Chapter XII (1)

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.