OpenLLM-France/wikimedia huggingface dataset:
# The Sermon on the Mount (Bossuet)/Day 26

Twenty-sixth Day
‘Forgive us our trespasses as we forgive them that trespass against us.’ — Matt. vi. 12,
'FORGIVE us as we forgive.' God admirably made the pardon we ourselves expect from Him upon that which we are commanded to grant to all who have offended us. Not satisfied with continually laying down the rule of our obligation in this matter, He puts the utterance of it into our own mouths in our daily prayer, so that if we fail in forgiveness He may say to us, as He did to the servant in the parable: — ‘ Out of thy own mouth I judge thee, thou wicked servant.’
That is: ‘You beg my forgiveness on condition of forgiving others yourself: you pronounced your own sentence when you refused to pardon your brother. Depart to that un​happy place where neither pardon nor mercy is found!'
This is what Christ insists upon here; and He explains it still more terribly in the parable of the unjust steward.
# The Sermon on the Mount (Bossuet)/Day 2

Second Day
FIRST BEATITUDE
To be poor in spirit.—Matt. v. 3.
WE come now to detail; and Jesus Christ ' begins thus : ‘ Blessed are the poor in spirit.’ He means here not only the poor by choice — those who have left all things to follow Him, and to whom He has promised a hundredfold in this world and life everlasting in the next — but all whose hearts are detached from earthly goods. He means both those who are bearing actual poverty without murmuring or impatience, and the rich who hold their possessions without the spirit of riches: — that is, without the love of display, the pride, the injustice, and the insatiable craving to get everything for themselves which constitute this spirit. Eternal happiness, under the majestic title of 'kingdom,’ belongs to all these — and for a special reason. The particular evil of poverty on earth is to make people con​temptible, weak, and impotent; and hence happiness is promised in this magnificent form as the corresponding indemnification for this lowliness : — 'Blessed are the poor in spirit, for theirs is the Kingdom of Heaven?
At the word ' blessed ’ the heart swells with joy; when 'poverty ’ is named it contracts; but it expands afresh at the sound of 'kingdom' still more when it is the ' Kingdom of Heaven.’ For who would not suffer for the sake of such a kingdom : a realm to be enjoyed in company with God Himself, and inseparably from Him: — eternal, spiritual, abounding in all things, and whence all trouble is banished for ever?
O Lord, I offer Thee everything — I give up everything — that I may share in such a realm! May I only be sufficiently stripped of all other goods to hope for it! In heart and mind 1 deprive myself of them all; and when it shall be Thy will to deprive me actually, I submit to Thee.
All Christians are under this obligation; but the humble Religious must go further, and must actually rejoice in being despoiled of all things, dead to the world, and incapable of holding possessions. O happy deprivation, which gives God in return!
# The Sermon on the Mount (Bossuet)/Day 24

Twenty-fourth Day
'Hallowed be Thy Name.' — Matt. vi. 9, 10.
HALLOWED by Thy Name; Thy Kingdom come; Thy will be done on earth as it is in heaven.' All this is a continuous act of love. To sanctify the name of God means to glorify Him in all things, and to long for nothing but His glory. To desire His kingdom means to wish with one’s whole heart to be subject to Him in all things, and to have Him reign not only over us, but over all creatures. His kingdom is in heaven; and His supremacy will be declared over the whole earth at the Last Judgment. What we have to do, therefore, is to put ourselves into the right state for desiring that glorious day. Would that we might all be of the number to whom Christ says ' When these things begin to come to pass’ — that is, when the signs that herald the Last Judgment shall appear, and that great day shall approach — whilst the rest of ​mankind are shuddering with fear, ' look up and lift up your heads, because your redemption is at hand.’
But Jesus Christ comes to each of us when our life ends. When that ' Last Day ’ of our own, then, is near, and Our Lord knocks at our door to call us, we must be ready to receive Him with joy and to say 'Thy Kingdom come! for I desire that all there is in me which is mortal may be swallowed up by life.'
But who amongst us really longs for the full reign of God? Which of us says, 'Thy Kingdom come ’ really heartily? And yet it is for this that we are prepared by the petition to Our Father in heaven. That is our habitation and our home, because it is our Father’s.
We are, in fact, not in good faith when we say ‘ Thy kingdom come ’: — or rather, which is the same thing at bottom, 'May Thy kingdom come for us.' And what stifles this desire, which ought to be so natural to every Christian, is our love of this world and its pleasures. We love our life here, full as it is of every kind of evil; and, still worse, full as it is of sin, which is the greatest of all evils.
Let us, then, break these bonds and say, ‘ Thy ​will be done! ’ Here is the true and perfect act of love: — to conform our will to the will of God. In heaven, where our Father is, they love Him; and therefore it is that they find their happiness in His will. May that which is done in heaven be done on earth! May what is finished up there be begun down here!
St Augustine says that this life ought not to be loved, but endured: non amanda, sed toler anda. It is only a place of pilgrimage — of exile — of sighs and tears. Therefore, O Heavenly Father, let Thy kingdom come and Thy will be done!
* ↑ Luke xxi. 28.
* ↑ 2 Cor. v. 4.
# The Sermon on the Mount (Bossuet)/Day 25

Twenty-fifth Day
'Give us this day our daily bread?' — Matt. vi. 11.
'IVE us this day our daily bread!' Here we have the genuine words of a child who confidently expects his Father to supply all his wants, even to the very smallest. O Father of us all, Thou hast given us a body which is mortal, though Thou didst not make it so at first: — but we disobeyed, and so death became our portion. This weak and mortal body, then, needs food every day, or it will grow faint and perish. Give it to us! Give it of simple kind, and in what quantity is necessary. Let us learn to remember, as we beg for it, that it is Thou Who dost supply it from day to day. Thou givest their daily bread to Thy children, Thy servants, and Thy soldiers, if they are fighting under Thy standard. Let us ask it with confidence, and take it from Thy hand with grateful thanks!
​It is rare for those who serve Thee to want for bread. True — Thou wilt often refuse what would gratify greediness or ill-regulated appetites, because these are bad, and it is more worthy of Thee to restrain than to gratify them; but as to the necessaries of life, hardly ever dost Thou refuse them to such as fear Thee and ask with humility. Thou hast charged the rich with the support of the poor; and hast placed so high a value on almsgiving that it can never cease to flourish in Thy Church. But even shouldst Thou, our Father, see well to let us want for bread, or for any other necessary of life, what should we say? We must simply go back to the previous petition: — 'Thy will be done ’: — for ' My meat,' said Our Lord, is ' to do the will of him that sent me.’
Another version reads 'Give us our supersubstantial bread,’ by which we understand the Bread of the Holy Eucharist. O my God, give us this to-day and every day. Were we only worthy to communicate every time we are present at the Holy Sacrifice! The table is prepared, but the guests are wanting: yet, O Jesus, Thou callest them to come! Let us ​desire this Bread of Life fervently and eagerly. Those who ‘ hunger and thirst for justice' desire it; and the most perfect act of love is to long incessantly to receive Jesus Christ.
# The Sermon on the Mount (Bossuet)/Day 19

Nineteenth Day
Relapses. — Luke xi. 21, 26; Heb. vi. 4-9; 2 Pet. ii. 20-22.
TO strengthen ourselves against relapses we may dwell on what is said in St Luke about the 'strong man armed.’ 'The strong man armed ’ is the devil. Consider these words: ‘ what he possesses is in peace.’ Think of the unhappy peace enjoyed by sinners. Conscience asleep, we see ourselves perishing, unmoved and in cold blood; the pleasures of sense bewitch us, and the devil reigns tranquilly in our souls. When Jesus Christ rouses the hardened heart and we do penance, the ' strong man ’ is driven away; but he has not done with us, and will not give up his possession. He returns with seven devils worse than himself. Weigh well what then follows. These impure spirits sully afresh the dwelling purged by penance, and there establish ​their home: — ‘and the last state of that man becomes worse than the first.’ Now, if after each relapse our state becomes worse, if the devil’s yoke grows heavier, if we plunge deeper and deeper into evil, and our strength incessantly diminishes, where shall we be at last, and how come forth from the abyss? God can draw us out: — that we know; but if there is nothing to be despaired of, there is everything to be feared.
It is impossible to man, in the ordinary course of things, to save himself from such a state. God alone can do it by an effort — so to speak — of His omnipotence. ' It is impossible,’ St Paul says, ‘for those who were once illuminated, having tasted also the heavenly gift, and were made partakers of the Holy Ghost.... and are fallen away, to be renewed again to penance.’ If St Paul speaks thus of those who have profaned the sanctity of Baptism, what should not those fear who have added to this the profanation of the Sacrament of Penance, so often repeated and so often despised? ‘ The
earth that drinketh in the rain which cometh often upon it.... but which bringeth forth thorns and briars, is reprobate, and very near unto a curse, whose end is to be burnt.’
​There is nothing here that needs to be explained. The words are clear enough, and we have only to reflect on them attentively, one after the other.
When we have been filled with fear by these words, we may arouse hope within us by the following ones, remembering that the whole Church tells us with St Paul: ' We hope for better things from you.'
Then, having heard St Paul, we may listen to St Peter: — ' For it had been better for them not to have known the way of justice, than after they have known it, to turn back from that holy commandment which was delivered to them. For that of the true proverb has happened to them: the dog is returned to his vomit, and the sow that was washed to her wallowing in the mire.’
Merely to hear such expressions horrifies and even sickens us; but the thing itself is much more horrible; and animals in the condition described are not nearly so degraded as the penitent who has fallen away again.
* ↑ Luke xi. 21, seq.
* ↑ Heb. vi. 4, seq.
* ↑ Ibid. vi. 7. 8.
* ↑ Heb. vi. 9. 3
* ↑ Peter ii. 21, 22.
# The Sermon on the Mount (Bossuet)/Day 27

Twenty-seventh Day
Lead us not into temptation, but deliver us from evil. — Matt. vi. 13.
WE do not say ‘ Lead us not into temptation' merely to escape yielding to the temptation, but to prevent its coming to us, according to the injunction: 'Watch and pray lest ye enter into temptation.' We must fear the ' entering in,' as well as the falling.
These words set forth the necessity for praying at all times: — both when need is actually pressing, and before it presses. Never wait for the temptation to come, for then trouble and anxiety of mind will hinder your praying properly. Pray before the temptation, and so forestall the enemy. God ' tempteth no man,' says St James. Hence, when we say ‘ lead us not into temptation' we must clearly understand it to mean ' Do not let us enter into it. ' This is ​what St Paul says: — ‘ God is faithful, who will not suffer you to be tempted above that which you are able ’: — but our ability lies chiefly in our prayers.
‘ Deliver us from evil.’ The Church expands this into ‘ deliver us from all evil: past, present, and to come.' ‘ Past evil,' which still leaves bad effects, is sin already committed; ‘ present evil ' is sin that we may be now committing; and ‘evil to come’ is sin that we fear we shall commit. All other evils are nothing, except in so far as they may cause us to sin by murmuring and impatience. It is principally in view of this possibility that we ask to be delivered from any other misfortunes.
‘ Deliver us from evil': — Deliver us from sin, and the consequences of sin: — therefore, from disease, sorrow, and death, so that we may be perfectly free. Then indeed shall we be supremely happy!
Another version has: ' Deliver us from the evil one': that is, from our enemy the devil with all his temptations.
When we beg for strength against temptation, it is not only against the devil, but against ourselves as well, according to St James. ‘But ​everyone is tempted by his own concupiscence, being drawn away and allured.' This is the one great temptation; and the devil himself can only reach us by means of it. How extreme, forsooth, is our weakness, when we are our own greatest enemies! And yet we sleep, and fear not! We neglect our salvation, and never realise the need for prayer!
* ↑ Matt. xxvi. 41.
* ↑ James i. 13.
* ↑ i Cor. x. 13.
* ↑ James i. 14.
# The Spiritual Guides of Sarwari Qadri Order/GLOSSARY

A
Aab-e-hayat: Water of life. This water springs from The Divine Name Al-Hayy: ‘The Living’ and symbolizesKnowledge of The Absolute. The one who drinks this water finds eternal life from Al-Hayy. Aashiq: True Lover, usually refers to The Divine Lover
Abad Eternity Abd: The Slave of Allah
Abdullah Ain-ul-Ayaan: The Absolute Slave of Allah who can see Him and the whole universe
Abudiat: Slavehood. Derived from ‘Abd’ which refers to the slave or worshipper. Hence, Abudiat is the state of total and utter submission to the Will of Allah. Ahl-e-Bait: The Sacred Family of The Holy Prophet
Ahl-e-Sunnah wal Jammat: The section of Muslims who follow the entire Sunnahs of The Holy Prophet. It includes all the four schools of thought i.e. Hanfi, Maliki, Shafii, Hambli Ain-ul-yaqeen Faith gained through observation
Akseer Nazar: The sight of alchemy which changes the inner self of a person, just as iron is converted into gold by the process of alchemy.
Alam-e-Jabrut: The world of souls or the connecting world
Alam-e-LaHoot: The world of Absolute Divinity
Alam-e-Malakut: The spiritual world of symbolic forms of bodies which cannot be touched, like that we see in dreams.
Alam-e-Nasut: The world of physical bodies. The world of the five human senses.
# The Spiritual Guides of Sarwari Qadri Order

The Spiritual Guides of Sarwari Qadri Order: is the English version of Mujtaba Akhir Zamani. It is a record of the authentic biographies of The Spiritual Guides of Sarwari Qadri Order from the 5th to the 6th Sultan-ul-Faqr with an additional 7th chapter based on the present Spiritual Guide of the Sarwari Qadri Order Sultan-ul-Ashiqeen Khadim Sultan-ul-Faqr Hazrat Sakhi Sultan Mohammad Najib-ur-Rehman. So far, the book is available in two languages: Urdu and English. It was published in 2015 by Sultan-ul-Faqr Publications Regd.

## Contents

* Preface
* Introduction by the Author
* Titles of The Spiritual Guides of Sarwari Qadri Order
CHAPTERS
* Sultan-ul-Arifeen Hazrat Sakhi Sultan Bahoo
* Sultan-ul-Tarikeen Hazrat Sakhi Sultan Syed Mohammad Abdullah Shah Madni Jilani
* Sultan-ul-Sabireen Hazrat Sakhi Sultan Pir Mohammad Abdul Ghafoor Shah Hashmi Qureshi
* Shahbaz-e-Arifaan Hazrat Sakhi Sultan Pir Syed Mohammad Bahadur Ali Shah Kazmi Al Mashhadi
* Sultan-ul-Auliya Hazrat Sakhi Sultan Mohammad Abdul Aziz
* Sultan-ul-Faqr VI Hazrat Sakhi Sultan Mohammad Asghar Ali
* Sultan-ul-Ashiqeen Khadim Sultan-ul- Faqr Hazrat Sakhi Sultan Mohammad Najib-ur-Rehman
* GLOSSARY
* BIBLIOGRAPHY
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Public domainPublic domainfalsefalse
# The Spiritual Combat

Library of Spiritual Works
FOR
English Catholics
THE
Spiritual Combat
TOGETHER WITH
THE SUPPLEMENT
AND
THE PATH OF PARADISE
BY
Laurence Scupoli
A New Translation
RIVINGTONS
London, Oxford, and Cambridge
MDCCCLXXV
CONTENTS
The Spiritual Combat
Supplement to The Spiritual Combat
Of Interior Peace, or the Path to Paradise
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# The Spirit of the Nation/Young Ireland

YOUNG IRELAND.
I.
When comes the day, all hearts to weigh, If staunch they be or vile, Shall we forget the sacred debt We owe our mother isle? My native heath is green beneath, My native waters blue; But crimson red o'er both shall spread, Ere I am false to you, Dear land— Ere I am false to you.
II.
When I behold your mountains bold— Your noble lakes and streams— A mingled tide of grief and pride Within my bosom teems. I think of all your long, dark thrall— Your martyrs brave and true; And dash apart the tears that start We must not weep for you, Dear land— We must not weep for you.
III.
My grandsire died, his home beside; They seized and hanged him there; His only crime, in evil time, Your hallowed green to wear. ​Across the main his brothers twain Were sent to pine and rue; And still they turn'd, with hearts that burn'd, In hopeless love to you, Dear land— In hopeless love to you.
IV.
My boyish ear still clung to hear Of Erin's pride of yore, Ere Norman foot had dar'd pollute Her independent shore. Of chiefs long dead who rose to head Some gallant patriot few, Till all my aim on earth became To strike one blow for you, Dear land— To strike one blow for you.
V.
What path is best your rights to wrest, Let other heads divine; By work or word, with voice or sword, To follow them be mine. The breast that zeal and hatred steel No terrors can subdue; If death should come, that martyrdom Were sweet, endured for you, Dear land— Were sweet, endured for you.
# The Spirit of the Nation/Young England to Young Ireland

YOUNG ENGLAND TO YOUNG IRELAND.
[The subjoined powerful address was written by an English Puseyite, and may be fairly taken to represent the sentiments of many of that great party. They cannot but sympathise with a people not only oppressed for conscience sake, but for opinions differing little from their own; and it is natural that the sympathy of the young and earnest should exhibit the bold and emphatic spirit which breathes through this poem:—]
Brothers, arise! the hour has come To strike the blow for truth and God; Why sit ye folded up and dumb— Why bending kiss the tyrant's rod? Is there no hope upon the earth— No charter in the starry sky? Has freedom no ennobling worth? And man no immortality?
Ah, brothers! think ye what ye are! What glorious work ye have to do, And how they wait ye near and far To do the same the wide world through. ​The wide world sunk in dreams and death, With guilt and wrong upon its breast, Like night-mares choking up its breath, And murdering all its holy rest?
Bethink ye, how with heart and brain This God-like work were ablest done; For man must ne'er go back again And lose the triumphs he has won. Ye who have spurned the tyrant's power, And fought your own great spirits free, Forget not in this trying hour The claims of struggling slavery!
The wise and good! oh, where are they To guide us onward to the Right, Untruth and specious lies to slay, And red oppression in its might? Come forth, my brothers, on with us— Direct the battle we would give; By thousands we would die—if thus The millions yet unborn may live.
For what is death to him who dies With God's own blessing on his head? A charter—not a sacrifice— A life immortal to the dead. And life itself is only great When man devotes himself to be By virtue, thought, and deed, the mate Of God's own children and the free.
And are we free? O, blot and shame! That men who for a thousand years Have battled on through fire and flame, And nourished with their blood and tears— Religion—Freedom—Civil Right— Should tamely suffer traitor hands To dash them into gloom and night, And bind the very God with bands.
​And will ye bear, my brother men, To see your altars trampled down; Shall Christ's great heart bleed out again Beneath the scoffer's spear and frown? Shall priests proclaim that God is not, And from the Devil's gospel teach Those worldly doctrines, unforgot, Which burning tyrants loved to preach?
Shall traitors to the human right To God and truth have boundless sway, And ye not rush into the fight And wrench the sacred cross away, And tear the scrolls of freedom, bought With blood of martyrs and the brave, From men who with derisive sport Defy you on the martyr's grave?
Ah, no!—uprushing—million-strong, The trodden people come at last, Their fiery souls pent up so long Burst out in flames all thick and fast; And thunder-words and lightning-deeds Strike terror to the Wrong, who flee, Till lo! at last the wronger bleeds, And dying, leaves the nation free.
# The Spiritual Guides of Sarwari Qadri Order/BIBLIOGRAPHY

| NAME OF BOOKS | TRANSLATOR | YEAR | PUBLISHER |
| Mirat-al-Arifeen Urdu translation with Arabic context | Urdu translation with Arabic context published by Allah Wale Ki Qaumi Dukan | NA | Allah Wale Ki Qaumi Dukan, Lahore, Pakistan |
# The Statutes of the Realm/Volume 1/Introduction/Chapter 4

Layout 3
CHAP. IV.
Sect. I. Of the Original Language of the Charters and Statutes.
Sect. II. Of the Translation in this Collection of the Statutes.
# The Statutes of the Realm/Volume 1/Introduction/Chapter 1

Layout 3
INTRODUCTION.
CHAP. I.
# The Statutes of the Realm/Volume 1/Introduction/Chapter 3

Layout 3
CHAP. III.
# The Trey o' Hearts/Chapter 6
### CHAPTER VI The Haunting Woman

MR. LAW had endured even more than a weathered woodsman could have borne without suffering. Forty-eight hours of such heavy woods-walking as he had put in to escape the fire would have served to prostrate almost any man; add to this (ignoring a dozen other mental, nervous, and physical strains) the fact that he had been half-drowned. …. He experienced fever, delirium, then blank slumbers of exhaustion.
He awoke at night, unaware that thirty-six hours had passed since his fall. This last, however, and events that had gone before, he recalled with tolerable clearness. Other memories, more vague, of gentle hands, of a face by turns an angel's and a dear woman's, troubled him even less materially. He was sane enough to know he had been out of his head, and since it seemed he had been saved and cared for, he found no reason to quarrel with present circumstances.
With some difficulty, from a dry throat, he whispered: "Water …"
​In response he heard some one move over a creaking floor. A sulphur match spluttered. A candle caught fire, silhouetting—illusion, of course!—the figure of a woman. Water splashed. Water splashed noisily. Alan became aware of some one who stood at his side, one hand offering a glass, the other gently raising his head that he might drink.
Draining the glass, he breathed his thanks and sank back, retaining his grasp on the wrist of that unreal hand. The hallucination went so far as to say, in a woman's soft accents:
"You are better, Alan?"
He sighed incredulously: "Rose!"
The voice responded, "Yes!" Then the perfume of roses grew still more strong, and a miracle came to pass: for Mr. Law, who realized poignantly that all this was sheer nonsense, distinctly felt lips like velvet caress his forehead.
He closed his eyes, tightened his grasp on that hand of phantasy, and muttered.
The voice asked: "What is it, dear?"
He responded; "Delirium. … But I like it. … Let me rave!"
Then again he slept.