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.

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.