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Lent, he had fled, as he was wont, from converse with men, | suffered the penalty of death, while his prey was unhurt, the retired to a little cabin in the wilderness, where, sheltered birds returning to the lake without the slightest injury, under only from the sun and rain, he gave himself up to contem the protection of their holy patron. plation, and spent all his time in reading and prayer. One morning, having raised his hand to heaven, as was his custom, Gerald published his “ Topography of Ireland" by through the window, it chanced that a blackbird pitched upon reading it publicly at Oxford in 1187, giving a day it and laid her eggs in his palm, treating it as her nest. The to the reading of each of its three books. On the saint, taking pity on the bird, shewed so much gentleness first day of reading he entertained at his lodgings all and patience that he neither drew in nor closed his hand, but the poor of the town; on the second day the teachers kept it extended and adapted it to the purpose of a nest, of the different faculties and the best students ; on without wearying, until the young brood was entirely hatched.

the third day the rest of the students, with the In perpetual memory of this wonderful occurrence, all the

soldiers, townsmen, and many burgesses. In the images of St. Kevin throughout Ireland represent him with

latter part of the same year Saladin took Jerusalem, a blackbird in his extended hand.

and in the next year, 1188, another crusade was

preached. Archbishop Baldwin, followed by a train The next chapter tells some wonders about of clergy, preached the crusade in Wales, and Gerald

went with him. This gave rise to another book of ST. COLMAN'S TEAL.

his, “ The Itinerary of Wales," from which we may There is in Leinster a small pool frequented by the birds

take a passage on the degeneracy of the monks. He of St. Colman, a species of small ducks, vulgarly called teal

was speaking of the Abbey of Llanthony, near which (cercella). Since the time of the saint, these birds have

he had a little house of his own at Llanddeu. become so tame that they take food from the hand, and until the present day exhibit no signs of alarm when approached

CORRUPTION OF RELIGIOUS ORDERS. by men. They are always about thirteen in number, as if

The mountains are full of herds and horses, the woods they formed the society of a convent. As often as any evil

well stored with swine and goats, the pastures with sheep, chances to befall the church or clergy, or the little birds the plains with cattle, the arable fields with ploughs; and, themselves, or any molestation is offered them, they directly although these things in very deed are in great abundance, fly away, and, betaking themselves to some lake far removed

yet each of them, from the insatiable nature of the mind, from thence, do not return to their former haunts until con

seems too narrow and scanty. Therefore lands are seized, dign punishment has overtaken the offenders. Meanwhile,

landmarks removed, boundaries invaded, and the markets in during their absence, the waters of the pond, which were consequence abound with merchandise, the courts of justice before very limpid and clear, become stinking and putrid,

with law-suits, and the senate with complaints. Concerning unfit for the use either of men or cattle. It has happened such things, we read in Isaiah, “Woe unto them that join occasionally that some person fetching water from this pond house to house, that lay field to field, till there be no place, in the night-time, has drawn up with it one of the birds, not

that they be placed alone in the midst of the earth.” purposely, but by chance, and having cooked his meat in the If, therefore, the prophet inveighs so much against those water for a long time without being able to boil it, at last he who proceed to the boundaries, what would he say to those has found the bird swimming in the pot, quite unhurt; and, who go far beyond them? From these and other causes, having carried it back to the pond, his meat was boiled without

the true colour of religion was so converted into the dye further delay.

of falsehood, that manners internally black assumed a fair It happened, also, in our time, that as Robert Fitz-Stephen,

exterior: with Dermot, king of Leinster, was passing through that

“Qui color albus erat, nunc est contrarius albo." country, an archer shot one of these birds with an arrow.

[The colour that was white is now the contrary to white.] Carrying it with him to his quarters, he put it in a pot to be cooked with his meat, but after thrice supplying the fire with So that the Scripture seems to be fulfilled concerning these wood, and waiting till midnight, he did not succeed in making | men, “ Beware of false prophets, who come to you in sheep's the pot boil, so that, after taking out the meat for the third clothing, but inwardly they are ravenous wolves.” But I time, he found it as raw as when he first placed it in the pot. am inclined to think this avidity does not proceed from any At last, his host observing the little bird among the pieces bad intention. For the monks of this Order (although themof meat, and hearing that it was taken out of this pond, selves most abstemious) incessantly exercise, more than any exclaimed, with tears," Alas, me, that ever such a mis others, the acts of charity and beneficence towards the poor fortune should have befallen my house, and have happened and strangers; and because they do not live as others upon in it! For this is one of St. Colman's birds." Thereupon fixed incomes, but depend only on their labour and forethe meat being put alone into the pot, was cooked without thought for subsistence, they are anxious to obtain lands, further difficulty. The archer soon afterwards miserably farms, and pastures, which may enable them to perform expired.

these acts of hospitality. However, to repress and remove Moreover, it chanced that a kite, having carried off one of from this sacred Order the detestable stigma of ambition, I these little birds, and perched with it in a neighbouring tree, wish they would sometimes call to mind what is written in behold, all his limbs immediately stiffened in the sight of Ecclesiasticus, “Whoso bringeth an offering of the goods of many persons, nor did the robber regard the prey which the poor, doth as one that killeth the son before his father's he held in his claws. It also happened that one frosty | eyes :" and also the sentiment of Gregory, “A good use does season a fox carried off one of these birds, and when the not justify things badly acquired;" and also that of Ambrose, morning came, the beast was found in a little hut on the shore | “ He who wrongfully receives, that he may well dispense, is of the lake, which was held in veneration from its having rather burthened than assisted.” Such men seem to say with been formerly the resort of St. Colman, the bird being in the the Apostle, “Let us do evil that good may come.” For it fox's jaws, and having choked him. In both cases the spoiler | is written, “Mercy ought to be of such a nature as may be received, not rejected, which may purge away sins, not make ¡ with those alone which have been freely and unconditionally a man guilty before the Lord, arising from your own just bestowed upon them.” This Order, therefore, being satisfied labours, not those of other men.” Hear what Solomon says: more than any other with humble mediocrity, and, if not “Honour the Lord from your just labours." What shall wholly, yet in a great degree checking their ambition ; and they say who have seized upon other men's possessions, and though placed in a worldly situation, yet avoiding, as much exercised charity “O Lord, in Thy name we have done as possible, its contagion; neither notorious for gluttony or charitable deeds, we have fed the poor, clothed the naked, . drunkenness, for luxury or lust; is fearful and ashamed of and hospitably received the stranger:" to whom the Lord incurring public scandal, as will be more fully explained in will answer, “Ye speak of what ye have given away, but the book we mean (by the grace of God) to write concerning speak not of the rapine ye have committed; ye relate con the Ecclesiastical Orders. cerning those ye have fed, and remember not those ye have killed." I have judged it proper to insert in this place an | Giraldus Cambrensis entered fully into Church instance of an answer which Richard, king of the English,

questions in his “ Gemma Ecclesiastica,"! produced made to Fulke, a good and holy man, by whom God in these

in the reign of Richard I. The subject of it fell, our days has wrought many signs in the kingdom of France.

he said, under the two heads, precept and example This man had among other things said to the king: “You

“ For as Jerome tells us, · Long and tedious is the have three daughters, namely, Pride, Luxury, and Avarice;

way that leads by precept; commodious and brief is and as long as they shall remain with you, you can never

the way that leads by example.' So from the legends expect to be in favour with God.” To which the king, after

of the holy Fathers, of which very few copies are to a short pause, replied: “I have already given away those daughters in marriage : “ Pride to the Templars, Luxury to

be found among you of Wales, and from the faithful the Black Monks, and Avarice to the White."

narratives of ancient and more recent times, I have It is a remarkable circumstance, or rather a miracle,

compiled, with a view to your imitation, some things concerning Llanthony, that, although it is on every side sur

which will be not unserviceable to you.” He begins rounded by lofty mountains, not stony or rocky, but soft, and

by answers to questions then dwelt upon. What covered with grass, Parian stones are frequently found there, shall the priest do if by chance he has spilt part and are called free-stones, from the facility with which they

of the consecrated cup, or allowed mice to nibble at admit of being cut and polished; and with these the church the sacred bread? When may a layman officiate? is beautifully built. It is also wonderful, that when, after a How are sins remitted ? By the sacraments, by diligent search, all the stones have been removed from the martyrdom, by faith, by mercy, by charity, by prayer, inountains, and no more can be found; upon another search, and—observe the doubt—"perhaps by pontifical a few days afterwards, they re-appear in greater quantities to indulgence.” He describes minutely the manner those who seek them.

of carrying consecrated elements to the sick, and With respect to the two Orders, the Cluniac and the discusses the mystery of the Eucharist, of which he ('istercian, this may be relied upon : although the latter says it seems safer concerning that which is miracuare possessed of fine buildings, with ample revenues and lous not to discuss every point to a hair's breadth, but estates, they will soon be reduced to poverty and destruction. rather to leave to God what is uncertain. If we are To the former, on the contrary, you would allot a barren told on certain authority that the substance of the desert and a solitary wood; yet in a few years you will bread and wine is converted into substance of the body find them in possession of sumptuous churches and houses, and blood of the Lord, let us not blush to say that and encircled with an extensive property. The difference of

we are ignorant as to the manner of the conversion. manners (as it appears to me) causes this contrast. For as

Of the questioning in his time as to the way in without meaning offence to either party, I shall speak the

which men were to accept that doctrine, he tells that truth: the one feels the benefits of sobriety, parsimony, and prudence, whilst the other suffers from the bad effects of

he saw in Paris a learned Englishman, Richard de

Aubry, who lectured to a large audience in interpregluttony and intemperance: the onc, like becs, collect their stores into a heat, and unanimously agree in the disposal of

tation of the Eucharist. “He seemed to be the very one well-regulated purse ; the others pillage and divert to

mirror of religion and morality among the clergy ; be improper uses the largesses which have been collected by

afflicted his body with watchings and fastinys, with divine assistance, and by the bounties of the faithful; and,

much abstinence and earnest prayers ; yet when he whilst each individual consults solely his own interest, the

took to his bed in his last sickness, and was offered welfare of the community suffers ; since, as Sallust observes,

the Lord's body, he could not receive it. Nay, he " Small things increase by concord, and the greatest are

even averted his face, exclaiming that this punishwasted by discord.” Besides, sooner than lessen the number

ment had happened to him through the just judgment of one of the thirteen or fourteen dishes which they claim | of God, because he never could prevail upon himself by right of custom, or even in a time of scarcity or famine

- --- recede in the smallest degree from their accustomed good

The “Gemma Ecclesiastica," never before printed, was edited. fare, they would suffer the richest lands and the best

with a valuable introduction, by Professor John Sherren Brener, iu buildings of the monastery to become a prey to usury, and 1862, as one of the collection of the works of Giraldus Cambrentis, mm the numerous poor to perish before their gates.

the series of " Chronicles and Memorials of Great Britain and Irrla The first of these Orders, at a time when there was a

during the Middle Ages," published under the direction of the Maste deficiency in grain, with a laudable charity, not only gave

of the Rolls. The preceding translations are from a volume of Balne

Libraries that makes two notable works by Giraldus easily annessible away their flocks and herds, but resigned to the poor one of to the general reader. It is called “The Historical Work at the two dishes with which they were always contented. But 'Giraldus Cambrensis, containing the Topography of Ireland, and the in these our days, in order to remove this stain, it is ordained

History of the Conquest of Ireland, translated by Thomas Fumeter. by the Cistercians, “ That in future neither farms nor pas

M.A. The Itinerary through Wales and the Description of Wales, **

translated by Sir Richard Colt Hoare, Bart. Revised and Edited tures shall be purchased ; and that they shall be satisfied with Additional Notes, by Thomas Wright, M.A." (Bohn, 1861)

to have a firm belief in this article of faith. And so upon bread and water. If therefore our enemy thus he entered the way of all flesh without the viaticum." scoffed at that excusable excess, how can he mock From the Eucharist and the vessels and books used in our excesses that are inexcusable ?" its celebration, Gerald passed to baptism, confession, Giraldus Cambrensis spoke of the degradation by possession by evil spirits, and the power of the sign luxury of houses of the great order of the Benedicof the cross. Throughout, his teaching was enforced tines. Its founder, Benedict of Nursia, had known by wonderful tales ; fables taken as truth for love of it difficult in the sixth century to find men ready as the truth they symbolised. Thus, there was a noble he himself was to deny the flesh. He kept it down young lady possessed by a spiteful devil. A holy with thorns and nettles; but when he was Abbot at man was brought to her, and she immediately slapped Vicovaro it is said that his monks tried to poison him his face. He bore the insult patiently, and turned for his strictness. He retired into the wilderness the other cheek. To that she gave a harder slap. and founded twelve monasteries. Persecution of a He turned his face to her the third time. Then said priest named Florentinus drove him to Cassino in the evil spirit within her, “ Your patience conguers Campania. On Monte Cassino he is said to have me," and so the girl was cured. Giraldus in many destroyed a heathen temple and grove, and to have ways dwelt on the devices of the clergy to enrich founded on its site the first and most famous monasthemselves unfairly. Soldiers and laity were accus tery of his order, there planning a strict rule, which tomed to make offering at certain gospels for which he perfected in the year 529. His cloistered comthey had especial veneration in the same way as they munity was to dwell together in constant meditation offered at the mass. For that reason the reading of and labour, and in strict obedience to the abbot, a gospel at each mass was often multiplied into the serving as a type of their obedience to God. Women reading of three or four to win an offering for each. also afterwards joined themselves in such communiHe would have had fewer churches and altars, fewer ties for holy contemplation and repression of the persons ordained, with more care in their selection, Hesh. The body of religious women to whom love of and oblations only permitted three times a year, at Christmas, Easter, and Whitsuntide; to which might be added founder's day, a funeral, each anniversary, and purification. He vehemently opposed the practice of bestowing benefices in reversion, and all multiplication of the fees of bishops. He tells of a bishop who when he had consecrated a church immediately anathematised it because the fee was not ready; of an archbishop who excused his simony by saying, “I do not sell the church, I only sell my favour; why should any one have my favour who has never done anything to deserve it?" of another who gave benefices to his nephews while they were children, that, under pretext of wardship, he might take the profits to himself; of another who gave church promotion to his stupid relatives, and neglected the deserving, for they, he said, could take care of themselves. Thus, Gerald added, these prelates observe the Apostle's precept, “ Those members of the body which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness.”

As soon as a self-seeking worldliness is joined in many with charge over the spiritual interests of men, protest begins; the most earnest Churchmen are themselves the most devoted labourers for Church reform; the history of labour towards reformation covers as much time as the history of human frailty. There were very many Church reformers before Wiclif, each attacking those which seemed to him the faults most hurtful to the spiritual life. Giraldus spoke of the growing luxury of eating and drinking. A BENEDICTINE NUN. (From Dugdale's " Monasticon.") He allowed licence in case of hospitality, as we read, he said, in the lives of saints that they sometimes ex Christ was commended in a little discourse on “ The ceeded rules of temperance in honour of their guests. Wooing of Our Lord,” may have been Benedictines. “ As is read," he says, “ of Saint Philibert, to whom I think, however, that Dr. Richard Morris, who has when he had taken too much while sitting with edited this and other “ Old English Homilies and guests, the devil came as he lay on his back, and | Homiletic Treatises of the Twelfth and Thirteenth tapping at his belly, said, 'All's well within Philibert | Centuries,” shows good reason for identifying its to-day. To whom he answered, · It will be ill for author with the writer of a piece called the “Ancren him to-morrow.' On this account he fasted next day | Riwle," the Rule of the Anchoresses. That author

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was probably Bishop Poor, who died in 1237, and evermore look upon that blissful beauty, than be in all bliss lies buried in his cathedral church at Salisbury. | and forego the sight of thee. Thou art so shining and so His Rule of the Anchoresses was written for a small

white, that the sun would be pale if it were beside thy community consisting only of three pious ladies and

blissful countenance. If I then will love any man for fairtheir domestics or lay sisters at Tarrant Kaines,

ness I will love thee, my dear life, mother's fairest son. Ah, or Kingston, near Crayford Bridge, in Dorsetshire.

Jesu, my sweet Jesu, grant that the love of thee be all my The house remained a religious home, and was after

delight. wards incorporated with the Cistercian order ; but the

But now I will choose my beloved for Wealth; for everyauthor of the “Rule" written for their instruction

where with chattels one may buy love. But is there any said, “If any ignorant man ask you of what order ye

one richer than thou, my beloved, that reignest in heaven,

thou that art the renowned kaiser that has created all this are, say that ye are of the Order of St. James. If

world ? for as the holy prophet David says, “ The earth is such answer seem strange and singular to him, ask

the Lord's and all that fills it, the world and all that lives him, What is Order, and where he can find in Scrip

therein ;” heaven with the mirths and the immeasurable ture Religion more plainly described than in the

blisses, all is thine, my sweet one, and all thou wilt give me, canonical epistle of St. James ? He saith what

if I love thee aright. I cannot give my love to any man Religion is, and right Order: “Pure Religion and

for a sweeter possession. I will hold then to thee, my without stain is to visit and assist widows and

beloved, and love thee for thyself, and for thy love forsake orphans, and to keep oneself unspotted from the

all other things that might draw and turn my heart from world.' Thus doth St. James describe Religion and

thy love. Ah! Jesu, sweet Jesu, grant that the love of thee Order.” The Rule written for the Anchoresses is in be all my delight. eight parts, and treats (1) of Devotional Services, (2) But what is wealth and world's weal worth without Liber. of the Government of the External Senses in keeping ality? And who is more free than thou, for first thou the Heart, (3) Moral Lessons and Examples, Reasons didst make all this world and didst put it under my feet, for Embracing a Monastic Life, (4) of Temptations and didst make me lady over all thy creatures that thou and the means of Avoiding and Resisting them, didst create on earth, but I miserably lost it through my (5) of Confession, (6) of Penance and Amendment, sins. Ah! lest I should lose all, thou gavest thyself to ine, (7) of Love or Charity, (8) of Domestic and Social to deliver me from pain. If I will love then any one for Duties. Probably for the same community, possibly liberality, I will love thee, Jesu Christ, most free beyond for another convent of women who had turned all others; for other liberal men give these outward things, from earthly wooing to set all their love on Christ,

but thou didst give Thyself for me, that thou couldst not the writer of the “ Ancren Riwle” wrote this piece

withhold thy own heart's blood. A dearer love-token gare called

never any beloved to another. And thou that gavest me first all thyself, thou hast promised me, my beloved, the

gift, all to myself, to reign on thy right hand, crowned with THE Wooing OF OUR LORD.

thyself. Who is then more generous than thou? who, for Jesu, sweet Jesu, my love, my darling, my Lord, my | largess, is better worthy of being beloved than thou, my dear Saviour, my honey-drop, my balm ! sweeter is the remem life ? Ah! Jesu, sweet Jesu, grant that the love of thee be brance of thee than honey in the mouth. Who is there | all my delight. that may not love thy lovely face? what heart is there so But largess is worth little when Wisdom is lacking. And hard that may not melt at the remembrance of thee: Ah! | if that I will love any man for wisdom, there is none wixt who may not love thee, lovely Jesu? For within thee alone than thou, that art called the wisdom of thy Father in are all things joined that ever may make any man worthy heaven; for He through thee, that art wisdom, created all of love to another.

this world, and ordereth it and divideth it, as it seenneth Beauty, and lovesome face, flesh white under clothing, best. Within thee, my dear love, is hidden the treasure of make many a man the rather and the more to be beloved. all wisdom, as the book bears witness. Ah! Jesu, swirt

Gold and Treasures and Wealth of this world cause some Jesu, grant that the love of thee be all my delight. to be beloved and praised.

But many a man through his Strength and Courage also Others for their Generosity and Liberality, that prefer makes himself beloved and esteemed. And is any so hardy graciously to give than niggardly to withhold.

as thou art? Nay; for thou alone dreadest not with thine Some for their Wit and Wisdom and worldly prudence; own dear body to fight against all the terrible devils of h11: and others for Might and Strength, to be distinguished and that whichever of them is least loathsome and horrible, it brave in fight to maintain their rights.

he might, such as he is, show himself to man, all the world Some are loved for their Nobility and highness of Birth; would be afraid to behold him alone, for no man may others for Virtue, and Politeness, and their faultless him and remain in his wits, unless the grace and strength Manners.

of Christ embolden his heart. Thou art moreover here with Some for Kindness, and Meekness, and goodness of heart so immensely mighty that, with thy precious hand nail and deed; and yet, above all this, nature causes friends of on the rood, thou boundest the hell-dogs, and bereftest them Kin to love one another.

of their prey which they had greedily grasped and be Jesu, my precious darling, my love, my life, my beloved, it fast on account of Adam's sin. Thou brave renowned my most worthy of love, my heart's balm, my soul's sweet champion robbedst hell-house, and deliveredst thy prison: ness, thou art Lovesome in countenance, thou art altogether and broughtest them out of the house of death, and ledd bright. All angel's life is to look upon thy face, for thy them with thyself to thy jewelled bower, the abode of eteru! cheer is so marvellously lovesome and pleasant to look upon, bliss; wherefore of thee, my beloved, was it truly wil that if the damned that boil in hell might eternally see it, all “ The Lord is mighty, strong and keen in battle." Ari that torturing pitch would appear but a soft warm bath ; for, therefore if a stalwart lemman please me, I will love the if it might be so, they had rather boil evermore in woe and Jesu, strongest over all, so that thou mayest fell the struar foes of my soul; and that the strength of thee may help all other things thou makest thyself worthy of love to me, my great weakness, and thy boldness embolden my heart. through those hard horrible injuries, and those shameful Ah! Jesu, sweet Jesu, grant that the love of thee be all wrongs that thou didst suffer for me. Thy bitter pain my delight.

and thy passion, thy sharp death on the rood, rightly tells But noble men and gentle and of high Birth often obtain upon all my love, and challenges all my heart. Jesus, my the love of women at a very small cost; for oftentimes life's love, my heart's sweetness, three foes fight against many a woman loses her honour through the love of a man me, and yet may I sore dread for their blows; and it behoves that is of high birth; then, sweet Jesu, upon what higher me, through thy grace, prudently to guard myself against man may I set my love? where may I a more gentle man the world, my flesh, and the devil. choose than thou, that art the king's son, that wieldest this world, and art king equal with thy father, king over kings, The homily then dwells upon the peril of man and and lord over lords ? and yet, with respect to thy manhood, | Christ's suffering and death for his salvation. Then born thou wast of Mary, a maiden meekest of mood; child of royal birth, of king David's kin, of Abraham's race. No Ligher birth than this is there under the sun. I will love Lady, mother, and maiden, thou didst stand here full nigh, thee, then, sweet Jesu, as the most noble life that ever lived | and sawest all this sorrow upon thy precious son. Thou on tarth, and also because in all thy life never was any wast inwardly martyred within thy motherly heart when vice found, my dear faultless beloved one; and that came thou sawest his heart cloven asunder with the spear's point. to thee of birth and of nurture, because thou didst ever But, Lady, for the joy that thou hadst of his resurrection dell in the court of heaven. Ah! my precious lord; so the third day thereafter, grant me to understand thy sorrow Doble and so gracious; suffer me never to settle my love and heartily to feel somewhat of the sorrow that thou then u churlish things, nor to desire earthly things nor fleshly hadst; and that I may help thee to weep because he so things in preference to thee, nor to love against thy will. bitterly redeemed me with his blood, so that I, with him Ah! Jesu, sweet Jesu, grant that the love of thee be all my and with thee, may rejoice in my resurrection at doomsday, d-light.

and be with thee in bliss. Jesus, sweet Jesu, thus thou «ckness and Mildness make a man everywhere to be foughtest for me against my soul's foes; thou didst settle teloved; and thou, my dear Jesus, for thy great meekness the contest for me with thy body, and madest of me, wretch, waet compared to a lamb, because anent all the wrong and thy beloved and spouse. Thou hast brought me from the the shame that thou sufferedst, and anent all the woe and world into the bower of thy birth, enclosed me in thy chamide painful wounds, thou never openedst thy mouth to ber where I may so sweetly kiss and embrace thee, and of marmur against it; and yet the shame and the wrong, that thy love have spiritual delight. Ah! sweet Jesu, my life's the sinful each day do unto thee, thou sufferest meekly; | love, with thy love hast thou redeemed me, and from the PAT dost thou take vengeance immediately after our sins, but world thou hast brought me. But I now may say with Ling awaitest our repentance, through thy mercy. Since the Psalmist, Quid retribuam Domino pro omnibus que retribuit thy goodness may cause thee everywhere to be beloved, mihi-Lord, what may I requite thee for all that thou hast therefore is it right that I love thee and leave all others given me! What may I suffer for thee for all that thou ter thre, for thou hast shown great mercy toward me. Ah! didst endure for me! But it is needful for me that thou Je*u, sweet Jesu, grant that the love of thee be all my be easy to satisfy. A wretched body and a weak I bear on

earth, and that, such as it is, I have given thee, and will But because friends of Kin naturally love one another, thou give to thy service. Let my body hang with thy body nailed lothest thyself with our flesh; tookest man of her flesh, on the rood, and enclosed transversely within four walls; and born of a woman. Thy flesh took of her flesh without hang I will with thee, and never more come from my cross commerce of man; took fully, with that same flesh, man's until I die; for then shall I leap from the rood into rest, nature to suffer all that man may suffer, to do all that from woe to weal and into eternal bliss. Ah! Jesus, so min doth, except sin alone ; for thou hadst neither sin nor sweet it is with thee to hang; for when I look on thee

norance. Then against nature goes each man who loveth that hangest beside me, the great sweetness of thee bereaves In such a kinsman, and leaveth all others. Seeing that me of many pains. But, sweet Jesus, what is my body tru I love ought to be amongst brethren, thou becamest worth in comparison with thine ? for if I might a thousandmen's brother of one father, with all those that sing Pater fold give thee myself, it would be nothing compared to thee roter in purity; but thou art a son through nature, and that gavest thyself for me; and yet I have a heart, vile w through grace, and man of that same flesh that we bear and unworthy, and destitute and poor of all good virtues ; on rarth. Ah! whom may he love truly who loveth not and that, such as it is, take to thyself now, dear life, with en he brother: then whosoever loveth not thee is a most true love, and suffer me never to love anything against thy

ked man. Now, my sweet Jesu, I have left for thy will, for I may not set my love better anywhere than on ate flesh's kinship, and yet born-brothers have cast me thee, Jesu Christ, that didst redeem it so dearly. There is

ed, but I reck of nothing whilst I hold thee, for in thee none so worthy to be loved as thou, sweet Jesu, that hast in ako na may I find all friends. Thou art to me more than thyself all things for which a man ought to be love-worthy Etter, more than mother. Brother, sister, or friends, none to another. Thou art most worthy of my love, thou that ar to be esteemed as anything in comparison with thee. didst die for the love of me. Yet if I offered my love for Ab! Jasu, sweet Jesu, grant that the love of thee be all my sale and set a value thereupon, as high as ever I will, yet

thou wilt have it, and moreover to what thou hast given Thon then with thy Beauty, thou with thy Riches, thou thou wilt add more; and, if I love thee aright, wilt crown Tith thy Liberality, thou with Wit and Wisdom, thou with me in heaven to reign with thyself, world without end. 10 Might and Strength, thou with nobleness of Birth and Ah! Jesu, sweet Jesu, my love, my beloved, my life, my Dariousness, thou with Meekness and mildness and great dearest love, that didst love me so much that thou didst ratleness, thou with Kinship, thou with all the things that die for the love of me, and hast separated me from the Du may purchase love with, hast bought my love; but above world, and hast made me thy spouse, and all thy bliss

ut light.

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