Having thus pointed out the way of righteousness, Benedict’s _regula_ gives minute precepts for the monk’s conduct and occupation through each hour of the day and night. No time, no circumstance shall be left unguarded, or unoccupied with those acts which lead to God. Wise was this great prototypal _regula_ in that its abundance of positive precepts kept the monk busy with righteousness, so that he might have no leisure for sin. Its prohibitions are comparatively unemphatic, and the monk is guided along the paths of righteousness rather than forbidden to go astray. Thus monk and nun were consecrated to a calling which should contain their whole desire, as it certainly demanded their whole strength. Was the monk a celibate because carnal marriage was denied him? Rather he was wedded to Christ. If this is allegory, it is also close to literal truth. “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.” Is not love the better part of marriage? And how if the Lord thy God has been a gracious loving figure here on earth, who loved thee humanly as well as divinely, and died for thee at last? Will not the complete love required by the commandment become very ardent, very heart-filling? Shalt thou not always yearn to see Him, fall at His feet, confess thy unworthiness, and touch His garment? Is there any end to the compass of thy loving Him, and musing upon Him, and dwelling in His presence? Dost thou not live with Him in a closer communion than the sunderances of mortality permit among men, or between men and women? And if it be thou art a nun, art thou not as close to Him in tears and washing of those blessed feet, as ever was that other woman, who had been a sinner? Thou shalt keep thy virginity for Him as for a bridegroom.[415] But the great commandment to love the Lord thy God has an adjunct--“and thy neighbour as thyself.” _As thyself_--how does the monk love himself? why, unto Christ and his own salvation. He does not love his sinful pleasures, nor those matters of earth which might not be sins, had he not realized how they conflicted with his scheme of life. His love for a fellow could not recognize those pleasures which he himself had cast away. He must love his fellow, like himself, unto the saving, not the undoing, of him--be his true lover, not his enemy. This vital principle of Christian love had to recast pagan passion and direct the affections to an immortal goal. Under it these reached a new absoluteness. The Christian lover should always be ready to give his life for his friend’s salvation, as for his own. So love’s offices gained enlargement and an infinity of new relationship, because directed toward eternal life.[416]