Benson has translated some of
+Richard Rolle's Poems, and certain devotional Meditations. In this
+Volume, four of his Prose Treatises have been selected from the rest of
+his works, in the belief that they may supplement those parts of Rolle's
+writings with which, those who are interested in these phases of
+thought, are already familiar.
+
+The first, _The Form of Perfect Living_, is a Rule of Life which he
+wrote for a nun of Anderby, Margaret Kirkby, of whom Professor Horstman
+writes: "She seems to have been his good angel, and perhaps helped to
+smooth down his ruffled spirits. This friendship was lasting--it lasted
+to their lives' ends."
+
+This treatise was written of course to meet the requirements of the
+"religious" life. It has seemed expedient, because supplementary, then,
+to put next to it his work on _Our Daily Life_, which was meant for
+those who are "in the world"; and which may give pause to some who might
+otherwise criticise the first hastily, perhaps condemning it as
+unpractical, or even objectionable in a world where, after all, men must
+eat and drink and live, and where some, therefore must provide the
+necessary means. Most intensely practical is this second treatise, and
+perhaps nowhere more so than when it meets the needs of those who are
+inclined to split straws over the definition of the word "good." What
+_is_ a good action?--such people love to inquire, and like "jesting
+Pilate," sometimes do not "stay for an answer." Richard Rolle has no
+manner of doubt about his reply. An action must be good in itself,
+_i.e._, so he would tell us, pleasing to God in its own nature. But the
+matter by no means ends there for him. This good action must be
+performed,--and it is this which is, now palpably, now subtly,
+hard--_entirely_ for the sake of goodness, without the slightest taint
+of self-seeking, of vanity, of secret satisfaction that we are not as
+other men are, not even as this Pharisee or this Publican.
+
+Such a motive, inspiring each person's whole work, would surely go far
+to remove what is known as the Social Problem. It would make many a
+house the dwelling of peace, many a business-place an abode of honour.
+If we could get back to Richard Rolle's simplicity and to his unmovable
+faith, then, his goal, even the acquisition of perfect love, might seem
+to all of us less distressingly remote.
+
+The present rendering has been taken from the longer and more elaborate
+of the two MSS. containing the Treatise. The shorter form of his work
+_On Grace_ and _the Epistle_ have been added in the hope that they may
+meet the need of all, contemplative or active as they may chance to be.
+
+There is, among his voluminous writings, a curious and interesting
+_Revelation concerning Purgatory_, purporting to be a woman's dream
+about one, Margaret, a soul in Purgatory. Amidst much natural horror,
+not however exceeding that described by Dante, there are many quaint
+side-lights thrown upon our forefathers' ways of thought; as _e.g._,
+when Margaret's soul is weighed in one scale, against the fiend, "and a
+great long worm with him," in the other; the worm of conscience, in
+fact. But the work has not been included in this volume, lest it should
+prove wholly unprofitable to a generation which if it be not readily
+disturbed by sin, is easily and quickly shocked by crude suggestions
+concerning its possible consequences and reward. They will find enough,
+perhaps, in the treatise _on Daily Work_.
+
+If any one should think that there, and in one portion of the treatise
+_on Grace_, Rolle has dwelt harshly on considerations of fear, rather
+than on those of love, he must not make the mistake of concluding that
+these admonitions represent the whole of Catholic teaching on the point.
+Men's temperaments differ, and teachers, meeting these various tempers,
+differ in their modes of helping them. Side by side with Richard Rolle
+may be put the words of S. Francis Xavier, in what is perhaps the most
+beautiful of Christian hymns:--
+
+    My GOD, I love Thee; not because
+      I hope for heaven thereby,
+    Nor yet because who love Thee not
+      Are lost eternally.
+
+         . . . . . .
+
+    Not for the hope of gaining aught,
+      Not seeking a reward;
+    But as Thyself hast loved me,
+      O ever-loving Lord!
+
+Moreover, no reader of the Epistle _on Charity_ can entertain any doubt
+as to whether our English Mystic understood the mystery of limitless
+love.
+
+It is no doubt, easy to complain, as we read certain passages, that
+Richard Rolle's recommendations are neither new nor original: but if
+instead of dismissing them as familiar, we tried to put them into
+practice, we should perhaps have less leisure for idle criticism of
+others, and ourselves be less evil and tiresome people.
+
+On the other hand, the accusation may be brought that he proposes an
+impossibly high aim. No doubt, in such a pitch of devotion as is
+suggested, _e.g._, in ch. viii. of _The Form of Perfect Living_, some
+may think they find extravagance: but no doubt it was this same spirit
+which inspired SS. Peter and Paul, and the other Apostles; which built
+up the Early Church; which made Saints, Martyrs and Confessors; which
+suggested such apparently forlorn hopes as that of S. Augustine of
+Canterbury, when, to bring them the Gospel of JESUS Christ, he bearded
+the rough Men of Kent, and (according to Robert of Brunne) reaped, as
+his immediate reward, a string of fishtails hung on his habit, though
+later, the conversion of these sturdy pagans. It was doubtless, too, the
+spirit which inspired the best men and women in the English Church,
+before they began to confuse the spheres of Faith and Reason, and to
+disregard S. Hilary's warning about the difficulty of expressing in
+human language that which is truly "incomprehensible,"--incomprehensible
+in the old sense, as in the Athanasian Symbol, "Immensus Pater, immensus
+Filius, immensus Spiritus sanctus"; till, indeed, men forgot, for all
+practical purposes that infinity transcends the grasp of finite minds
+(in fact, as well as in placidly accepted and then immediately neglected
+theory); and can be apprehended only, and that imperfectly, by the best
+aspirations of a heart, set of fixed purpose on that high goal.
+
+To the modern Englishman, immersed in business anxieties, imperial
+interests and domestic cares, the invitation repeated so often by
+Richard Rolle, to love GOD supremely, may seem incalculably unreal and
+remote, even though he might hesitate to confess it baldly. But what if
+the Englishman who so loved GOD, were also the greater Englishman? And
+what answer does history return to that plain question?
+
+"Richard Rolle," Professor Horstman does not hesitate to write "was one
+of the most remarkable men of his time, yea, of history. It is a strange
+and not very creditable fact that one of the greatest of Englishmen has
+hitherto been doomed to oblivion. In other cases, the human beast first
+crucifies, and then glorifies or deifies the nobler minds, who swayed by
+the Spirit, do not live as others live, in quest of higher ideals by
+which to benefit the race; he, one of the noblest champions of humanity,
+a hero, a saint, a martyr in this cause has never had his resurrection
+yet--a forgotten brave. And yet, he has rendered greater service to his
+country, and to the world at large, than all the great names of his
+time. He rediscovered Love, the principle of Christ. He reinstalled
+feeling, the spring of life which had been obliterated in the reign of
+scholasticism. He re-opened the inner eye of man, teaching contemplation
+in solitude, an unworldly life in abnegation, in chastity, in
+charity.... He broke the hard crust that had gathered round the heart of
+Christianity, by formalism and exteriority, and restored the free flow
+of spiritual life."
+
+This passage, to those who feel that there has been no age since the
+Birth of Christ when the great principles of religious life have been
+wholly lost, and who remember that Richard Rolle lived in the age of
+Dante, may seem overstated. But it shews sufficiently at least, and for
+that reason is quoted here, what a great Englishman he was, and what a
+debt his unaware countrymen owe him; a debt which they could pay in the
+way most grateful to him, by listening to his words.
+
+It may be remarked, by the way, that Rolle is not inclined to substitute
+individualism for the authority of the Church; a change which has been
+brought against some mystics. There is immense emphasis laid, all
+through his writings, on the importance of conduct. The penetrating
+analysis, in ch. vi, of _The Form of Perfect Living_, of the possible
+sins humanity can commit on its journey through the wilderness of this
+world, hardly leaves a corner of the heart unlighted; lets not one
+possible shift, twist or excuse of the human conscience go free. But it
+all has the Church as its immediate background; the Mystical _Body_, not
+the individual soul in isolation, is everywhere taken for granted. Man
+lives not to himself nor dies to himself, even though he be Richard
+Rolle the hermit, or Margaret Kirkby the recluse, that is the plain
+teaching of these plain-speaking pages. And all through them too is a
+tough common sense, and an unusually alert power of observation; and
+there is perhaps an element of that business capacity, which some of the
+Saints and Mystics have shewn, in his inclusion among "sins of deed" of
+"beginning a thing that is above our might"; for in that there is not
+only pride, but a kind of stupid incapacity surely.
+
+It is quite possible that Rolle's tendency to repetition may tire any
+one who reads him "straight on," as the phrase is. But it is doubtful
+whether that be the best means of approach. If he be read in bits, he
+will prove far more effective: and his ability to hit the right nail on
+the head, and to hit it wonderfully hard, may occasionally bring his
+words home to our immediate circumstances with an appositeness that may
+be more than a coincidence.
+
+In the past, the learned and ignorant alike have been guilty of the
+operation which may be described as cutting man up into parts: _i.e._,
+they have been inclined to treat him now as if he were all intellect,
+then as if he were all feeling; while to the will a kind of intermediate
+part has generally been allotted, as if it were the handmaid instead of
+the master of the other two. And there is still, in some quarters, a
+tendency to relegate the will and the feelings to an inferior plane, if
+indeed they be allowed any place at all. In other quarters, the
+onslaught is made on intellect. Men are bidden to be humble, to become
+as little children; as if there were any humility in thinking
+incorrectly or not at all; as if the odd, though suppressed, assumption
+that children have no intellects had any ground in fact. It is surely a
+true apostrophe--
+
+    "GOD! Thou art mind! Unto the master-mind,
+     Mind should be precious."
+
+The Angelic Doctor himself paid a tribute to the importance and special
+difficulties of intellect, and also to the necessity of uniting it with
+will:--"the martyrs had greater merit in faith, not receding from the
+faith for persecutions; and likewise men of learning have greater merit
+of faith, not[1] receding from the faith for the reasons of philosophers
+or heretics alleged against it." Richard Rolle, following on the same
+lines as S. Thomas Aquinas, has nothing of this spirit of division: the
+whole being is what he would fain see offered to GOD, whether it be so
+by Margaret Kirkby, or by those who are "in the world," for whom _Our
+Daily Work_ was written. In the image of GOD was man made, and therefore
+GOD suffices for all the needs of man's nature: that, at least seems to
+be the underlying idea when Rolle writes:--"GOD is light and burning.
+Light clarifies our reason, burning kindles our will." May we not say
+here too?--"What GOD has joined together, that let not man put asunder."
+
+Above all things, Rolle aims at a perfect balance, culminating in a
+harmony ruled by one power, and that the greatest in the world, Love.
+Real love, he asks; not the degraded things to which men give that great
+name, as to every passing gust of feeling, to every unworthy untamed
+emotion: but the divine quality, when to the "lastingness," which he
+requires, is also joined that which is the inner essence of Love, viz.,
+sacrifice. "Love is a life," he writes, "joining together the loving and
+the loved." And then he remembers the other great gift to men,
+intellectual sincerity, which has inspired all "who follow Truth along
+her star-paved way"; and he gives to that its place and due: "Truth may
+be without love: but it cannot help without it." Even then, the whole
+tale is not complete; the way of the Saints is not "Primrosed and hung
+with shade." Love, with Rolle, is no easy sentimentality: it involves
+definite sacrifice in more directions than one; it demands thought,
+perseverance, supernatural strength, natural strenuousness; it is not a
+selfish enjoyment of a circumambient atmosphere wrapping humanity,
+without responsibility or effort of its own: "Love is a _Life_."
+
+"Love," he writes, "is a perfection of learning; virtue of prophecy;
+fruit of truth; help of sacraments; establishing of wit and knowledge;
+riches of pure men: life of dying men. So, how good love is. If we
+suffer to be slain; if we give all that we have (down) to a beggar's
+staff: if we know as much as men may know on earth, all this is naught
+but ordained sorrow and torment." Then, with that sound sense, which is
+not the least element in the sum of his attractiveness, he utters a
+subtle warning against that all too common sin, judging one another: "If
+thou wilt ask how good is he or she, ask how much he or she loves: and
+that no man can tell. For I hold it folly to judge a man's heart, that
+none knows save GOD."
+
+After this it cannot be necessary to say that Rolle is a true mystic.
+"Many," so he tells us in this same chapter x., "Many speak and do good,
+and love not GOD." But that will not suffice his exacting demands. A man
+is not "good" until his interior disposition be all filled and taken up
+with pure love of GOD. And as he analyses the Christian Character, there
+is a pleasant blunt directness about this holy man:--"he that says he
+loves GOD and will not do what is in him to shew love, tell him that he
+lies."
+
+It is possible that the alarming list of sins of the heart, in chapter
+vi., may give the heedless and even the heedful matter for grave
+thought, as each one finds himself ejaculating with spontaneous
+fear--"Who can tell how oft he offendeth? Cleanse thou me from my secret
+faults."
+
+Surely no one need fear that the outcome of a study of Richard Rolle
+will be effeminacy. Not that that indeed is the special temptation of
+the English: a chill commonplace acquiescence in a convenient, if
+baseless, hope that somehow "things will come all right," is far more
+likely to lead them astray than any "burning yearning to GOD with a
+wonderful delight and certainty." Is not George Herbert's cry apposite
+still?
+
+    "O England, full of sin, but most of sloth!"
+
+Nor can any one argue fairly that this absorption of the mystic is just
+selfish idleness. It is, so it seems, as we read Rolle's injunctions, of
+the nature of hard exacting toil. No doubt, there must be those who do
+the material work of the world; who gain, among other things, those
+"goods" which go to support the Mystics. But there will be no lack of
+such workers, through the inroads of religion; the broad ways of daily
+life are in no danger of contracting suddenly in to the path to the
+strait gate. Moreover, natural life itself is a poor thing unsupported
+by an unseen stream of spiritual refection. Here, as elsewhere in the
+ordered economy of things, two forms of life are found to be
+complementary. It is true, as Dr. Bigg once wrote:--"If Society is to be
+permeated by religion, there must be reservoirs of religion like those
+great storage places up among the hills which feed the pipes by which
+water is carried to every home in the city. We shall need a special
+class of students of GOD, men and women whose primary and absorbing
+interest it is to work out the spiritual life in all its purity and
+integrity."[2] It is indeed the idlest of criticism that condemns such
+people as slothful or selfish.
+
+There is one charm in our own Mystics which we may miss in S. John of
+the Cross or S. Teresa for example; viz., that with all their zeal,
+there is also an amazing reality and simplicity down at the bottom of
+it, which may seem to us not present in the rhapsodies of more southern
+lovers; though in all probability such seeming is purely racial.
+Nevertheless, we may be thankful if we find the antidote to our national
+prosaic ways in the sane zeal of others of our nation.
+
+Lastly, as men read, they may be overcome perhaps by despair. This pure
+untainted selflessness of which Richard Rolle writes almost glibly, how
+can it be possible here and now? How can men and women, fixed in and
+condemned to the dusty ways of common life, unable as they are to leave
+the world even if they would, how can they so much as dream of such
+unattainable heights? Is there no help for them in the often quoted
+lines of a later English Mystic?--
+
+          "Who aimeth at the sky
+    Shoots higher much than he who means a tree."
+
+For plain men and women, the key to the problem may lie in the question
+put by Robert Browning into the mouth of Innocent XII.:--
+
+    "Is this our ultimate stage, or starting place
+     To try man's foot, if it will creep or climb,
+     'Mid obstacles in seeming, points that prove
+     Advantage for who vaults from low to high,
+     And makes the stumbling-block a stepping-stone?"
+
+Even though the goal be not reached, to have willed deliberately here
+the first step may prove to have been not wholly unavailing.
+
+FOOTNOTES:
+
+[1] Quoted by Fr. Joseph Rickaby, S.J., in _Scholasticism_, p. 121.
+
+[2] _Wayside Sketches_, p. 135.
+
+
+
+
+The Form of Perfect Living.
+
+
+
+
+The Form of Perfect Living
+
+by
+
+Richard Rolle.
+
+
+
+
+CHAPTER I.
+
+
+In every sinful man and woman that is bound in deadly sin, are three
+wretchednesses, the which bring them to the death of hell. The first is:
+_Default of ghostly strength_. That they are so weak within their heart,
+that they can neither stand against the temptations of the fiend, nor
+can they lift their will to yearn for the love of GOD and follow
+thereto. The second is: _Use of fleshly desires_:--for they have no will
+nor might to stand, they fall into lusts and likings of this world; and
+because they think them sweet, they dwell in them still, many till
+their lives' end, and so they come to the third wretchedness. The third
+is, _Exchanging a lasting good for a passing delight_: as who say they
+give endless joy for a little joy of this life. If they will turn them
+and rise to penance, GOD will ordain their dwelling with angels and with
+holy men. But because they choose the vile sin of this world, and have
+more delight in the filth of their flesh than in the fairness of heaven,
+they lose both the world and heaven. For he that hath not JESUS Christ
+loses all that he hath, and all that he is, and all that he might get.
+For he is not worthy of life, nor to be fed with swine's-meat. All
+creatures shall be stirred in His vengeance in the day of Doom. These
+wretchednesses that I have told you of are not only in worldly men and
+women, who use gluttony, lust, and other open sins: but they are also in
+others who seem in penance and godly life. For the devil that is enemy
+to all mankind, when he sees a man or a woman among a thousand, turn
+wholly to GOD, and forsake all the vanities and riches that men who love
+this world covet, and seek lasting joy, a thousand wiles he has in what
+manner he may destroy them. And when he can not bring them into such
+sins which might make all men wonder at them who knew them, he beguiles
+many so privily that they cannot oftentimes feel the trap that has taken
+them.
+
+Some he takes with _error_ that he puts them in. Some with _singular
+wit_, when he makes them suppose that the thing that they say or do is
+best; and therefore they will have no counsel of another who is better
+and abler than they; and this is a foul stinking pride; for such man
+would set his wit before all other. Some, the devil deceives through
+_Vain-glory_, that is idle joy; when any have pride and delight in
+themselves, of the penance that they suffer, of good deeds that they
+do, of any virtue that they have; are glad when men praise them, sorry
+when men blame them, have envy of them who are spoken better of than
+they. They consider themselves so glorious, and so far surpassing the
+life that other men lead, that they think that none should reprehend
+them in anything that they do or say; and despise sinful men, and others
+who will not do as they bid them. How mayst thou find a sinfuller wretch
+than such a one? And so much the worse is he because he knows not that
+he is evil, and is considered and honoured of men as wise and holy. Some
+are deceived by _over-great lust and liking in meat and drink_, when
+they pass measure and come into excess, and have delight therein; and
+they know not that they sin, and therefore they amend them not, and so
+they destroy virtues of soul. Some are destroyed with _over-great
+abstinence_ of meat and drink and sleep. That is often temptation of
+the devil, for to make them fall in the midst of their work, so that
+they bring it to no ending as they should have done, had they known
+reason and had discretion; and so they lose their merit for their
+frowardness. This snare our enemy lays to take us with when we begin to
+hate wickedness, and turn us to GOD. Then many begin a thing that they
+can never more bring to an end: then they suppose that they can do
+whatsoever their heart is set on. But oftentimes they fall or ever they
+come midway; and that thing which they supposed was for them is
+hindering to them. For we have a long way to heaven, and as many good
+deeds as we do, as many prayers as we make, and as many good thoughts as
+we think in truth and hope and charity, so many paces go we heavenwards.
+Then, if we make us so weak and so feeble that we can neither work nor
+pray as we should do, nor think, are we not greatly to blame that fail
+when we had most need to be stalwart? And well I wot that it is not
+GOD'S will that we so do. For the prophet says: "Lord, I shall keep my
+strength to Thee," so that he might sustain GOD'S service till his
+death-day, and not in a little and a short time waste it, and then lie
+wailing and groaning by the wall. And it is much more peril than men
+suppose. For S. Jerome says that he makes an offering of robbery who
+outrageously torments his body by over-little meat or sleep. And S.
+Bernard says: "Fasting and waking hinder not spiritual goods, but help,
+if they be done with _discretion_; without that, they are vices."
+Wherefore, it is not good to torture ourselves so much, and afterwards
+to have displeasure at our deed. There have been many, and are who
+suppose it is naught all that they do unless they be in so great
+abstinence and fasting that all men speak of them who know them. But
+oftentimes it befalls that the more outward joy or wondering they have
+(on account) of the praising of men, the less joy they have within of
+the love of GOD. By my judgment, they should please JESUS Christ much
+more if they accepted for His sake--in thanking and praising Him, to
+sustain their body in His service and to withhold themselves from great
+speech of men--whatsoever GOD sent them in time and place, and gave
+themselves since entirely to the love and the praising of that Lord
+JESUS Christ: Who will stalwartly be loved, and lastingly be served, so
+that their holiness were more seen in GOD'S eye than in man's. For all
+the better thou art, and the less speech thou hast of men, the more is
+thy joy before GOD. Ah! how great it is to be worthy of love, and to be
+not loved. And what wretchedness it is, to have the name and the habit
+of holiness, and be not so; but to cover pride, ire or envy under the
+clothes of Christ's childhood. A foul thing it is to have liking and
+delight in the words of men who can no more deem what we are in our soul
+than they wot what we think. For ofttimes they say that he or she is in
+the higher degree that is in the lower; and whom they say is in the
+lower, is in the higher. Therefore I hold it to be but madness to be
+gladder or sorrier whether they say good or ill. If we be trying to hide
+us from speech and praise of this world, GOD will shew to us His praise,
+and our joy. For that is His joy when we are strength-full to stand
+against the privy and open temptation of the devil, and to seek nothing
+but the honour and praise of Him, and that we might entirely praise Him.
+And that ought to be our desire, our prayer and our intent, night and
+day, that the fire of His love kindle our hearts, and the sweetness of
+His grace be our comfort and our solace in weal and woe. Thou hast now
+heard a part how the fiend deceives, with his subtle craft, unknowing
+men and women. And if thou wilt do by good counsel and follow holy
+teaching, as I hope that thou wilt, thou shall destroy his traps, and
+burn in love's fire all the bands that he would bind thee with; and all
+his malice shall turn thee to joy, and him to more sorrow. GOD suffers
+him to tempt good men for their profit, that they may be the higher
+crowned, when they, through His help, have overcome so cruel an enemy,
+that oftentimes, both in body and soul, confounds many men.
+
+In three manners, the devil has power to be in a man. In one manner,
+hurting the good they have by _nature_, as in dumb men, and in others,
+staining their thoughts. In another manner, snatching away the good
+that they have of _grace_: and so he is in sinful men whom he has
+deceived through delight of the world and of their flesh, and leads them
+with him to hell. In the third manner, he torments a man's body, as we
+read that he has done (to) Job. But wit thee well, if he beguile thee
+not within, thou needst not dread what he may do to thee without, for he
+may do no more than GOD gives him leave to do.
+
+
+
+
+CHAPTER II.
+
+
+Because thou hast forsaken the solace and the joy of this world, and
+taken thee to solitary life, for GOD'S sake to suffer tribulation and
+anguish here, and afterwards to come to that bliss which never more
+ceases, I trow truly that the comfort of JESUS Christ, and the sweetness
+of His love, with the fire of the Holy Ghost, that purges all sin, shall
+be in thee, and with thee, leading thee and teaching thee how thou shalt
+think, how thou shalt pray, what thou shalt work, so that in a few years
+thou shalt have more delight to be by thy lone, and to speak to thy Love
+and thy Spouse JESUS Christ, Who is high in heaven, than if thou wert
+lady here of a thousand worlds. Men suppose that we are in torture and
+in penance great; but we have more joy and more very delight in a day
+than they have in the world all their life. They see our body: but they
+see not our heart where our solace is. If they saw that, many of them
+would forsake all that they have, for to follow us. Therefore, be
+comforted and stalwart, and dread no annoy or anguish: but fasten all
+thine intent in JESUS, that thy life be good and convenient; and look
+that there be nothing in thee that should be displeasing to Him that
+thou dost not soon amend it. The state which thou art in, which is
+solitude, is most able of all other to revelation of the Holy Ghost. For
+when S. John was in the Isle of Patmos, then GOD shewed him His secrets.
+The goodness of GOD it is that He comforts them wonderfully that have no
+comfort of the world, if they give their heart entirely to Him, and
+covet not nor seek but Him: then He gives Himself to them in sweetness
+and delight, in burning of love, and in joy and melody and dwells aye
+with them, in their soul, so that the comfort of Him departs never from
+them. And if they any time begin to err, through ignorance or frailty;
+soon He shews them the right way; and all that they have need of, He
+teaches them. No man to such revelation and grace on the first day may
+come; but through long travel and carefulness to love JESUS Christ, as
+thou shall here-afterward. Nevertheless, then he suffers them to be
+tempted in sore manners, both waking and sleeping. For aye the more
+temptations and the grievouser they stand against and overcome, the more
+they shall joy in His love when they are passed. Waking, they are
+sometimes tempted with foul thoughts, vile lusts, wicked delights, with
+pride, ire, envy, despair, presumption and other many. But their remedy
+shall be: Prayer: Weeping: Fasting: Waking. These things, if they be
+done with discretion, they put away sin and filth from the soul, and
+make it clean to receive the love of JESUS Christ, Who may not be loved,
+but in cleanness. Also, sometimes the fiend tempts men and women, who
+are solitary, by their love in a quaint manner and a subtle: he
+transfigures himself in the likeness of an angel of light, and appears
+to them, and says he is one of GOD'S angels come to comfort them, and so
+he deceives fools. But they that are wise and will not quickly trust to
+all spirits, but ask counsel of knowing men, he can not beguile them.
+Also, I find written of a recluse, that was a good woman, to whom the
+ill-angel oft-times appeared in the form of a good angel, and said that
+he was come to bring her to heaven. Wherefore, she was right glad and
+joyful. But nevertheless, she told it to her Shrift-father, and he, as a
+wise man and wary, gave her this counsel. When he comes, he said, bid
+him that he shew thee our Lady, S. Mary. When he has done so, say _Ave
+Maria_. She did so. The fiend said: "Thou hast no need to see her; my
+presence suffices to thee." And she said by all means she would see her.
+He saw that it behoved him either to do her will, or she would despise
+him: so quickly, he brought forth the fairest woman that might be as to
+her sight, and shewed to her. And she set her on her knees and said,
+_Ave Maria_. And so quickly all vanished away, and for shame never after
+came he to her. This I say not, because I hope he shall have leave to
+tempt thee in this manner, but because I will that thou beware, if any
+such temptation befall thee sleeping or waking, that thou trust not over
+quickly till thou knowest the truth. More privily he transfigures
+himself into an angel of light--that commonly all men are tempted
+with--when he hides ill under the likeness of good. And that is in two
+manners. One is, when he eggs us on to over-great ease and rest of body,
+and softness to our flesh, for need to sustain our nature. For such
+thoughts he puts in us: that unless we eat well, and drink well, and
+sleep well, and lie soft and sit warm, we can not serve GOD, nor last in
+the labour that we have begun. But he thinks to bring us to over-great
+pleasure. Another is, when under the likeness of ghostly good, he
+entices us to sharp and over-great penance, for to destroy ourselves;
+and says thus: "Thou wot'st well that he who suffers most penance for
+GOD'S love, he shall have most meed. Therefore eat little, and feeble
+meat; and drink less, the thinnest drink is good enough to thee. Reck
+not of sleep: wear the hair-shirt and the habergeon. All thing that is
+affliction for thy flesh, do it; so that there may be none that can
+pass thee in penance. He that speaks thee thus, is about to slay thee
+with over-great abstinence; as he that said the other to slay thee with
+over-little. Therefore, if we will be rightly disposed, it behoves us to
+set ourselves in a good mean, and that we may destroy our vices and hold
+our flesh under, and nevertheless that it should be stalwart in the
+service of JESUS Christ. Also, our enemy will not suffer us to be in
+rest when we sleep, but then he is about to beguile us in many manners.
+Sometimes, with ugly images, for to make us afraid and to make us
+hateful of our state: sometimes with fair images, fair sights and that
+seem comfortable; for to make us glad in vain, and make us think we are
+better than we are. Sometimes, tells us we are holy and good, for to
+bring us into pride; [sometimes says we are wicked and sinful for to
+make us fall into despair.] But He Who is Ordainer of all things,
+suffers not that our sleep be without reward to us, if we dress our life
+to His Will. And wit thou well, thou sinnest not sleeping, if waking
+thou beest evermore without excess of meat and drink, and without
+ill-thoughts. But many a one the devil has deceived, through dreams,
+when he has made them set their heart on them. For he has shewn them
+some truth, but afterwards beguiled them with one that was false.
+Therefore says the wise man that many cares follow dreams; and they fell
+that hoped in them. Wherefore that thou beest not beguiled with them, I
+will that thou wit that _there are six manners of dreams_. Two are, that
+no man, holy or other, may escape: they are, if their stomach be
+over-empty or over-full; then many vanities, in sore manners, befall
+them sleeping. The third is of illusions of our enemy. The fourth is, of
+thought before and of illusions following. And the fifth through the
+revelation of the Holy Ghost, that is done in many a manner. The sixth
+is, of thoughts before that are due to Christ or Holy Church, revelation
+coming after. In thus many manners, the image of dreams touches men when
+they sleep. But so much the less shall we give faith to any dream,
+because we can not wit which is truth, which is false; which is of our
+enemy, which is of the Holy Ghost. For where many dreams are, there are
+many vanities. And many they may make to err, for they set up unwise
+men, and so deceive them.
+
+
+
+
+CHAPTER III.
+
+
+I know that thy life is given to the service of GOD. Then is it shame to
+thee, unless thou beest as good, or better, within thy soul, as thou art
+seeming in the sight of men. Turn therefore thy thoughts perfectly to
+GOD, as it seems that thou hast done thy body. For I will not that thou
+shouldest ween that all are holy that have the habit of holiness, and
+are not occupied with the world. Nor that all are ill who discourse of
+earthly business. But they only are holy, what state or degree they be
+in, the which despise all earthly things, that is to say, love it not;
+and burn in the love of JESUS Christ; and all their desires are set to
+the joy of heaven, and hate all sin, and cease not from good works, and
+feel a sweetness in their heart of the love without end: and
+nevertheless, they think themselves vilest of all, and hold themselves
+wretchedest, least and lowest. This is holy men's life; follow it and be
+holy. And if thou wilt be in the Apostles' reward, think not what thou
+forsookest, but what thou despisest. For they who follow JESUS Christ in
+willing poverty, and in meekness, and in charity, and in patience,
+forsake as much as they can covet who follow Him not. And consider with
+how great and how good will thou presentest thy vows before Him: for on
+that He has set His eyes, and if thou with great desire offerest thy
+prayers, with great fervour desirest to see Him, and seekest no earthly
+comfort, but the savour of Heaven, and in contemplation thereof hast thy
+delight. Wonderfully JESUS works in His lovers, those whom he reaves
+from the pleasure of flesh and blood through tender love. He makes them
+to will no earthly thing, and makes them rise to the solace of Him, and
+to forget vanities and fleshly loves of the world, and to dread no
+sorrow that may fall: to diminish over-great bodily ease: to suffer for
+His love, seems to them joy; and to be solitary they have great comfort:
+so that they be not hindered of that devotion. Now mayst thou see that
+many are worse than they seem, and many are better than they seem, and
+namely among those that have the habit of holiness. Therefore force
+thyself, in all that thou mayest, that thou mayest be no worse than thou
+seemest. And if thou wilt do as I teach thee in this short form of
+living, I hope, through the grace of GOD, that if men hold thee to be
+good, thou shalt be well better.
+
+
+
+
+CHAPTER IV.
+
+
+At the beginning then, bow thee entirely to thy Lord JESUS Christ. That
+turning to JESUS is naught else but turning from all the covetousness
+and the liking and the occupations and business of worldly things and of
+fleshly lust and of vain love: so that thy thought, that was ever
+downward, burrowing in the earth, whilst thou wert in the world, now
+should be aye upward like fire; seeking the highest place in heaven,
+right to thy Spouse, where He sits in His bliss. To Him thou art turned,
+when His grace illumines thine heart; and forsakes all vices, and
+conforms it to virtues and good manners, and to all manner of compliance
+and debonairness. And that thou mayst last and grow in the goodness
+that thou hast begun without slowness, and sorriness, and irking of thy
+life; four things shalt thou have in thy thought, till thou beest in
+perfect love. For when thou art come thereto, thy joy and desire will
+aye be burning in Christ. One is: _the measure of thy life here, that it
+is so short that scarcely is it anything_. For we live but in a
+point--that is the least thing that may be. And soothly, our life is
+less than a point, if we liken it to the life that lasts aye. Another
+is: _uncertainty of our ending_. For we wot never when we shall die, nor
+where we shall die, nor how we shall die, nor whither we shall go when
+we are dead; and that GOD wills that this be uncertain to us, for He
+wills that we be aye ready to die. The third is: _that we shall answer
+before the righteous Judge_, for all the time that we have been here,
+how we have lived, what our occupation has been and why, and what good
+we might have done when we have been idle. Therefore said the prophet:
+"He has called thee times again," that is every day He has lent us here
+for to spend in good use, and in penance, and in GOD'S service. If we
+waste it in earthly love and in vanities, full grievously must we be
+condemned and punished; for that is one of the greatest sorrows that may
+be: unless we try manfully in the love of GOD, and do good to all that
+we may, while our short time lasts. And every time that we think not on
+God we may count it as the thing that we have lost. The fourth is: _that
+we think how great the joy is that they have who last in GOD'S love to
+their ending_. For they shall be brethren and fellows with angels and
+holy men, loving and thanking, praising and seeing the King of Joy in
+the beauty and in the shining of His majesty. The which sight shall be
+reward and food, and all delights that any creature may think, and more
+than any can tell, to all His lovers, without end. It is much easier to
+come to that bliss than to describe it. _Also think what pain and what
+sorrow and tormenting they shall have_ who love not GOD above all things
+that one sees in this world, but defile their body in the pleasures and
+lusts of this life, in pride and greed and other sins; they shall burn
+in the fire of hell with the devil whom they served, as long as GOD is
+in heaven with His servants, that is evermore.
+
+
+
+
+CHAPTER V.
+
+
+I will that thou beest aye climbing to JESUS-ward, and increasing thy
+love and thy service to Him; not as fools do; they begin in the highest
+degree and come down to the lowest. I say not that if thou hast begun
+unreasonable abstinence that thou hold it; but for many who were burning
+at the beginning and able to (capable of) the love of JESUS Christ,
+through over-great penance they have hindered themselves, and made
+themselves so feeble that they cannot love GOD as they should. In the
+which love that thou mayest wax aye more and more is my coveting and my
+admonition. I consider thee never of the less merit if thou beest not
+in so great abstinence; but if thou set all thy thought how thou mayest
+love thy Spouse JESUS Christ more than thou hast done, then dare I say
+that thy reward is waxing not waning.
+
+
+
+
+CHAPTER VI.
+
+
+Wherefore, that thou may'st be rightly disposed both for thy soul and
+thy body, thou shalt understand four things. The first thing is: _what
+thing defiles a man_. The second thing: _what makes him clean_. The
+third: _what holds him in cleanness_. The fourth: _what thing draws him
+for to ordain his will entirely at GOD'S will_. For the first, wit thou
+that we sin in three things that make us foul: that is with _heart_ and
+_mouth_ and _deed_. The sins of the heart are these: Ill-thought: ill
+delight: assent to sin: desire of ill; wicked will: ill suspicion:
+undevotion: if thou lettest thine heart any time be idle, without
+occupation of the love, of the praising of GOD: ill dread: ill love:
+error: fleshly affection to thy friends or to other that thou lovest:
+joy in any man's ill-faring, whether they be enemy or none: contempt of
+poor or sinful men: to honour rich men for their riches: unsuitable joy
+in any world's vanity: sorrow of the world: impatience: perplexity, that
+is doubt what to do and what not, for every man ought to be secure
+(about) what he shall do and what he shall leave: obstinacy in ill:
+annoyance (at having) to do good: sorrow that he did no more ill, or
+that he did not have that pleasure or that will of his flesh which he
+might have done: unstableness of thought: pain at penance: hypocrisy:
+love to please men: dread to displease them: shame of good deed: joy of
+ill deed: singular wit: desire for honour or dignity, or to be holden
+better than another, or richer, or fairer, or more to be dreaded: vain
+glory of any good of nature, of happening, or of grace: shame of poor
+friends: pride of rich or of gentle kin, for all we alike are free
+before GOD'S face, unless our deeds make any better or worse than
+another, in spite of good counsel and of good teaching. _The sins of the
+mouth_ are these: to swear oftentimes: forswearing: slander of Christ or
+of any of His Saints; to name His name without reverence; gainsaying and
+strife against truthfulness; murmuring against GOD for any anguish or
+trouble or tribulation that may befall on earth: to say GOD'S Service
+undevoutly and without reverence: backbiting; flattering: lying:
+abusing: cursing: defaming: quarrelling: threatening: sowing of discord:
+treason: false-witness: ill counsel: scorn: unbuxomness in speech: to
+turn good deeds to ill: to make them be holden ill who do them: (we
+ought to wrap up our neighbours' deeds in the best not the worst);
+exciting any man to ire: reprehending in another what one does one's
+self: vain speech: much speech: foul speech: to speak idle words: or to
+speak words not needful: praising: polishing of words: defending sin:
+shouting with laughter: making grimaces at any man: to sing secular
+songs and to love them: to praise ill-deeds: to sing more for the glory
+of men than of GOD. _The sins of deed are these_: gluttony: lechery:
+drunkenness: simony: witch-craft: breaking of the holy-days: sacrilege:
+to receive GOD'S Body in deadly sin: breaking of vows: apostacy:
+dissipation in GOD'S service: to set example of ill deeds: to hurt any
+man in his body, or in his goods, or in his fame: theft: rapine: usury:
+deceit: selling of righteousness: to hearken ill: to give to harlots: to
+withhold necessaries from the body, or to give it to excess: to begin a
+thing that is above our might: custom to sin: falling often into sin:
+feigning of more good than we have: for to seem holier, more learned
+and wiser than we are: to hold office that we do not suffice to: or to
+hold one that cannot be held without sin: to lead dances: to bring up
+new fashions: to be rebellious against one's Sovereign: to insult those
+who are less: to sin in sight, in hearing, in smelling, in touching, in
+handling, in swallowing: in means: in signs: in beggings: writings. To
+receive the circumstances, that is to say time, place, manner, number,
+person, dwelling, knowledge, age, that makes thee sin more or less. To
+desire a sin or to be tempted: to constrain one to sin. Other many sins
+there are _of omission_, that is, of leaving good undone: when men leave
+the good they should do. Not thinking about GOD, nor dreading, nor
+praising Him, nor thanking Him for His gifts: to do not all that one
+does for love of GOD: to sorrow not for one's sins as one should do: not
+to dispose one's self to receive grace. And if one have taken grace,
+not to use it as one ought; not to keep it: to turn not to the
+inspiration of GOD: to conform not one's will to GOD'S will: to give not
+attention to one's prayers, but mutter on and never reck save that they
+be said; to do negligently what one was bound by vow to do, or by
+command, or else enjoined in penance: to draw out at length what should
+be done soon: having no joy at one's neighbour's profit as at one's own;
+not sorrowing at his ill-faring: standing not against temptations:
+forgiving not those who have done one harm: keeping not faith with one's
+neighbour as one would that he did to one's self: and yielding not a
+good deed for another if one can. Amending not those sins before one's
+eyes: not appeasing strifes: not teaching them that are unlearned: not
+comforting them that are in sorrow, or in sickness, or in poverty, or
+in penance, or in prison. These sins, and many others make men foul.
+_The things that cleanse us of that filth_, are three, against these
+three manners of sins. The first is: _sorrow of heart_ against the sin
+of thought: and that it behoves (thee to) be so perfect that thou beest
+in full will never to sin more. And that thou mayest have sorrow for all
+thy sins. And that all joy and solace, except of GOD and in GOD, be put
+out of thine heart. The second is: _shrift of mouth_; against the sin of
+mouth. And that shall be _hasty_, without delaying. _Naked_, without
+excusing. Whole, without parting. Also (not) for to tell one sin to one
+priest and another to another. Say all that thou wottest to one, or else
+thy shrift is not worth. The Third is, _Satisfaction_; that has three
+parts, Fasting, Prayer, and Alms-Deed. Not only to give poor men meat
+and drink: but to forgive them that do thee wrong and pray for them:
+and inform them who are at the point to perish what they shall do. For
+the third thing, thou shalt wit that cleanness behoves to be kept in
+heart, in mouth and in work. _Cleanness of heart_, three things keep:
+one is, watchful thought and stable about GOD. Another is, care to keep
+thy five wits, so that all the wicked stirrings of them be closed out of
+the flesh. The third, honest and profitable occupation. Also, _cleanness
+of mouth_, three things keep: one is that thou should'st bethink thee
+before thou speakest. Another is that thou beest not of great but of
+little speech; and specially ever till thine heart be established in the
+love of JESUS Christ: so that men think thou ever lookest on Him,
+whether thou speakest or not. But such a grace may'st thou not have on
+the first day: but with long travel and great care to love Him from
+habit, so that the eye of thine heart be aye upward, shalt thou come
+thereto. The third, that thou for nothing, not even for meekness, shalt
+lie to any man. For every lie is sin and ill: and not GOD'S will. Thou
+needest not tell all the truth always, unless thou willest. But hate all
+lies. If thou sayest a thing of thyself that seems to thy praise, but
+thou sayst it to the praise of GOD and help of another, thou dost not
+unwisely for thou speakest truth. But if thou will have aught private,
+tell it to none but such a one that thou beest secure that it should not
+be shewed (disclosed) but only to the praise of GOD, of whom is all
+goodness, and who makes some better than others, and gives them special
+grace, not only for themselves, but also for them that will do well
+after their example. _Cleanness of work_, three things keep. One is: _a
+careful thought of death_: for the wise man says; "Bethink thee of thy
+last ending, and thou shalt not sin." The second: _flee from ill
+fellowship_, that gives more example to love the world than GOD, earth
+than heaven, filth of body than cleanness of soul. The third is:
+_temperance and discretion in meat and drink_: that it be neither to
+excess, nor beneath suitable sustenance for thy body. For both come to
+one end: excess and over-great fasting: for neither is GOD'S will--and
+that many will not suppose, for anything one may say. If you take
+sustenance of such good as GOD sends for the time and the day, whatever
+it be, I take out no manner of meat that Christian men use; with measure
+and discretion, thou dost well; for so did Christ and His Apostles. If
+you leave many meats that men have, not despising the meat that GOD has
+made for man's help, but because thou thinkest thou hast no need
+thereof, thou dost well: if thou seest that thou art stalwart to serve
+GOD, and that it breaks not thy stomach. For if thou hast broken it with
+over-great abstinence, appetite for meat is reft from thee: and often
+shalt thou be in tremblings, as if thou wert ready to give up the ghost.
+And wit thou well, thou didst sin that deed. And thou may'st not wit
+soon whether thine abstinence be against thee, or with thee. For the
+time thou art going, I counsel thee that thou should'st eat better and
+more, as it comes, that thou beest not beguiled. And afterward, when
+thou hast proved many things, and overcome many temptations, and knowest
+better thyself and GOD than thou didst, then if thou seest that it be to
+be done, thou mayst take to greater abstinence. And meanwhile thou mayst
+do privy penance which all men need not know. Righteousness is not all
+in fasting or in eating. But thou art righteous, if contempt and praise,
+poverty and riches, hunger and need or delights and dainties be all
+alike to thee. If thou takest these with love of GOD, I hold thee
+blessed and high before JESUS. Men who come to thee, they love thee
+because they see thy great abstinence, and because they see thee
+enclosed: but I may not love thee so lightly for anything I see thee do
+without, but if thy will be conformed entirely to GOD'S will. And set
+not by their praise and blame, and never give thou heed if they speak
+less good of thee than they did; but that thou shouldest be more burning
+in GOD'S love than thou wert. For one thing I warn thee: I hope that GOD
+has no perfect servant in earth without enemies of some men--For only
+wretchedness has no enemy. _For to draw us that we conform our will to
+GOD'S will_: are three things. One is, example of holy men and women,
+who were intent, night and day, to serve GOD, and dread Him and love
+Him. If we follow them on earth, we must be with them in heaven. Another
+is the goodness of our Lord, which despises none, but gladly receives
+all that come to His mercy: and He is homelier to them than brother or
+sister, or any friend that they most love, or most trust in. The third
+is the wonderful joy of the kingdom of heaven, which is more than tongue
+may tell, or heart may think, or eye may see, or ear may hear. It is so
+great that, as in hell nothing might live for great pain but that the
+might of GOD suffers them not to die; so the joy in the sight of JESUS
+in His GOD-head is so great that they must die of joy, if it were not
+for His goodness, who wills that His lovers should be living aye in
+bliss: also His righteousness wills that all who loved Him not, be aye
+living in fire, which is horrible to any man that thinks: look then what
+it is to feel. But they who will not think of it and dread it now, they
+shall suffer it evermore. Now hast thou heard how thou mayst dispose thy
+life, and rule it to GOD'S will. But I wot well that thou desirest to
+hear some special point of the love of JESUS Christ, and of
+contemplative life, which thou hast taken to thee in all men's sight.
+(According) As I have grace and knowledge, I will teach thee.
+
+
+
+
+CHAPTER VII.
+
+
+Amore langueo. These two words are written in the Book of Love, that is
+called the Song of Love, or the Song of Songs. For he that loves
+greatly, lists often to sing of his love, for joy that he or she has
+when they think on that they love, specially if their love be true and
+loving. And this is the English of these two words: "I languish for
+love." Separate men on earth have separate gifts and graces of GOD, but
+the special gift of those who lead the solitary life, is for to love
+JESUS Christ. Thou sayest to me, 'All men love Him who keep His
+commandments.' That is Truth. But all men who keep His bidding keep not
+also His Counsel. And all that do His Counsel are not all fulfilled by
+the sweetness of His love, nor feel the fire of burning love of heart.
+Therefore, the diversity of love makes the diversity of holiness and of
+need. In heaven, the angels who are most burning in love, are nearest to
+GOD. Also, men and women that have most of GOD'S love, whether they do
+penance or none; they shall be in the highest degree in heaven: they who
+love Him less, in the lower order. If thou lovest Him much, great joy
+and sweetness and burning thou feelest in His love, that is thy comfort
+and strength night and day. If thy love be not burning in Him: little is
+thy delight. For Him may no man feel in joy and sweetness, unless they
+be clean and filled with His love; and thereto shalt thou come with
+great travail in prayer and thanking, having such meditations as are all
+on the love and the praising of GOD. And when thou art at thy meal, ever
+love GOD in thy thought, at each moment, and say thus in thine heart:
+_Loved be Thou, King: and thanked be Thou, King, and blessed be Thou,
+King, JESU all my joying, of all Thy good gifts: Who for me spilt Thy
+blood, and died on the rood. Do Thou give me grace to sing the song of
+Thy praise._ And think it not only whiles thou eatest, but both before
+and after, and ever when thou prayest or speakest. Or if thou hast other
+thoughts, that thou hast more sweetness in and devotion than in those
+that I teach thee, thou may'st think them. For I hope that GOD will put
+such thoughts in thine heart, as He is pleased with, and as thou art
+ordained for. When thou prayest, look not how much thou sayest, but how
+well: that the love of thine heart be aye upward, and thy thought on
+what thou sayst as much as thou canst. If thou beest in prayers and
+meditations all the day, I wot well that thou must wax greatly in the
+love of JESUS Christ, and feel much of delight, and within short time.
+
+
+
+
+CHAPTER VIII.
+
+
+Three degrees of love I shall tell thee, for I would that thou mightest
+win to the highest. The first degree is called _Insuperable_. The second
+_Inseparable_. The third is, _Singular_. Thy love is Insuperable, when
+nothing that is contrary to GOD'S love overcomes it: but it is stalwart
+against all temptations; and stable, whether thou beest in ease or in
+anguish, or in health or in sickness: so that men think that thou
+wouldest not, even to have all the world without end, make GOD angry at
+any time: and thou wert liefer, if so it should be, to suffer all the
+pain and woe that might come to any creature, before thou wouldst do the
+thing that should displease Him. In this manner shall thy love be
+Insuperable that nothing can bring it down, but it may aye spring on
+high. Blessed is he or she who is in this degree: but yet are they
+blesseder who might hold to this degree and turn to the other, that is
+to _Inseparable_. _Inseparable_ is thy love, when all thine heart, and
+thy thought, and thy might is so wholly, so entirely and so perfectly
+fastened, set and established in JESUS Christ, that thy thought comes
+never from Him, never departs from Him, sleeping excepted: and as soon
+as thou awakest, thine heart is on Him, saying _Ave Maria_, or _Gloria
+Tibi, Domine_, or _Pater Noster_, or _Miserere mei, DEUS_, if thou hast
+been tempted in thy sleep; or thinking on His love and His praise as
+thou didst waking. When thou canst at no time forget Him, waking or
+sleeping, whatso thou dost or sayst, then is thy love _Inseparable_.
+Full great grace have they that be in this degree of love. And methinks
+that thou, who hast nothing else to do but for to love GOD, mayst come
+thereunto if any may get it.
+
+The third degree is highest and most wondrous to win. That is called
+_Singular_, for it has no peer. _Singular_ love is when all comfort and
+solace is closed out of thine heart, but of JESUS Christ alone. Other
+joy it delights not in. For the sweetness of Him in this degree is so
+comforting, and lasting in His love, so burning and gladdening, that he
+or she who is in this degree can as well feel the fire of love burning
+in their soul, as thou canst feel thy finger burn if thou puttest it in
+the fire. But that fire, if it be hot, is so delectable and so
+wonderful, that I cannot tell it. Then, thy soul is loving JESUS,
+thinking of JESUS, desiring JESUS; in covetousness of Him breathing; to
+Him singing: of Him burning; in Him resting. Then the song of praise and
+of love has come. Then, thy thought turns into song and into melody.
+Then it behoves thee to sing the psalms which before thou said'st. Then
+must thou be long over a few psalms. Then, thou wilt think death sweeter
+than honey, for then thou art full of sighs to see Him whom thou lovest.
+[Then mayst thou boldly say "I languish for love."] Then mayst thou say
+"I sleep, and my heart wakes."
+
+In the first degree, men may say "I languish for love," or "I long in
+love." And in the second degree also: for languishing is when men fail
+for sickness, and they who are in these two degrees fail from all the
+covetousness of this world, and from lust and liking of sinful life, and
+set their will and their heart to the love of GOD--therefore they may
+say "I languish for love," and much more that are in the second degree
+than in the first. But the soul that is in the third degree is all
+burning fire, and like the nightingale that loves song and melody, and
+fails for great love: so that the soul is only comforted in praising and
+loving GOD; and till Death come, is singing ghostly to JESUS, and in
+JESUS, and JESUS; not crying bodily with the mouth--of that manner of
+singing I speak not, for both good and evil have that song. And this
+manner of song have none unless they be in this third degree of love: to
+the which degree it is impossible to come, but in a great multitude of
+love. Therefore, if thou wilt wot what kind of joy that song has, I tell
+thee, that no man wots, save he or she who feels it, who has it, and who
+loves GOD singing therewith. One thing tell I thee, it is of heaven, and
+GOD gives it to whom He will, but not without great grace coming before.
+Who has it, he thinks all the song and all the minstrelsy of earth
+naught but sorrow and woe (compared) thereto. In sovereign rest shall
+they be who get it. Wanderers and brawlers, and keepers of comers and
+goers early and late night and day, or any who are seized with any sin
+witfully and willingly, or who have delight in any earthly thing, they
+are also farther therefrom than heaven is from earth. In the first
+degree, are many: in the second degree are full few; but in the third
+degree are scarcely any: for aye the greater is the perfection the fewer
+followers it has. In the first degree, men are likened to the stars, in
+the second to the moon, in the third to the sun. Therefore says S. Paul:
+"Others of the sun, others of the moon, others of the stars," so it is
+of the lovers of GOD. In this third degree, if thou mayst win thereto,
+thou shalt know of more joy than I have told thee yet. And among other
+affections and songs, thou mayst, in thy longing, sing this in thine
+heart to thy Lord JESUS, when thou dost covet His coming and thy going:
+"_When wilt Thou come to comfort me: and bring me out of care, and give
+me Thee, Whom I may see, having evermore? My heart when shall it burst?
+for love then languished I no more. For love my thought has fast, and I
+am fain to fare away. I stand still mourning for the loveliest of lore;
+...[3] is love-longing; it draws me to my day; The brand of sweet
+burning for it holds me aye: From place and from playing: till I may get
+sight of my sweet One, Who never wends away. In wealth be our waking,
+without hurt or night. My love is everlasting, and longs unto that
+sight._"
+
+
+
+
+CHAPTER IX.
+
+
+If thou wilt be well with GOD, and have grace to rule thy life, and come
+to the joy of love: this name JESUS, fasten it so fast in thy heart that
+it come never out of thy thought. And when thou speakest to Him, and
+through custom sayst, JESUS, it shall be in thine ear, joy; in thy
+mouth, honey; and in thine heart, melody: for men shall think joy to
+hear that name be named, sweetness to speak it, mirth and song to think
+it. If thou thinkest (on) JESUS continually, and holdest it firmly, it
+purges thy sin, and kindles thine heart; it clarifies thy soul, it
+removes anger and does away slowness. It wounds in love and fulfils
+charity. It chases the devil, and puts out dread. It opens heaven, and
+makes a contemplative man. Have JESUS in mind, for that puts all vices
+and phantoms out from the lover. And often hail Mary, both day and
+night. Much love and joy shalt thou feel, if thou wilt do after this
+teaching. Thou need'st not covet greatly many books: hold love in thine
+heart and work, and thou hast all that we can say or write: for fulness
+of the law is charity: on that hangs everything.
+
+
+
+
+CHAPTER X.
+
+
+But now, thou mayst ask me and say, "Thou speakest so much of love; tell
+me--_What is love, and where is love. And how I shall love GOD verily.
+And how that I may know that I love Him. And in what state I may most
+love Him._" These are hard questions to teach, to a feeble man and
+fleshly as I am. But nevertheless therefore, I shall not delay that I
+shall not shew my wit, and as I think it may be. For I hope in the help
+of JESUS, who is the well of love and peace and sweetness. Thy first
+asking is: _What is love?_ And I answer: Love is a burning yearning
+after GOD, with a wonderful delight and certainty. GOD is light and
+burning. Light clarifies our reason; burning kindles our will, that we
+desire naught but Him. Love is a life, joining together the loving and
+the loved. For meekness makes us sweet to GOD. Purity joins us to GOD.
+Love makes us one with GOD. Love is the beauty of all virtues. Love is
+the thing through which GOD loves us, and we Him, and each one of us
+loves others. Love is the desire of the heart, aye thinking on that it
+loves; and when it has that it loves, then it joys and nothing can make
+it sorry. (Love is yearning between two, with lastingness of thoughts.)
+Love is a stirring of the soul for to love GOD for Himself, and all
+other things for GOD; the which love, when it is ordained in GOD, it
+does away all inordinate love in anything that is not good. But all
+deadly sin is inordinate love for a thing that is naught: then love puts
+out all deadly sin. Love is a virtue which is the rightest affection of
+man's soul. Truth may be without love: but it cannot help without it.
+Love is a perfection of learning, virtue of prophecy, fruit of truth,
+help of sacraments, establishing of wit and knowledge; riches of pure
+men; life of dying men. So, how good love is. If we suffer to be slain;
+if we give all that we have, (down) to a beggar's staff; if we know as
+much as men may know on earth, all this is naught but ordained sorrow
+and torment. If thou wilt ask how good is he or she, ask how much he or
+she loves; and that no man can tell. For I hold it folly to judge a
+man's heart; that none knows save GOD. Love is a righteous turning from
+all earthly things, and is joined to GOD, without departing, and kindled
+with the fire of the Holy Ghost: far from defiling, far from corruption,
+bound to no vice of this life. High above all fleshly lusts, aye ready
+and greedy for the contemplation of GOD. In all things not overcome.
+The sum of all good affections. Health of good manners; goal of the
+commandments of GOD; death of sins; life of virtues. Virtue whilst
+fighting lasts, crown of over-comers. Mirth[4] to holy thoughts. Without
+that, no man may please GOD; with that, no man sins. For if we love GOD
+in all our heart, there is nothing in us through which we serve sin.
+Very love cleanses the soul, and delivers it from the pain of hell, and
+from the foul service of sin, and from the ugly fellowship of the
+devils; and (out) of the fiend's son, makes GOD'S son, and partner of
+the heritage of heaven. We shall force ourselves to clothe us in love,
+as iron or coal does in the fire, as the air does in the sun, as the
+wool does in the dye. The coal so clothes itself in fire that it is
+fire. The air so clothes itself in the sun that it is light. And the
+wool so substantially takes the dye that it is like it. In this manner
+shall a true lover of JESUS Christ do: his heart shall so burn in love,
+that it shall be turned into the fire of love, and be as it were all
+fire; and he shall so shine in virtues that no part of him shall be
+murky in vices.
+
+The second asking is: _Where is love?_ And the answer: love is in thine
+heart, and in the will of man; not in his hand, nor in his mouth: that
+is to say, not in his work, but in his soul, "For many speak good and do
+good, and love not GOD: as hypocrites, who suffer great penance, and
+seem holy in man's sight. But because they seek praise and honour of
+men, and favour, they have lost their meed: and in the sight of GOD,
+they are devil's sons, and ravishing wolves. But if a man give
+alms-deed, and take him to poverty and do penance, it is a sign that he
+loves GOD: but therefore loves he Him not, save when he forsakes the
+world only for GOD'S love, and sets all his thought on GOD, and loves
+all men as himself: and all the good deeds that he may do, he does them
+with intent to please JESUS Christ, and to come to the rest of heaven.
+Then he loves GOD: and that love is in his soul, and so his deeds shew
+without. If thou speakest good and doest good, men suppose that thou
+lovest good: therefore look well that thy thought be in God, or else
+thou deceivest thyself, and deceivest men. Nothing that I do without
+(outside) proves that I love GOD.
+
+For a wicked man might do as much penance in body, as much waking and
+fasting as I do. How may I then ween that I love, or hold myself better,
+on account of that which any man may do? Certainly, my heart, whether it
+loves my GOD or not, wots no one but GOD, for nought that they may see
+me do. Wherefore, love is in will verily, not in work, but in a sign of
+love. For he that says he loves GOD, and will not do what is in him to
+shew love, tell him that he lies. Love will not be idle, it is working
+some good evermore. If it cease working, wit thou that it cools and goes
+away.
+
+The third asking is: _How shall I verily love GOD_? I answer; Very love
+is to love Him with all thy might, stalwartly: in all thine heart,
+wisely: in all thy soul, devoutly and sweetly. Stalwartly can no man
+love Him save he be stalwart. He is stalwart, who is meek; for all
+ghostly strength comes of meekness;--on whom rests the Holy Ghost? in a
+meek soul. Meekness governs us and keeps us in all our temptations, so
+that they overcome us not. But the devil deceives many that are meek,
+through tribulations, and reproofs, and back-bitings*. But if thou beest
+wroth for any anguish of this world, or for any word that men say of
+thee, or for aught that men say to thee, thou art not meek, nor mayst
+thou love GOD stalwartly. For love is stalwart as death, which slays
+every living thing on earth, and hard as hell that spares not them that
+are dead. And he who loves GOD perfectly grieves Him not, whatever shame
+or anguish he may suffer; but he has delight and covets that he might be
+worthy for to suffer torment and pain for Christ's love: and he has joy
+that men reprove him and speak ill of him. Like a dead man, what so men
+do or say, he answers not. Right-so, whoso loves GOD perfectly, they are
+not stirred for any word that man may say. For he or she cannot love,
+that cannot suffer pain or anger for their friend's love. For whoso
+loves, they have no pain. Proud men or women love not stalwartly, for
+they are so weak, and they fall at every stirring of the wind that is
+temptation. They seek a higher place than Christ; for they will have
+their will done, whether it be with right or with wrong: and Christ
+wills that nothing but well be done, and without harm to other men. But
+who is verily meek, they will not have their will in this world, but
+that they may have it in the other fully. In nothing may men sooner
+overcome the devil than in Meekness, which he much hates. For he may
+wake, and fast and suffer pain more than any other creature may: but
+meekness and love may he not have. Also, it behoves thee to love GOD
+wisely, and that thou canst not do save thou beest wise. Thou art wise,
+when thou art poor without desire of this world, and despisest thyself
+for love of Christ: and expendest all thy wit and all thy might in His
+service. For some who seem wise are most fools, for all their wisdom
+they spill in covetousness and care about the world. If thou sawest a
+man have precious stones wherewith he might buy a kingdom, if he gave
+them for an apple, as a child will do, rightly mightest thou say that he
+was not wise but a great fool. Just so, if we will, we have precious
+stones: Poverty and penance and ghostly travail, with the which we may
+buy the kingdom of heaven. For, if thou lovest poverty and despisest
+riches and delights of this world, and holdest thyself vile and poor,
+and thinkest thou hast naught of thyself save sin: for this poverty,
+thou shalt have riches without end. And if thou hast _sorrow for thy
+sins_, and because thou art so long in exile out of thy country, and
+forsakest the solace of this life: thou shalt have for this sorrow the
+joy of heaven. And if thou beest _in travail_, and punishest thy body
+reasonably and wisely, by wakings, fastings, and in prayers and
+meditations, and sufferest heat and cold, hunger and thirst, privation
+and anguish for the love of JESUS Christ; for this travail thou shalt
+come to rest that lasts aye, and sit on a settle of joy with angels. But
+some there are who love not wisely, like children who love an apple,
+more than a castle. So do many; they give the joy of heaven for a little
+delight of their flesh, that is not worth a plum. Now canst thou see,
+that whoso will love wisely, it behoves him to love lasting things,
+lastingly; and passing things, passingly; so that his heart be settled
+and fastened on nothing but GOD. And if thou wilt love JESUS verily,
+thou shalt not only love Him stalwartly and wisely, but also _devoutly
+and sweetly_. Sweet love is when thy body is chaste and thy thought
+clean. Devout love is; when thou offerest thy prayers and thy thoughts
+to GOD with ghostly joy, and burning heart in the heat of the Holy
+Ghost; so that men think that thy soul is as it were drunken for
+delight and solace of the sweetness of JESUS; and thy heart conceivest
+so much of GOD'S help that men think thou mayst never be departed from
+Him: and then thou comest into such rest and peace in soul, and quiet,
+without thoughts of vanity, (or) of vices, as if thou wert in silence
+and sleep, and set in Noe's ship, so that nothing may hinder thee from
+devotion and sweet love. For thou hast gotten His love: all thy life,
+until death come, in joy and comfort: and thou art verily Christ's
+lover: and he rests in peace whose place is made in peace.
+
+The fourth asking was: _how thou mightest know that thou wast in love
+and charity_. I answer: that no man wots on earth that they are in
+charity; save it be through any privilege or special grace that GOD has
+given to any man or woman: that all others may not take example by. Holy
+men and women trow that they have truth and hope and charity: and in
+that do as well as they may, and hope certainly that they shall be safe;
+they wot it not so quickly; for if they wish, their merit were the less.
+And Solomon says it is so with righteous men and wise men, and that
+their works are in GOD'S hand. And nevertheless, a man wots not whether
+he be worthy hatred or love; but all is reserved uncertain for another
+world. Nevertheless, if any had grace that he might win to the third
+degree of love, which is called _Singular_, he should know that he was
+in love. But in such manner were the knowing, that he might never bear
+himself the higher, nor be in less care to love GOD; but so much the
+more that he is secure of love, will he be busy to love Him and dread
+Him, Who has made him so, and done that goodness to Him; and he that is
+so high, he will not hold himself worthier than the sinfullest man that
+goes on earth. Also seven experiments are there, that a man be in
+charity. The first is; when all covetousness of earthly things is
+quenched in him. For whereso covetousness is, is no love of Christ.
+Then, if he have no covetousness, sign is that he has love. The second
+is, burning yearning for heaven. For when men have felt aught of that
+savour, the more they love, the more they covet: and he that has not
+felt, he desires not. Therefore, when anyone is given so much, till he
+love thereof (so) that he can find no joy in his life: token has he that
+he is in charity. The third is; if his tongue be changed, that was wont
+to speak of earth; now speaks of GOD, and of the life that lasts aye.
+The fourth is: exercise of ghostly profit. As if any man or woman give
+themselves entirely to GOD'S services, and meddle with no earthly
+business. The fifth is: when the thing that is hard of itself seems
+light for to do; the which love makes. For as Austin says: "Love it is
+which brings the far thing near-to-hand, and the impossible to the
+openly possible." The sixth is: hardness of thought to suffer all
+anguish and hurt that comes--without this, all the other suffices not.
+For whatso befalls him shall not make a righteous man sorry. For he who
+is righteous, hates naught but sin; he loves naught but GOD, before GOD:
+he dreads naught but to anger GOD. The seventh is: delectability in
+soul, when he is in tribulation, and makes praise to GOD in the anger
+that he suffers. And this shews well that he loves GOD, when no sorrow
+can bring him down. For many love GOD while they are at ease; and in
+adversity they grumble, and fall into so great sorriness, that scarcely
+may any man comfort them: and so slander they GOD, striving and fighting
+against His judgments. And that is caitiff praise that any wealth of the
+world makes: but that praise is of great price that no violence of
+sorrow can do away.
+
+The fifth asking was: _In what state men may most love GOD?_ I answer,
+in such state as it be that men are in most rest of body and soul, and
+least occupied with any needs or business of this world. For the thought
+of the love of JESUS Christ, and of the joy that lasts aye, seeks
+outward rest, so that it be not hindered by comers and goers, and
+occupation of worldly things; and it seeks within great silence from the
+annoyances of desires, and of vanities, and of earthly thoughts. And
+especially, all who love contemplative life they seek rest in body and
+soul. For a great Doctor says: "They are GOD'S throne who dwell still in
+one place, and are not running about, but in sweetness of Christ's love
+are fixed." And I have loved for to sit: for no penance, nor fantasy,
+nor that I wished men to talk of me, nor for no such thing: but only
+because I knew that I loved GOD more, and longer lasted within the
+comfort of love: than going, or standing, or kneeling. For sitting am I
+in most rest, and my heart most upward. But therefore, peradventure, it
+is not best that another should sit, as I did and will do to my death,
+save he were disposed in his soul, as I was.
+
+
+
+
+CHAPTER XI.
+
+
+Seven gifts of the Holy Ghost are in men and women who are ordained to
+the joy of heaven and lead their life in this world righteously. These
+they are: _Wisdom: Understanding: Counsel: Strength: Knowledge: Pity_
+and the _Fear of GOD_. Begin we at _Counsel_, for thereof is most need
+at the beginning of our works, which we dislike not afterwards. With
+these seven gifts, the Holy Ghost touches separate men separately.
+_Counsel_ is doing away with the world's riches, delights, and all
+things with which men may be ensnared in thought or deed: and therewith
+(i.e. _Counsel_) be drawn inwardly to contemplation of GOD.
+_Understanding_ is, to know what is for to do, and what to leave
+(undone): and that which shall be given, to give it to them that have
+need, not to others that have no need. _Wisdom_ is forgetting of earthly
+things, and thinking of heaven, with discretion in all men's deeds. In
+this gift, shines contemplation, that is, as S. Austen says "A ghostly
+death of fleshly affection through the joy of a raised thought."
+_Strength_ is; enduring to fulfil good purpose, that it be not left,
+neither for weal nor for woe. _Pity is_: that a man be mild: and gainsay
+no holy Writ when it smites his sins, whether he understand it or not;
+but with all his might that he purge the vileness of sin, in himself and
+in others. _Knowledge_ is that (which) makes a man in good hope, not
+making him quake for his righteousness, but sorrowing for his sin; and
+that a man gather earthly good only to the honour of GOD, and to other
+men's advantage more than to his own. The _Fear of God_ is: that we
+turn not again to our sin for any egging on: and then is fear perfect in
+us and holy, when we dread to anger GOD in the least sin that we can
+know, and flee it as poison.
+
+
+
+
+CHAPTER XII.
+
+
+Two lives there are that Christian men live. One is called Active life,
+for it is more in bodily work. Another, contemplative life, for it is in
+more ghostly sweetness. Active life is greatly outward, and in more
+travail and in more peril, because of the temptations that are in the
+world. Contemplative life is largely inward, therefore it is more
+enduring and more certain, restfuller, more delectable, lovelier and
+more rewarding. For, it has joy in GOD'S love, and savour in the life
+that lasts aye, in this present time, if it be rightly led. And that
+feeling of joy in the love of JESUS passes all other merits in earth.
+For it is so hard to come to, because of the frailty of our flesh, and
+the many temptations that we are beset with, which hinder us night and
+day: all other things that come are light in regard thereof; for that
+may no man deserve, but only it is given of GOD'S goodness to them who
+verily give themselves to contemplation and to quiet for Christ's love.
+To men and women who betake themselves to _active life_, two things
+befall. One: to appoint their household in fear and in the love of GOD,
+and to find them in necessaries, and themselves keep GOD'S commandments
+entirely. Doing to their neighbours as they will that they do to them.
+Another is that they do, so far as they can, the seven works of mercy.
+The which are: to feed the hungry: to give the thirsty a drink; to
+clothe the naked: to harbour them that have no housing: to visit the
+sick, to comfort them that are in prison; to bury dead men.
+
+All that can and who have property, they may not be quit with one or two
+of these; but it behoves them to do them all, if they will on Dooms-Day
+have the benison that JESUS shall give to all who do them. Or else they
+may dread the malison that all men have who will not do them, when they
+had goods to do them with.
+
+_Contemplative life_ has two parts: a lower and a higher. The lower part
+is meditation of holy writing, that is GOD'S word, and in other good
+thoughts and sweet that men have of the grace of GOD, about the love of
+JESUS Christ, and also in praising GOD in psalms and hymns and in
+prayers. The higher part of contemplation is beholding and yearning
+after the things of heaven, and joy in the Holy Ghost: that men have
+oft, although it be so that they be not praying with the mouth, but only
+thinking of GOD, and of the beauty of angels, and of holy souls. Then
+may I say that contemplation is a wonderful joy of GOD'S love; the which
+joy is praising GOD, that cannot be told; and that wonderful praising is
+in the soul: and for abundance of joy and sweetness, it ascends into
+the mouth; so that the heart and the tongue agree in one, and body and
+soul joy, living in GOD. A man or woman that is appointed to
+contemplative life, first GOD inspires them to forsake this world, and
+all the vanity and covetousness and vile lust thereof. Afterwards He
+leads them by their lone and speaks to their heart, and as the prophet
+says "He gives them to suck of the sweetness of the beginning of love":
+and then He sets them in the will to give themselves wholly to prayers
+and meditations and tears. Afterwards, when they have suffered many
+temptations, and when the foul annoyances of thoughts that are idle, and
+of vanities which will encumber those who cannot destroy them, are
+passing away, He makes them gather up their heart to them and fasten it
+only in Him, and opens to the eye of their souls the gates of heaven:
+and then the fire of love verily lies in their heart, and burns therein,
+and makes it clean from all earthly filth, and afterwards they are
+contemplative men, and ravished in love. For contemplation is a sight;
+and they see into Heaven with their ghostly eye. But thou shalt wit that
+no man has perfect sight of heaven, whilst they are living bodily here.
+But as soon as they die, they are brought before GOD, and see Him face
+to face, and eye to eye, and dwell with Him without end. For Him they
+sought, and Him they coveted, and Him they loved, with all their might.
+
+Lo, Margaret, I have told thee shortly the Form of Living, and how thou
+mayst come to perfection, and to love Him whom thou hast taken thee to.
+If it do thee good and profit to thee, thank GOD, and pray for me. The
+grace of JESUS Christ be with thee, and keep thee. Amen.
+
+Here endeth "The Form of Perfect Living."
+
+
+FOOTNOTES:
+
+[3] The text is imperfect here.
+
+[4] Two MSS. substitute "arms" for "mirth."
+
+
+
+
+Our Daily Work.
+
+(A Mirror of Discipline.)
+
+
+
+
+Our Daily Work.
+
+(A Mirror of Discipline.)
+
+
+Three things are needful to every man; to increase his reward, through
+GOD'S grace helping, Who shall lead him. The first; that man be in
+honest work, without losing of his time. The second; that he do his work
+with a freedom of spirit, in place and in time, as work falls to each.
+The third; that his outward bearing, wheresoever he come, be so honest
+and fair, that praise is (given) to GOD, a stirring up of good to all
+who see him, as the Apostle bids: _Omnia in vobis honesti et secundum
+ordinem fiant_, that is "That ye do: be it done honestly and in order."
+
+
+
+
+FIRST PART OF THE BOOK.
+
+
+At the first: man shall look that he lose not his short time, nor spend
+it wrongly, nor in idleness let it pass away. GOD has lent man his time,
+to serve GOD in, and to gather grace with good works, to buy heaven
+with. Not only this short time flies from us, but also the time of our
+life, as the wise man says: "Our life-time passes away." And S. Gregory
+says:--"Our life is like a man in a ship; sit he, stand he, sleep he,
+wake he, ever he gets thitherward where the ship is driving with the
+force of the weather. So we, in this short time, whatsoever we do, we
+drive ever to our end." And our enemy, Death, follows us ever at our
+back, with a sharp spear to stick us through, therefore says Seneca,
+"life flies, death follows." And S. Augustine says "Life is nothing else
+but a swift running to death." Therefore, there is naught to tell by,
+how long man lives: save how well. Yet this short life is uncertain:
+wherefore says Job:--"I know not how long I may endure, and whether
+after a short space my Maker may take me away." And S. Gregory says: "I
+wot not the time I shall dwell, nor when I shall be taken hence and led
+to doom." And S. Jerome says:--"Nothing so much beguiles man, as that he
+knows not the time of his life, that to him is uncertain." And yet hopes
+he for long life for himself, as if he might, at his will, drive Death
+back. Thus was the rich man deceived of whom speaks the Gospel of S.
+Luke xvi. Therefore saith the psalm: "if riches increase, set not your
+heart upon them." For riches fail and last not with man, but glide away
+like a phantom. But when men have got goods together, with right, or
+with wrong and poor men's curses, then suddenly, they go from their
+goods, or else their goods from them. And Holy Writ says "The world
+passeth away and the lust thereof." A man that is fallen in the water,
+and through the force of the water is borne forth and torn from the
+ground; if he may get anything that has good fastening like a root or a
+stake, he may hinder the water from carrying him away; but by anything
+that fleets as he does himself, he cannot fasten himself: and soothly,
+willy nilly, in this life, as if in water, we are ever passing with the
+goods of this world; and there is naught in this world to fasten by, so
+that we shall not pass: for the Wise Man saith, "We shall all die, and
+like water slip away into the Earth." And therefore Job speaks, as if he
+said "Riches and friends had I many, but they all could not hinder me
+from going forth and not coming again." And by what path, man shall go,
+the prophet shews: "All flesh is grass, and all the glory of it as the
+flower of the field." Man's flesh is as hay, and all his joy and
+splendour as the flower of the meadow. Hay is first green grass, and
+soon after brings forth flowers: and a while after, the flowers dry and
+fall; after it is mown down with the scythe, and dried and taken to a
+house to be beasts' food. Thus it befalls man: in his childhood he
+springs and grows as the grass does; after, he comes to manhood and
+flowers in fairness and strength and wit and having of goods;
+afterwards: he draws to age, and then his flowers fall, that are his
+virtue, fairness, strength, wit and other power; afterwards, he is
+stricken down with the scythe of Death, afterwards taken to a house to
+beasts' food, that is, dug into the earth to feed worms. Therefore says
+the holy man; "when a man dies, he shall dwell with serpents and
+beasts." A dead man is so disgusting to the world, that one cannot let
+him be in his house three days together; but bears him forth, that he
+harm none with the odour. Therefore, it is now time to work; for in the
+time to come there is no time to work, but to receive rewards for deeds
+done erewhile. And this the angel affirms with oath and says, "For the
+angel has sworn that there will be no further time." Do we then as the
+Apostle says: "While we have time, let us work good to all." And as the
+Apostle counsels us, he did himself: for from the first hour of the day
+until the fifth, he worked with his hands to win his food: and from the
+fifth to the tenth, he preached to the people: from the tenth to even he
+served the poor and pilgrims with such goods as he had; by night he was
+praying, and thus spent he his time.
+
+In three ways, man loses his time: in idleness; or in works that no good
+comes of; or in good works, but not ordained as they should be. Against
+idleness, Solomon says--"Idleness teaches much evil"; and Holy Writ says
+"Whoso followeth idleness, is most foolish." A great fool he is who
+forbears not from the thing that harms him. More fool he is, because he
+wins himself no reward: most fool he is, because he wins himself pain.
+Therefore GOD blames the idle: and says "Why standest thou all the day
+idle?" Idleness wastes the goods that are prudently gotten, and entices
+the fiend to the house: for as by good works the fiend is hindered from
+entering man's heart, so idleness draws him thereto. And Seneca says:
+"he lives not to himself who lives for his stomach and the ease of his
+flesh whenever he can." For Job says "Man is born to labour." To work
+was man bound after he had sinned, through GOD'S bidding, Who said to
+him: "In the sweat of thy face shalt thou eat thy bread, till thou
+returnest unto the ground from whence thou wast taken; because from the
+ground thou art, and into the ground thou shalt go." Thou shalt work
+stalwartly and not faintly, for He bids thee work, "with sweat of thy
+face, even till thou returnest to the earth"; that is, all thy life time
+that thou losest no time in idleness. Idleness smites a man as if he
+were in a paralysis, and makes his limbs dry that he cannot work.
+Therefore says the Psalmist: "They have hands and handle not; feet have
+they but they walk not; mouths have they but they speak not; eyes have
+they and see not; ears have they and hear not"; for their limbs are so
+bound in sin, that to all good things, they are as dead; and to evil,
+they are easy. Idleness is nurse to all vices, and makes a man reckless
+about not doing what he is bound to do. And when the fiend finds a man
+idle, he puts in his heart foul thoughts of fleshly filth, and other
+follies that may bring him to sin; afterwards, he eggs him on to do them
+indeed, and thus he does against the Apostle's bidding: "Will not to
+give place to the devil." The idle man makes himself unworthy to dwell
+in any place but hell. In heaven he cannot dwell; for heaven is full
+reward to those who here spend their time in works that they hope are
+pleasing to Christ. In purgatory the idle may not dwell; for there only
+the good are purged in that cleansing fire, till they be as clean of sin
+as when they were christened: therefore saith the Psalm-wright:--_In
+labore hominum non sunt et cum hominibus non flagellabuntur_: that is
+thus for to say; "The idle work not with men; therefore in purgatory
+they shall not be pained with those men who are on the way to
+heaven."[5]
+
+Great shame it is to be idle in this time of grace, in the which we are
+hired to work; and if we work as we ought, great reward awaits us. GOD
+gives us an example of work, by Himself, as the Apostle says: "He
+emptied Himself, and took upon Him the form of a servant, and was made
+in the likeness of men; and being found in fashion as a man, he humbled
+Himself, and became obedient unto death, even the death of the cross:
+wherefore GOD hath also highly exalted Him, and given Him a name which
+is above every name, that at the name of JESUS, every knee should bow,
+of things in heaven, and things in earth, and things under the earth;
+and that every tongue should confess that JESUS Christ is Lord, to the
+glory of GOD the Father."
+
+Over-proud then, and over-delicate is the servant, who rests in battle,
+and sees His Lord assailed and evil-wounded by His enemies. Also, we
+ought to work in this time of grace; for we are GOD'S bought thralls,
+with the price of His dear-worthy Blood, to work in His vine-yard: and
+yet He doth promise us reward, if we do with good-will that which, as a
+debt, we ought to do. To His private friends, before the time of grace,
+GOD promised only earthly goods, if they did well; to us the bliss of
+Heaven, if we do well. It was long after, before they might come
+thereto; for they went to hell and abode there, some a thousand years,
+some two, some three, before they came to heaven. But now may men in a
+little time win heaven, as, if any die soon after he is christened, or
+if he have done full penance for his misdeeds; or be martyred for GOD'S
+love. The time of supper that the gospel of S. Luke speaks of, to the
+which GOD bade His servants call all that were bidden, is the time of
+grace; which is now, in the which all is ready; so that there is naught
+else to do but wash and go to meat, that is cleanse them of all their
+sins that they have done since they were born. What losing of time it is
+to travail about things that no profit comes of. Man ought to travail
+only to the worship of GOD, and his soul-health. Thou shalt not deem the
+man has lived long though he go with a staff stooping, and be
+grey-haired; but deem him so old as he has lived well. Therefore
+answered Barlaham to Josaphath, his disciple, when he asked him how old
+he was: "I am," quoth he, "of 45 years." "Master," quoth Josaphath,
+"methinks thou art of 60 years and more." Then said Barlaham, "Since I
+was born has been 60 years; but those years that I spent in idleness and
+sin before I took me to this life, I hold as years of death. But all
+those I call years of life that I have served JESUS Christ my Lord in,
+through His dear-worthy grace." Whoso would bethink himself what time
+steals from him in long eating and drinking, in excess and useless
+works, idle speech, and idle and foul thoughts, useless jests and other
+vanities that men delight them in, he may soothly understand that though
+he be old in years, that he has lived little time in the manner that he
+ought to have lived; for he lived not to his profit, nor won him reward,
+but peradventure pain for losing time.
+
+It were a wonderful thing if the man who gives himself to business of
+the world more than he need, had no hindrance in prayer, in rest of
+heart, in soothfastness of words, in perfection of good works, in love
+to GOD and all Christian men. Therefore, holy men, before now, who knew
+their hindrances, they fled the world with all its vanities, as if it
+had been accursed; for it seemed to them that they could not live a
+righteous life therein; and therefore went they into the wilderness,
+where they trowed to serve GOD in peace. Therefore says Seneca, "I have
+become more avaricious, and more cruel, and more inhuman because I was
+among men."
+
+Three manners of occupations there are: as, various and much brawling;
+raking about; and much caring about earthly things. Against much
+brawling, Solomon says "The beginning of strife is as when one letteth
+out water." "Let the water out," that is, "let the tongue fleet out in
+quarrelling." But to the knowledge of GOD or of himself may no one come,
+who lets his heart fleet out with much useless speech: for he makes a
+way in himself for the fiend. Therefore Solomon likens such to a city
+without a wall: "He that hath no rule over his own spirit is like a
+city that is broken down and without walls." And because so much
+hindrance of good is in much speech, the philosopher binds his disciples
+with silence (during) their first five years. Also, Abbot Agathon bore a
+stone in his mouth for three years to teach him to hold still. Against
+those who are ever raking about to feed their wits with vanities and
+lusts is the teaching of the angel, who taught holy Abbot Arsenius and
+said:--"Arsenius, flee the world and its yearnings: keep thee in rest,
+bridle thy tongue," that it fleet not out in quarrelling nor idle
+speech. Where these three are is a way to GOD, and withdrawing from
+evil. It tells of an Abbot who (for) fully 20 years sat in his school,
+and never lifted up his head to see the school-roof. Against those who
+care over-much about worldly goods, Solomon says this:--"Vain is their
+hope, and their labour without fruit, because they can carry away
+nothing of all their labour." This is seen every day, by the dead, who,
+be they never so rich bear with them but a winding cloth.
+
+The third manner of men are they that have a liking to do good, but
+because they do it not in the manner they should do it in, they lose
+their reward; for when good intent fails in any deed, the reward that
+should fall to the good work fails. And that may be in four ways; first,
+for the wickedness of the working; as the offering of Cain, that though
+he offered to GOD of the fruit that was new, GOD would not look thereon:
+but to the offering of Abel his brother, GOD looked. Therefore says S.
+Gregory: "By the heart's will of him that offers is the gift received of
+GOD or rejected: and GOD was not pleased with Abel for the offering, but
+pleased with the offering for Abel, who in all his works was true and
+good; but to Cain and to his offering GOD would not look, for he who
+made the offering displeased GOD greatly." And why our offering, or what
+we do that is in its nature good, displeases GOD, the prophet
+says:--"When ye make many prayers, I will not hear: because your hands
+are full of blood." The second that reaves away a man's reward for his
+good deed, is vanity, which stirs man to do the good because he would be
+praised. For vain-glory makes evil of good: as if alms-deed that is good
+in nature be done for praising, it wins only sin. The third that
+snatches a reward from a good deed is boasting by him that does the good
+deed, as the Pharisee did, of whom GOD said to the folk that stood
+before Him, "Soothly, this man has lost his reward for all his good
+deed." Needful it is therefore that a man do what good he can, and do
+not pride himself thereof in thought or in word; for he has not the
+doing of a good deed of himself, nor of his own desiring. The fourth
+that snatches from a man his reward for a good deed (is) when he does it
+with the intent to be holden better than others, or to lessen the good
+deed of others, or to outdo it if he can. Of such, S. Gregory tells a
+tale in his dialogues: That once on a time the holy Bishop Fortunatus,
+chased the fiend out of a man in one evening; and the fiend, when he was
+chased out, put on the likeness of a pilgrim, and went through the city
+where the Bishop lived, weeping and yelling like a poor wretch, who was
+anxious for lodging that night, and thus he said; "Lo, what your Bishop,
+whom ye consider so good, has done to me: he came to the house where I
+had taken my lodging, and put me out by force: and now like a poor
+wretch, of lodging am I desirous; over all, I seek lodging, and none
+will have ruth on me." A man of that city who heard him, took him into
+his house, and set him by the fire and eased him, as he wished. When
+the man had inquired of him of far-off things, as men do to pilgrims,
+the fiend leaped at the child in the cradle, and wrung its neck in two,
+and cast it into the fire, and vanished away. Of this S. Gregory speaks
+and says, "Many deeds seem good, and are not good, because they are not
+done with a good will. And this man harboured the pilgrim for no pity of
+him, but because he spake evil of the Bishop, and in order that he" (the
+man) "should be held better and of more pity than the Bishop." Yet a
+good deed is lost, if a man covet by it to have of man, riches, or
+position, or honours or any worldly good. Yet through sin defiling, the
+good deed is lost; and here-unto accords Holy Writ that says, "who
+sinneth in one thing, loses many good things," which is, "he that in a
+deadly thing sins, he loses many goods," save he amend him with shrift,
+and do penance therefor.
+
+
+
+
+SECOND PART OF THE BOOK.
+
+
+The second part of this book teaches man to do his good work with
+freedom of spirit, in place and in time, as falls to each work: not
+compelled thereto, nor to do it with anger, nor with a dead heart. For
+Holy Writ says: "GOD loves a cheerful giver," or GOD loves him who gives
+Him aught with a glad heart: and certainly the works that turn out to
+the praise of God, and the health of man's soul, like prayers and holy
+thoughts, and a clear mind about GOD, and GOD'S deeds; these and others
+like them will allow of little rest, if they be well (done). Prayer is a
+sacrifice that greatly pleases GOD, if it be made in the manner it ought
+to be: therefore GOD asks it of us as a debt, when He says this:--"GOD
+created the peoples for His praise and His glory"; and "the Sacrifice of
+praise shall honour Me." And the Apostle, "we ought always to pray and
+not to faint." Therefore, it behoves man ever to pray and never to fail.
+He is ever praying, who is doing good. And certainly men of religion are
+bound to worship GOD with prayer, and men of Holy Church; for they live
+by alms and tenths: for all the world labours to bring them what they
+need close at hand, so that they may serve GOD in rest, and with their
+holy prayers make reconciliation between GOD and man. And also maidens
+and widows who have taken the oath of chastity, all these, more than
+others, are bound to pray. He that will please GOD with prayer will
+offer it to GOD with a free will and loving heart, and will prepare
+himself before, as Solomon counsels: "Before prayer, prepare thy soul,
+and be not as one that tempteth GOD." He tempts GOD who yearns not to
+win that for which he prays: or despairs to speed well therein; and who
+makes sin and evil life: such a man thinks not he loves. Of such S.
+Gregory speaks:--"What wonder if tardily our prayers are heard by the
+Lord, when we tardily or not at all hear the Lord when He commands?" And
+Isidore:--"He cannot have assured confidence in his prayers who even
+thus far in the commands of GOD is slothful, and whom the remembrance of
+sinful doing delights." Whoever will speed of his prayer, let him do
+what good he can; flee sin, call his heart from the world, and keep it
+at home as the Gospel teaches; "When thou prayest, enter into thy
+closet, and shut thy door, and pray to thy Father." "Enter," he says,
+"thy bed," that is, "call thine heart home," and "then fasten thy door";
+i.e., "hold thy wits in thee, that none go out." For it is but folly to
+pray to GOD to come to us, poor needy wretches, to give us alms of His
+dear-worthy grace, and not abide His coming, but turn our back on Him.
+S. Isidore says that the soul must be cleansed from the stain of sin,
+and the heart be withdrawn from the provocations of the world, in order
+that prayer may rise without hindrance to GOD. For far is that man from
+GOD, pray he never so much, whose prayers are mixed with worldly
+thoughts: therefore says the Psalm "Be still, and see that I am GOD."
+This ought to stir us up to pray with great dread and consideration for
+we speak with Almighty-GOD, when we are naught but unworthy wretches.
+For so did Abraham, GOD'S private friend, who said:--"I speak to my Lord
+which am but dust and ashes." And Isidore says:--"we ought to pray with
+sighings and tears, and remembrance of our grimly sins, and of the many
+pains and bitter we shall endure for them, unless we amend us, and He
+have pity on us." Also, he who prays shall hope to speed well in that
+for which he prays; for Christ Himself said, "All things are possible to
+the believing": therefore we shall pray to GOD as to our Father in that
+for which we pray, if we love Him as our Father, and be His children.
+For He says to all His.... He says[6] "Whatsoever ye shall ask the
+Father in My Name, He shall give it to you." There are six things to
+know in prayer: first, how a man shall prepare himself before. The
+second, to whom he shall pray: the third, for whom he shall pray: the
+fourth, what he shall ask in prayer: the fifth, what hinders prayer: the
+sixth, what might and virtue prayer is of. The first is written already,
+and begins at, "Before prayer, prepare thy soul," and lasts as far as
+here. The second, to whom shalt thou pray? Soothly, before all others,
+to GOD Almighty, as the prophet bids, "Be subject to GOD and pray to
+Him." And in the Gospel, GOD says, "Thou shalt adore the Lord thy GOD."
+Saints we honour and pray to, not as givers of goodness, but as GOD'S
+friends to help us to win from Him that we pray after. Therefore, let us
+believe in GOD with all our heart, and certain hope, and perfect
+charity: our Lord GOD is to be loved. The third, for whom shall men
+pray? A great clerk says, "Every Christian man is a living member of
+Holy Church, therefore is he bound to pray for all, but specially for
+men of Holy Church, as the Pope, Cardinals, Bishops, all who have cure
+of men's souls: also for our foes and our friends; and all who are in
+deadly sin, that they, through grace, may rise: for all who are in
+Purgatory, whom GOD'S mercy awaits; and after, all who have occupations,
+both quick and dead. And S. Gregory says that he who prays for all, the
+sooner shall be heard and sped of his prayer: and S. Ambrose; "If thou
+prayest for all, all will pray for thee." And S. Jerome; "Necessity
+binds a man to pray for himself, but charity of brotherhood stirs him to
+pray for all: and charity, more than necessity, stirs GOD to hear." The
+fourth, what shall men ask in prayer? Certainly, grace in this life, and
+endless joy in the other; for so GOD teaches us and says: "Seek first
+the kingdom of GOD and His justice, and all these things shall be added
+unto you." GOD is debtor to those who are righteous, to find them what
+they need of earthly goods: for righteousness makes men GOD'S children,
+and a father by his nature is bound to find for his children. Earthly
+goods are not to be asked in prayer, for they have done harm to many,
+therefore Solomon says "How long, ye fools, will ye desire those things
+which are hurtful to you?" Therefore, every man should ask of GOD with
+fear, that he ask and pray his Lord that if He see that his prayer be
+necessary and reasonable, that He will fulfil it: and if it be not
+necessary and reasonable, that He will withdraw it; for what may help
+and what may harm, the Leech knows better than the sick man. But one of
+these two shall we trust to have through prayer; either, that we pray
+for, or that which is better for us. The fifth, what hinders our prayer
+from being heard by God? Six things: the first is the sin of him who
+prays; as GOD says through the prophet, "when ye make many prayers, I
+will not hear; because your hands are full of blood." And David: "If I
+have looked upon iniquity with my heart, the Lord will not hear." And
+the prophet; "Our sins have hid His face from us." And the Gospel:
+"Because we know GOD does not hear Sinners." The second is the
+unworthiness of that for which men pray, and that GOD, through the
+prophet, forbids them to pray for: "Pray not for this people, neither
+lift up (praise) nor prayer for them; for I will not hear." It tells in
+the life of the holy Fathers that one who was bound in sin came to the
+holy Abbot, S. Anthony, and said, "holy Father, have mercy on me and
+pray for me:" to whom the holy Abbot said; "I will have no mercy on
+thee, unless thou helpest thyself and leavest thy sin." The third is
+foul and idle thoughts, that hinder us from thinking on our prayers. Of
+such false prayers, God says through His prophet: "This people honour ME
+with their lips, but their heart is far from ME." It is great wickedness
+of us unworthy wretches that when we speak with prayer to Almighty GOD,
+we also unwittingly hearken not to what we say. Soothly, great
+displeasure we do to GOD when we pray Him to hear our prayer, and we
+will not hear it ourselves: but it is worse to waste our time in foul
+and idle thoughts. Abraham, when he made a sacrifice to GOD, fowls of
+the air lighted thereon, and would have defiled it; and he cleared those
+birds away, so that none durst come nigh it, till all the time were
+passed, and the sacrifice made. Let us do so with these flying thoughts,
+which defile the sacrifice of our prayer. This sacrifice is agreeable to
+GOD, when it comes from a clean and loving heart. GOD bids: "send prayer
+to ME, and I shall send grace to thee; and whatso thou dost for ME, I
+forget it not." The fourth, that hinders our prayer from being heard, is
+hardness of heart; and that is in two manners; first hardness of heart
+against the poor; and thereof the prophet says "who shuts his ear to the
+cry of the poor, he may call and I will not hear him." The other is the
+hardness of those who will not forgive to those who have misdone them:
+to such, Solomon says:--"Forgive thy neighbour who has injured thee
+while he prays to thee, and thy sins shall be forgiven." And the Gospel
+says: "As thou standest praying, forgive if thou hast aught against any,
+and your Father which is in heaven will forgive your sins." The fifth,
+that hinders our prayer from being heard, is little yearning after the
+things that men pray for: and S. Augustine says: "GOD stores this up for
+thee, that with thy whole heart it may be desired; "for He will not to
+give to Thee hastily, that so thou mayst learn great things greatly to
+desire." And S. Gregory says: "if with our mouth we pray after the bliss
+of heaven, and do not yearn for it in our heart, we are crying still."
+The sixth, that hinders our prayer; is foul and idle speech, that we
+fill our lips with; for if thou givest a great lord drink in a slutty
+cup, were the drink never so good, he would feel disgust therewith, and
+bid throw it away, were his thirst never so sore: so GOD does with a
+prayer that comes from a foul mouth; He esteems it not, but turns
+therefrom. Therefore says S. Gregory: "The more our lips are defiled
+with foolish talking, so much the less are they heard by GOD in prayer."
+The sixth, what might and virtue prayer is of. Men who were before this
+age, who kept themselves in soothfastness, and spoke nothing idle, won
+from GOD what they prayed for: and that was shewn to a holy hermit
+Florentius, who dwelt in a wilderness unknown of men. So much vermin was
+there about this hermitage, that none durst come thither by a long way.
+A deacon was in that land, who heard of this hermit, and he came at the
+last to the place where this hermit was dwelling; but he saw so much
+vermin about that he durst not come near: but cried out for help in
+fear. The holy man came out to know who it was that cried; and he saw a
+man standing there, and inquired what he would have. And the deacon
+said; "holy Father, I have sought thee from far, and now I have found
+thee, I should have joy enough if I might come to thee, but I cannot for
+these venomous beasts that are here so many." When the holy man heard
+this, he fell down on his knees, and prayed GOD that He would destroy
+those worms: and all soon a grisly storm arose with a thunder, and slew
+all the worms. Then said the hermit to our Lord; "Lord, these beasts lie
+here so thickly, that I cannot come to him nor he to me, save we be
+poisoned by them. Lo, Lord, they lie here dead, but who shall lift them
+away?" At his word, many birds came, and carried them all clean away.
+Hereof speaks S. Gregory:--"Because GOD'S servants withdraw themselves
+from the world and its works, uselessly they cannot speak: so they bind
+them to silence that they dare say no word save it be teaching others or
+praising GOD: and therefore, when they ask GOD aught, He grants it at
+once." But we, woful wretches, who deal with the world, that chatter all
+the day like magpies; now lie, now twist, now speak evil, now quarrel,
+now backbite, now swear great oaths, these defile our prayer and hinder
+it, that it is not heard; for our mouth is as far from praying GOD, as
+it is near the world with idle speech. Prayer is so mightful if it have
+its right, that it masters the fiend, and hinders him from doing his
+will. For so it did the fiend whom Julian the Emperor commanded to go to
+the other side of the world to bring him tidings how it was there. When
+he had flown ten days' journey thitherward, he came over the place that
+Publius the hermit dwelled in, who was praying at that time. And his
+prayer overtook the fiend, and held him there fast fully ten days--for
+all that time, the hermit was in prayer: and when he ceased, the fiend
+turned back, for he could no further go, since prayer hindered him.
+
+When thou hast gathered home thine heart and its wits, and hast
+destroyed the things that might hinder thee from praying, and won to
+that devotion which GOD sends to thee through His dear-worthy grace,
+quickly rise from thy bed at the bell-ringing: and if no bell be there,
+let the cock be thy bell: if there be neither cock nor bell, let GOD'S
+love wake thee, for that most pleases GOD. And zeal, rooted in love,
+wakens before both cock and bell, and has washed her face with sweet
+love-tears; and her soul within has joy in GOD with devotion, and
+liking, and bidding Him good-morning, and with other heavenly gladness
+which GOD sends to His lovers. Blessed are they above others whom GOD
+wakens, for they have many joys while others sleep, for they find that
+gladness before them, rise they never so soon; for GOD Himself thus
+says: "he that early wakens to ME, he shall find ME to speak with him,
+and shall rejoice himself in ME, and have ME at his will." Be then a
+waker, and rise quickly, and thank heartily thy Lord GOD, for the rest
+thou hast had, and for the care of angels. Since a knight has great
+liking to be called to come and speak with the king, when he knows it is
+for his great profit: with greater reason, ought GOD'S knight, that is
+every Christian man, to be ready at the calling of his Lord, Who calls
+him for his great profit, and for nothing else. Soberly, rise thou with
+a good cheer, and think that thou hearest GOD call thee with these
+words: "Arise My love, My fair one, and come and shew Me thy face: I
+yearn that the voice of thy prayer may ring in Mine ears." Think in thy
+rising, how that night many men perished in life, and some in soul, and
+some in body and soul: some burned, some drowned, some suddenly dead
+without repentance or shrift, and their souls drawn by fiends to hell;
+some fallen into deadly sin, as lust, gluttony, theft, envy,
+manslaughter, and other several sins. And from all these perils, thy
+good GOD hath delivered thee, of His goodness not of thy desert. What
+hast thou done to GOD that He should care for thee so, and suffer so
+many others to be lost? and peradventure thou hast done worse than they
+have done. If thou lookest well at what GOD has done for thee though
+thou hast not served Him, thou mayst find that GOD is as busy to do thee
+profit as if He had naught else to do, and as if He had forgotten this
+whole world, and thought only on thee. When thou hast this thought,
+lift up thine heart to GOD and say:--"I thank Thee, dear-worthy Lord,
+with all my heart, Who hast thus cared this night for me, a so unworthy
+wretch, and hast suffered me that with life and health I thus abide this
+day. I thank Thee, Lord, for this great good, and many others that Thou
+hast done to me, a so unkind and unworthy wretch, more than all others:
+that Thou shewest me such kindness against my evil deeds." And put
+thyself and all thy friends in GOD'S hands, and say thus: "Into Thy
+dear-worthy hands, my Lord, I yield my soul and body, and all my
+friends, kindred and stranger: and all who have done me good bodily or
+ghostly, and all who have received Christianity: that Thou, for the love
+of Thy Mother, that dear-worthy Maiden, and the beseeching of Thy Saints
+defend us this day or this night from all perils of body and soul, and
+from all deadly sins, from temptation of the devil, and sudden death,
+and from the pains of hell, and make us dread them. Do Thou hallow our
+hearts with grace of Thy Holy Ghost, and make us, whatsoever we do here,
+do Thy will, that we never separate from Thee, dear Lord. Amen." When
+thou hast done, go to the Church or Oratory: and if thou canst win to
+none, make thy chamber thy Church. In the church is most devotion to
+pray, for then is GOD on the altar to hear those that to Him pray, and
+grant them what they ask or what is better: and in presence of Saints,
+and in worship of churches that are hallowed, protection of angels who
+are there to serve their Lord and thee--for their office is to receive
+thy prayer, and bear it to GOD, and bring thee grace from Him, as S.
+Bernard says: "Rise then quickly, at GOD'S call, and put all heaviness
+from thee, and answer thy Lord with the words which Samuel said to GOD
+Who called him in the night: 'Speak Lord, for Thy servant heareth.'"
+
+For eight things we ought to wake and ever be doing good: this short
+life: the strait way we have to go: our good deeds that are so few: our
+sins that are so many: death that we are sure of and wot not when: the
+strait and so hard doom of Doom's-day, for every idle thought shall be
+shewed there, then shall every foul word and sinful work be greatly
+pressed, for GOD says "For every careless word," etc.: and S. Anselm,
+"what wilt thou do in that day when all the time expended is required of
+thee; how it has been laid out by thee, even to the minutest thought."
+The seventh thing is the strong pain of hell: the eighth, is the joy of
+heaven. After thine uprising, pray for the souls that are in pain of
+Purgatory, and think that thou hearest them cry on thee the words of
+Job: "Have mercy on me, have mercy on me, my friends, for the hand of
+GOD is laid upon me," and help them with _De Profundis_, and _Absolve_.
+After, greet our Lady, with _Salve Regina_, on thy knees. Go then to the
+Church, and bid thy vain thoughts and business of the world keep outside
+thereof: and at thine incoming, say to thy soul, "Enter thou into the
+joy of thy Lord, and thou shalt hear His Voice, and behold His temple."
+Holy Church is the entrance and gate of Heaven. After, fall down before
+the Cross, and honour Him because He was slain on the Cross, and say "We
+adore Thee, O Christ, and bless Thee, because by Thy holy Cross Thou
+didst redeem the world." And then before thou uprisest, have in thy mind
+how hotly His love burned, That died for thee on the Cross. After, begin
+thy matins, but first cross thy lips and say "O Lord, open my lips":
+i.e., "Lord, open my lips that all night have been shut from praising
+Thee, and I cannot open them, except Thou help me." And then say, DEUS
+_in adjutorium_, with these words, pour out thine heart before GOD and
+say; "Lord, as my Doom's-Man, before Thee I stand: do Thou avenge me of
+my foes, which hinder me from serving Thee, and they assail me keenly so
+that I be soon overcome unless Thou dost help me." And at _Gloria
+Patri_, bow down and say with thine heart, "Lord, of Thy blessing, I
+beseech Thee." Turn thee to the angels who stand about to thy comfort
+and help, and as thy wardens to keep thee from thy foes, and thus say to
+them _Venite exultemus, Domino_. Afterwards, cast thine eye on somewhat,
+and keep it there while thou makest thy prayers, for this helps much to
+the stabling of thine heart; and paint there, thy Lord, as He was on the
+cross; think on His feet and hands that were nailed to the tree; and on
+the wide wound in His side, through the which way is made to thee, to
+win His heart; thank thy Lord thereof, and love Him therefor: for these,
+they who thither may win, find treasure of love. Think thou seest His
+wounds streaming of blood, and falling down on the earth; and fall thou
+down and lick up that blood sweetly, with tears kissing the earth, with
+remembrance for that rich treasure, which for thy sins was shed, and say
+thus with thine heart:--"Why lieth this blood here as if lost, and I
+perish for thirst? Why drink I not of this rich payment that my Lord
+gives me to drink and cool my tongue, and hear what GOD says to me: _He
+who is thirsty, let him come and drink. Thou shalt taste and see how
+pleasant the Lord is; how sweet, how mild, how merciful._ With such
+meditations, angels come to thy soul, and GOD is there, and says to His
+lover:--"What wouldest thou that I should do for thee?" and thou dost
+answer; "Lord it is enough for me, a sinful wretch and outcast of Thy
+people, to praise Thee and love Thee, if I could, for so I well ought."
+If thou canst win to such thinkings in thy prayers, thou shalt have such
+joys that it shall be a pain to thee to think of aught else. S. Bernard,
+for the liking that he had for such stirrings desired that matins-time
+might last till Dooms-day. Think, when thou standest or kneelest in
+prayer, that thou seest JESUS Christ come with angels and holy Saints on
+each side, and angels carrying before Him basketsfull of help which is
+left from the feasts of Saints who dwell with GOD in heaven: that GOD
+bade them gather up to help the poor with, that naught might be lost.
+This help is meat to us poor wretches, who would perish in default of
+it, unless GOD had pity on us. Think thou hearest GOD cry: "Whoso has
+need of meat, put forth thine hand, and have." And bow thou with thine
+head to GOD, and lament thy poverty to Him and say "There is no bread in
+mine house"; and also say, "Lord, so long meatless have I been, that I
+die of hunger save Thou takest pity on me; and naught can hold my life
+in me, save meat that Thou givest." Stir thyself up with such
+recollections, and by others that may kindle thy devotion and raise it
+to Him, even until thou thinkest thou hearest Him say to thee, "Open thy
+mouth wide, and I will fill it." And then, through GOD'S grace, shalt
+thou feel something of that heavenly food that feeds all Hallows, that
+thou mayest with liking sing the Maiden's Song, that is GOD'S Mother's,
+_Magnificat anima mea dominum et exultavit spiritus meus in DEO salutari
+meo_. When GOD, through His grace, sends thee such likings, turn thou
+kindly to the angels who stand before thee, and to them say: "I pray you
+as my keepers whom GOD has sent to me, that ye thank your good Lord for
+me." And turn thou then to the altar, where GOD truly is, and say,
+"Truly, O GOD, great is Thy mercy towards me," that is, "Soothly Lord,
+great is Thy mercy that Thou shewest to me." With such love-stirrings,
+GOD comes to His lovers: and waits not till the prayer be made, but
+presses in to the midst, and softens the languishing soul, with a
+bedewing of heavenly sweetness: and tears and sighings are messengers of
+GOD'S coming. Blessed are they who thus mourn and languish to GOD, for
+they shall never separate from GOD, but have Him ever at their will.
+
+_How GOD comes to His lovers; and how sometimes He departs from them._
+GOD, when He comes to His lovers gives them to taste how sweet He is;
+and before they can fully feel, He goes from them, and, as an Eagle,
+spreads His wings, and rises above them, as if He said: "Some part
+mayst thou feel how sweet I am: but if ye will feel this sweetness to
+the full, fly up after Me, and lift your hearts up to Me, where I am
+sitting on My Father's right hand, and there ye shall be fulfilled in
+joy of Me." GOD comes to His lovers to comfort them; he departs from
+them so that they should humble themselves, and that they should not
+over-much pride themselves for the joy that they have of His coming: for
+if thy spouse were aye with thee, thou wouldest esteem thyself over well
+and despise others: and if He were aye with thee thou wouldest impute it
+to nature and not to Grace. Therefore, through His grace, He comes when
+He will, and to whom He will, and departs when He will: so that His long
+dwelling makes one not more unworthy; but that after His departing, He
+be more yearned for and sought with zealous love and sighings and tears.
+But beware thou, GOD'S lover, though thy Spouse withdraw Himself from
+thee for a while, He sees all thy deeds, and thou canst hide nothing
+from Him: and if He wit thou lovest any but Him, unless it be for love
+of Him, or if thou makest any love-semblance to other than Him, so soon
+He departs from thee. Jealous is thy Spouse, delicate, noble and rich;
+seven times brighter than the sun; in fairness and might all others He
+surpasses, and what so He wills is done in heaven and earth and hell. If
+He sees any stain of filth in one who should be His dear, He turns from
+him soon, for uncleanness can He see none. Therefore, be thou chaste,
+shame-full, and mild of heart, and with love-longing yearn for Him above
+all things. And when GOD withdraws this heavenly likeness and sweetness
+from thee, as sometimes need be in this deadly life, give not thyself to
+fleshly lusts and likings of the world; but to prayer and meditation,
+reading of Holy Writ, or honest work. And ever mourn thou after thy
+love, as a young child who misses his Mother. For he that, after such
+knowing of GOD and tasting of His sweetness, turns him back and gives
+him to sin, he has no defence for his sin against GOD. An unhappy chance
+it is and full of care to love the fellowship of GOD and of His angels
+and Saints and to serve the fiend and follow his counsel with lusts and
+likings and works of sin: that heart which was hallowed through the Holy
+Ghost to be GOD'S temple, that was raised here above his nature to have
+heavenly likings and joy with GOD, all soon makes itself loathly and
+foul with foul thoughts: those ears that heard the words that it is
+allowable to speak to none, open themselves to hear back-bitings and
+lyings and other idle speech; those eyes that just now were baptized
+with tears, open themselves to see vanities: that tongue that just now
+spake to GOD in prayer, all soon with that dirty tongue, forswears,
+backbites, and speaks foul words. Pray we to GOD that of His goodness He
+keep us from these vices. Of GOD'S coming men may know by this that S.
+Bernard says: "When thou art stirred of man in outer or inner spirit to
+care for righteousness and stand up for it, to be meek and patient, to
+love thy brothers in GOD, to be buxom to thy superiors, to love chastity
+and cleanness in body and soul, token is it that Almighty GOD comes to
+visit thy soul." If thou takest godly chastening from thy friend for thy
+sin, or words that stir thee to virtues and good ways, this makes way
+for and token of GOD'S coming. Then if thou puttest from thee slowness
+and heaviness, and with a love-yearning likest such words; then
+dear-worthy GOD thy Lord hastes Him to thee, for the desire that GOD has
+to thee; kindles thy desires to have likings for such words, and makes
+thee bitterly repent thy sin and amend thy life. For, at His incoming,
+He wakens the soul, stirs it and softens it, and washes its wounds with
+wine, and softens them with oil; that is, stirs it to repent bitterly
+what it has misdone, and softens it with hope of mercy and forgiveness
+of sins. He rives sin up by the roots, as a gardener does evil weeds,
+and grafts good trees, and sows good seed, where the weeds grew. So does
+GOD, who is called a gardener while He is in man's soul: He rives up
+sins by the roots, and grafts in that soul virtues and good ways: what
+was dry He bedews it with grace: what was black and mirk, He makes it
+white: what was bound, He looses: what was cold, He makes warm with
+love. By these stirrings, mayst thou know thy Lord is come; by stirring
+of thy heart, destroying of vices, withdrawing from lusts, amending of
+life, repenting misdeeds, beginning of a new man in GOD, every day more
+and more. And by this mayst thou wit, when He goes from thee; the
+gladness wanes, slow thou waxest dry and heavy, as a stone; love cools
+in thee like a pot that had been welded, and the fire was withdrawn
+therefrom. But then needs the soul to mourn sorely until He come again.
+If foul thoughts egg thee on to leave the Lord thy GOD, say this "Whose
+is this image and superscription?" if he says "Caesar's," that is the
+prince of this world, that is the fiend of hell, say to him, "Go again
+thou foul fiend with thy false money: bear it again with thee to hell;
+for my gates are shut, and my Lord dwells herein, therefore have I no
+time to deal with thee." Think on that holy greeting that Gabriel made
+to that maiden, Mary in Nazareth, how joyful she was in body and soul in
+that time; through that quieting, with her assent, she was fulfilled of
+grace, so that she won might and power, in heaven, and earth, and hell;
+and on her hangs all the world's health and restoring of those that
+fell. Think on the birth of her Child, how she bare Him without sorrow
+and grief that all other women have naturally in time of birth; and she
+clean maiden after. Think when He was born, they laid Him in a crib
+before an ox and an ass, other cradle had He none. There was none to
+serve Him with the light of torches as men do before great lords:
+therefore there came a fire from heaven that lighted the house He was
+in, and Bethlehem; and angels came from heaven to sing the child asleep
+with a merry voice. Think how Three Kings came from far lands through
+knowing of a star, and offered Him gold, incense and myrrh: think how
+sweetly the child smiled on them, and with His lovely eyes sweetly
+looked on them. Think how poorly His Mother was clad when the Kings
+kneeled before her: for on her she had but a white smock as the clerks
+say, more to cover herself with than for shewing of pride. Think how His
+Mother came with Him to the Temple to make her offering of cleansing,
+and bowed to fulfil the Law as if they were sinful. Think how the old
+priest Symeon took the Child in his arms, and blessed GOD: for there,
+through the stirring of the Holy Ghost, he saw the Saviour of all this
+world between His hands, and prayed that he might pass out of this
+world, "for mine eyes have seen Him Who saves the folk." Think of that
+sorrow His Mother had when she missed Him and sought Him three days, and
+then found Him among the Masters, hearing and inquiring of points of the
+Law. Think how He came to be christened of S. John: how the Holy Ghost
+lighted then on Him in the likeness of a Dove, the Father there with
+voice recorded that He was His Son. Think how He hallowed wedlock in
+the house of the Ruler of the Feast, and there, to show that He was
+Almighty GOD changed water into wine. In the wilderness, how he fasted
+40 days without meat; how He overcame the fiend that tempted Him with
+three: with gluttony, and covetousness, and vain-glory, and of the
+wonder men had of His preaching, for all the words He spake to them were
+full of grace. How He healed the sick, raised the dead, gave sight to
+the blind, speech to the dumb, health to the leper, with touching of His
+hands: and many other sicknesses that were in their nature incurable, He
+healed through the might of His words, for He could do more than Nature.
+How He was weary of much going; rested Him at the well; and then He bade
+give Him water to drink for He thirsted sore. Then, open thine heart
+with sore sighings, and think on the passion and pains that JESUS
+Christ suffered, as they are written before on the xviii leaf.[7]
+
+He may ask grace of GOD, and certainly trust to speed, who here stirs
+himself up with good works, and with devotion and likings: flavours them
+so that they may be savoury to his dear Lord. Works of penance, as
+fasting, waking, hard fighting, forbearing of fleshly lusts, prayers,
+alms-deed, and other things that we do with devotion and likings in GOD,
+it behoves that so they be done with a glad heart, and with a freedom of
+spirit. Devotion is a worthy affection that GOD sends to the heart to
+gladden it with: but unworthy is he to have this gift, that will make no
+dwelling-place in his heart for it. We seek with our belief what is
+above us, but it savours us not, for we are so full of earth that we
+have lost our taste. Why do so many men feel the stirrings that the
+fiend forges, and suffer his enemy so often to overthrow him? I see
+nothing that does this, save lack of grace. Among all other (things) I
+trow we grieve GOD most, because we will not labour to win this grace of
+GOD: and GOD promises His grace to all that will to receive, if that
+their vessel be clean and empty to receive it in. But S. Bernard says:
+"The heart that is loaded with covetousness of the world, it can have
+neither devotion nor liking in GOD; for soothfastness and vanity, a
+lasting and a failing thing, a ghostly thing and a bodily cannot be
+brought together at any time." So worthy a thing is the comfort of GOD
+that it will not rest in a breast where other comfort is. So delicious
+is the liking in Him, that with no other liking can it accord. Whoso
+yearns after other comfort to glad himself with, witnesses against
+himself that he withstands GOD'S grace: unless it be honest comfort
+betimes that he may thereby glad his nature with, and better serve GOD.
+After thou hast spent thy time in prayers, and holy thoughts and good
+works, in GOD'S holy dread, prepare thyself for food to strengthen thy
+nature which would else fail. And to this intent shall every Christian
+man clothe and feed his body; that it may the better serve his Lord, in
+whatsoever he does. In the morning, thou shalt go to thy meat, with
+soberness and measure; care for thy self in thy meat-time; and after
+meat, make thou praising to thy Lord that He has fed thee, and also
+before meat, and for all the good deeds that He has done to thee. First,
+or ever thou goest to meat, thou shalt mourn as holy Job did, who thus
+says, "Before I eat I sigh," because my nature is made weak and feeble
+for Adam's sin; and every day needs bodily meat to uphold the nature
+that else would fail in a little time. And, as it tells in the life of
+the holy Fathers; Isidore that holy man, when he ate, he wept sore and
+said, "I am ashamed of myself for I live by beastly meat as other beasts
+do that have no reason by nature; and I, GOD'S reasonable creature, made
+like to Himself, that should have dwelt in Paradise, and there have been
+fed with heavenly food." When thou findest delight or savour in meat and
+drink, think on the heavenly Saints whom all likings pass by, and we be
+never satisfied till we feel thereof. Men of religion hear lessons of
+holy men's lives at their meat, so that as the body is fed with bodily
+food, so the soul be fed with holy words. Man's body is as a burning
+furnace, and specially in the young; and delicious and hot meats and
+drinks make that fire to burn hotter: therefore says S. John:--"Plenty
+in time of youth is double fire." Therefore all that kindles sin in the
+flesh is to be fled from. The wise man says, "If thou wilt abate the
+flame, abate the brands." And S. John; "Flesh-meat and wine are kindling
+of fleshly stirrings." And S. Austin; "the flesh is as a wild colt,
+which is to be tamed with bridle and hunger." And Solomon; "Rod and
+burden fall to the ass," that betokens our flesh. Wisely should a man
+consider the meat that comes before him, and take of them in such
+measure that they grieve him not, but that through them, he may serve
+GOD better. Therefore S. John bids:--"Ever when thou eatest, ever hunger
+thou, that after meat thou mayst read and pray and serve GOD better."
+
+Holy men who have been before us enjoyed strong sharp meat, more to
+abate hunger than for pleasure. Some lived by grass, some by roots, some
+by spices and herbs and fruit that the earth bore; and in whatso they
+ate they destroyed all taste that might stir them to pleasure. Also, S.
+Germanus mixed ashes with his bread, that he should feel no pleasure in
+his meat-time. Other sauce than hunger, they took none. S. Gregory says:
+"bread made of bran and water, with cold or other simple pottage is good
+food to the well-taught stomach, with sauce of GOD'S love if he have it
+therewith: without this sauce, no sustenance has savour that man
+enjoys." Some eat no meat before the night; some only every other day;
+some fast three days together. Machari fasted all the Lenten-tide, save
+Sundays, and ate naught but raw leaves. Some take no heed when they eat,
+nor what they eat, flesh or fish: all tasted alike to them, so that
+afterwards, they wist not what they ate. Some, when they were set down
+to meat, and meat was brought before them, they forgot to eat, for so
+they spent the day and the night in holy speech, that they thought of
+naught else, till the undern-tide[8] of the second day, so that the
+brethren came to them and asked why they could not eat: and then, for
+the first time, thought they of meat, and they ate then as they thought
+good, in GOD'S holy fear. When thou art set to thy meat, make before
+thee a cross on the board with five crumbs to stir thee up to think on
+Him who died for thee on the Cross; and think, here lies His head that
+was crowned with thorns, there His hands, there His feet that were
+nailed full fast; there was His sweet side that was opened with the
+spear, from which came both blood and water to heal my dirty wounds.
+When thou hast so done if thou canst, take part of thy bread and of thy
+fish, and lay it by itself, and say thus quietly in thine heart, "Lord,
+what wilt Thou give me for this pittance I make to Thee? how many
+tears, how many love-yearnings and longings after Thee? how many
+comforts of the Holy Ghost, how many stirrings to good things, how many
+lookings towards me with Thy lovely eyes? Lord, wilt Thou for this meat
+that the poor hungry man shall have for Thy sake, give me the love of
+Thee?" When thou hast eaten what thou thinkest good, thank thy Lord that
+He hath fed thee. After meat, be thou worthy, and keep thee from much
+speech and idle games, and hold thy wits inward in fear of GOD. Seemly
+it is to man, and pleasing to GOD, that his bearing be more honourable
+and temperate after meat than before: that no taking of excess be seen
+in him, that the flesh may serve the soul better in reading, praying and
+other ghostly works, that may help to good things. Then Even-song say,
+with the devotion that GOD sends thee, in Church or Oratory, or
+wheresoever thou mayst say it best, away from the noise and throng of
+the world. After, if thou needest, go sup: and short be thy supper time:
+so in measure take thou meat and drink that it be no burden nor
+grievance to thy nature, nor hindrance to serve thy Lord; or in time of
+rest reave from thee thy sleep; or the fiend defile thee with foul
+temptations in thy sleep, as he often does him who goes to bed with a
+full stomach. Every man eat, as S. John says, "according as he is strong
+or old, or according as his body is greater or less, or whole or sick;
+take what is needful for sustenance of nature, and not as pleasure
+asks." After supper, go to the Church or other place, where thou mayst
+be most at rest, and say thy Compline, for in this time as S. Ambrose
+saith, "birds in their language praise their Lord, and thank Him after
+their kind, for the goods He has sent them." Call thou then on thy GOD
+and say _Converte nos DEUS salutaris noster_, as if he said, "Lord, I
+have been this day hindered by the world, that has greatly hindered me
+from serving Thee; through temptation of the fiend and of my flesh oft
+this day have I done amiss; therefore, my Lord, turn me now from the
+world, and from all that may hinder me from praising Thee with a pure
+heart and with all my wits, so that they be intent on Thee to work Thy
+will," And then, say forth thy Compline, and after, other prayers with
+the devotion that GOD sends thee. And after, before thou goest to bed,
+hold a chapter with thine heart, and ask it in what things it is better
+than it was. Hast thou shriven thee of that sin that thou didst then and
+there? of the words that thou spakest there? of that evil will that was
+in thee then? of that wrong that thou didst and saidst there to him? of
+that handling? of that blame? of that foul thought? of that thing left
+undone that thou should'st have done? art thou willing to leave off
+such vices? What temptations withstood'st thou this day? in what art
+thou meeker than thou wast? in what more chaste, more sober, more
+patient, more temperate, more loving thy GOD in thy brother, or more
+liking in GOD hast thou than thou hadst? Hast left that sin that thou,
+through habit, fallest into so oft? and other many vices that thou hast
+done and pleased the fiend with: and grieved thy good GOD, and hast
+barred thyself against the grace that should help thee. And then, with a
+repenting of those sins that bite thy conscience, knock on thy breast
+and say a _Pater noster_ with _Ave Maria_, on thy knees, and soon in the
+morning shrive thee of those sins. And if thou doest thus, I hope the
+fiend shall be afeared to tempt thee, for thou art under GOD'S ward,
+whilst thou bearest thee thus. After this reckoning, where-through thy
+soul is raised to a blessed hope to the Father of mercy, and thy flesh
+waxes heavy, go to thy rest: for if thou hinderest thy flesh of its
+necessity, and work it beyond its might, faintly will it help thee, or
+hinder thee withal. And or ever thou goest to rest commit thyself and
+thy friends into GOD'S hands, who for us was nailed to the tree, and
+beseech Him, for His mercy, that He guard thee from all perils of body
+and soul, and arm thee with the token of the cross; for where the fiend
+sees this mark soon he flies. Of this mark, it is written in the life of
+S. Edmund: that as he went one time alone, a child appeared to him who
+was wonderfully fair, and said, "Hail, my friend, whom I love in GOD."
+S. Edmund was surprised at this greeting, and the child said to him,
+"knowest thou me not?" And S. Edmund said to the child, "How should I
+know thee? I never saw thee before." And the child said to him, "When
+thou didst learn in school, I sat ever by thy side; and ever since I
+have been with thee, wheresoever thou hast dwelt; for so my Lord has
+fastened me to thee, that I might never part from thee, such is my
+Lord's will. But behold on my forehead, and read what thou seest there."
+He looked as he told him, and with heavenly letters, these four words,
+he saw there written, _JESUS Nazarenus Rex iudeorum_. Then said the
+child, "This is my Lord's name, thou seest thus written. This name I
+will that thou have in mind, and print it in thy soul, and cross thy
+front with this name; before thou goest to sleep; and from harassings of
+the fiend, it shall protect thee that night, and from sudden death, and
+all who thus by night cross themselves therewith." And when he had
+spoken these words, he vanished away. Carry some holy thoughts to bed
+with thee, and say thy prayers, till sleep fall on thee. To have soft
+sleep and sweet, a sovereign help is measure and soberness in meat and
+drink: with recollection of GOD'S law and Holy Writ; as GOD says through
+the prophet, "Keep My law and My counsel, and if thou sleepest thou
+shalt not be afraid; if thou dost rest thy sleep shall be sweet." And
+ever, as thou wakenest, lift thine heart to GOD, with some holy thought,
+and rise and pray to thy Lord that He grant release from pains to the
+dead, and grace to the living, and life without end. If temptation of
+lust stir thee in bed, think that thy good Lord hung on the Rood for
+thee; think on His five wounds that streamed down of blood: think that
+His bed was the hard knotty tree, and instead of a pillow He had a crown
+of thorns. And say then, with sore sighing, till thy desire cool, "My
+dear-worthy Lord hanged on the Rood for me; and I lie in this soft bed,
+and welter me in sin, like a foul swine that loves but filth." Rise
+then quickly, and hold thee with prayers, love-sighings and tears. Of
+three points beware. The first, that the devotions thou hast through
+grace stirring, be not known of others: hide them, so far as thou mayest
+with will and deed for fear of vain glory. The second, that thou
+thinkest not it is in thy power to have such devotions and stirrings
+when thou wilt: but only through GOD'S grace when He will send them. The
+third, that thou thinkest not over-well of thyself for such stirrings;
+nor thinkest thou art therefore dear to GOD; nor deem another more
+unworthy who does not as thou dost; but when thou hast done all well,
+think soothly by thyself, and grant it in words; "It is nothing worth I
+do, Lord: for I am but a useless thrall." If thou wilt lose no reward,
+deem none other, but hold thyself most unworthy; for if thou fastest or
+prayest more than another, perchance another surpasses thee in
+meekness, and patience and loving. Therefore think of what thou lackest,
+and not only of what thou hast. Nevertheless, GOD wills that thou
+should'st think on those graces and goods He has done for thee, to stir
+thee up to know thyself indebted to Him for them, and serve Him and love
+Him the more; or if thou beest in grief to glad thee with. Sometimes, it
+falls out that in GOD'S doom, one is better whom men deem evil than some
+that men deem good. Many are worthy without and unclean within. Some
+worldly and dissolute, and GOD'S private friends within. And some, in
+man's sight bear themselves like angels; and in GOD'S sight, they stink
+as sinful wretches. And some seem sinful to men's doom, and are full
+dear to GOD Almighty, for their inward bearing is heavenly in GOD'S
+bright sight. Therefore, judge we none other save ourselves. And pray we
+for ourselves and all others to JESUS Christ, Mary's Son, Who for us
+was nailed on the Rood, that whoso is bound in deadly sin, He loose
+them; and they who are in good life, that He grant them end therein.
+
+Two messengers are come to thee to bring thee tidings. The one is called
+Fear, who comes from hell to warn thee of thy danger: the other is
+called Hope that comes from Heaven to tell thee of bliss thou shalt have
+if thou doest well. Fear says he saw so many betortured in hell, that if
+all the wits of men were in one, he could not tell them: of gluttons,
+unchaste, robbers, thieves, rich men with their servants who harmed the
+poor: judges who would not give judgment except for reward: treasurers
+who by subtilty maintained injustice: deemsters who condemned loyal men
+and delivered stark thieves; workmen who worked dishonestly and took
+full hire; tillers of the soil who tilled badly; prelates, with the
+care of men's souls, who neither punished nor taught them; of all sorts
+of men who have wrongly wrought; then I saw that every one bought it
+bitterly. For there I saw want of all good, and plenty of pain and
+sorrow; as hot fire burning ever, brimstone stinking: grisly devils like
+dragons gaping ever; hunger and thirst for ever lasting, adders and
+toads gnawing on the sinful. Such sorrow and yelling and gnashing of
+teeth, I heard there, that nearly, for fear, I lost my wits. Such
+mirkness there was, that I could grip it; and so bitter was the smoke
+that it made the woe-ful wretches shed glowing tears; and bitterly I
+heard them ban the day when they were born. Now, they long to die, and
+cannot. Death, which, sometime they hated, were liefer to them now than
+all the good of this world. And therefore I warn thee that thou amend
+thee of thy sins with shrift and penance, and have a steadfast will to
+leave them for ever: a seat I saw made for thee in hell of burning fire,
+where devils should pain thee ever unendingly.
+
+That other messenger, who is called Hope says he is come from Heaven to
+tell thee of that untellable great joy that rules GOD'S friends; "to
+tell thereof as it is may no earthly man speak though his tongue were of
+steel. For there is a gracious fellowship of all GOD'S friends, orders
+of angels, and of holy saints, and Almighty GOD above, Who gladdens them
+all. Of all goodness, I saw plenty; beauty and riches that last for
+ever; honour and power that never shall fail; wisdom and love and
+everlasting joy. Then I heard melody and song of bright angels. So
+worthy is that joy and so great withal, that whoso might taste of it a
+blessed drop, he should be so ravished in liking of GOD, and such
+yearning he should have to win thither, that all joys of the world were
+pain to him. With so great a love he should be overtaken in yearning to
+win to that bliss, that by a hundred times it should more stir him to
+love virtue and flee sin than any fear he might have of the pain of
+hell. And I tell thee for sooth, if thou wilt leave sin, and do GOD'S
+bidding, and love Him as thou oughtest, a rich and a fair seat GOD has
+made for thee wherein thou shalt dwell with Him unendingly.
+
+
+
+
+THIRD PART OF THE BOOK.
+
+
+The third and the last part of this book teaches a man to bear himself,
+wheresoever he comes, and whatsoever he does: that it be to the praise
+of GOD, and an example of good to all who see him: for thus the Apostle
+counsels: "Let everything be done honestly and in order"; that is "all
+that ye do, look ye do it honestly and orderly." Then at the first, let
+every lover of GOD see that ye yearn not to mingle with the world, that
+hinders and deceives all who deal with it, and hinders them from the
+many good deeds they might do. And the man who will nowhere rest but aye
+rake about; their eyes see many things, that the eye sends to the heart,
+and such come not out easily when they are once imprinted. S. Bernard
+complains of the harms that he felt in the world whilst he was therein,
+and says "the world surrounded me and weighed me down": that is "The
+world has besieged me on every side; and through the gates of my five
+wits it shot at me and wounded me full sore; and through the wounds,
+death presses in, to slay my sorry soul. Mine eyes look, and my thought
+changes and kindles me in sin. Mine ears hear and my heart bows me
+thereto. I smell with my nose, and it pleases my thoughts. With my mouth
+I speak, and in my speech I please or beguile others: and with a little
+over-soft feeling, lust kindles in my flesh; and the fiend, my foe, whom
+I cannot see, stands ever against me with his bow bent." Therefore, if
+necessity make man to go into this world, where are so many stirrings to
+sin, with great fear shall he go, as into a battle to fight his foes. It
+needs he be well armed against the arrows of his foe, that severely
+shoots at him; and the more may he dread him because he cannot see him:
+with foot-traps and snares is the way set full. Therefore, let him who
+shall go forth, arm him with GOD'S holy fear. GOD warned His disciples
+to be wary in the world when He said thus: "Soothly the world shall
+withstand you with temptations." Therefore, if thou must go out, for
+thine own profit or that of others, colour not thy going with any false
+hue, to feign for thyself an occasion to dally with the world, for
+pleasure or command, or to be known with praise before others....
+
+And therefore they make a show with words and feign as they can, to be
+holden holy of all who see them, that give themselves to dalliance with
+the world, more than needs, as to buying, selling or quarrelling about
+earthly things. And all their outward bearing so accords with the world
+that David says: "They have mixed themselves with the peoples; they
+partake of their works": that is, they mingle them with the folk of the
+world, who have no knowledge of GOD, and such works as they see them do,
+such works they do. Therefore, when thou needest to go forth, cross
+thyself with the holy name of JESUS, Mary's Son, who died on the Rood
+for thee, for then thou art more secure, whithersoever thou goest, as S.
+Austin said to his brother, when they went forth. And S. John says:
+"Whitherso thou goest, and whatsoever thou doest, thy forehead and thy
+breast mark thou with the cross; for there is no other mark the fiend so
+greatly dreads." See that thine outer-clothing be not over-loathsome,
+nor over-curious, in shape nor in hue. Keep thy limbs to their business,
+to which they were made, and do not cast thine eyes about like a child;
+flourish not thine hands, and leap not with thy feet. When the heart of
+man is out of ward, the limbs sometimes fail in their office. And, as
+thou orderest thine outward bearing when thou goest forth, also look
+thou that thou beest devout within, and specially in praying to and
+praising the Lord. If in going out, thou canst not rest in saying thy
+prayers, go the softlier. Many things hinder thee in toiling to pray;
+weariness of limbs; men thou meetest who speak to thee; then thy five
+wits fleet out of ward, and then the devotion of him who prays, cools.
+When walking thou hast said thy prayers that thou art bound to say, lift
+up thy heart to GOD, and pray to Him in thy thoughts in a blessed
+recollection: think on the good things GOD has done for thee, and shall
+do if thou truly servest Him: think on His biddings and do them indeed
+according to thy might, for so GOD bids thee when He thus says:--"The
+words which I command thee shall be in thine heart, and thou shalt
+relate them to thy sons: and thou shall meditate on them, sitting in
+thine house, and walking on thy journey, sleeping and arising." Or in
+working, tell fair tales to thy fellows, or something from Holy Writ
+that may soften your way, or glad you in GOD. And sometimes say the
+Seven Psalms for the quick and the dead, that GOD give grace to the
+quick and rest to the dead. When thou comest to the town to ease thy
+body, seek where thou mayst most worthily dwell for thy condition and in
+most peace: and where thou mayst most profit to thyself and others. Let
+flesh-lust and vanity entice thee to no place: but inquire where any is
+who most loves GOD, and thither draw thou. Seek not where thou mayst be
+fed best, for there peradventure are many stirrings to sin. Harbour thee
+with no woman unless thou knowest good of them for a long time. When
+thou art come to the house thou shalt rest in, hold thy wits inward in
+GOD'S holy fear; so that thine outer bearing be so ruled with grace that
+thou mayst stir to good all whom thou seest, and through GOD'S grace
+destroy mirkness of sin, and so fulfil GOD'S teaching, who says thus,
+"So let your light shine before men, that they seeing your good works
+may glorify your Father Who is in heaven." And S. Gregory says: "Neither
+is it greatly praiseworthy to be good with the good, but to be good with
+the evil; for even as it is of more heinous guilt not to be good among
+the good, so is it of unwearied honour to have stood for the good among
+the evil."
+
+Keep well thine eyes when thou art come to harbour, from all things that
+may kindle sin and make thine eyes forward, as Job did, who said "I make
+a covenant with mine eyes lest I should think upon a maid." After sight,
+comes thought, and thereafter deed, and therefore said the prophet
+Jeremiah, "Mine eye hath laid waste my soul." When so holy a prophet
+lamented him of his eyesight, sorely may another complain who oft sins
+therewith. Augustine: "Shameless eye is the messenger of shameless
+heart." Gregory: "It is not lawful to look after that which it is not
+lawful to desire." David: "Turn away mine eyes that they may not see
+vanity." Look also that thou hearest nothing that may stir thee to sin,
+as unclean words, backbiting, false judgments, great oaths, controversy,
+striving and other such vices. Also at thy meat, bear thyself orderly,
+and hold thee in measure, and seek after no dainties, but be pleased
+with common meats. Consider in speaking, to whom, what, when, how, of
+whom, and where: and have thyself so orderly that thou beest not like
+other worldly men, but fulfil the Apostle's words; "Be not conformed to
+this world, because your conversation is in heaven."
+
+Though our body be in this world as a clot of earth, it is needful that
+our spirit which was bought with the dear-worthy blood of GOD Almighty
+be with mind and will in heaven, not soil itself here with sin, as swine
+do in a ditch. And whatsoever thou doest, and wheresoever thou comest,
+do as the Apostle teaches: "Shew thyself to all men as an example of
+good works," for through a good example GOD is worshipped and praised,
+men are helped and taught and strengthened in their belief. Bear thee so
+that men who dwell with you may say of you as was said of the Apostles
+Paul and Barnabas, "The gods are made like men, and have come down to
+us." _DEO gracias._
+
+FOOTNOTES:
+
+[5] Rolle's free rendering of the Latin is added here from the _Thornton
+MS._ It does not occur in the Arundel MS.
+
+[6] The MS. is defective.
+
+[7] On the 18th leaf of the MS. containing _Our Daily Work_ begins
+Richard Rolle's _Meditations on the Passion_. A rendering of this is
+given in Fr. R. H. Benson's _A Book of the Love of JESUS_.
+
+[8] A meat-time between sunrise and noon, or between noon and sunset.
+
+
+
+
+On Grace.
+
+
+
+
+On Grace.
+
+
+Three degrees of grace there are. The first GOD gives to all creatures,
+to uphold them with; and this is called GOD'S help freely given to all
+creatures; and without this gift of grace, creatures cannot do, nor last
+in their kind; for as water is made hot through fire and becomes cold
+again if the fire be withdrawn, so, as S. Austin says, "All creatures
+that are made of naught, so are they worth naught in a little time,
+unless GOD upholds them with His grace." Therefore says the Apostle
+"Through the grace of GOD, I am what I am." As if he said, "That I live,
+that I feel, that I speak or hear or see, and all that I am: all this I
+have only through GOD'S grace." The second degree of grace is more
+special: that GOD gives freely to every man who is a good and reasonable
+creature: and this grace stands ever at the gates of our hearts, and
+knocks on our free-will, and bids it let it in. This, GOD says that He
+does: "Behold, I stand at the door knocking," that is, "I stand at the
+door of thine heart and knock; let Me in." And this grace is given
+freely to man before he deserves it. Then let every man make himself
+worthy and ready to receive His gift of the Holy Ghost, Who ever stirs
+man's free-will to good, and calls it from evil. Two things are needful
+to the health of man's soul. The first is this grace that I speak of:
+the second, is man's free-will according thereto. And without these two,
+no man can do thoroughly what he ought, that should help him to health
+of his soul; for neither free-will, without this grace stirring, nor
+this grace without free-will assenting, can do aught that pleases GOD.
+Therefore, says S. Austin, "He Who made thee without thee, will not
+justify thee without thee"; that is, "He Who made thee without thee,
+will not make thee righteous, save thou helpest thereunto." And though
+the free-will of man cannot make the grace of GOD in man, nevertheless,
+let man do what is in him, and prepare himself, that he may be ready and
+able to receive the grace, when it comes. If thou wert in a mirk house
+one day, and doors and windows shut: if thou wouldest not let the sun
+come in, who was to blame if the house were mirk. Also blame none save
+thyself, if thy grace be less. For S. Anselm says, "Man lacks not this
+grace, for GOD gives it to him; but he has it not, because he does not
+make himself ready to receive this grace as he should." GOD is not
+stingy of His grace, for He has enough thereof; for though He deal it
+out never so far, and to so many, He never has the less; for He only
+wants clean vessels, to put His grace in. Therefore says S. Austin; "GOD
+by vast freedom and abundance fills all creatures according to their
+capacity": that is, "GOD through His great freedom of His great grace
+fulfils all creatures according as they are able to receive His grace."
+If man opened his heart to this grace when GOD sends it to him, he would
+shew it in works; for the Apostle, when he had won it, said, "His grace
+in me was not in vain," that is "the grace that GOD has given me, is not
+useless in me"; for he enjoyed it ever in work. We unite with GOD in His
+grace, as merchants do together: for GOD sets His grace against our
+work; but for His grace and His death, He wills (to have) naught but our
+praising and thanking, and He wills that man should have all the profit
+that may arise thereof. But they try to reave from GOD, His part, who
+would be praised of men for good deeds. Against them, GOD says, "I will
+not give My glory to another"; that is, "Praising and worship that
+belong to Me, I will give to no other." Thou shalt understand, that
+free-will of man is to turn freely to good or ill. Three states there
+are of man; before sin, after man's sin, and after man is confirmed,
+that is, after man is departed out of this deadly life, and come to that
+joy that shall never end. In the first place, before man sinned, was
+man's will so free, that he could sin or not sin: in his free-will it
+was, to do good or ill. In the last state, that is confirmed, shall man
+sin no more. In the second state, in which he may sin, and may not but
+sin, man's will is free to ill, till it be strengthened with grace: and
+when grace leads the will, then it is free to work the good. Before man
+sinned, no hindering had he from doing good, nor no need to do ill: but
+now has sin joined with our flesh, and bred what S. Paul calls the "law
+of the flesh," so that it is master of the flesh, and withstands GOD'S
+law in all that it can. This hinders our will from assenting to good;
+and stirs it to ill so that it may not work good, unless grace helps and
+accustoms him away from sin. Every man before he sins, has a free will
+to do good or ill, but when he is bound to the fiend, through works of
+sin, he may through no power of himself come out of his bonds: and then
+he fares like a ship that in a tempest has lost all that could help it,
+and is cast from wave to wave whither the tempest drives it. Right so, a
+man who lacks GOD'S grace, because he be fallen into deadly sin, he does
+not what he would, but aye wavers from hand to hand, at the fiend's
+will, and unless GOD give him grace to rise out of his sin, he shall be
+in sin to his life's end, and after, be lost body and soul, and damned
+to endless pain. If the folk or the common people choose them a king,
+and he be confirmed in his kingdom, he be never so ill to them, they can
+do naught to him, unless it be through some other, who has more power
+than he: and so, it behoves them suffer, do he them never so much ill.
+Right so, man before he sins, has a free will to choose whether he will
+be under GOD or the fiend; and when, with his will, he chooses to serve
+the fiend, he cannot after, when he would, come out of his bonds. And
+therefore, worldly men who are bound in sin say to them who counsel them
+to amend their lives, "fain would we rise, but we cannot." No, they
+cannot through might of themselves, but through GOD'S grace helping them
+they can. The third grace is most special; for it is given only to those
+who receive the second grace; and with their free-will fulfil it in
+deed, and can say as S. Paul said, "The grace of GOD was not in vain in
+me." And S. Austin says; "GOD, working with us, fulfils that which He,
+through grace stirring, began in us." For neither without His helping
+can we do good to ourselves, nor please Him: as GOD says Himself
+"without Me, thou canst no nothing." GOD'S grace stirring, goes before
+good will, and stirs it to do the good and leave the ill.
+
+Grace, when it comes first to visit man's soul, wakens him as out of a
+slumbering and inquires of him with those sharp words: "Where art thou?
+Whence comest thou? Whither shalt thou?" First he says, "Where art
+thou?" as if he said, "Bethink thee, unhappy wretch, how foul thou art
+cast down, and what peril thou art in. For, for thy sin thou art fallen
+into the enemy's hands, who above all things dost covet to work thy woe;
+and naught may deliver thee out of the foe's hands, but Almighty GOD,
+thy good Lord, Whom thou hast forsaken." After he says: "Whence comest
+thou?" as if he said, "thou wretch, behold how thou hast wasted thy life
+in sin; thou comest from the fiend's tavern--Where are all the goods
+that GOD has given thee to help thee with, and to worship Him? Sorrily
+hast thou lost them. Thy Lord made thee rich, and thou art become a poor
+wretch." After, he inquires, "Whither wendest thou?" "Woeful wretch thou
+wendest to the woeful doom, that GOD dooms men to; for as thou hast
+served so shalt thou be judged. So awful shalt thou see GOD there, that
+thou shalt for fear be out of thy wits; and to the mountains and hills
+thou shalt cry with a grisly noise, and pray them to fall on thee and
+hide thee, that thou see Him not. Woeful wretch, thou wendest to hell,
+if thou dost forth as thou hast begun, where thou shalt find fire so hot
+and so raging, that all the water in the sea, though it ran through it,
+should not slake a spark thereof. And because thou stinkest here to GOD,
+for thy foul sin, there thou shalt feel everlasting stink: and because
+thou lovedst mirkness here, for aye to be in sin, there shalt thou feel
+such thick mirkness that thou canst grip it; and because here thou didst
+rest thyself in sin against GOD'S will, there shalt thou shed more tears
+than there are motes in a sunbeam. Thou shalt suffer pain ever after
+pain, ever to renew thy woe."
+
+When GOD'S grace has stirred man and wakened him with these three, and
+has made him to know the peril he is in, then he conceives a terror of
+GOD'S awful doom: and therethrough, he begins to repent whatever he did
+ill, and covets to amend himself through GOD'S grace, that stirs him to
+flee ill and give himself to good: and then comes grace following, to
+help the goodwill of man to fulfil it in deed. For though man have a
+good will to do the good, through grace before stirring the good will,
+yet can he not do indeed without GOD'S grace following and helping: and
+this the Apostle affirms of himself when he says; "But not I, but the
+grace of GOD in me"; that is, "the good which I do is naught, but GOD'S
+grace does it with me"; as if he had said, "I can do no good, unless
+GOD'S grace help me." GOD'S will is also a handmaiden to grace, to work
+all her will. GOD'S grace, wherever it be, will not be useless, but ever
+working and growing more and more, to increase thy reward. Therefore do
+we as the Apostle counsels us, "We exhort you, brethren, that ye receive
+not the grace of GOD in vain"; that is, "I pray you and bid you, my
+brothers in GOD, that ye receive not GOD'S grace in vain." He receives
+GOD'S grace in vain, that enjoys it not in good, when GOD sends it to
+him; and therefore perhaps, he shall never after win thereto. Isidore
+tells of a little fly that is called _Saura_, and this fly betokens
+grace stirring beforehand. This kind of fly is said to be the enemy of
+all venomous worms, so that when he sees any worm (going) toward man to
+sting him when he sleeps in the wilderness; he flies before to the man,
+and lights upon his face, and bites him a little; and therethrough he
+wakes before the beast comes to sting him. By this _Saura_ is understood
+grace that GOD sends to man against the temptations of the fiend, who
+often stings venomously: it cries unto thee, as the Apostle says;
+"Awake, thou that sleepest, and rise from the dead, and Christ shall
+give thee light." But the unthankful act against this grace, and ruin
+it: as Virgil did with this little fly that saved him from death. He lay
+asleep, and an adder came toward him: but this fly Saura flew before,
+and lighted on his forehead, and pricked him a little, and therewith he
+wakened; also the adder came; but this Virgil, in his waking, felt his
+forehead smart, and smote himself on the face; and so he slew the fly,
+and so repaid him for his service, who saved his life. Therefore do thou
+not ruin GOD'S grace when it comes to thee, to warn thee of harm and
+stir thee to good. Glad ought man to be of GOD'S grace, when GOD sends
+it to him, and to take care full warily of so rich a gift: for grace is
+earnest-money of that lasting joy which is to come, as the Apostle says:
+"the grace of GOD is eternal life"; that is, "GOD'S grace is like a help
+and way to everlasting life." Therefore, He sets grace before us as the
+way that leads to everlasting joy: and also a pledge, if we keep it
+well, to make in us certainty of endless joy; as the Apostle says, "Who
+gave us His Spirit as a pledge in our bodies," that is "GOD has given us
+the Holy Ghost as pledge of endless joy." Hold we then this heavenly
+pledge; and enjoy we it well in work; for it is well for us in this
+life, if GOD'S grace lead us; and when grace leaves us, we fail of that
+welfare. Therefore, through help of grace let us destroy in ourselves
+everything that is against grace, be it less or more, that our reason
+says is against GOD'S will, that is, all that is sin, or may stir to
+sin: and let us have repentance in our heart, shrift in mouth, and
+withstanding, with will never to turn again.
+
+
+
+
+An Epistle on Charity.
+
+
+
+
+On Charity.
+
+     _By what tokens thou shalt know if thou lovest thine enemy:
+     and what example thou shalt take from Christ to love him_.
+
+
+And if thou beest not stirred against the person by anger or fell
+outward cheer, and have no privy hate in thine heart for to despise him,
+or judge him, or for to set him at naught: and the more shame and
+villany he does to thee in word or in deed, the more pity and compassion
+thou hast of him as thou wouldest have of a man who was out of his mind,
+and thou thinkest thou canst not find in thine heart to hate him, for
+love is so good in itself, but prayest for him, and helpest him, and
+desirest his amending, not only with thy mouth as hypocrites do, but
+with thy affection of love in thine heart, then hast thou perfect
+charity to thy fellow-Christian. This charity had S. Stephen, perfectly,
+when he prayed for them who stoned him to death. This charity, Christ
+counselled to all who would be His perfect followers, when He said thus:
+"Love your enemies, do good to them that hate you, pray for those who
+persecute and calumniate you." And therefore, if thou wilt follow
+Christ, be like Him in power. Learn to love thine enemies, and sinful
+men, for all those are thy fellow-Christians. Look and bethink thee how
+Christ loved Judas, who was both His bodily enemy and a sinful caitiff:
+how goodly Christ was to him; how benign; how courteous; how humble to
+him whom He knew to be damnable; and nevertheless, He chose him for His
+Apostle, and sent him to preach with the other Apostles; He gave him
+power to work miracles: He shewed to him the same good cheer in word and
+deed; also with His precious Body; and preached to him as He did to the
+other Apostles: He condemned him not openly, nor abused, nor despised
+him, nor ever spake evil of him: and yet even though He had done all
+that, He would but have said the truth! And above all, when Judas took
+Him, He kissed him and called him His friend. All this charity, Christ
+shewed to Judas whom He knew to be damnable. In no manner of feigning or
+flattering, but in soothfastness of good love and clean charity. For
+though it were truth that Judas was unworthy to have any gift of GOD, or
+any sign of love, because of his wickedness; nevertheless, it was worthy
+and reasonable that our Lord should appear as He is.
+
+He is love and goodness, and therefore it belongs to Him to shew love
+and goodness to all His creatures, as He did to Judas. Follow after,
+somewhat if thou canst; for though thou beest shut in a house with thy
+body, nevertheless in thine heart, where the place of love is, thou
+shalt be able to have part of such a love to thy fellow Christians as I
+speak of. Whoso deems himself to be a perfect follower of JESUS Christ's
+teaching and living, as some men deem that they be, inasmuch as one
+teaches and preaches, and is poor in worldly goods as Christ was, and
+cannot follow Christ in His love and charity, to love his
+fellow-Christians, every man, good and ill, friends and foes, without
+feigning, flattering, despising in heart, angriness and melancholious
+reproving, soothly, he beguiles himself: the dearer he deems himself to
+be, the further he is. For Christ said to those who would be His
+followers, thus: "This is My commandment, that ye love mutually as I
+have loved you."
+
+"This is My bidding, that ye love together as I love you, for if ye love
+as I loved, then are ye My disciples." He that is meek soothfastly, or
+would be meek, can love his fellow-Christians: and none save he.
+
+
+
+
+Contrition.
+
+
+Richard Hermit rehearses a ... tale of perfect contrition that the same
+clerk Cesarius tells. He tells that a scholar at Paris had done full
+many sins of which he was ashamed to shrive him. At the last, great
+sorrow of heart overcame his shame, and when he was ready to shrive him
+to the Prior of the Abbey of S. Victor, so great contrition was in his
+heart, sighing in his breast, sobbing in his throat that he could not
+bring one word forth. Then the Prior said to him, "Go and write thy
+sins." He did so and came again to the Prior, and gave him what he had
+written, for still he could not shrive himself with his mouth. The Prior
+saw the sins were so great, that with the scholar's leave, he shewed
+them to the Abbot to have his counsel. The Abbot took the writing
+wherein they were written, and looked thereon. He found nothing written,
+and said to the Prior, "What can here be read where naught is written?"
+Then saw the Prior and wondered greatly, and said "Wit ye that his sins
+were here written, and I read them: but now I see that GOD has seen his
+contrition and has forgiven him all his sins." This the Abbot and the
+Prior told the scholar, and he, with great Joy, thanked GOD.
+
+
+
+
+Scraps from the Arundel MS.
+
+
+    Sinful man look up and see, how
+        ruefully I hung on rood;
+    And of my penance have pity with sorrowful
+        heart and dreary mood:
+    All this, man, I suffered for thee: My flesh
+        was riven, all spilt My blood;
+    Lift up thine heart, call thou on Me, forsake
+        thy sin: have mercy, GOD.
+
+         *     *     *     *     *
+
+    Think oft with sore heart of thy foul sins,
+    Think oft of hell-woe, of heaven-kingdom's
+        wins;[9]
+    Think of thine own death, of GOD'S death
+        on rood,
+    The grim doom of Doom's-day have thou oft
+        in mood:
+    Think how false is this world, and what its
+        reward,
+    Think what, for His good death, thou owest
+        thy Lord.
+
+RICHARD ROLLE.
+
+FOOTNOTES:
+
+[9] Wins = joys.
+
+  +--------------------------------------------------------------+
+  | Transcriber's Notes:                                         |
+  |                                                              |
+  | Page 16: The speech that starts on this page with            |
+  | "Thou wot'st...." has no closing quotes (_sic_)              |
+  | Page 59: The speech that starts on this page with "For       |
+  | not many...." has no closing quotes (_sic_)                  |
+  | Page 115: Closing quotes following "idle speech" removed.    |
+  | Page 124: The speech that starts on this page with "Why      |
+  | lieth this blood...." has no closing quotes (_sic_)          |
+  | Page 141: Closing quote added after "... serve GOD           |
+  | better."                                                     |
+  | Page 155: The speech that starts on this page with "to tell  |
+  | thereof...." has no closing quotes (_sic_)                   |
+  | Page 177: Single closing quote following "wretch" amended    |
+  | to double quotes                                             |
+  |                                                              |
+  | Unless noted above, punctuation has been retained as it is   |
+  | in the original book. Inconsistent spelling and hyphenation  |
+  | has been retained.                                           |
+  +--------------------------------------------------------------+
+
+
+
+***END OF THE PROJECT GUTENBERG EBOOK THE FORM OF PERFECT LIVING AND OTHER
+PROSE TREATISES***
+
+
+******* This file should be named 25856.txt or 25856.zip *******
+
+
+This and all associated files of various formats will be found in:
+http://www.gutenberg.org/dirs/2/5/8/5/25856
+
+
+
+Updated editions will replace the previous one--the old editions
+will be renamed.
+
+Creating the works from public domain print editions means that no
+one owns a United States copyright in these works, so the Foundation
+(and you!) can copy and distribute it in the United States without
+permission and without paying copyright royalties.  Special rules,
+set forth in the General Terms of Use part of this license, apply to
+copying and distributing Project Gutenberg-tm electronic works to
+protect the PROJECT GUTENBERG-tm concept and trademark.  Project
+Gutenberg is a registered trademark, and may not be used if you
+charge for the eBooks, unless you receive specific permission.  If you
+do not charge anything for copies of this eBook, complying with the
+rules is very easy.  You may use this eBook for nearly any purpose
+such as creation of derivative works, reports, performances and
+research.  They may be modified and printed and given away--you may do
+practically ANYTHING with public domain eBooks.  Redistribution is
+subject to the trademark license, especially commercial
+redistribution.
+
+
+
+*** START: FULL LICENSE ***
+
+THE FULL PROJECT GUTENBERG LICENSE
+PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
+
+To protect the Project Gutenberg-tm mission of promoting the free
+distribution of electronic works, by using or distributing this work
+(or any other work associated in any way with the phrase "Project
+Gutenberg"), you agree to comply with all the terms of the Full Project
+Gutenberg-tm License (available with this file or online at
+http://www.gutenberg.org/license).
+
+
+Section 1.  General Terms of Use and Redistributing Project Gutenberg-tm
+electronic works
+
+1.A.  By reading or using any part of this Project Gutenberg-tm
+electronic work, you indicate that you have read, understand, agree to
+and accept all the terms of this license and intellectual property
+(trademark/copyright) agreement.  If you do not agree to abide by all
+the terms of this agreement, you must cease using and return or destroy
+all copies of Project Gutenberg-tm electronic works in your possession.
+If you paid a fee for obtaining a copy of or access to a Project
+Gutenberg-tm electronic work and you do not agree to be bound by the
+terms of this agreement, you may obtain a refund from the person or
+entity to whom you paid the fee as set forth in paragraph 1.E.8.
+
+1.B.  "Project Gutenberg" is a registered trademark.  It may only be
+used on or associated in any way with an electronic work by people who
+agree to be bound by the terms of this agreement.  There are a few
+things that you can do with most Project Gutenberg-tm electronic works
+even without complying with the full terms of this agreement.  See
+paragraph 1.C below.  There are a lot of things you can do with Project
+Gutenberg-tm electronic works if you follow the terms of this agreement
+and help preserve free future access to Project Gutenberg-tm electronic
+works.  See paragraph 1.E below.
+
+1.C.  The Project Gutenberg Literary Archive Foundation ("the Foundation"
+or PGLAF), owns a compilation copyright in the collection of Project
+Gutenberg-tm electronic works.  Nearly all the individual works in the
+collection are in the public domain in the United States.  If an
+individual work is in the public domain in the United States and you are
+located in the United States, we do not claim a right to prevent you from
+copying, distributing, performing, displaying or creating derivative
+works based on the work as long as all references to Project Gutenberg
+are removed.  Of course, we hope that you will support the Project
+Gutenberg-tm mission of promoting free access to electronic works by
+freely sharing Project Gutenberg-tm works in compliance with the terms of
+this agreement for keeping the Project Gutenberg-tm name associated with
+the work.  You can easily comply with the terms of this agreement by
+keeping this work in the same format with its attached full Project
+Gutenberg-tm License when you share it without charge with others.
+
+1.D.  The copyright laws of the place where you are located also govern
+what you can do with this work.  Copyright laws in most countries are in
+a constant state of change.  If you are outside the United States, check
+the laws of your country in addition to the terms of this agreement
+before downloading, copying, displaying, performing, distributing or
+creating derivative works based on this work or any other Project
+Gutenberg-tm work.  The Foundation makes no representations concerning
+the copyright status of any work in any country outside the United
+States.
+
+1.E.  Unless you have removed all references to Project Gutenberg:
+
+1.E.1.  The following sentence, with active links to, or other immediate
+access to, the full Project Gutenberg-tm License must appear prominently
+whenever any copy of a Project Gutenberg-tm work (any work on which the
+phrase "Project Gutenberg" appears, or with which the phrase "Project
+Gutenberg" is associated) is accessed, displayed, performed, viewed,
+copied or distributed:
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+1.E.2.  If an individual Project Gutenberg-tm electronic work is derived
+from the public domain (does not contain a notice indicating that it is
+posted with permission of the copyright holder), the work can be copied
+and distributed to anyone in the United States without paying any fees
+or charges.  If you are redistributing or providing access to a work
+with the phrase "Project Gutenberg" associated with or appearing on the
+work, you must comply either with the requirements of paragraphs 1.E.1
+through 1.E.7 or obtain permission for the use of the work and the
+Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
+1.E.9.
+
+1.E.3.  If an individual Project Gutenberg-tm electronic work is posted
+with the permission of the copyright holder, your use and distribution
+must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
+terms imposed by the copyright holder.  Additional terms will be linked
+to the Project Gutenberg-tm License for all works posted with the
+permission of the copyright holder found at the beginning of this work.
+
+1.E.4.  Do not unlink or detach or remove the full Project Gutenberg-tm
+License terms from this work, or any files containing a part of this
+work or any other work associated with Project Gutenberg-tm.
+
+1.E.5.  Do not copy, display, perform, distribute or redistribute this
+electronic work, or any part of this electronic work, without
+prominently displaying the sentence set forth in paragraph 1.E.1 with
+active links or immediate access to the full terms of the Project
+Gutenberg-tm License.
+
+1.E.6.  You may convert to and distribute this work in any binary,
+compressed, marked up, nonproprietary or proprietary form, including any
+word processing or hypertext form.  However, if you provide access to or
+distribute copies of a Project Gutenberg-tm work in a format other than
+"Plain Vanilla ASCII" or other format used in the official version
+posted on the official Project Gutenberg-tm web site (www.gutenberg.org),
+you must, at no additional cost, fee or expense to the user, provide a
+copy, a means of exporting a copy, or a means of obtaining a copy upon
+request, of the work in its original "Plain Vanilla ASCII" or other
+form.  Any alternate format must include the full Project Gutenberg-tm
+License as specified in paragraph 1.E.1.
+
+1.E.7.  Do not charge a fee for access to, viewing, displaying,
+performing, copying or distributing any Project Gutenberg-tm works
+unless you comply with paragraph 1.E.8 or 1.E.9.
+
+1.E.8.  You may charge a reasonable fee for copies of or providing
+access to or distributing Project Gutenberg-tm electronic works provided
+that
+
+- You pay a royalty fee of 20% of the gross profits you derive from
+     the use of Project Gutenberg-tm works calculated using the method
+     you already use to calculate your applicable taxes.  The fee is
+     owed to the owner of the Project Gutenberg-tm trademark, but he
+     has agreed to donate royalties under this paragraph to the
+     Project Gutenberg Literary Archive Foundation.  Royalty payments
+     must be paid within 60 days following each date on which you
+     prepare (or are legally required to prepare) your periodic tax
+     returns.  Royalty payments should be clearly marked as such and
+     sent to the Project Gutenberg Literary Archive Foundation at the
+     address specified in Section 4, "Information about donations to
+     the Project Gutenberg Literary Archive Foundation."
+
+- You provide a full refund of any money paid by a user who notifies
+     you in writing (or by e-mail) within 30 days of receipt that s/he
+     does not agree to the terms of the full Project Gutenberg-tm
+     License.  You must require such a user to return or
+     destroy all copies of the works possessed in a physical medium
+     and discontinue all use of and all access to other copies of
+     Project Gutenberg-tm works.
+
+- You provide, in accordance with paragraph 1.F.3, a full refund of any
+     money paid for a work or a replacement copy, if a defect in the
+     electronic work is discovered and reported to you within 90 days
+     of receipt of the work.
+
+- You comply with all other terms of this agreement for free
+     distribution of Project Gutenberg-tm works.
+
+1.E.9.  If you wish to charge a fee or distribute a Project Gutenberg-tm
+electronic work or group of works on different terms than are set
+forth in this agreement, you must obtain permission in writing from
+both the Project Gutenberg Literary Archive Foundation and Michael
+Hart, the owner of the Project Gutenberg-tm trademark.  Contact the
+Foundation as set forth in Section 3 below.
+
+1.F.
+
+1.F.1.  Project Gutenberg volunteers and employees expend considerable
+effort to identify, do copyright research on, transcribe and proofread
+public domain works in creating the Project Gutenberg-tm
+collection.  Despite these efforts, Project Gutenberg-tm electronic
+works, and the medium on which they may be stored, may contain
+"Defects," such as, but not limited to, incomplete, inaccurate or
+corrupt data, transcription errors, a copyright or other intellectual
+property infringement, a defective or damaged disk or other medium, a
+computer virus, or computer codes that damage or cannot be read by
+your equipment.
+
+1.F.2.  LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
+of Replacement or Refund" described in paragraph 1.F.3, the Project
+Gutenberg Literary Archive Foundation, the owner of the Project
+Gutenberg-tm trademark, and any other party distributing a Project
+Gutenberg-tm electronic work under this agreement, disclaim all
+liability to you for damages, costs and expenses, including legal
+fees.  YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
+LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
+PROVIDED IN PARAGRAPH F3.  YOU AGREE THAT THE FOUNDATION, THE
+TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
+LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
+INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
+DAMAGE.
+
+1.F.3.  LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
+defect in this electronic work within 90 days of receiving it, you can
+receive a refund of the money (if any) you paid for it by sending a
+written explanation to the person you received the work from.  If you
+received the work on a physical medium, you must return the medium with
+your written explanation.  The person or entity that provided you with
+the defective work may elect to provide a replacement copy in lieu of a
+refund.  If you received the work electronically, the person or entity
+providing it to you may choose to give you a second opportunity to
+receive the work electronically in lieu of a refund.  If the second copy
+is also defective, you may demand a refund in writing without further
+opportunities to fix the problem.
+
+1.F.4.  Except for the limited right of replacement or refund set forth
+in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO OTHER
+WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
+WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.
+
+1.F.5.  Some states do not allow disclaimers of certain implied
+warranties or the exclusion or limitation of certain types of damages.
+If any disclaimer or limitation set forth in this agreement violates the
+law of the state applicable to this agreement, the agreement shall be
+interpreted to make the maximum disclaimer or limitation permitted by
+the applicable state law.  The invalidity or unenforceability of any
+provision of this agreement shall not void the remaining provisions.
+
+1.F.6.  INDEMNITY - You agree to indemnify and hold the Foundation, the
+trademark owner, any agent or employee of the Foundation, anyone
+providing copies of Project Gutenberg-tm electronic works in accordance
+with this agreement, and any volunteers associated with the production,
+promotion and distribution of Project Gutenberg-tm electronic works,
+harmless from all liability, costs and expenses, including legal fees,
+that arise directly or indirectly from any of the following which you do
+or cause to occur: (a) distribution of this or any Project Gutenberg-tm
+work, (b) alteration, modification, or additions or deletions to any
+Project Gutenberg-tm work, and (c) any Defect you cause.
+
+
+Section  2.  Information about the Mission of Project Gutenberg-tm
+
+Project Gutenberg-tm is synonymous with the free distribution of
+electronic works in formats readable by the widest variety of computers
+including obsolete, old, middle-aged and new computers.  It exists
+because of the efforts of hundreds of volunteers and donations from
+people in all walks of life.
+
+Volunteers and financial support to provide volunteers with the
+assistance they need, is critical to reaching Project Gutenberg-tm's
+goals and ensuring that the Project Gutenberg-tm collection will
+remain freely available for generations to come.  In 2001, the Project
+Gutenberg Literary Archive Foundation was created to provide a secure
+and permanent future for Project Gutenberg-tm and future generations.
+To learn more about the Project Gutenberg Literary Archive Foundation
+and how your efforts and donations can help, see Sections 3 and 4
+and the Foundation web page at http://www.gutenberg.org/fundraising/pglaf.
+
+
+Section 3.  Information about the Project Gutenberg Literary Archive
+Foundation
+
+The Project Gutenberg Literary Archive Foundation is a non profit
+501(c)(3) educational corporation organized under the laws of the
+state of Mississippi and granted tax exempt status by the Internal
+Revenue Service.  The Foundation's EIN or federal tax identification
+number is 64-6221541.  Contributions to the Project Gutenberg
+Literary Archive Foundation are tax deductible to the full extent
+permitted by U.S. federal laws and your state's laws.
+
+The Foundation's principal office is located at 4557 Melan Dr. S.
+Fairbanks, AK, 99712., but its volunteers and employees are scattered
+throughout numerous locations.  Its business office is located at
+809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email
+business@pglaf.org.  Email contact links and up to date contact
+information can be found at the Foundation's web site and official
+page at http://www.gutenberg.org/about/contact
+
+For additional contact information:
+     Dr. Gregory B. Newby
+     Chief Executive and Director
+     gbnewby@pglaf.org
+
+Section 4.  Information about Donations to the Project Gutenberg
+Literary Archive Foundation
+
+Project Gutenberg-tm depends upon and cannot survive without wide
+spread public support and donations to carry out its mission of
+increasing the number of public domain and licensed works that can be
+freely distributed in machine readable form accessible by the widest
+array of equipment including outdated equipment.  Many small donations
+($1 to $5,000) are particularly important to maintaining tax exempt
+status with the IRS.
+
+The Foundation is committed to complying with the laws regulating
+charities and charitable donations in all 50 states of the United
+States.  Compliance requirements are not uniform and it takes a
+considerable effort, much paperwork and many fees to meet and keep up
+with these requirements.  We do not solicit donations in locations
+where we have not received written confirmation of compliance.  To
+SEND DONATIONS or determine the status of compliance for any
+particular state visit http://www.gutenberg.org/fundraising/donate
+
+While we cannot and do not solicit contributions from states where we
+have not met the solicitation requirements, we know of no prohibition
+against accepting unsolicited donations from donors in such states who
+approach us with offers to donate.
+
+International donations are gratefully accepted, but we cannot make
+any statements concerning tax treatment of donations received from
+outside the United States.  U.S. laws alone swamp our small staff.
+
+Please check the Project Gutenberg Web pages for current donation
+methods and addresses.  Donations are accepted in a number of other
+ways including checks, online payments and credit card donations.
+To donate, please visit:
+http://www.gutenberg.org/fundraising/donate
+
+
+Section 5.  General Information About Project Gutenberg-tm electronic
+works.
+
+Professor Michael S. Hart is the originator of the Project Gutenberg-tm
+concept of a library of electronic works that could be freely shared
+with anyone.  For thirty years, he produced and distributed Project
+Gutenberg-tm eBooks with only a loose network of volunteer support.
+
+Project Gutenberg-tm eBooks are often created from several printed
+editions, all of which are confirmed as Public Domain in the U.S.
+unless a copyright notice is included.  Thus, we do not necessarily
+keep eBooks in compliance with any particular paper edition.
+
+Most people start at our Web site which has the main PG search facility:
+
+     http://www.gutenberg.org
+
+This Web site includes information about Project Gutenberg-tm,
+including how to make donations to the Project Gutenberg Literary
+Archive Foundation, how to help produce our new eBooks, and how to
+subscribe to our email newsletter to hear about new eBooks.
+
diff --git a/25856.zip b/25856.zip
new file mode 100644
index 0000000..caf1b16
--- /dev/null
+++ b/25856.zip
diff --git a/LICENSE.txt b/LICENSE.txt
new file mode 100644
index 0000000..6312041
--- /dev/null
+++ b/LICENSE.txt
@@ -0,0 +1,11 @@
+This eBook, including all associated images, markup, improvements,
+metadata, and any other content or labor, has been confirmed to be
+in the PUBLIC DOMAIN IN THE UNITED STATES.
+
+Procedures for determining public domain status are described in
+the "Copyright How-To" at https://www.gutenberg.org.
+
+No investigation has been made concerning possible copyrights in
+jurisdictions other than the United States. Anyone seeking to utilize
+this eBook outside of the United States should confirm copyright
+status under the laws that apply to them.
diff --git a/README.md b/README.md
new file mode 100644
index 0000000..0570843
--- /dev/null
+++ b/README.md
@@ -0,0 +1,2 @@
+Project Gutenberg (https://www.gutenberg.org) public repository for
+eBook #25856 (https://www.gutenberg.org/ebooks/25856)