GHOSTLY friend in God, that same grace and joy that I will to myself, will I to thee at God's will. Thou askest me counsel of silence and of speaking, of common dieting and of singular fasting, of dwelling in company and only woning[227] by thyself. And thou sayest thou art in great were[228] what thou shalt do; for, as thou sayest, on the one party thou art greatly tarried with speaking, with common eating, as other folk do, and with common woning in company. And, on the other party, thou dreadest to be straitly still,[229] singular in fasting, and only in woning, for deeming of more holiness in thee than thou hast,[230] and for many other perils; for oft times now these days they are deemed for most holy, and fall in to many perils, that most are in silence, in singular fasting, and in only woning. And sooth it is that they are most holy, if grace only be the cause of that silence, of that singular fasting, and of that only woning, the kind[231] but suffering and only consenting; and if it be otherwise, then that is but peril on all sides, for it is full perilous to strain the kind to any such work of devotion, as is silence or speaking, common dieting or singular fasting, woning in company or in onliness.[232] I mean, passing the course and the common custom of kind and degree, but if it be led thereto by grace; and, namely, to such works the which in themself are indifferent, that is to say, now good, and now evil, now with thee, now against thee, now helping, and now letting. For it might befall that, if thou followed thy singular stirring, straitly straining thee to silence, to singular fasting, or to only woning, that thou shouldest oft times be still when time were to speak, oft times fast when time were to eat, oft times be only when time were to be in company. Or if thou give thee to speaking always when thee list, to common eating, or to companious woning,[233] then peradventure thou shouldest sometime speak when time[234] were to be still, sometime eat when time were to fast, sometime be in company when time were to be only; and thus mightest thou lightly fall in to error, in great confusion, not only of thine own soul but also of others. And, therefore, in eschewing of such errors, thou askest of me (as I have perceived by thy letters) two things: the first is my conceit of thee, and thy stirring; and the other is my counsel in this case, and in all such others when they come.