OpenLLM-France/wikimedia huggingface dataset:
# Respiting of Knighthood Act 1307

Anno primo EDWARDI II. Statutum de Militibus, made 1 EDWARDI II. Stat. 1. and Anno Dom. 1307.
Respiting of Knighthood Act 1307
Cotton MS. Claudius, D. 2.
2 Inst. 593. Causes to excuse a Man from undertaking Knighthood. Amended by St. 16 Car. 1. c. 20.
DOMINUS Rex concessit quod omnes qui Milites esse debent & non sunt & districti fuerint ad arma militaria suscipienda infra festum Nat' domini habeant respectum ad predicta arma militaria suscipienda usque in Octabas sancti Hillar' sine occasione & extunc distringantur nisi interim, &c. Item concessit quod si aliquis quesitus fuerit in Cancellaria eo quod districtus fuerit &c. & non habeat quadraginta libratas terre in feodo vel ad terminum vite sue & hoc velit verificare per patriam tunc discretis & legalibus Militibus de Comitatu ad predictam inquisitionem capiendam scribatur Et si per illam inquisitionem ita fuisse constiterit fiet ei remedium & cesset districtio Item si aliquis implacitatus fuerit de tota terra sua vel etiam de parte ejusdem ita quod residuum non sufficiat ad valentiam quadraginta librarum & hoc possit verificare tunc cesset districtio donec placitum illud terminetur Item si aliquis eorum teneatur in certis debitis atterminatis ad scaccarium ad certam summam inde capiend' per annum & residuum terrarum suarum ultra predictam summam valorem quadraginta librarum annuarum non excedat cesse districtio donec predictum debitum fuerit solutum & nullus distringatur ad arma militaria suscipienda antequam venerit ad etatem viginti & unius anni.
Cotton MS.
Item nullus ratione terre sue quam tenet in maneriis que nunc sunt in antiquo dominico corone tanquam sokemannus & que terra dabit tallagium quando dominica Regis talliantur distringatur ad arma militaria suscipienda Item de illis qui terras suas tenent in socagio de aliis maneris corone nullum facientibus servitium forinsecum scrutentur rotuli de Cancellaria de tempore predecessorum domini Regis & fiat secundum quod fieri consuevit.
Eodem modo fiat de clericis infra sacros existentibus laicum feodum tenentibus qui Milites esse deberent si laici fuissent Item nullus distringatur pro Burgagiis suis licet valorem quadraginta librarum attingant.
Item qui Milites esse debent & non sunt qui per modicum tempus terras tenuerunt. Et similiter qui nimiam senectutem vel defectum membrorum vel morbum incurabilem vel onus liberorum placitorum vel plurium allegant vel certas causas votivas pretendunt adeant ad Robertum de Tiptot & Antonium de Beke & coram eis finem faciant quibus est injunctum quod secundum discretionem eorum rationabiles fines admittant.
Note : this act is listed in the Chronological Table of Statutes as the Respiting of Knighthood Act
This work is in the public domain worldwide because it was created by a public body of the United Kingdom with Crown Status and commercially published before 1974.
See Crown copyright artistic works, Crown copyright non-artistic works and List of Public Bodies with Crown Status.
Public domainPublic domainfalsefalse
# Revelations of Divine Love/Chapter 2

CHAPTER II
"A simple creature unlettered.—Which creature afore desired three gifts of God"
THESE Revelations were shewed to a simple creature unlettered, the year of our Lord 1373, the Thirteenth day of May. Which creature [had] afore desired three gifts of God. The First was mind of His Passion; the Second was bodily sickness in youth, at thirty years ​of age; the Third was to have of God's gift three wounds.
As to the First, methought I had some feeling in the Passion of Christ, but yet I desired more by the grace of God. Methought I would have been that time with Mary Magdalene, and with other that were Christ's lovers, and therefore I desired a bodily sight wherein I might have more knowledge of the bodily pains of our Saviour and of the compassion of our Lady and of all His true lovers that saw, that time. His pains. For I would be one of them and suffer with Him. Other sight nor shewing of God desired I never none, till the soul were disparted from the body. The cause of this petition was that after the shewing I should have the more true mind in the Passion of Christ.
The Second came to my mind with contrition; [I] freely desiring that sickness [to be] so hard as to death, that I might in that sickness receive all my rites of Holy Church, myself thinking that I should die, and that all creatures might suppose the same that saw me: for I would have no manner of comfort of earthly life. In this sickness I desired to have all manner of pains bodily and ghostly that I should have if I should die, (with all the dreads and tempests of the fiends) except the outpassing of the soul. And this I meant for [that] I would be purged, by the mercy of God, and afterward live more to the worship of God because of that sickness. And that for the more furthering in my death: for I desired to be soon with my God.
These two desires of the Passion and the sickness I desired with a condition, saying thus: Lord, Thou knowest ​what I would,—if it be Thy will that I have it—; and if it be not Thy will, good Lord, be not displeased: for I will nought but as Thou wilt.
For the Third [petition], by the grace of God and teaching of Holy Church I conceived a mighty desire to receive three wounds in my life: that is to say, the wound of very contrition, the wound of kind compassion, and the wound of steadfast longing toward God. And all this last petition I asked without any condition.
These two desires aforesaid passed from my mind, but the third dwelled with me continually.
* ↑ "that cowde no letter" = unskilled in letters.
* ↑ thought of, designed.
* ↑ MS. "speed."
* ↑ i.e. natural.
* ↑ MS. "wilful" = earnest, with set will.
* ↑ For these wounds see xvii. p. 40, xxvii. p. 56, xxviii., lxxii. and xxxix.
# Revelations of Divine Love/Chapter 20

CHAPTER XX
"For every man's sin that shall be saved He suffered, and every man's sorrow and desolation He saw, and sorrowed for Kinship and Love"
AND thus I saw our Lord Jesus languoring long time. For the oneing with the Godhead gave strength to the manhood for love to suffer more than ​all men might suffer: I mean not only more pain than all men might suffer, but also that He suffered more pain than all men of salvation that ever were from the first beginning unto the last day might tell or fully think, having regard to the worthiness of the highest worshipful King and the shameful, despised, painful death. For He that is highest and worthiest was most fully made-nought and most utterly despised.
For the highest point that may be seen in the Passion is to think and know what He is that suffered. And in this [Shewing] He brought in part to mind the height and nobleness of the glorious Godhead, and therewith the preciousness and the tenderness of the blessed Body, which be together united; and also the lothness that is in our Kind to suffer pain. For as much as He was most tender and pure, right so He was most strong and mighty to suffer.
And for every man's sin that shall be saved He suffered: and every man's sorrow and desolation He saw, and sorrowed for Kindness and love. (For in as much as our Lady sorrowed for His pains, in so much He suffered sorrow for her sorrow;—and more, in as greatly as the sweet manhood of Him was worthier in Kind.) For as long as He was passible He suffered for us and sorrowed for us; and now He is uprisen and no more passible, yet He suffereth with us.
And I, beholding all this by His grace, saw that the Love of Him was so strong which He hath to our soul that willingly He chose it with great desire, and mildly He suffered it with well-pleasing.
For the soul that beholdeth it thus, when it is touched by grace, it shall verily see that the pains of Christ's ​Passion pass all pains: [all pains] that is to say, which shall be turned into everlasting, o'erpassing joys by the virtue of Christ's Passion.
# Revelations of Divine Love/Chapter 25

THE ELEVENTH REVELATION
CHAPTER XXV
"I wot well that thou wouldst see my blessed Mother. . . ." "Wilt thou see in her how thou art loved?"
AND with this same cheer of mirth and joy our good Lord looked down on the right side and brought to my mind where our Lady stood in the time of His ​Passion; and said: Wilt thou see her? And in this sweet word [it was] as if He had said: I wot well that thou wouldst see my blessed Mother: for, after myself, she is the highest joy that I might shew thee, and most pleasance and worship to me; and most she is desired to be seen of my blessed creatures. And for the high, marvellous, singular love that He hath to this sweet Maiden, His blessed Mother, our Lady Saint Mary, He shewed her highly rejoicing, as by the meaning of these sweet words; as if He said: Wilt thou see how I love her, that thou might est joy with me in the love that I have in her and she in me?
And also (unto more understanding this sweet word) our Lord speaketh to all mankind that shall be saved, as it were all to one person, as if He said: Wilt thou see in her how thou art loved? For thy love I made her so high, so noble and so worthy; and this pleaseth me, and so will I that it doeth thee.
For after Himself she is the most blissful sight.
But hereof am I not learned to long to see her bodily presence while I am here, but the virtues of her blessed soul: her truth, her wisdom, her charity; whereby I may learn to know myself and reverently dread my God. And when our good Lord had shewed this and said this word: Wilt thou see her? I answered and said: Yea, good Lord, I thank Thee; yea, good Lord, if it be Thy will. Oftentimes I prayed this, and I weened to have seen her in bodily presence, but I saw her not so. And Jesus in that word shewed me ghostly sight of her: right as I had seen her afore little and simple, so He shewed her then high and noble and glorious, and pleasing to Him above all creatures.
And He willeth that it be known; that [so] all those ​that please them in Him should please them in her, and in the pleasance that He hath in her and she in Him. And, to more understanding, He shewed this example: As if a man love a creature singularly, above all creatures, he willeth to make all creatures to love and to have pleasance in that creature that he loveth so greatly. And in this word that Jesus said: Wilt thou see her? methought it was the most pleasing word that He might have given me of her, with that ghostly Shewing that He gave me of her For our Lord shewed me nothing in special but our Lady Saint Mary; and her He shewed three times. The first was as she was with Child; the second was as she was in her sorrows under the Cross; the third is as she is now in pleasing, worship, and joy.
* ↑ "And he wil that it be knowen that al those that lyke in him should lyken in hir and in the lykyng that he hath in hir and she in him."
* ↑ See (1) iv. (referred to in vii.); (2) xviii.
# Revelations of Divine Love/Chapter 18

CHAPTER XVIII
"When He was in pain, we were in pain"
HERE I saw a part of the compassion of our Lady, Saint Mary: for Christ and she were so oned in love that the greatness of her loving was cause of the greatness of her pain. For in this [Shewing] I saw a Substance of Nature's Love, continued by Grace, that creatures have to Him: which Kind Love was most fully shewed in His sweet Mother, and overpassing; for so much as she loved Him more than all other, her pains passed all other. For ever the higher, the mightier, the sweeter that the love be, the more sorrow it is to the lover to see that body in pain that is loved.
And all His disciples and all His true lovers suffered pains more than their own bodily dying. For I am sure by mine own feeling that the least of them loved Him so far above himself that it passeth all that I can say.
Here saw I a great oneing betwixt Christ and us, to mine understanding: for when He was in pain, we were in pain.
​And all creatures that might suffer pain, suffered with Him: that is to say, all creatures that God hath made to our service. The firmament, the earth, failed for sorrow in their Nature in the time of Christ's dying. For it belongeth naturally to their property to know Him for their God, in whom all their virtue standeth: when He failed, then behoved it needs to them, because of kindness [between them], to fail with Him, as much as they might, for sorrow of His pains.
And thus they that were His friends suffered pain for love. And, generally, all: that is to say, they that knew Him not suffered for failing of all manner of comfort save the mighty, privy keeping of God. I speak of two manner of folk, as they may be understood by two persons: the one was Pilate, the other was Saint Dionyse of France, which was [at] that time a Paynim. For when he saw wondrous and marvellous sorrows and dreads that befell in that time, he said: Either the world is now at an end, or He that is Maker of Kind suffereth. Wherefore he did write on an altar: This is the Altar of Unknown God. God that of His goodness maketh the planets and the elements to work of Kind to the blessed man and the cursed, in that time made withdrawing of it from both; wherefore it was that they that knew Him not were in sorrow that time.
Thus was our Lord Jesus made-naught for us; and all we stand in this manner made-naught with Him, and shall do till we come to His bliss; as I shall tell after.
* ↑ i.e. Natural.
* ↑ Dionysius, "the Areopagite," according to the legend of S. Denis.
* ↑ MS.—"it was withdrawen from bothe."
# Revelations of Divine Love/Chapter 19

CHAPTER XIX
"Thus was I learned to choose Jesus for my Heaven, whom I saw only in pain at that time"
IN this [time] I would have looked up from the Cross, but I durst not. For I wist well that while I beheld in the Cross I was surely-safe; therefore I would not assent to put my soul in peril: for away from the Cross was no sureness, for frighting of fiends.
Then had I a proffer in my reason, as if it had been friendly said to me: Look up to Heaven to His Father. And then saw I well, with the faith that I felt, that there was nothing betwixt the Cross and Heaven that might have harmed me. Either me behoved to look up or else to answer. I answered inwardly with all the might of my soul, and said: Nay; I may not: for Thou art my Heaven. This I said for that I would not. For I would liever have been in that pain till Doomsday than to come to Heaven otherwise than by Him. For I wist well that He that bound me so sore, He should unbind me when that He would. Thus was I learned to choose Jesus to my Heaven, whom I saw only in pain at that time: meliked no other Heaven than Jesus, which shall be my bliss when I come there.
And this hath ever been a comfort to me, that I chose Jesus to my Heaven, by His grace, in all this time of Passion and sorrow; and that hath been a learning to me that I should evermore do so: choose only Jesus to my Heaven in weal and woe.
And though I as a wretched creature had repented me ​(I said afore if I had wist what pain it would be, I had been loth to have prayed), here saw I truly that it was reluctance and frailty of the flesh without assent of the soul: to which God assigneth no blame. Repenting and willing choice be two contraries which I felt both in one at that time. And these be [of our] two parts: the one outward, the other inward. The outward part is our deadly flesh-hood, which is now in pain and woe, and shall be, in this life: whereof I felt much in this time; and that part it was that repented. The inward part is an high, blissful life, which is all in peace and in love: and this was more inwardly felt; and this part is [that] in which mightily, wisely and with steadfast will I chose Jesus to my Heaven.
And in this I saw verily that the inward part is master and sovereign to the outward, and doth not charge itself with, nor take heed to, the will of that: but all the intent and will is set to be oned unto our Lord Jesus. That the outward part should draw the inward to assent was not shewed to me; but that the inward draweth the outward by grace, and both shall be oned in bliss without end, by the virtue of Christ,—this was shewed.
# Revelations of Divine Love/Chapter 21

CHAPTER XXI
"We be now with Him in His Pains and His Passion, dying. We shall be with Him in Heaven. Through learning in this little pain that we suffer here, we shall have an high endless knowledge of God which we could never have without that"
IT is God's will, as to mine understanding, that we have Three Manners of Beholding His blessed Passion. The First is: the hard Pain that He suffered,—[beholding it] with contrition and compassion. And that shewed our Lord in this time, and gave me strength and grace to see it.
And I looked for the departing with all my might, and thought to have seen the body all dead; but I saw Him not so. And right in the same time that methought, by the seeming, the life might no longer last and the Shewing of the end behoved needs to be,—suddenly (I beholding in the same Cross), He changed [the look of] His blessed Countenance. The changing of His blessed Countenance changed mine, and I was as glad and merry as it was possible. Then brought our Lord merrily to my mind: Where is now any point of the pain, or of thy grief? And I was full merry.
I understood that we be now, in our Lord's meaning, in His Cross with Him in His pains and His Passion, ​dying; and we, willingly abiding in the same Cross with His help and His grace unto the last point, suddenly He shall change His Cheer to us, and we shall be with Him in Heaven. Betwixt that one and that other shall be no time, and then shall all be brought to joy. And thus said He in this Shewing: Where is now any point of thy pain, or thy grief? And we shall be full blessed.
And here saw I verily that if He shewed now [to] us His Blissful Cheer, there is no pain in earth or in other place that should aggrieve us; but all things should be to us joy and bliss. But because He sheweth to us time of His Passion, as He bare it in this life, and His Cross, therefore we are in distress and travail, with Him, as our frailty asketh. And the cause why He suffereth [it to be so,] is for [that] He will of His goodness make us the higher with Him in His bliss; and for this little pain that we suffer here, we shall have an high endless knowing in God which we could never have without that. And the harder our pains have been with Him in His Cross, the more shall our worship be with Him in His Kingdom.
* ↑ xxii. and xxiii.
* ↑ His "blisful chere," or blessed Cheer; lxxii. and Note.
* ↑ "might."
* ↑ i.e. glory.
# Revelations of Divine Love/Chapter 24

THE TENTH REVELATION
CHAPTER XXIV
"Our Lord looked unto His [wounded] Side, and beheld, rejoicing. . . . Lo! how I loved thee"
THEN with a glad cheer our Lord looked unto His Side and beheld, rejoicing. With His sweet looking He led forth the understanding of His creature by the same wound into His Side within. And then he shewed a fair, delectable place, and large enough for all mankind that shall be saved to rest in peace and in love. And therewith He brought to mind His dearworthy blood and precious water which he let pour all out for love. And with the sweet beholding He shewed His blessed heart even cloven in two.
And with this sweet enjoying. He shewed unto mine ​understanding, in part, the blessed Godhead, stirring then the poor soul to understand, as it may be said, that is, to think on, the endless Love that was without beginning, and is, and shall be ever. And with this our good Lord said full blissfully: Lo, how that I loved thee, as if He had said: My darling, behold and see thy Lord, thy God that is thy Maker and thine endless joy, see what satisfying and bliss I have in thy salvation; and for my love rejoice [thou] with me.
And also, for more understanding, this blessed word was said: Lo, how I loved thee! Behold and see that I loved thee so much ere I died for thee that I would die for thee; and now I have died for thee and steered willingly that which I may. And now is all my bitter pain and all my hard travail turned to endless joy and bliss to me and to thee. How should it now be that thou shouldst anything pray that pleaseth me but that I should full gladly grant it thee? For my pleasing is thy holiness and thine endless joy and bliss with me.
This is the understanding, simply as I can say it, of this blessed word: Lo, how I loved thee. This shewed our good Lord for to make us glad and merry.
* ↑ See note on the passage in lv., "long and broad, all full of endless heavens"; "He hath, beclosed in Him, all heavens and all joy and bliss."
* ↑ See xiii., "the simplicity of the soul."
* ↑ MS. "that is to mene the endles love."
# Revelations of Divine Love/front matter

REVELATIONS of
DIVINE LOVE
REVELATIONS OF DIVINE LOVE
| First Published | . | . | . | July | 1901 |
| Second Edition | . | . | . | March | 1907 |
# Revelations of St. Bridget

includes essay by William H. Neligan
REVELATIONS OF ST. BRIDGET,
ON THE
LIFE AND PASSION OF OUR LORD
AND THE
LIFE OF HIS BLESSED MOTHER.
Translated from the Latin
TO WHICH IS PREFIXED
AN ESSAY ON PRIVATE REVELATIONS, BY REV. WILLIAM H. NELIGAN, D. D.
NEW YORK:
D. & J. SADUER & CO., 31 BARCLAY-ST.
BOSTON— 128 FEDERAL-STREET.
MONTREAL — COR. NOTRE-DAME AND ST. FRANCIS XAVIER STS.
1862.
Entered according to Act of Congress, In the year 1862,
By D. & J. SADLIER & CO.,
In the Clerk’s Office of the District Court of the United States for the Southern District of New York.
CONTENTS.
# Revelations of St. Bridget/Chapter 10. On the Flight into Egypt

CHAPTER X.
ON THE FLIGHT INTO EGYPT.
Jesus saith: Why did I flee into Egypt? I answer: Before the fall, there was one way to heaven, broad and clear: broad in the abundance of virtues, clear in the divine wisdom and the obedience of a good will. Then the will being changed, there were two ways, one leading to heaven, the other from it; obedience led to heaven, disobedience seduced. As the choice of good and evil, obedience and disobedience, because he wished otherwise than God wished him to wish. To save man, it was right and just, that one should come who might redeem him, and be possessed of perfect obedience and charity; and in whom those who wish might show charity, and those who wished, malice. But no angel could be sent to redeem man, because I, God, gave not my glory to another, nor was a man found who could appease me for himself, still less for others. Hence I, sole just God, came to justify all.
By my flight to Egypt, I showed the infirmities of my humanity, and fulfilled the prophe​cies; I gave, too, an example to my disciples, that sometimes persecution is to be avoided for the greater future glory of God. That I was not found by my pursuers, the counsel of my Deity prevailed over man’s counsel, for it is not easy to fight against God. That the innocents were slain, was a sign of my future passion, a mystery of those to be called, and of divine charity; for though the innocents did not bear testimony unto me by voice and mouth, yet they did by their death, as agreed with my childhood; because it was foreseen, that even in the blood of innocents, praise should be perfected to God. For though the malice of the unjust unjustly afflicted them, yet my divine permission, ever just and benignant, exposed them only justly, to show the malice of men and the incomprehensible counsel and piety of my divinity. Therefore, when unjust malice wreaked itself on the children, there justly superabounded merit and grace; and where the confession of the tongue and age were wanting, there the blood shed accumulated the most perfect good. — Lib. v., inter, xii., sol. 4.