Footnotes:
[1] Dante, convivio, i. 12.
[2] Cf. the Letter to Can Grande (Epist. x. 28), where Dante, like St. Thomas Aquinas before him, refers to the Benjamin Major as "Richardus de Sancto Victore in libro De Contemplatione."
[3]Par. x. 131, 132.
[4] Ps. lxviii. 27.
[5] Benjamin Minor, cap. 73.
[6] Benjamin Minor, cap. 75. Cf. Shelley, The Triumph of Life: "Their lore taught them not this: to know themselves." This passage of Richard is curiously misquoted and its meaning perverted in Haureau, Histoire de la Philosophie Scolastique, i. pp. 513, 514, in the Dictionary of National Biography, vol. xvi., and elsewhere.
[7] Benjamin Minor, cap. 81.
[8] Cf. below, pp. 32, 33.
[9] Richard Rolle of Hampole and his Followers, edited by C. Horstman, vol. i. pp. 162-172.
[10] Sene, Senis, or Seenes, "Siena," from the Latin Senae (Catharina de Senis).
[11] Cf. E. Gordon Duff, Hand-Lists of English Printers, 1501-1556, i. p. 24.
[12] Bibliotheca Britannico-Hibernica p. 452.
[13] Quietaclacmium Margerie filie Johannis Kempe de domibus in parochia de Northgate. Brit. Mus., Add MS. 25,109.
[14] She was, however, apparently less strictly enclosed than was usual for an ancress.
[15] Cf. G. Tyrrell, Sixteen Revelations of Divine Love shewed to Mother Juliana of Norwich, Preface, p. v.
[16] In the British Museum copy of Pepwell's volume, ff. 1-2 of the Epistle of Prayer and f. 1 of the Song of Angels are transposed.
[17] Cf. C. T. Martin, in Dictionary of National Biography, vol. ix. For Hilton's alleged authorship of the De Imitatione Christi, see J. E. G. de Montmorency, Thomas a Kempis, his Age and Book, pp. 141-169.
[18] Edited by G. G. Perry, under the title The Anehede of Godd with mannis saule, as the work of Richard Rolle, in English Prose Treatises of Richard Rolle de Hampole (Early English Text Society, 1866), pp. 14-19; and, in two texts, by C. Horstman, op. cit., vol. i. pp. 175-182.
[19] In the MSS. this is called: A pystyll of discrecion in knowenge of spirites; or: A tretis of discrescyon of spirites.
[20] All in Harl. MS. 674, and other MSS. The Divine Cloud of Unknowing, and portions of the Epistle, Book, or Treatise, of Privy Counsel have been printed, in a very unsatisfactory manner, in The Divine Cloud with notes and a Preface by Father Augustine Baker, O.S.B. Edited by Henry Collins. London, 1871.
[21] D. M. M'Intyre, The Cloud of Unknowing, in the Expositor, series vii. vol. 4 (1907). Dr. Rufus M. Jones, Studies in Mystical Religion, p. 336, regards these treatises as the work of "a school of mystics gathered about the writer of the Hid Divinity." Neither of these authors includes the translation of the Benjamin Minor, which, however, appears to me undoubtedly from the same hand as that of the Divine Cloud.
[22] Benjamin Minor, cap. 78.
[23] Dialogo cap. 151.
[24] Benjamin Minor, cap. 72.
[25] The MSS. have: "men clepen."
[26] So the MSS., which agrees with the Latin, ordinati affectus (Benjamin Minor, cap. 3); Pepwell has "ardent feelings."
[27] So Pepwell, which accords with the Latin: cum tante importunitate. The MSS. read: "unconningly," i.e. ignorantly.
[28] So Harl. MS. 674 and Pepwell; Harl. MS. 1022, ed. Horstman, reads: "forthe," i.e. offer. The Latin is: "Et Zelphae quidem sitim dominae suae copia tanta omnino extinguere non potest" (Benjamin Minor, cap. 6).
[29] The Latin has simply: "vinum quod Zelpha sitit, gaudium est voluptatis" (ibid.).
[30] Harl. MS. 1022, ed. Horstman, reads: "in our soul."
[31] Pepwell gives the modern equivalent, "ordinate" and "inordinate," for "ordained" and "unordained," throughout.
[32] Ps. cxi. 10 (Vulgate cx.).
[33] Pepwell adds: "and high Judge."
[34] Filius visionis.
[35] Gen. xxix. 32 (Vidit Dominus humilitatem meam, Vulgate).
[36] Gen. xxix. 33.
[37] Exauditio.
[38] Matt. v. 4.
[39] Ezek. xxxiii. 14.
[40] Made humble.
[41] Ps. li. 17 (Vulgate l.).
[42] Additus, vel Additio.
[43] Added. Cf. Gen. xxix. 34.
[44] Ps. xciv. 19 (Vulgate xciii.).
[45] Gen. xxix. 34.
[46] Gen. xxix. 35 (Vulgate): Modo confitebor Domino.
[47] Confitens.
[48] Learning.
[49] Ps. cvi. 1, cvii. 1 (cv., cvi., Vulgate).
[50] Pepwell reads: "the true goodness of God."
[51] Pepwell reads: "conning."
[52] Latin Invisibilium: Pepwell has "unseasable."
[53] Pepwell has "feble."
[54] Reasons.
[55] Because.
[56] Judicium (Pepwell adds: "or judgment").
[57] Gen. xlix. 16: "Dan shall judge his people."
[58] Gen. xxx. 6.
[59] Gen. xxx. 8: "Comparavit me Deus cum sorore mea, et invalui" (Vulgate).
[60] In the Latin, "Comparalio vel conversio."
[61] Gen. xlix. 21: "Naphtali is a hind let loose: he giveth goodly words" (Nephthali cervus emissus at dams eloquia pulchritudinis, Vulgate).
[62] Harl. MS. 1022, ed. Horstman, reads: "full."
[63] Underloute, participle of Underluten (O.E. Underlutan), "to stoop beneath," or "submit to." Cf. Wycliffe's Bible, Gen. xxxvii. 8: "Whether thow shalt be oure kyng, oither we shal be undirloute to thi bidding?"
[64] Discomfort.
[65] Dixit: Feliciter. Gen. xxx. 11 (Vulgate).
[66] Felicitas. Harl. MS. 674 adds: "whether thou wilt."
[67] The MSS. have: "selyness."
[68] Gen. xxx. 13 (Vulgate): Hoc pro beatitudine mea.
[69] Beatus.
[70] Natural.
[71] Murmurs, complains. Cf. Chaucer, The Persones Tale, ed. Skeat SS 30: "After bakbyting cometh grucching or murmuracion; and somtyme it springeth of impacience agayns God, and somtyme agayns man. Agayns God it is, whan a man gruccheth agayn the peynes of helle, or agayns poverte, or los of catel or agayn reyn or tempest; or elles gruccheth that shrewes han prosperitee, or elles for that goode men han adversitee."
[72] Pepwell adds: at the least willingly.
[73] Pepwell reads: "put down."
[74] Watches.
[75] Promises. Latin: fovet promissis.
[76] A curious mistranslation: "Sed Aser hosti suo facile illudit dum partem quam tuetur, alta patientiae rupe munitam conspicit" (Benjamin Minor, cap. 33).
[77] Dwelling-place.
[78] Pacified. Harl. MS. 1022, ed. Horstman, reads: "the cite of conscience is made pesebule."
[79] Merces.
[80] So Harl. MS. 674; omitted in Harl, MS. 1022 and by Pepwell.
[81] Gen. xxx. 18.
[82] The MSS. read: "erles."
[83] Gen. xlix, 14: "Issachar asinus fortis accubans interterminos" (Vulgate).
[84] Rom. vii. 24.
[85] Phil. i. 23.
[86] Ps iv. 5. Harl. MS. 674 has: "Wraththes and willeth not synne, or thus: Beeth wrothe and synnith not."
[87] Human nature in our fellow-man.
[88] Fellow-Christian. The words in square brackets are omitted in Harl. MS. 674.
[89] Ps. cxxxix. (Vulgate cxxxviii. ) 21.
[90] Ps. cxix. (Vulgate cxviii.) 104.
[91] Habitaculum fortitudinis.
[92] Gen. xxx. 20.
[93] Assuredly. Pepwell sometimes modernises this word, but not invariably.
[94] 1 John i. 8.
[95] Cf. St. Augustine's various writings against the Pelagians, e.g. Epist. clvii. (Opera, ed. Migne, tom. ii. coll. 374 et seq.), Ad Hilarium.
[96] Deliberate intention.
[97] Warnes in the MSS.
[98] Disposition.
[99] Coaxing, beguiling. Harl. MS. 674 reads: "glosing."
[100] Madness.
[101] In particular. Pepwell has: "surely."
[102] Regret.
[103] Better is art than evil strength. A proverbial expression. Cf. Layamons Brut, 17210 (ed Madden, ii. p. 297); Ancren Riwle (ed. Morton), p. 268 (where it is rendered: "Skilful prudence is better than rude force"). Cf. Prov. xxi. 22.
[104] The MSS. have: "ilke."
[105] Invisibilia.
[106] So Pepwell and Harl. MS. 674. Harl. MS. 1022, ed. Horstman, reads: "see thiself and the candell."
[107] Pepwell reads: "waking."
[108] Ps. iv. 6-7.
[109] Harl. MS. 674 reads: "light."
[110] Salutary.
[111] Skill.
[112] So Pepwell. Harl. MS. 674 reads: "each desire on desire." Harl. MS. 1022, ed. Horstman, has: "hekand desire unto desire."
[113] Gen. xxxv. 18.
[114] Ps. xxvi. (Vulgate xxv.) 12.
[115] So Harl. MSS. 1022 and 2373; Pepwell and harl. MS. 674 read: "godly."
[116] Ps. lxviii. 27 (Vulgate lxvii. 28).
[117] So Harl. MS. 2373; omitted in Harl. MS. 674. Pepwell has instead: "To the which us bring our blessed Benjamin, Christ Jesu, Amen." Harl. MS. 1022 ends: "Jesus Jesu, Mercy, Jesu, grant Mercy, Jesu." The whole of this concluding paragraph, which is an addition of the translator, differs considerably in Pepwell.
[118]So Pepwell and MS. Reg. 17 D.V.; Caxton has: "Thou art she that art not, and I am he that am"; which is nearer to the Latin.
[119]Caxton reads: "I escape gracyously all his snares."
[120]Cf. Dante, Par. xxxiii. 100-105:—
"A quella luce cotal si diventa,
Che volgersi da lei per altro aspetto,
E impossibil che mai si consenta;
Pero che il ben, ch'e del volere obbietto,
Tutto s'accoglie in lei, e fuor di quella
E difettivo cio che li e perfetto."
"Such at that light does one become, that it were impossible ever to consent to turn from it for sight of ought else, For the good, that is the object of the will, is wholly gathered therein, and outside it that is defective which there is perfect."
[121]So Pepwell: Caxton has: "yf thou wilt gete the vertu of ghostely strength."
[122]Pepwell and the MS. add: "and temptations" (Caxton: "of temptacyons"); which is clearly out of place. Cf. Legenda, SS 104 (Acta Sanctorum, Aprilis, tom. iii.).
[123]2 Cor. i. 7.
[124]Mated. Caxton has: "vertuously y-mette." Cf. Legenda, SS 101: "Talis anima sic Deo conjuncta."
[125]2 Cor. xii. 10.
[126] "And the cause and the rote" (Caxton).
[127]Sometimes.
[128]Caxton has: "It happed she sayde that other whyle deuoute feruour of a sowle leuyng oure lorde Jhesu other by somme certeyne synne, or ellys by newe sotyll temptacyons of the fende wexyth dull and slowe, and other whyle it is y-brought to veray coldenesse." Pepwell and the MS. are entirely corrupt: "It happeneth (she sayth) that otherwhyle a synner whiche is leuynge our Lord Jhesu by some certeyn synne, or ellys by some certeyn temptacyons of the fende," &c. The original of the passage runs thus: "Frequenter enim (ut inquiebat) contingit animae Deum amanti quod fervor mentalis, vel ex divina providentia, vel ex aliquali culpa, vel ex haustis adinventionibus inimici, tepescit, et quandoque quasi ad frigiditatem usque deducitur" (Legenda SS 107).
[129]So Caxton; Pepwell has: "leaving."
[130]Caxton has: "seeth"; the Latin text: quantumcumque videat seu sentiat.
[131]Requited.
[132]So the MS.; Pepwell reads: "were feble and fayle"; and Caxton: "wexed feble and defayled."
[133]Caxton reads: "prayng" (praying).
[134]So Caxton: Pepwell and MS. have: "in."
[135]Latin, Praelatorum suorum (i.e. of her ecclesiastical superiors), Legenda, SS 361.
[136]Omitted in Pepwell and in MS.
[137]Judge. Cf. above, p. 14.
[138]Judgment.
[139] "Also she sayd that she hadde alwaye grete hope and truste in Goddes prouydence, and to this same truste she endured her dysciples seyng unto theym that she founde and knewe" (Caxton).
[140]The habergeon or the hair-shirt, the former term being applied to an instrument of penance as well as to a piece of armour. Cf. Chaucer, The Persones Tale (ed. Skeat, SS 97): "Thanne shaltow understonde, that bodily peyne stant in disciplyne or techinge, by word or by wrytinge, or in ensample. Also in weringe of heyres or of stamin, or of haubergeons on hir naked flesh, for Cristes sake, and swiche manere penances. But war thee wel that swiche manere penances on thy flesh ne make nat thyn herte bitter or angry or anoyed of thy-self; for bettre is to caste awey thyn heyre, than for to caste away the sikernesse of Jesu Crist. And therfore seith seint Paul: 'Clothe yow, as they that been chosen of God, in herte of misericorde, debonairetee, suffraunce, and swich manere of clothinge'; of whiche Jesu Crist is more apayed than of heyres, or haubergeons, or hauberkes."
[141]Wynkyn de Worde has: "sholde."
[142]Wynkyn de Worde has: "profyte."
[143]Cf. St. Catherine of Siena, Letter to William Flete (ed. Gigli, 124): "There are some who give themselves perfectly to chastising their body, doing very great and bitter penance, in order that the sensuality may not rebel against the reason. They have set all their desire more in mortifying the body than in slaying their own will. These are fed at the table of penance, and are good and perfect, but unless they have great humility, and compel themselves to consider the will of God and not that of men, they oft times mar their perfection by making themselves judges of those who are not going by the same way that they are going."
[144]Perhaps, simply, "say many prayers"—without any special reference to the rosary.
[145]Annoy.
[146]Wynkyn de Worde has: "mote."
[147]Wynkyn de Worde has: "lownesse."
[148]With-out-forth=outwardly. Cf. Chaucer, The Persones Tale, (ed. Skeat, SS 10): "And with-inne the hertes of folk shal be the bytinge conscience, and with-oute-forth shal be the world al brenninge."
[149]Everyche=each one.
[150]According to the legend, certain "indulgences," to be gained by all who visited the Holy Places at Jerusalem, were first granted by Pope St. Sylvester at the petition of Constantine and St. Helena. There seems no evidence as to the real date at which these special indulgences were instituted. Cf. Amort, De origine, progressu, valore, ac frauctu Indulgentiarum, Augsburg, 1735, pars i. pp. 217 et seq.
[151]Plenary.
[152]All the indulgences attached to the Holy Places.
[153]Probably Racheness in the parish of South Acre, where "there was a leper hospital, with church or chapel dedicated to St. Bartholomew, of early foundation" (Victoria History of the County of Norfolk, ii. p. 450).
[154]In true union.
[155]Established firmly.
[156]Wandering.
[157]So Horstman. Pepwell reads: "With this wonderful onehede ne may none be fuifilled."
[158]Unreasonable impulses.
[159]Secret nature. Cf. Mother Juliana, Revelations of Divine Love, xiv. cap. 46: "And our kindly substance is now blessedfully in God."
[160]Divers.
[161]Cf. De Imitatione Christi, ii. 4: "If thine heart were right, then every creature would be a mirror of life, and a book of holy doctrine. There is no creature so small and vile, as not to represent the goodness of God."
[162]Horstman reads: "a mans saule."
[163]So Horstman: Pepwell reads: "as virtues in angels and in holy souls and in heavenly things."
[164]Pepwell omits the "not."
[165]Before.
[166]The truth of God's hidden mysteries.
[167]According to the measure of its love.
[168]All intervening hindrance.
[169]Horstman reads: "matter."
[170]A little.
[171]Before.
[172]Overtaxes.
[173]Craft.
[174]Horstman reads: "wete he wele."
[175]This passage is defective in Pepwell.
[176]MS. Dd. v. 55, ed. Horstman, has: "purges."
[177]Pepwell has: "in feeling of the sound."
[178]MS. Dd. v. 55, ed. Horstman, reads: "toune" (i.e. tone).
[179]Illumined.
[180]Cools down grows cold. Also construed with "from." Cf. Richard Rolle Psalter (ed. H. R. Bramley, p. 156): "He gars sa many kele fra godis luf."
[181]A mere abstract thought of God.
[182]Construe: "But if he hold this feeling and this mind (that is only his own working by custom) to be a special visitation."
[183]Surer, safer.
[184]Pepwell adds "and in faith."
[185]The MSS. add: "And bot if thou spede thee the rather or thou come to the ende of thy prayer."
[186]Pepwell reads: "find."
[187]Coax, beguile.
[188]Falsehoods.
[189]The MSS. read: "behetynges of lenger leuyng."
[190]Promise.
191Ps. xlvi. 8 (Vulgate), xlvii. 7 (A.V.): "Sing ye praises with understanding."
192Ps. cxi. 10 (cx. 10 Vulgate).
[193]So Pepwell; Harl. MS. 674 reads: "Bot forthi that there is no sekir stonding."
[194]Pepwell adds in explanation: "or amends"; i.e. satisfaction. Cf. Langland, Piers the Plowman, B. xvii. 237: "And if it suffice noughte for assetz"; and Wyclif, Pistil on Cristemasse Day (Select English Works, ed. T. Arnold, ii. p. 237): "And thus, sith aseeth muste be maad for Adams synne."
[195]Ps. xxxiv. 22 (Vulgate xxxiii. 23).
[196]The MSS. read: "fro a lyf."
[197]The MSS. read: "a lyf."
[198]So Harl. MS. 674. Pepwell reads: "Also the steps of thy staff Hope plainly will shew unto thee if thou do it duly, as I have told thee before, or not."
[199]Summa Theologica, II.-ii. Q. 82, A. I: "Devotio nihil aliud esse videtur, quam voluntas quaedam prompte tradendi se ad ea, quae pertinent ad Dei famulatum."
[200]The whole passage included in square brackets is omitted in Pepwell, but is identical in the two MSS.
[201]So Harl. MS. 2373; Harl. MS. 674 reads: "medeful."
[202]The trunk.
[203]Pepwell inserts: "it is but churl's meat, for."
[204]Not in Pepwell.
[205]Pepwell reads: "and for nothing else."
[206]Had never received it from Him.
[207]Pure Love, or Charity, which "attains to God Himself, that it may abide in Him, not that any advantage may accrue to us from Him" (St. Thomas Aquinas, Summa Theologica, II.-ii. Q. 23, A. 6). For the whole doctrine of "Pure Love or Disinterested Religion," cf. F. von Hugel, The Mystical Element of Religion, ii. pp. 152-181.
[208]So both MSS.; Pepwell reads: "blessedness."
[209]Hindering or marring.
[210]Cf. St. Thomas Aquinas, Summa Theologica, II.-ii. Q. 27, A. 3; and F. von Hugel, op. cit., ii. p. 167.
[211]In the Divine Essence.
[212]So Harl. MS. 674, I take "it" as the beatitude of man which is God Himself.
[213]Cf. Dante, Par. xxxiii, 143-145:—
"Ma gia volgeva il mio disiro e il velle, Si come rota ch' egualmente e mossa, L'Amor che move il sole e l'altre stelle."
"But already my desire and will, even as a wheel that is equally moved, were being turned by the Love that moves the sun and the other stars."
[214]1 Cor. vi. 17.
[215]Pepwell adds: "or sundry."
[216]So Pepwell and Harl. MS. 2373; Harl. MS, 674 reads: "they ben one spirit."
[217]Cant. ii. 16.
[218]Harl. MS. 674 reads: "glose." Pepwell adds: "or flatter."
[219]Heed.
[220]Pepwell adds: "or betokeneth." Cf. Langland, Piers the Plowman, A. i. 1: "What this mountein bemeneth."
[221]Cf. above, p. 28 note.
[222]Pepwell adds: "or counsel."
[223]Of thyself thou hast nought but sin.
[224]So the MSS.: Pepwell has: "to God."
[225]Pepwell changes to "divers."
[226]Cf. Dante, De Monarchia, iii. 16: "Man alone of beings holds a mid-place between corruptible and incorruptible; wherefore he is rightly likened by the philosophers to the horizon which is between two hemispheres. For man, if considered after either essential part, to wit soul and body is corruptible if considered only after the one, to wit the body, but if after the other, to wit the soul, he is incorruptible. . . . If man then, is a kind of mean between corruptible and incorruptible things, since every mean savours of the nature of the extremes, it is necessary that man should savour of either nature. And since every nature is ordained to a certain end, it follows that there must be a twofold end of man, so that like as he alone amongst all beings partakes of corruptibility and incorruptibilty, so he alone amongst all beings should be ordained for two final goals of which the one should be his goal as a corruptible being, and the other as an incorruptible" (P. H. Wicksteed's translation).
[227]Pepwell modernises this throughout to "dwelling alone."
[228]Pepwell substitutes "doubt." Cf. Chaucer, Legend of Good Women, 2686: "Thryes doun she fil in swiche a were."
[229]Pepwell adds: "in keeping of silence."
[230]Harl. MS. 674 reads: "more holiness than thou art worthy."
[231]Nature.
[232]Solitude.
[233]Pepwell has: "company."
[234]Pepwell reads: "better."
[235]Causes.
[236]1 Cor. ii. 11.
[237]Simple.
[238]Jas. i. 12.
[239]The MSS. usually read "cleped" for "called."
[240]Pepwell modernizes to "trouble."
[241]Jas. i. 12.
[242]To give place to.
[243]Such impulses to exceptional practices.
[244]Humble itself.
[245]Pleasant.
[246]Pepwell reads: "wits."
[247]Lest.
[248]Pepwell reads: "strait."
[249]Jer. ix. 21: "Quia ascendit mors per fenestras nostras" (Vulgate). Pepwell reads: "as saint Jerome saith"! Cf. Walter Hilton, The Ladder of Perfection, I. pt. iii. cap 9: "Lift up thy lanthorn, and thou shalt see in this image five windows, by which sin cometh into thy soul, as the Prophet saith: Death cometh in by our windows. These are the five senses by which thy soul goeth out of herself, and fetcheth her delight and seeketh her feeding in earthly things, contrary to the nobility of her own nature. As by the eye to see curious and fair things and so of the other senses. By the unskilful using of these senses willingly to vanities, thy soul is much letted from the sweetness of the spiritual senses within; and therefore it behoveth thee to stop these windows, and shut them, but only when need requireth to open them" (ed. Dalgairns, p. 115).
[250]Ignorant.
[251]Where natural and acquired knowledge alike fall shorts.
[252]Fully.
[253]Nature.
[254]Pepwell has: "when thou dost feel."
[255]Pepwell inserts: "I mean except the solemn vows of holy religion."
[256]2 Cor. iii. 17.
[257]Cf. St. Catherine of Siena, Letter 308 (ed. Gigli): "Love harmonises the three powers of our soul, and binds them together. The will moves the understanding to see, when it wishes to love; when the understanding perceives that the will would fain love, if it is a rational will, it places before it as object the ineffable love of the eternal Father, who has given us the Word, His own son, and the obedience and humility of the son, who endured torments, inuries, mockeries, and insults with meekness and with such great love. And thus the will, with ineffable love, follows what the eye of the understanding has beheld; and with its strong hand, it stores up in the memory the treasure that it draws from this love."
[258]Losing.
[259]Cant. iv. 9.
[260]To exercise love.
[261]Divers.
[262]1 Cor. i. 26, vii. 20; Eph. iv. 1.
[263]Luke x. 42.
[264]Pepwell inserts "Him list thee to see, and."
[265]Pepwell reads: "Let be good and all that is good, and better with all that is better."
[266]Luke x. 42.
[267]To know how to speak, etc.
[268]Banishing from thy soul's vision.
[269]Be able to.
[270]Pepwell reads: "privily." Cf. Wyclif (Select English Works, ed. cit., i. p. 149): "And after seith Crist to his apostles, that thes thingis he seide bifore to hem in proverbis and mystily."
[271]Pepwell reads: "rest."
[272]Pepwell modernises "conne" to "learn to" throughout this passage.
[273]Harl. MS. 674 reads: "stirring"; the other MS, as Pepwell.
[274]Harl. MS. 674 reads: "have."
[275]Pepwell reads: "else."
[276]Manifestly, i.e. unless they clearly show that they do not know how to act as they should. Pepwell has: "in a part."
[277]i.e. take their advice, but do not simply imitate them. I follow the MSS. in preference to Pepwell, who reads: "Work after no men's counsel, but sith that know well their own disposition; for such men should," etc.
[278]1 John iv. 1-6.
[279]Ps. lxxxv. 8 (Vulgate lxxxiv. 9).
[280]Zech. i. 9-19.
[281]Col. ii. 18.
[282]1 Thess. i. 2-9.
[283]Pepwell adds: "or ambition." Cf. Chaucer, The Persones Tale, ed. Skeat, SS 18: "and coveitise of hynesse by pryde of herte."
[284]Burns.
[285]So Harl. MS. 674; Pepwell has: "war."
[286]Crafty device.
[287]Cf. above, p. 17 note.
[288]Pepwell has: "gladly."
[289]Pepwell reads "ever ready."
[290]Withstand, resist.
[291]Cf. Mother Juliana, Revelations of Divine Love, i. cap. 9: "In general I am, I hope, in onehead of charity with all my even Christian, for in this onehead standeth the life of all mankind that shall be saved."
[292]If it is still guilty of the other two.
[293]Pepwell adds: "and voluptuous."
[294]Ps. cxxxii. (Vulgate cxxxi. ) 13.
[295]Cf. Walter Hilton, The Ladder of Perfection, II. pt. ii. cap. 3: "Jerusalem is, as much as to say, a sight of peace, and betokeneth contemplation in perfect love of God; for contemplation is nothing else but a sight of God, which is very peace."
[296]Probably Isa. lvii. 15.
[297]Pepwell reads: "most folly."
[298]Pepwell adds: "or harm." Cf. The Chronicle of Robert of Brunne, 8905-6: "Now may ye lyghtly bere the stones to schip wythouten dere."
[299]Advisedly.
[300]Partisans, abettors.
[301]The MSS. read: "doles."
[302]Pepwell reads: "But it is more sorrow to feel of our own spirit's deceits. For sometime our own spirit."
[303]The MSS. read: "Bot what thar reche"; what need to care.
[304]Pepwell reads: "didst feel in there."
[305]Cf. above, p. 95, note.
[306]Pepwell adds: "and judgment."
[307]Unless because of carelessness in resisting them when they first come.
[308]To regard thyself as responsible.
[309]Madness.
[310]Not in Harl. MS. 674.
[311]Pepwell reads: "a full damnable and a full cursed fiend in his living."
[312]Pepwell adds: "and desire much."
[313]Pepwell reads: "suggestion."
[314]On the other hand.