The Fire of Love

CHAPTER I

WHY THE PERFECT CONTEMPLATIVES TAKE NO HEED TO OUTWARD SONG, AND OF THEIR ERROR THAT REPROVE THEM: AND HOW TO PROFIT IN CONTEMPLATION

Because in the kirk of God there are singers ordained in their degree, and set to praise God and to stir the people to devotion, some have come to me asking why I would not sing as other men when they have ofttimes seen me in the solemn masses. They weened forsooth I had done wrong, for ilk man, they say, is bound to sing bodily before his Maker, and yield music with his outward voice. I answered not thereof; for they knew not how I gave forth melody and a sweet voice to my Maker, but, because they could not understand by what way, they weened that no man might have ghostly song.

Truly it is fondness to trow that a man, and especially he that is perfectly given to God’s service, should not have a special gift from His love that many other men have not; but many trow this because in themselves they find none such. Therefore I have thought to show some manner of answer, and not fully give stead to the reprovers. How longs the life of other men to them whose manners, as they wot, in many things surpass their life, and are far higher in things that are unseen? Whether it is lawful to God to do what He will; or their sight is wicked and God is good? Nor will they bring God’s rule under their measure, for are not all men God’s? And whom He will, He takes; and whom He will, He forsakes; and to whom He will and when He will, He gives what pleases Him, to show the greatness of His Goodness?

Therefore I trow they grumble and backbite because they would that others higher in devotion come down to them, and conform themselves in all things to their lowers, for they ween they be higher when they are far lower in merit. Therefore my soul has found boldness to open my music a little that is come to me by burning love; in which I sing before Jesu and sound notes of the greatest sweetness. Also the more they have stood up against me, because I fled the outward songs that are wont in the kirks, and the sweetness of the organ that is heard gladly by the people, only abiding among these either when the need of hearing mass—which elsewhere I could not hear—or the solemnity of the day asked it on account of the backbiting of the people.

Truly I have desired to sit alone that I might take heed to Christ alone that had given to me ghostly song, in the which I might offer Him praises and prayers. They that reproved me trowed not this, and therefore they would have brought me to their manner; but I could not leave the grace of Christ and consent to fond men that knew me not within. Therefore I let them speak, and I did that that was to do after the state in the which God had set me.

For this shall I say, thanking Christ’s glory, that henceforward I no more fear others who be thus fond, nor that presume to deem proudly; for that I have done is not from feigning simulation, and being taken by imagination, as some say of me; and many therewith are beguiled that ween they have that they never received. But in truth an unseen joy has come to me and I have verily waxed warm within me with the fire of love; the which has taken my heart from these low things, so that, singing in Jesu, full far have I flown from outward melody to full inward.

Whence I have hated filth, and cast out vanity of words, and have not taken meats in superfluity, nor have striven unwisely to govern myself; although it were said of me I was given to rich houses, and to be fed well and live in pleasures. But by God’s working I had set my soul otherwise, so that I savoured things heavenly rather than sweetness of meats; and for this cause I have loved a certain wilderness, and I chose to live away from men, only speeding the needs of the body, and so soothly I received solace of Him that I loved.

It is not to be trowed that in the beginning of his turning a man may run to the height of contemplative life or feel the sweetness thereof, when it is well known that contemplation is gotten in great time and with great labour, and is not given anon to every man, although it be had with all joy when it is gotten. Truly it is not in man’s power to receive it, nor no man’s labour however great is worthy it; but of the goodliness of God it is given to true lovers that have desired to love Christ above man’s hoping.

Yet many after penance have fallen from innocence, afterwards gliding into idleness and to the abomination of sinners, because they were not burning in charity; seldom and so thinly have they the sweetness of contemplation that they are too weak to stand when they are tempted; or else, being weary and loathing ghostly food, they desire worldly comfort among sinners.

Truly to despise this world and desire the heavenly kingdom and desire Christ’s love is full good; and, hating sin, to read busily or meditate on holy books. A devout soul being used and taught in these has a ready defence against the fiend’s darts. It is truly to the devil’s confusion when we spread God’s word against all his temptations. Forsooth the sufferers, and bearers in patience of the burden and heat of temptation, suffer not themselves to be led into the love of deceitful sweetness; and after many tears and busy prayers they shall be enflamed with eternal love, and shall feel heat abiding in themselves withouten end, for in their meditation the fire shall wax warm.

CHAPTER II

THE TEACHING OF CONTEMPLATIVE LIFE IN PRAYING, MEDITATING, FASTING, AND WAKING: AND OF THE PROUD CONTEMPLATIVE: AND OF TRUE AND VERY GHOSTLY SONG

Therefore one chosen and alway desiring love turns himself into his love; for he has neither worldly substance nor desires to have, but following Christ by wilful poverty lives content and paid by the alms of other men, whiles his conscience is clear and made sweet with heavenly savour. All his heart shall he shed forth in love of his Maker, and he shall labour to be enlightened by daily increase in high desires. Every man forsaking this world, if he desire to be enflamed with the fire of the Holy Ghost, must busily take tent not to wax slow in prayer and meditation. Soothly by these, with tears following and Christ favouring, the mind shall be gladdened; and being glad, shall be lift into contemplative life.

The soul goes up into this height whiles soaring by excess it is taken up above itself, and heaven being open to the eye of the mind, it offers privy things to be beheld. But first truly it behoves to be exercised busily, and for not a few years, in praying and meditating, scarcely taking the needs of the body, so that it may be burning in fulfilling these; and, all feigning being cast out, it should not slacken day and night to seek and know God’s love.

And thus the Almighty Lover, strengthening His lover to love, shall raise him high above all earthly things and vicious strifes and vain thoughts, so that the wicked and dying flies of sin lose not the sweetness of the ointment of grace since dead, they become as nought. And henceforward God’s love shall be so sweet to him, and shall be also moistened with sweetness most liking, and he shall feel nought but the solace of heavenly savour shed into him, and token of high holiness. Truly fed with this sweetness he desires ever to wake, inasmuch as he feels verily the heat of endless love burning his heart, nor goes it away, enlightening the mind with sweet mystery. And yet some others that men trowed had been holy had this heat in imagination only. Wherefore being not in truth but in shadow, when they are called to the wedding or the feast of Christ’s espousals, they are not ashamed unworthily to challenge the first place. No marvel that in the righteous examination they shall go down with shame, and shall have the lower place. Of these truly it is said: Cadent a latere tuo mille, et decem milia a dextris tuis, that is to say: ‘From thy side a thousand shall fall, and ten thousand from thy right hand.’

But would God they knew themselves and that they would ransack their conscience; then should they not be presumptuous, nor making comparison with the deeds of their betters would they empride themselves. Truly the lover of the Godhead, whose inward parts are verily thirled with love of the unseen beauty and who joys with all the pith of his soul, is gladdened with most merry heat. Because he has continually given himself to constant devotion for God, when Christ wills, he shall receive—not of his own meed but of Christ’s goodness—a holy sound sent from heaven, and thought and meditation shall be changed into song, and the mind shall bide in marvellous melody. Soothly it is the sweetness of angels that he has received into his soul; and the same praises, though it be not in the same words, he shall sing to God.

Such as is the song of the angels so is the voice of this true lover; though it be not so great or perfect, for frailty of the flesh that yet cumbers the lover. He that knows this, knows also angels song, for both are of one kind here and in heaven. Tune pertains to song, not to the ditty that is sung. This praising and song is angels meat; by which also living men most hot in love are gladdened, singing in Jesu, now when they have received the doom of endless praise that is sung by the angels of God. It is written in the psalm: Panem angelorum manducavit homo, that is to say: ‘Man has eaten angels bread.’ And so nature is renewed and shall pass now into a godly joy and happy likeness, so that he shall be happy, sweet, godly, and songful, and shall feel in himself lust for everlasting love, and with great sweetness shall continually sing.

Soothly it happens to such a lover what I have not found expressed in the writings of the doctors: that is, this song shall swell up in his mouth, and he shall sing his prayers with a ghostly symphony; and he shall be slow with his tongue, because of the great plenty of inward joy, tarrying in song and a singular music, so that that he was wont to say in an hour scarcely he may fulfill in half a day. Whilst he receives it soothly he shall sit alone, not singing with others nor reading psalms. I say not ilk man should do this, but he to whom it is given; and let him fulfill what he likes him, for he is led by the Holy Ghost, nor for men’s words shall he turn from his life.

In a clear heat certain shall he dwell, and in full sweet melody, shall he be lift up. The person of man shall he not accept; and therefore of some shall he be called a fool or churl because he praises God in joyful song. For the praise of God shall burst up from his whole heart, and his sweet voice shall reach on high; the which God’s Majesty likes to hear.

A fair visage has he whose fairness God desires, and keeps in himself the unmade wisdom. Wisdom truly is drawn from privy things, and the delight thereof is with the lovers of the everlasting; for she is not found in their souls that live sweetly in earth. She dwells in him of whom I spake, because he melts wholly in Christ’s love and all his inward members cry to God. This cry is love and song, that a great voice raises to God’s ears. It is also the desire of good, and the affection for virtue. His crying is outside of this world because his mind desires nothing but Christ. His soul within is all burnt with the fire of love, so that his heart is alight and burning, and nothing outward he does but that good may be expounded. God he praises in song, but yet in silence: not to men’s ears but in God’s sight he yields praises with a marvellous sweetness.

CHAPTER III

THAT GHOSTLY SONG ACCORDS NOT WITH BODILY: AND THE CAUSE AND THE ERROR OF GAINSAYERS. AND OF KNOWLEDGE INSHED OR INSPIRED; AND HOW IT DIFFERS FROM KNOWLEDGE GOTTEN BY LABOUR

But in this every man raised in holiness may know that he has the song of which I spake: if he can not sustain the cry of singers unless his inward song be brought to mind, and he has glided, so to say, into outward. That among singers and readers some are distracted from their devotion is not from perfection but from unstableness of mind, because other men’s words break and destroy their prayers; and this forsooth happens not to the perfect. They truly are so stabled that by no cry or noise or any other thing can they be distracted from prayer or thought, but only cut off by such from song. For truly this sweet ghostly song is specially worth because it is given to the most special. It accords not with outward song, the which in kirks and elsewhere are used. It discords mickle from all that is formed by man’s outward voice to be heard with bodily ears; but among angels’ tunes it has an acceptable melody, and by them that have known it, it is commended with marvel.

See and understand and be not beguiled, for to you I have shown, to the honour of Almighty God and to your profit, why I fled strangers in the kirks, and for what cause I loved not to mingle with them, and desired not to hear organ players. Truly they gave me letting from songful sweetness, and made fail the full clear song. And therefore marvel not if I fled that that confused me; and in that I had been to blame, if I had not left what would have put me from so sweet song. Forsooth I had erred if I had done otherwise. But well I knew of whom I received it. Therefore I have alway conformed me to do His will, lest He should take from me, being unkind, that He gave to me kindly. I had great liking to sit in the wilderness that I might sing more sweetly far from noise; and with quickness of heart I might feel sweetest praise; the which doubtless I have received of His gift whom above all things I have wonderfully loved.

Truly my heart has not yearned in bodily desire, nor have I conceived this comfortable song that I have sung, singing in Jesu, from a creature. Therefore love has brought me thereto, that I should not stand in the plight in which the unthrifty are cast down; but that I should be raised above the height of all seen things, and from heaven should be kindled and lightened to praise God, whose praising is not comely in the sinner’s mouth.

To whom therefore that loves not anything save one shall the window, unthirled by all, be opened; and no marvel it were although his nature were changed into nobility of worthiness unable to be told, and made clear and free; which noble clearness no man shall know in eternity that now knows not love, and in Christ feels sweetness.

Nor doubtless ought I to cease from the best tried devotion because of backbiters that have cast evil biting into mind innocence; and I ought to cast all wickedness down, and love them that stirred me to greater ill; and thereof grace shall have been increased to the lover whiles he has not taken heed to words wavering in the wind, but with a perfect heart shall spread himself forth to his love, and unwearily pursue his purpose.

Herefore truly the desire for vanity is vanished and truthful love is risen in the mind, so that the soul of the lover shall not wax cold but shall remain in comfortable heat and the heart shall not be bruised from continual thought of his Beloved. Soothly in this steadfastness the excellence of love happens to a true lover, so that he shall be raised up to a fiery heaven and there shall be stirred to love more than may be spoken, and shall be more burned within himself than can be shown, and shall halse the degrees of grace. And hereof he has received and boldly say whatever he thinks; though before he were holden—or else were—a fool and unwise.

But those taught by knowledge gotten, not inshed, and puffed up with folded arguments, in this are disdainful: saying where learned he? who read to him? For they trow not that the lovers of endless love might be taught by their inward master to speak better than they taught of men, that have studied at all times for vain honours.

If in the old time the Holy Ghost inspired many, why should He not now take His lovers to contemplate the Joy of His Godhead? Some of this time are approved to be even to those of former times. I call not this approving men’s allowance, for oft they err in their approving, choosing such as God despised and despising those God has chosen. But such I call allowed whom eternal love has pithily enflamed and the grace of the Holy Ghost inspires to all good; these are marked with the flower of all virtue, and continually sing in the love of God. And all that longs to the world’s vain joy and the false honours of cursed and proud life they tread under the feet of their affections.

No marvel that these are outcasts of men. But in the sight of God and the holy angels they are greatly commended; whose hearts are strong to suffer all adversity, nor will they be blown about by the wind of vanity. At the last they are borne to Christ with high holiness, when they that men chose and allowed are cast down in damnation and are drawn in torments to be punished with the fiends withouten end.

CHAPTER IV

OF THE EXCELLENCE OF GHOSTLY SONG: AND THAT IT NEITHER CAN BE SAID NOR WRITTEN, NOR RECEIVES ANY FELLOWSHIP: AND OF THE CHARITY OF SPIRITUAL SINGERS: AND THE PRIDE OF THEM THAT HAVE GOTTEN KNOWLEDGE

Truly the lover of Almighty God is not raised in mind to see into high things withouten skill, and to sing the song of love that springs up in the soul, the which is ardently and openly burnt with the fire of love, and spread out in sweet devotion, abiding in songs that yield honey from our fairest Mediator. Therefore the singer is led into all mirth, and, the well of endless heat breaking forth in mirth, he is received into halsing and singular solace, and the lover is arrayed with the might of the most lovely passage and refreshed in sweet heat.

He joys, truly glistening whiter than snow and redder than a rose; for he is kindled by God’s fire, and going with clearness of conscience he is clad in white. Therefore he is taken up thereto above all others; for in his mind melody abides and sweet plenty of heat tarries; so that not only shall he offer a marrow offering in himself and pay Christ praise in ghostly music, but also he shall stir others to love, so that they hie to give themselves devoutly and perfectly to God; the which vouchsafes to make glad His lovers, cleaving to Him with all their heart, in this exile also. This delight, certain, which he has tasted in loving Jesu, passes all wit and feeling. Truly I can not tell a little point of this joy, for who can tell an untold heat? Who lay bare an infinite sweetness? Certain if I would speak of this joy unable to be told, it seems to me as if I should teem the sea by drops, and spar it all in a little hole of the earth. And no marvel though I, the which scarcely tastes one drop of that same excellence, can not open to you the unmeasuredness of that eternal sweetness, nor that ye that are boisterous in wit and distracted by fleshly thoughts can not receive it; even although ye were full wise of wit and given to God’s services.

Nevertheless if ye were alway busy to savour heavenly things, and if ye studied to be enflamed with God’s love, withouten doubt there should come into you plenteously the liking of that love, the which fulfilling all penetrable parts of thy mind shall drop a wonderful sweetness into it. Truly the fuller ye shall be of charity, the more able ye may suppose yourselves to be receivers of that joy. The nearer truly to God shall they be endlessly that in this time have the more burningly and sweetly loved Him. They, certain, that are empty of God’s love are fulfilled with worldly filth; and so being drawn to vain tales, they seek the delights in outward things that show, forgetting inward goods: whose height is hidden from mortal eye, whiles they in mind fall under worldly solace, even in their rising they vanish from a glorious perpetuity.

Therefore it seems that in the time to come covetousness shall be exiled and charity certainly reign. Contrarily, in this life it is wrought by many, forsooth by nearly all, that covetousness is brought in—yes into the King’s hall; and charity, as if it were consenting to treason, is prisoned and cast out of the kingdom into exile. But yet it has found a dwelling place in the hearts of God’s chosen. It goes from the proud and rests in the meek.

Many wretches are beguiled; the which feign to themselves to love God when they love Him not, trowing that they may be occupied with worldly needs and yet truly enjoy the love of Jesu Christ with sweetness. And they trow they may run about the world, and be contemplative; the which they that fervently love God and have gone into contemplative life deemed impossible. But being ignorant and not imbued with heavenly wisdom but puffed up with the knowledge that they have gotten they suppose wrongly concerning themselves; and they know not as yet how to hold God with love.

Therefore I cry and with desire I say: Salvum me fac Deus, quoniam defecit sanctus, that is to say: ‘Lord make me safe, for thy saint is wanting.’ The true lover fails: the voice of singers is at peace; there appears no heat in true lovers; ilk man goes in his evil way, and the wretchedness he has conceived in heart he ceases not to bring to deed. They waste their days in vanity and their years in haste. Alas the fire of desire has swallowed up the young man and maiden, the suckling also together with the old man.

O good Jesu, it is full good to me to be drawn to Thee, for my soul shall not come into their counsel but sitting all alone to Thee shall I sing. The whiles Thou art praised thou waxest sweet, so that it is not hard but full sweet to continually praise Thee; not bitter but merrier than to be fulfilled with all bodily and worldly delights. Delectable and desirable it is to be in Thy praise; for no marvel is it that all that is dight with so great love savours full sweet.

The lover also burning in this unbodily halsing, his wickedness being cleansed, and all his thoughts that go not unto this end vanished, and desiring to see his Beloved with his ghostly eye, has raised a cry to his Maker, bursting forth from the inner marrow of his affectuous love, as if he would cry from afar. He lifts up his inward voice, the which is not found but in the lover most burning; as far as is lawful in this way. Here I cease: for, because of the unwit and boisterousness of mind understanding, I can not describe this cry, nor yet how mickle it is or how merry to think, feel, bear; though I might in my measure. But to you I could not tell it, nor can not, for I know not how to overcome my wits except that I will say this cry is ghostly song.

Who therefore shall sing to me the ditty of my song and the joys of my desire, with burning of love and heat of my young age, that from songs of fellowly charity I might ransack my substance, and the measure of sweetness in which I was holden worthy might be known to me; if peradventure I might find myself exempted from unhappiness. And I presume not to say that by myself, because I have not yet found that I desire after so that I might rest with sweetness in the solace of my fellows. If forsooth I deemed that cry or song is alway hid from bodily ears—and that dare I well say—would God that I might find a man author of that melody the which, though not in word yet in writing, should sing me my joy, and should draw out notes of love in singing and joying in spirit, the which, in the Name most worthy, I shamed not to say before my love. This one truly should be lovelier to me than gold; and all precious things that are to be had in this exile are not like to him. Beauty of virtue dwells with him and the secrets of love he perfectly ransacks. I would love him truly as my heart, nor is there aught that I would hide from him; for he shall show me the ghostly song that I desire to understand, and shall clearly unfold the melody of my mirth. In which unfolding I shall the more joy, or else quicklier sing, because the burning of love shall be shown to me, and songful joy shall shine before me; also my clamorous thought shall not glide without a praiser, nor shall I labour thus in doubt. Now truly the longings of this heavisom exile cast me down, and heaviness grieving me scarcely suffers me to stand. And when within with unwrought heat I wax warm, without I lurk as it were wan and unhappy and without light.

O my God, to whom I offer devotion without feigning, wilt Thou not think on me in Thy mercy? A wretch I am; therefore I need Thy mercy. And wilt Thou not raise into light the longing that binds me, that I may fitly have that I desire; and the labour in which I am heavy because I trespassed, Thou shalt change into a honey sweet mansion, so that melody may last where heaviness was; and that I may see my Love in His beauty, whom I desire, and worship Him endlessly, held by His touch, for after Him I long.

CHAPTER V

THE MEDITATION OF THE LOVER IN HIS LOVE: AND THE FORSAKING OF FELLOWSHIP: AND HOW IN ORDER IT COMES TO THE FLAME OF LOVE

O Jesu, when with rejoicing, I burn in Thee, and busily the heat of love comes in so that I should halse Thee fully, O most lovely; but I am borne back, Thou sweetest one, from that I love and desire. Moreover griefs happen, and the waste wilderness forbars the way, and suffers not the habitations of the lovers to be builded in one. But would to God Thou hadst shown me a fellow in the way, that with his stirrings my heaviness might have been gladdened and the bond of sighing unloosed; if it were not forthwith cut in sunder by Thy sweet scythe, so sorely it would strain that it might gar the lover go forth from the close of the flesh for the greatness of love and be cast down before Thy Majesty.

In the meantime, certain, joying in hymns of praise, sweetly should I have rested with my fellow that Thou hadst given me, and in good speech, withouten strife, we should have been glad. Truly feasting together in the mirth of love we would sing lovely songs, until we be led from this outward and cumbrous prison and brought into the inward dwelling place, at the same time, receiving by lot a seat among the heavenly citizens that loved Christ in one manner and one measure.

Alas what shall I do? How long shall I suffer delay? To whom shall I flee that I may happily enjoy that I desire? Needy am I and hungry, noyed and diseased, wounded and discoloured for the absence of my love; for love hurts me, and hope that is put back chastises my soul. Therefore the cry of the heart goes up, and amongst the heavenly citizens a songly thought runs desiring to be lifted up to the ear of the most High. And when it comes there it proffers its errand and says:

O my love! O my honey! O my harp! O my psaltry and daily song! When shalt Thou help my heaviness? O my heart’s rose, when shalt Thou come to me and take with Thee my spirit? Truly Thou seest that I am wounded to the quick with Thy fair beauty, and the longing relaxes not but grows more and more, and the penalties here present cast me down, and prick me to go to Thee, of whom only I trow I shall see solace and remedy. But who meanwhile shall sing me the end of my grief and the end of mine unrest? And who shall show to me the greatness of my joy and the fulfilling of my song, that from this I might take comfort and sing with gladness, for I should know the end of mine unhappiness and that joy were near? Herefore an excellent song I shall sing and my cry and voice shall soften the hardness of my Beloved also. If He should chastise He should slake, but punishing gradually, He shall not ay laugh at the pains of the innocent.

And herefore I can be called happy, and have withouten end the merriest draught of love, withouten all uncleanness; and, all griefs being cleansed away, may stand in perfectness of joy and holiness, singing worship with a heavenly symphony; when, truly, amid these needy diseases, the burning of sweet love has mirthed my mind within my secret soul as it were with music, and the sweet honeyed memory of Jesu; so that I, greatly gladdened in the song the which I received from heaven, should not feel the venomous sweetness of unworthy love—the which those that flourish in beauty of the flesh think full sweet—nor should this sturdy earthliness hold me.

O fairest and most lovely in Thy beauty, have mind that for Thy sake I dread not worldly power; and have mind also that I would cleave to Thee. All love that unwisely cherishes I have cast out, and I have fled all things that let to love Thee, God; and fleeting fairness that makes men bond and send women to malice, nor has it liked me to enjoy plays of youth, that by uncleanness make worthy souls subject to bondage of folly.

Henceforth I ceased not to give Thee my heart, touched by desire; and Thou hast withholden it so that it should not flow into divers lewdness of concupiscence and lust, and Thou hast put in me the mind of Thy Name, and hast opened to mine eyes the window of contemplation. To Thee at last devoted I have run in ghostly song; but first my heart waxed warm with the fire of love, and lovely ditties rose up within me.

If thou puttest not these things from Thy sight, the mickleness of Thy pity should move Thee; by the which Thou sufferest not Thy lovers to be taken too mickle into coldness: and I trow Thou wouldest lessen my wretchedness, and Thou wouldest not turn Thy face from my longing.

Sorrow certain and wretchedness stand in the body; longing soothly abides in the soul, until the time Thou givest that I have desired with so great heat; through love of which my flesh is made lean and foul among the beauteous of this life. And from the inflowing of it my soul has languished to see Thee whom she has burningly desired: and that in those seats she might be the secret heaven, and rest with the fellowship that she desired; and after be taken up where, among angel signers, she may worship Thee perfectly with love, withouten end.

Behold, mine inward parts have seethed up and the flame of charity has wasted the gathering of my heart that I have hated, and has put by the slippery gladness of worldly friendship; and also thoughts that were foul and to be held abominable it has drawn out. And so without feigning I have risen to mannerly love, that before had slept in divers outrays of mine errors and umbelapped with darkness; there with liking I felt the lust of devotion sweetest where I sorrow more to have trespassed. My friends I pray you hear that no man beguile you!

These, and other such words in the sight of our Maker, burst up from the fire of love; and no man that is strange to this unmeasured love should dare to use such words the which is yet disturbed with temptation to void and unprofitable thoughts, and that has not his mind continually with Christ without gainturning, or is stirred affectously in any manner about any creature: so that all the movements of his heart go not to God because he feels himself bound to earthly affection.

Full high is he in charity whose heart has sung these ditties of love, and, hid in ghostly feasting, beholds not outward fondness. Forsooth marvellously cheered with eternal desires, he raises himself to heaven by contemplation: from whence he burns with sweetest love, and is moistened by a draught from the heavenly passage; and is umbeset and truly transformed with the heat of the happiness to come, so that he shall eschew all temptation and is set in the height of contemplative life. And henceforward so continuing in ghostly song in Christ’s praise he is glorified.

CHAPTER VI

OF DIVERS GIFTS OF GOD’S CHOSEN: AND HOW SAINTS COME TO LOVE IN PRAYING, MEDITATING, LOVING, SUFFERING, ADVERSITY AND HATING VICE, AND THAT LOVE COMES FROM GOD AND THAT HIS LOVE IS NECESSARY, AND THAT TRUE LOVERS FALL NOT BY TEMPTATIONS OF THE FLESH, AS OTHER IMPERFECT ONES: NOR ARE HURT BY THE DREGS OF SIN ALTHOUGH THEY LAST.

The chosen truly that are fulfilled with love, and take more heed in mind to loving than to aught else, have wonderfully shown to us the secrets of lovers the which, surpassing in fervour and supernaturally, have received the fire of love, and with a wonderful desire have yearned after their Beloved Jesu. Divers gifts truly are disposed to God’s lovers: some are chosen to do; some to teach; some to love. Nevertheless all the holy covet one thing and run to one life, but by divers paths: for everyone chosen goes to the kingdom of bliss by that way of virtue in the which he is most used. And if that virtue in which he surpasses more burningly draws him to the sweetness of God’s love, the which is supposed stronger in the most rest, truly when he shall come to God, he receives for meed that dwelling-place of heavenly joy and the seat that Christ has ordained to be had withouten end by the most perfect lovers.

The lover therefore says the glorious ditties of love he has made; and he that is surpassingly chosen to God’s love, first he cares and desires that his heart never depart from his Beloved; so that the memory of Jesu be to him as melody of music at a feast and is sweeter in his mouth than honey or the honeycomb. But the longer he exercises himself in ghostly study the sweeter to him it is. And then it withdraws his mind from vain and evil thoughts, and binds it to the desires of his Maker, and altogether gathers it into Christ and it is stabled in Him, the Well of love. So that he loves Him only, and he prays that he may be glad only in Him.

Now sweet affections come into his soul, and wonderful meditations favourable only to God, the which being tasted, and spread in this mind with intentness, affect her more than may be spoken; they lead with great liking and sweetness of spirit to the contemplation of heavenly things, and they cleanse from desire of worldly solace. So that God’s lover seeks nothing in this world but that he may be in the wilderness, and only takes heed to the likings of his Maker. Afterward truly strongly and well used in praying, and given to high rest in meditation, killing all wickedness and uncleanness, and taking a strait way with discretion, he greatly profits in the virtue of everlasting love. And his affection goes up on high, so that the entrance is opened, in the beholding of heavenly mysteries, to the eye of his mind. The burning also, which before he felt not, begins to kindle his soul, and whiles he is profitably occupied in that, now quicklier and now more slowly it warms—as this corruptible body suffers the soul that it heavies, and ofttimes with divers heaviness down casts. So that the same soul anointed with heavenly sweetness, and quickening with heavenly delight, cheers herself mickle to pass forth by good desire, and irks to dwell in this mortal flesh. Nevertheless she gladly suffers adversity that happens, for sweetly she rests in the joy of eternal love.

And all these things that happen can not destroy that joyful song that she had received, made glad in Jesu, nay but the fiend’s falsehoods fly away ineffectual; and the beguiling vanity of worldly honours goes in despite, nor is fleshly softness sought or loved. These things are armed against God’s chosen so that all they that have their conversation in heaven might together fall, unavised, to their overturning.

But it profits not to overcome them unless the holy Lover of God, in Christ’s Name, resolute and as it were without strife, being glad says: Tu autem susecptor menus es: ‘Lord, Thou art my taker,’ that the malicious prickings of my froward enemies make me not unrestful. Gloria mea: my Joy, for in Thee is all my joy. Not in my virtue, for it is not sent save from Thee. Worthily is all given to Thee, nothing to me. Et exaltans caput meum: ‘and my head,’ that is to say the highest part of my soul by the which the netherer, Thee favouring, is governed. Lifting her up to ghostly song and contemplation Thou sufferest her not to be cast down or bound into the low and foul likings of this world. This soothly is the head that in the oil of ghostly gladness Thou hast made fat, that it should increase in charity and be to me a Calix inebrians: that is to say a drink of inward sweetness inebriating my soul with love of my Maker. And sleepy shall I lie, verily turned from love of temporal things; and so as it wee with sweetness, feeling nothing of earthly mirth or heaviness, I shall be led to the everlasting cleanness.

Truly in this sweetness of high love the conscience shines. For cleanness lasts there, and the heart waxes likingly warm; and the mind, mirthed with gifts, waxes hot. Nor likes she to behold the pleasures of this exile, but she halses the bitterness of this world more gladly than the sweetness to follow; for enjoying the delights that fail not, she ceases not to cleave to the love of Jesu with such burning desire, that as soon and as lightly thou mightest turn the world upside down as call back her mind from her Saviour.

All things forsooth she hates that are contrary to God’s love; and she burns unweariedly to fulfill those things that she sees and knows are pleasing to God. This certain she would not leave for any pain or wretchedness, but would hie the quicklier to do God’s will if she should perceive any hard thing she might offer for that cause. Nor truly does she think or desire any other thing but to love Christ truly, and to do His will in everything without ceasing.

A mind that has received this burning will, in goodness from his Beloved, is made rich with devotion from God. Forsooth He chose her that she might be such a one that might abide Christ’s perfect lover; and be a choice vessel that shall be filled with the noblest liquor of the sweetness of heavenly life. And His name which is chosen out of thousands shall continue in everlasting remembrance, and be ever withheld within the self in thought. And then by God’s help she shall cast out all lettings to love and shall be glad in God. For the darts of our enemies shall not avail against such a lover, but she shall receive from her love sickerness of conscience, with untrowed cleanness of inward sweetness, and every hour shall yield up her spirit. For being in ghostly crying, she is friendlily cleansed every day by the burning of love, so that no filth of spiritual foulness may last. Whiles in continual thought she is with God, she casts out all wickedness that the malice of our enemy moves to; and the fire of love verily biding in her mind, it cleanses all the contagion of sin that is drawn out by an ungotten desire.

Truly the affection set in a great height is so sicker that it is alway ware of negligence and casts it away as a deadly enemy; and whiles it lives it leaves not busyness and dread. For the better a man is, and the more acceptable to God, the more he burns in charity, and the more he is stirred by the prickings of love to work more busily and strongly that that belongs to his degree and life. And he is alway busy that the memory of his sweetest Beloved slide not from his thought for a minute, that not only as a clothing but as deed he may have and think of Him whom he knows he is bidden to love with all his heart. And he greatly dreads lest he be drawn into these things that the least grieve Him. He certain not only busies him with all his heart to fulfill that—as he is bidden—to love Christ; but also he is taken with great delight, so that he never forgets his Beloved nor bowing to temporal liking will part himself from His love—if he might withouten pain do that he would. He is truly expert that ghostly liking is sweeter than bodily love; and therefore it were marvel if he should slip into so great wrongs; and if, forsaking ghostly cheerfulness, he would make ready to rejoice in this feigned and as it were false felicity; or overcome by fleshly beauty, would desire that which forsooth ilk holy lover of God hates.

No marvel that fleshly desire has beguiled some; and beauty shown to the sight has drawn away some wise and even devout men to unlawful halsing, because they were not perfectly grounded in charity, nor cleaved they alway to eternal love; wherefore haled by temptations, when they seemed to ascend, before they might come to height have fallen down.

But a true lover of everlasting doubtless holds himself stable among temptations, and in that strife he wins a crown, when others, unsteadfast, are slain. And Christ’s lovers cease not to cut away all obstacles, and they shed forth all their heart wholly before their Maker—and not as these that have not fastened their foot in love, and, cast down from the height of their endeavour, wax lean—but rather going on without change, stand stable in the well begun, and are nourished and brought forth in the sweetness of heavenly savour; that they may give light by example of holiness to them that are without, and within they may burn sweetly with the fire of love.

Errors also of fleshly desire they shall slay by the desire of cleanness; although no man in this life can fully slaken engendered concupiscence, or be so perfect that he may live in flesh and never sin. And so neither by this nor that shall a perfect man be here perfectly healed, but in heaven where the light of joy comforts his wits to behold God; and everlasting peace shall discomfit and cast out griefs and heaviness, that now no grief of corruption be, now when everlasting bliss confirms the discomforter.

In the meantime the mind is awakened and desires to be kindled by abiding love, and it studies to eschew the liking for these seen vanities. Truly the dregs of sin abide unto death, but they and the longing of nature perish in death. So that every chosen one, abling himself to love, and strengthened by high grace against these dregs, and armed with cleanness, should exercise himself in glorious battles, and should cast down all things that hostile lovers pursue.

Herefore sickerly whiles the fighting one overcomes and is not overcome he is lift up to a marvellous mirth in which all his inward members joy. For he feels himself inspired by a mystery of love, and he ascends on high in honeysweet heat and contemplates with ghostly song the sweet praise shed forth to the lovers—hastening to death and to nothingness at the movings of the fleshly affections.

Some add hereto: saying that a sweet thing sounds in his heart, and ghostly song, wherefore, thirsting, he is ravished and gladdened. But they have not expounded it so that I could understand how their thought was changed to song and melody abides in the mind; and in what manner of praising he sings his prayers.

CHAPTER VII

THAT A TRUE LOVER ONLY LOVES HIS BELOVED: AND OF DOUBLE RAVISHINGS, THAT IS TO SAY OUT OF THE BODY, AND OUT OF THE LIFTING OF THE MIND INTO GOD; AND OF THE WORTHINESS THEREOF

The heat of a longing spirit shows in himself a pure love for the fairness of God. For he seeks nothing but His Beloved, and all other desires he entirely slakens; and so the mind is freely borne into that it sweetly loves, and the bond of the lover’s will is stably confirmed, whiles nothing happens that may let a lover from his purpose, nor that may gar him turn again to think of aught else; so that loving with great easiness he may receive his desire, and all tarrying being put back, may swiftly run to the halsing of love.

Among these delights which he tastes—burning in so sweet love—he feels a heavenly secret inshed that no man yet may know but he that has received it; and he bears in himself the lectuary that moistens all joyful lovers in Jesu, and makes them happy so that they cease not to hie to sit in heavenly seats and endlessly to enjoy the love of their Maker. After that truly they earn while abiding in heavenly sights; and set on fire inwardly, all their innermost soul is gladdened with the playful shining of light; and they feel themselves made glad with merriest love, and wonderfully melted in joyful song.

Therefore their thoughts are made sweet in His service because studying and meditating on scripture and also writing they think on their Love, and they go not from their wonted voice of praise. That forsooth shall be considered marvellous, when one mind shall fulfill and take heed to two things in one time: that is, it offers worship and love to Jesu in singing and joying in mind, and together with that, it understands that that is in books; and neither hurts the other.

But this grace is not given generally and to all, but to a holy soul inbued with the holiest, in whom the excellence of love shines, and songs of love longing—Christ inspiring—commonly burst up, and being made now as it were a pipe of love, and joying sounds more goodly than can be said, in the sight of God. The which soul knowing the mystery of love, with a great cry ascends to his Love. In wit most sharp and wise, and in feeling subtle; not spread in the things of this world, but all gathered and set in one God, that he may serve Him in clearness of conscience and shining of soul, whom he has purposed to love and himself to give to Him.

The clearer certain the love of a lover is the nearer and more present to him God is. And thereby he joys more clearly in God, and the more he feels of His sweet goodness, that is wont to inshed itself to lovers and to glide into the hearts of the meek with mirth beyond comparison. This forsooth is pure love: when desire of none other thing is mingled with it. Nor has he any inclination to the beauty of the bodily creature, but rather the sharpness of his mind being cleansed, is altogether stabled into the one desire of everlastingness; and with freeness of spirit he continually beholds heavenly things—as he that is ravished by the beauty of any whom he beholding cannot but love.

But as it is shown ravishing is understood in two ways. One manner forsooth is when some man is ravished out of fleshly feeling, so that in the time of his ravishing he plainly feels nought in the flesh, nor what is done concerning his flesh; and yet he is not dead but quick, for the soul yet gives life to the body. And in this manner saints and the chosen are sometimes ravished to their profit and other men’s learning; as Paul was ravished to the third heaven. And in this manner also sinners are ravished sometimes in a vision, that they may see the joys of the saints and the pains of the damned for their own and others correction; as we read of many.

Another manner of ravishing there is, that is the lifting of the mind into God by contemplation. And this manner of ravishing is in all that are perfect lovers of God, and in none but in them that love God. And this is well called a ravishing, as the other, for it is done with a violence and as it were against nature; and truly it is above nature that of a foul sinner a child fulfilled with ghostly joy may be born unto God. This manner of ravishing is to be desired and to be loved. Truly Christ had ay the contemplation of God, but never the withdrawing from bodily governance.

Therefore it is diverse to be rapt by love in the feeling of the flesh, and to be rapt from bodily feeling to a joyful or dreadful sight. That ravishing of love I hold best in which a man may earn most meed. To see heavenly things clearly belongs not to increase of meed, but to reward.

They also are called ravished by love that are wholly and perfectly given to the desires of their Saviour, and worthily ascend to the height of contemplation. With wisdom unwrought are they enlightened, and are worthy to feel the heat of the undescried light, with whose fairness they are ravished.

This truly happens to a devout soul when all her thoughts are ordered in God’s love, and all waverings of mind pass into stableness. And now she neither wavers nor hovers, but with all desires brought into one and set in full great heat she desires after Christ; reaching out and given to Him as if there were nothing but these two, that is to say, Christ and the loving soul. To Him therefore she is tied with the band of love, unable to be loosed, and by surpassing of mind—flying above the bounds of the body—she draws a marvellous moisture from heaven. To which she would never have come unless she had been ravished by God’s grace from inward affections, and set in ghostly height; in which, no marvel, she receives healthful gifts of grace.

Whiles therefore she thinks only of godly and heavenly things with a free heart, not compelled, and knowingly, she sees also her mind taken above all bodily and visible things, and changed into heavenly. Withouten doubt it is near that she may verily receive unto herself and feel the heat of love, and then be molten into ghostly song and the sweetness thereof. That truly shall follow from this ravishing to him that is chosen thereto; therefore this ravishing is great and wonderful. Truly as I suppose it passes all deeds of this life, for it is trowed a foretaste of everlasting sweetness. It passes also, unless I be beguiled, all other gifts that in this pilgrimage God gives to His saints for meed. In this truly they are worthy a higher place in heaven who hereby, in this life, have loved God more burningly and restfully.

As to high rest, it is to be desired to seek and hold it. For in mickle business, or in unsteadfastness or wavering of mind, it is neither gotten nor holden. Therefore when any one is lift to this, he lives full of joy and virtue, and shall die in sicker sweetness; and after this life he shall be full worthy, and near to God among the companies of angels.

In the meantime certain he has sweetness, heat, and ghostly song—on which I have before oft touched—and by these he serves God, and loving Him, cleaves to Him without parting. But since this corruptible body grieves the soul, and this worldly dwelling casts down our mind—thinking many things—therefore he sings not ay with such busyness, nor does the soul cry at all times with evenlike ghostly song. Sometimes; certain she feels more of heat and sweetness and she sings with difficulty, sometimes truly when heat is felt less she is ravished to song with great sweetness and busyness. Oft also with great mirth she flies and passes into ghostly song, and she knows also that the heat and sweetness of love are with her.

Nevertheless heat is never without sweetness, although sometimes it is without ghostly song, the which also lets bodily song, and noise of chatterers makes it turn again into thought. In the wilderness they meet more clearly, for there the Loved speaks to the heart of the lover—as it were a shameful lover that halses not his Beloved before men nor kisses like a friend, but in common and as a stranger.

Heavenly joy comes anon into a devout soul departed, sicker in mind and body, from worldly business, and desiring only to enjoy Christ’s pleasance; and marvellously mirthing her, melody springs out to her, whose token she receives so that from henceforward she suffers not gladly any worldly sound.

This is ghostly music that is unknown to all that are occupied with worldly business, lawful or unlawful. There is no man that has known this but he that has studied to take heed to God only.

CHAPTER VIII

THE DESIRE OF A LOVER AFTER GOD IS SHOWN: AND THE CURSED LOVE OF THIS WORLD IS DECLARED BY MANY EXAMPLES: AND THAT THE MEMORY OF GOD ABIDES NOT IN LOVERS OF THE WORLD.

O sweet Jesu I bind Thy love in me with a knot unable to be loosed, seeking the treasure that I desire, and longing I find, because I cease not to thirst for Thee. Therefore my sorrow vanishes as the wind, and my meed is ghostly song that no man sees. Mine inward nature is turned into sweet song, and I long to die for love. The greatness of the gifts delights me with light, and the tarrying of love punishes me with joy, whiles they come that receive me, and in receiving refresh.

But those things want that my Beloved shall show to me, longing: they wound me, so that I languish, and they heal not yet my languor fully, but rather increase it; for love growing, languor is also increased.

Sic defecit in dolore vita mea, et anni in gemitibus: thus fails my life in heaviness, and my years in lamenting; for from my love I am put back, and desire of death is withdrawn, and the medicine for wretches tarries; and in my crying I arise and say: Heu mihi, quia incolatus meus prolongatus est: ’Alas, my labour is lengthened! It is love that noys me; love that delights me; it chastises, because it that so mickle is loved is not forthwith given; it gladdens, for it refreshes with hope, and by this heat insheds untrowed comfort.

Great longing soothly grows when through the joy of love the ditty of ghostly love is in the soul, and great heat gives increase to sweet love; and now nothing is so lawful as to think death, life. For the flower in which this thought is nourished can not have end, but the joy that continually waxes great in the lover, and that is thought a wonder, makes of death and melody all one. Truly when I draw nigh to death, the fullness of my blessedness, that Almighty God whom I love shall give to me, begins in me. Soothly my seat is ordained in the place where love cools not, nor may bow to slowness. His love certain my heart kindles because I can feel His fire, whereby the strength in my soul knows no grief whiles I am wholly strengthened in the solace of love.

For love I faint, and I spend all my time in holy sighing; and that shall be no reproach to me before God’s angels, for whose fellowship I burningly desire, and with whom also in strong hope I wait to be perfected. And the praise that gladdens a longer shall now relax, and the blissful sight that he desired and loved shall be openly shown with joy.

But woe be ay to them whose days are slipped and passed in vanity, and their years with haste are perished withouten fruit of charity; that languish in unclean love and, for the fairness of corrupt flesh—that is but the covering of filth and corruption—are led withouten sweetness to death. Upon whom also is fallen the fire of wrath and covetousness, and they have not seen the sun of everlasting light. These, following their vanity, go into exile, having made themselves as vain as were those things that they have loved. Therefore when they shall be deemed they shall see Christ sharp and intolerable to their eyes because in this life they never felt Him sweet in their hearts. They truly that here feel Him sweet in themselves, doubtless shall see Him well cheered there. Such truly as we now are to Him, such a one shall He then appear to us; to a lover certain lovely and desirable, and to them that loved not, hateful and cruel. And yet this change is not on His part but on ours. He soothly is ay one and unchangeable, but every creature shall see Him as he is worthy to see. God truly shows Himself wilfully to ilk man as He will; and therefore He shall appear pleased to the righteous, and wroth to the unrighteous, in one and at the same little part of time.

Truly the love of a reasonable soul so does that—be it good or be it ill—it shall be deemed after that it does. There is nothing so speedful to get everlasting joy as the love of Christ: nor nothing sooner brings to utter damnation as love of the world. Therefore everlasting love should enflame our minds, and cursed and hateful love of fleshly affections be put far out. May the sweetness of heavenly life moisten us, and it be not lawful to us to love the bitter sweetness of this life. For the gall of dragons, that is to say most cursed wickedness and bitterness of falsehood, is the wine of sinners, because drinking it they are so maddened that they see not what is to come to them; and venom of adders, that is killing shrewdness, is deadly drink to them, and they are unable to be healed for their malice is incorrigible.

Truly this world has delights of wretchedness: riches of vanity: wounding flatterings: deadly likings: false pleasure: mad love: hateful darkness: in the beginning midday, and at the end night everlasting. It has also unsalted salt; savourless savour: foul beauty: horrible friendship: cherishing night: bitter honey and killing fruit. It has also a rose of stink; joy of lamentation: melody of heaviness: the praising of despite: the true drink of death: the array of abomination: the beguiling leader and the prince who casts down. It also has the gem of heaviness, and scornful praise: blackness of lilies: song of sorrow, and foul beauty: discording friendship and snow’s blackness; solace forsaken: and a needy kingdom. It has a nightingale roaring more than a cow: a sweet voice withouten melody: a sheep clad in a fox’s skin: and a dove madder than any wild beast.

Flee we therefore bodily and worldly love, whose back has a prick although the face flatter; whose flower is anointed with gall, and the pap, though it be privily, bears adders whose savour cuts man’s soul from God, and hath burns with the fire of hell; whose gold shall turn into mould, and shall shed forth the incense of fire of brimstone.

Here is love without meekness, and full liking madness; the which suffers not the soul bound to it to be joined to the seats of the saints, or have delight in God’s love. To them soothly that have their desire bowed to the love of these worldly creatures, it is heavy and seems a great burden to think of God, although the memory of Him be most sweet, and waxes marvellously sweet to the thinkers. If they begin to think on Him, anon He slides from their mind, and they turn to their old thoughts in which they full long have rested. They are bound certain with their evil custom, and angels food shall not savour to minds so sick and unclean, without great and long use of ghostly thought and the casting away of fleshly imaginations. They have certain the palate of their hearts with the fever of wicked love, wherefore they can not feel the sweetness of heavenly joy. Even if it happens good thoughts come into their minds, they bide not there; but the tokens of God’s inspiration being straightway put out by the roots of evil, they go from ill to worse; and they fall the more damnably in that they consented not to that good with which they were touched.

Thus they that are chosen and are utterly burned with the love of God and cleave to Christ without parting, if at any time ill thoughts should pluck their soul or do stress to enter, anon looking up to heaven, they cast them out, and slake them with the heat of their affection. And no marvel, because by good custom they raise themselves, so that they take no earthly thing, nor any other thing of venomed sweetness, in which they might have delight. Soothly he that lives in perfect charity feels no sin nor wicked lust, but rather joys in his God; and neither anger nor uncleanness heavies him.

CHAPTER IX

OF DIVERS FRIENDSHIPS OF GOOD AND ILL, AND IF THEY CAN BE LOOSED: OF THE SCARCENESS OF FRIENDSHIP OF MEN AND WOMEN: AND OF TRUE FRIENDSHIP, AND HOW THE CHOSEN JOY IN IT IN THIS LIFE: AND OF THE FOLLY OF SOME THAT ABSTAIN TOO MICKLE, OR ARE NAKED: AND OF FLESHLY FRIENDSHIP: AND THE ARRAY OF MEN AND WOMEN

Friendship is the knitting of two wills, consenting to like things and dissenting to unlike; and this friendship can be betwix good and betwix evil, but by divers affections. It ought mostly to be betwix God and man’s soul; the which is bound to conform her will to God’s will in all things, so that what God wills she wills, and what God wills not neither she wills. Thus soothly shall full friendship be betwix them.

But in human affections where true friendship is God forbid that the sundering of bodies should make the parting of souls, but rather the unloosed knot of cleaving friendship shall comfort the heaviness of bodily sundering, so that the friend shall think he is with his friend, whiles he sees the steadfastness of their will is unloosed. It is true friendship certain when a friend behaves him to his friend as to himself; when he thinks his friend is himself in another body; and he loves his friend for himself, and not for the profit that he trows he may have from him.

But it is asked, if the one friend err whether shall friendship cease? Some say friendship is not perfect unless it be betwix them that are like in virtue; but how was that perfect that might be broken? The one erring is not now perfect, and so gradually it can go to nought; which is against reason in true friendship where a man is loved for himself and not for profit or liking.

Soothly it is not necessary for friends that the one be changed on account of the changing of the other; but it is impossible that friendship—since it is virtue—be voided in any man without his changing. Wherefore it is not broken on account of the error of the one, but—and it be true friendship—it shall be the more busy to call him that erred back again. And thus it behoves that friendship by which he wills and gets good for his friend as for himself be called love; and, whiles they live, for no error can it be broken.

Friendship certain is lightly loosed when that wherefore they should be loved is not found in the friends; that is to say when the friendship for which now the friends are loved is not profitable nor pleasing. And such friendship is feigned, for it can not last save whilst pleasure and profit bide. But that is the cause wherefore true friendship is not dissolved in friends whiles they live. Therefore true friendship is not broken whiles they are, but the one can be erring yet both live. And therefore though one err yet friendship lasts if it be true, because they love each other according to what they are—that is as they are good—and by that it behoves to be understood goodness not of manners but of nature.

Nature truly gars a man seek him a true friend, for nature desires to keep kindness and faith. And it works nothing in vain. Wherefore that friendship that is natural shall not be loosed—nature being lasting—unless it be to the great wrong of nature that the nature loved gainstands; and that can nature in no wise do unless it be oppressed by corrupt manners. Therefore friendship that kindles anything that is not the same as that that is loved slakes, and is slakened when the things that stirred the love are not had; so that if by manners or riches or fairness friendship be had, with ill manners, sliding riches, and wasted fairness be had, with ill manners, sliding riches, and wasted fairness friendship vanishes also, and it is said of him that had it, there is nothing unhappier than to have been happy.

But friendship that nature works in friends is cast out by no poverty, nor with any error done away, and with no foulness of body ended, whiles the nature lasts that is the cause of this friendship. Such friendship is purely natural and therefore it is worthy neither meed nor unmeed, unless it conflicts ought against God’s commandments. It has also a great delight knit with it, in which it earns neither meed nor unthank. True friendship can not be without mutual liking betwix friends, and their speech is desirable and their cheer comfortable. And this friendship—if it be informed with God’s grace and be altogether in God and if it be given to Him—so then it is called holy friendship and is full meedful. But if on account of this friendship anything be done by the friends against God’s will, it is perverse and wrong and foul friendship, and unclean and unmeedful.

I wot not soothly by what unhap it now befalls that scarcely or seldom is found a true friend. Ilk one seeks his own, and no man has a friend of whom he says, he is myself in another body. They bow to their own profits and likings and shame not to fulfill guile in their friends. Thereof it is deemed that they are not true friends but feigned, because they love not men but either they covet their goods or they strive after false flatteries and favours.

Yet, forsooth, friendship betwix men and women may be perilous, for fair beauty lightly cherishes a frail soul, and temptation seen sets fleshly desire on fire and ofttimes brings in the sin of body and soul; and so the company of women with men is wont to happen to the destruction of virtue. And yet this friendship is not unlawful but meedful; if it be had with good soul, and if it be loved for God and not for the sweetness of the flesh.

If women truly saw themselves despised by men, they would complain of God that made them such as men should disdain, and they would peradventure mistrust of health; for they trow themselves forsaken if they receive not the counsel or help of men. Reason certain is less quick in them, therefore they are lightly beguiled and soon overcome and therefore they mickle need the counsel of good men. They are drawn truly from ill to ill. For mickle readier are they to the likings of lust than to the clearness of holiness.

There is also a natural love of man for woman and woman for man that wants to no man, not even the holy, for it was ordained by God first in nature; by the which being together, and according by the stirring of nature they are fellowly made glad. This love also has its pleasures; as in speech and honest touching and goodly dwelling together, by the which man gets no meed unless it be mingled with charity; nor gets he unthanks, unless it be defiled with sin. If ill movings arise by which they think of lust, and they go towards it, doubtless they are guilty of death, because they sin against God.

Therefore they foully trespass that say that all our deeds, inward or outward, are meedful or unmeedful; for they would—or at the least they strive—to deny natural deeds and likings to be in us; and thus they are not ashamed to bring in confusion to noble nature.

Certain, that friendship, and companionship of men and women is unlawful and forbidden in which they accord to fulfill all their desire of covetous and foul lust; and putting the everlasting behind they seek to flourish intemporal solace and bodily love. They also sin grievously, and most, that have taken holy orders and go to women as wooers, saying that they languish for their love, and nearly faint with great desire and strife of thought; and so they lead them, light and unstable, to wretchedness in this life, and also in the endless. But they shall not be left unpunished, for they bear their damnation with them; of whom it is said by the psalmist: Sepulcrum patens est guttur corum, etc. That is to say: ‘Their throat is an open grave, with their tongues they have wrought falsely, deem them God.’

God certain wills that women be not despised of men, nor be beguiled by vain flattery; but that they be taught truly and charitably in all holiness that longs to body and soul. But seldom is he found now that so does; but rather—what is to sorrowed for—either to get their gifts or their beauty they study to inform them. Wherefore ofttimes it happens that if they teach them in one thing, in another they destroy them; and they will not, or they dare not, forbid those things, although they be evil, that women please to use, so that they be not grieved.

True friendship certain is the sadness of lovers, and comfort of minds; relief of grief, and putting out of worldly heaviness; reformation of sinners; increase of holiness; lessening of slander, and multiplying of good meed. While a friend is drawn from ill by his friend by healthful counsel and is inflamed to do good when he sees in his friend the grace that he desires to have. Holy friendship therefore that has medicine for all wretchedness is not to be despised. From God it truly is that amid the wretchedness of this exile we be comforted with the counsel and help of friends, until we come to Him. Where we shall all be taught of God, and sit in eternal seats; and we shall be glad without end in Him that we have loved, and in whom and by whom we have friends.

From this friendship I can except no man, be he never so holy, but he needs it; unless there be any such to whom not man but angels serve. There are some that joy in God’s love and are so moistened with His sweetness that they can say: Renuit consolari anima mea: ‘My soul gainsays to be comforted’ with worldly cheer with which worldly lovers refresh themselves. Nevertheless it behoves that in these things that, according to nature and grace, are needful to their body, and in men they be delighted. Who eats or drinks or takes recreation from heat or cold, withouten liking? Who has a friend, and in his presence and speech and dwelling with him and taking part in his good, is not glad? Sickerly none but the mad and they that want reason, for in these things and others like is the life of man comforted—although it be the holiest—and joys most quickly in God.

Therefore, ‘My soul gainsays to be comforted,’ is not to be understood of such comfort, but of stinking and unclean and unlawful comfort of worldly things. And afterwards he said: Delectasti me domine in factura tua; et in operibus mannum tuarum exultabo. ’Lord in Thy work thou hast gladdened me; and in the work of Thy hands I shall be joyful.’ Who denies that he shall receive comfort that says he is mirthed in God’s works? Vir insipiens non cognoscet, et stultus non intelliget hoc. ’But the unwise man shall not know this nor a fool understand.’

Some truly have the love of God, but not after knowledge; the which, whiles they study to put by superfluities are also unwisely led to cut away their necessities, supposing that they can not please God unless they chastise themselves by too mickle abstinence and unmeasured nakedness. And although paleness of face be the beauty of solitary man, nevertheless their service is not rightly ordered; for if they be hidden to chastise their bodies and bring them into the service of the spirit, yet ought they not to slay their bodies but keep them for the honour of God, to the time He sunders the soul from the body to which He has joined it. Therefore such are sharp to men and bitter in themselves, and they know not the keeping of friendship, nor keep the way thereof.

Forsooth love of kinsmen, if it be unmannered, is called fleshly affection, and it is to be broken because it lets from God’s love: and if it be mannered it is called natural, and lets not from God’s service; for in that it is nature it works not against the Maker thereof.

Next the women of our time are worthy of reproof that in such marvellous vanity have found new array for head and body, and have brought it in, so that they put beholders to both dread and wonder. Not only against the sentence of the apostle in gold and dressing of the hair, in pride and wantonness, they go serving, but also against the honesty of man and nature ordained by God, they set broad horns upon their heads, and a horrible greatness of wrought hair that grew not there, some of whom study to hide their foulness or increase their beauty and with painting of beguiling adultery they colour and whiten their faces. Newly carven clothing also both men and women use full fondly, not considering what beseems nature, but what tidings, that are newly noised, and vain novelties they can bring by the fiend’s stirring.

If any should snib such things—yea even full seldom—he is laughed to scorn; and they consider more a fond tale than their amends. Therefore they go, and are taken and also snared by those things—these ladies and women that are called worthy, that desire to be fair for a time, and everlasting to be foul. For after this joy they, that have not loved Christ in this life but the foulest vanity of this world, shall feel hell pain, having crowned themselves with roses before they withered. But let us pass now to other things.

CHAPTER X

THAT GOD’S LOVE IS TO BE MINGLED WITH ILK TIME AND DEED NOR FAILS NOT FOR WEAL OR WOE, AND OF THE WORTHINESS AND THE GAINING THEREOF: AND OF TEARS TURNED TO SONG

Love of the Godhead that perfectly thirls a man, and truly enflames with fire of the Holy Ghost, takes the soul to itself with marvellous gladness and from memory of so great love allows her not to wander for a moment. It binds the mind of the lover, so that it may not turn to vain things; and he continually goes after his Love.

We can forsooth if we be true lovers of our Lord Jesu Christ, think upon Him when we walk, and hold fast the song of His love whiles we sit in fellowship; and we may have mind of Him at the broad and also in tasting of meat and drink. At every morsel of meat and draught of drink we ought to praise God, and in time of our meat taking and the space betwixt morsels to yield Him praising with honey sweetness and a mental cry, and to yearn with desire while at meat. And if we be in labour of our hands what lets us to lift our hearts to heaven and without ceasing to hold the thought of endless love? And so in all time of our life, being quick and not slow, nothing but sleep shall put our hearts from Him.

O what joy and gladness glides into the love? O with how happy and truly desireable sweetness it fulfills his soul? Love certain is life without end, abiding where it is set and made firm in Christ. When this love after loving desire is rooted in the heaven, neither prosperity nor adversity may change it, as the wisest men have written. Then no marvel it shall turn the night to day, darkness to light, heaviness to melody, noy to solace, and labour to sweet rest.

This love truly is not of imagination or feigned, but true and perfect, and given to Christ without parting, yielding angel’s song with melody to Jesu. And forsooth if thou love in this manner as I have said, full glorious shalt thou be—with the best and worthiest in the Kingdom of God—near to that quickening light. Meantime all the impugnations of the fiend’s movings that arise from fleshly friendship and the coveting of worldly things thou shalt well overcome in the heat of love and virtue of prayer. Thou shalt also overcome the likings of fairness; showing that thou wilt not be defiled once on account of all things that can be thought. With that also thou shalt be filled with ghostly food, and the delight of endless love; so thou shalt know the sign in sickerness and as it were in very knowledge, that thou art the lover of the Everlasting King.

Nevertheless this happens to no man unless either God says it to him, or that in this life he feels a great part of the meed to come biding in him. But whereto do I speak of them with the others, which although they be chosen have not yet tasted this holy lectuary? Sometimes I marvel at myself that I have spoken of the excellence of God’s lovers, as who should say, whoever wills might come to it. And yet it is not for ilk runner nor willer, but of the lover, lifter up, and taker of Christ. The smallness of my mind certain knows not how to open that which as a blabberer, I am busy to show. Yet I am compelled to say somewhat, although it be unable to be spoken, that hearers or readers may study to follow it; finding that all love of the fairest and loveliest worldly thing, in comparison to God’s love, is sorrow and wretchedness.

Therefore consider and know well with your understanding that our Lord makes His lover marvellous and raises him on high and suffers him not to be cast down with unworthy love of vain hope, but keeps him stably in Himself for the sweetest love. Love truly is continual thought with great desire for the fair, the good and lovely: for if the thing I love be fair and not good, I show myself unworthy to love it, if it be good it is to be loved. Truly love of the creature, though it be good and fair, is forbidden to me, so that I should offer and keep all my love for the Well of goodness and fairness, that He that is my God and my Jesu be my Love. He only has fairness and goodness of Himself, and He is the same fairhead and goodness. Other things, whatever they be, are neither fair nor good but of Him, and the nearer to Him the fairer and better they are. Therefore He is most worthily loved that in Himself contains all things that are worthy to be loved and to be sought of a lover, wherefore He withholds nothing on His part save that He might be loved most burningly. Truly if I love aught else my conscience bites me that I love not right. I dread that that I love loves me not again; and yet if I dread not on this account I should be fearful on account of death that departs ill lovers and wastes all their vanity.

Ofttimes also other noys happen that disturb the gayness and sweetness of lovers; but he that truly loves God with all his heart is so much the clearer in his conscience as he knows himself the more burning in the love of God. Therefore he knows his loveliest Love from whose sweetness death departs not, but when he passes from this world then he finds his Love perfectly, and to Him most sickerly is joined, so that never after shall he be put from Him, but busily he runs in merriest halsing and, openly seeing Him he has loved and coveted, shall be glorified without end.

This love I liken to fire unslakened, the which no power of enemies can cast down, no softness of flattery can overcome. This love cleanses us from our sins, and burns in unmeasured heat the obstacles that might let to love, and in the hottest flame of God’s love makes us clearer than gold and brighter than the sun. This love brings us ghostly medicine; and I suppose there is no thing among all others that can be numbered by clerks that may succour us so mickle and cleanse us and from all dregs of wickedness clear us, as fervent love of the Godhead and continual thought of our Maker. Tears are wont to wash us from defaults and heaviness of hearts puts by damnation, but burning love passes all other things more than can be thought, and makes man’s soul shine most excellently. Therefore before all things that we can do it gets the heart of the Everlasting King, and is worthy to be contemplated in joyful song.

I say not greeting is unprofitable, nor sorrow of heart uncomely or not to be loved in this exile, and I marvel that any so highly ravished in song of love can not greet in his devotion or praying or meditation. Rather I say that the prayer and meditation of such a lover is turned into song and molten into melody of heavenly sweetness, so that he gives the sound of angels rather than of man; anointed by which honied heat he is taken not to heaviness but to joy and, his tears as it were wiped away, he is mirthed in the spring of endless and true joy.

Our doctors say: the perfect ought to weep, and the more perfect the more plenteous they should be of tears because of the wretchedness of this life and the delay of the heavenly life. To me certain a wonderful longing in God’s love was near, and noy of bodily greeting has ceased for the greatness of inward sweetness. He certain that is not burned with endless love needs to be purged with tears. Love is enough to chastise him that languishes in everlasting love; there is no wound greater and sweeter than of love. If such a one forsooth would weep he is not greatly suffered in privy devotion, in that the Holy Ghost uprising him, he is rapt in mind, and with angel’s sweetness he sings to God his praises and loving thoughts.

The seat of love is lift on high for into the heavens it runs, and on earth also methinks it subtly and craftily makes men, sometime lovely, wan and pale. It makes them to wither that afterward they may wax green, and to fail that they may be strong. Therefore he draws near to the rest of endless joy, and dreadless himself, mingles with those singing to his Maker; for the more burningly he loves the sweeter he sings and the more delicious he feels that that he strongly desired. And if the way seem sharp and long to them that love not, love nevertheless couples God to man, and with short labour fulfills the abiders.

CHAPTER XI

THAT PERFECT LOVE BINDS TO GOD WITHOUT LOOSING AND MAKES MAN MINDFUL OF HIS GOD; BUT LOVE OF THE WORLD FALLS TO NOUGHT. AND OF THE NATURE OF TRUE LOVE, STABLE AND AY-LASTING, SWEET, SOFT, AND PROFITABLE: AND OF FALSE LOVE; VENOMOUS, FOUL, AND UNCLEAN

This work is perfect if we depart our minds pithily from love of creatures and join them truly to God without departing. And in this work the more perfect we be the better we are. This deed is above all others, for all that we do is referred to this end, so that we be knitted and oned perfectedly to God. And from this onehead many things draw; that is to say, liking beauty of this world, vanity of men and women, riches and honours, praise and favour of people. Therefore we must exercise ourselves to fulfill this work, putting back and forgetting all things that might let us.

Certain the love to which we ascend in this work is quicker than a burning coal, and shall produce its effect in us, for it shall make our souls both burning and shining. This is the love that can not be beguiled by a creature or scorned in heaven nor put from meed. We could long suffer the flame of this fire if it should ay last in one measure; but ofttimes it is tempered, lest it waste nature that through the body corrupts and grieves the soul; for the corruptible flesh suffers not our mind to be continually borne to God.

Certain the heat of very devotion is sometimes hindered as by sleep, and the misuse of the body or labour; and yet the burning is not slaked, but it is not felt as it was before. It comes again to us truly whiles we turn again to God, and makes us mend from sickness of mind and gives sweetness. It delivers the body also from many sicknesses, and whiles it keeps us in temperance and soberness it raises our souls to heavenly desires so that we have no delight in low things.

This is the love that ravishes Christ into our hearts and makes our minds sweet, so that within we burst out in songs of praise, and as it were in spiritual music we sing. I suppose no delight he like to this, for it moistens with clear sweetness and gladdens with holy liking. The soul that receives it is purged with blessed fire and in it bides no rust nor filth, but it is altogether thirled with heavenly joy, so that our inward nature seems turned into godly joy and song of love. Thus forsooth everlasting love gladdens and insheds plenteous delight, so that the friends thereof are not compelled to bow to any desire for a creature of this world but they may freely melt in praise and love of Jesus Christ.

Learn therefore to love thy Maker if thou desire to live when thou passest hence; so do that thou mayest love God in thy life if thou wilt live after thy death. Give all thy mind to Him that He may keep it from temporal and eternal sorrows. Beware that thy heart be not sundered from Him though thou be set in adversity or wretchedness; for so shalt thou be worthy to have Him with joy, and to love Him withouten end. If thou suffer not the memory of God to slip whether prosperity come or grief; in that certain thou showest thyself a true lover.

O good Jesu, that gavest me life, lead me desiring into Thy love. Take unto Thee all mine intent so that Thou mayest be all my desire, nor nothing beyond Thee shall my heart desire. Sorrow certain and all heaviness would pass from me, and that I desire come to me, if my soul had received or heard the song of Thy praise. Thy love would ever unwearily bide in us, so that we can perceive it. Take therefore my mind into Thy power and make it stable that it come not to nought with vain and unprofitable fantasies, nor be scorned by errors, nor be bowed to earthly felicity or love or praise, but my mind being so settled in Thee may in Thy love so burn that by no sudden nor avised chance it may be cooled.

If certain I love any creature of this world that shall in all kinds please my wish and set my joy and the end of my solace in it, when it should come to me I well might have dread of the burning and bitter parting. For all felicity that I have in such love is but greeting and sorrow in the end, and that pain, when it draws near, most bitterly will punish the soul. All pleasure also that men have beholden in this exile is likened to hay that now flourishes and waxes green, but suddenly vanishes as if it had not been.

No marvel that to them that behold rightly, the joy of this world thus seems; and to them following the solace of those bound in sin; it never abides in one estate but passes until it come to nought. Nevertheless all stand in labour and grief, and no man can eschew that. The nature certain of true love and not feigned is this, that it stands ay stable and is changed by no new thing.

Therefore the life that can find love and truly know it in mind, shall be turned from sorrow to joy unspoken and is conversant in the service of melody. Song certain it shall love, and, singing in Jesu, shall be likened to a bird singing to the death. And peradventure in dying the solace of charitable song shall not want,—if it happen to him to die and not go swiftly to his love. After this passage forsooth he shall be marvellously lifted up into the praise of his Maker, and singing shall overflow with delights more than may be trowed, and into the song of the seraphim shall forthwith rise, so that in praising he shall give light, and continually and endlessly burn. There shall be halsing of love, and the sweetness of lovers shall be coupled in heart, and the joining of friends shall stand for ever. The sweet mouth shall give liking kisses and their love shall never cease.

The presence of my Love begets to me gladness unmeasured and sickerness, and with him I have mind of no heaviness; all adversity vanishes and all other desires appear not, but are stilled and dispersed; and He alone, that my mind has alone burningly desired, wholly refreshes and in-laps me. Truly if thou love Christ with all thy will, thou hatest all filth of wickedness, and thou givest thy heart to Him that bought it so that He may be thy Lord by grace and not the fiend by sin. As Christ has truly and unfeared sought thy soul, and would not cease in seeking until the time thou foundest Him, so to endless joy thou shalt be led and be near to God in a blessed seat. Therefore I counsel Thee to love as I have expounded, and take thy place with the angels.

Beware thou sellest not this joy and honour for foul vanity of fleshly lust; wisely consider that the love of creatures exclude thee not from the love of God. Hate thou no wretchedness on earth except that they thy pure love can cast over and disturb; for perfect love is strong as death, true love is hard as hell. Love forsooth is a light burden, not charging but lightening the bearer; the which makes glad the young with the old; in the which the discomfiters of fiends joy, having taken their prey; in which fighters are defended against the flesh and the world. Love is ghostly wine moistening the minds of the chosen and making them bold and manly, so that they have forgotten the venomous likings of the world nor have no care thereof but rather great scorn.

Therefore by holy love no lover can lose but needs win mickle if he keep it truly in his heart. Love without pain bides in the soul of a lover, as lovers have shown, for love makes perfect and pain destroys. Making perfect and destroying are contrary, therefore the heart, loving perfectly, feels no pain nor heaviness, nor is it sorry nor disturbed. Thus soothly perfect love and wretched heaviness stand not together. Moreover, that that is done gladly is not done painfully. Soothly a lover works wilfully and gladly, therefore he has no wretchedness in his work but he is happy; not constrained, not heavy, but ay showing himself glad and merry.

Love therefore is the sweetest and most profitable thing that ever reasonable creature received. Love is most acceptable and liking to God; it not only binds the mind with bands of sweetness and wisdom and joins to God, but also it constrains flesh and blood that man slip not into beguiling sweetness and into divers desires of errors. In this love our life should stand and wax mighty and strong. A better dwelling place nor sweeter found I never, for it has made me and my love one, and made one out of two.

Yet worldly love shall grow and perish as the flower of the field in summer, and shall be joying no more but as it were one day, so sickerly shall it last a short while, but after that end in sorrow. And so doubtless it shall be bitter to fond lovers. Their pride and play in false beauty shall be cast into filth, that shall be with them endlessly when they are downcast into torments. These shall not pass; as did their false felicity and the joy they had in shining beauty, which have gone into voidness, and all that they enjoyed has swiftly vanished.

God truly gives fairness to men and women not that they should burn together in love despising their Maker—as all nearly do now—but, knowing it as God’s gift, they should glorify and love Him unceasingly with all their heart, and should continually desire that heavenly beauty, in comparison to which all worldly beauty is nought. For if a lovely form is shown in the servants of this world, what shall be the beauty of God’s children set in heaven? Therefore let us love burningly, for if we love we shall sing in heavenly mirth to Christ with melody, whose love overcomes all things. Therefore let us live and also die in love.

CHAPTER XII

OF THE FELICITY AND SWEETNESS OF GOD’S LOVE: AND OF THE NIGHTINGALE’S SONG: AND PRAYER FOR PERSEVERANCE OF TRUE GHOSTLY SONG THAT WORLDLY LOVERS HAVE NOT

Sweeter delight I know not than in my heart to sing Thee Jesu, whom I love, a song of Thy praise. A better and more plenteous felicity I know not then to feel in mind the sweet heat of love. Of all things I hold it best to set Jesu in my heart and desire no other thing. He truly has a good beginning of love that has loving tears, with sweet longing and desire for things everlasting.

Truly Christ as it were languishes in our love, whiles He to get us hied to the Cross with so great heat; but it is well said in play ‘love goes before and leads the dawn.’ It was nought but love that put Christ thus low.

Come my Saviour to comfort my soul; make me stable in Thy love so that I never cease to love Thee. Do away sorrow when I must pass, for there is none such a sinner that can not joy if he be perfectly turned to Thee. O sweetest Jesu have mind of Thy mercy, so that my life may be light and fulfilled with virtue that I may overcome my strong enemy. I pray Thee give me health in this wise that I be not lost with the child of damnation.

Truly since my soul was incensed with holy love, I am set in longing to see Thy Majesty. Therefore made the bearer of poverty I despise earthly dignity and care for no honour; my joy truly is friendship. When I began to love Thy love took my heart and suffered me to desire nothing but love. And then Thou, God, madest my soul burn in sweet light, therefore in Thee and by Thee I can die and feel no heaviness. Delectable heat is also in the loving heart, that has devoured heavy grief in the fire of burning love. And from hence is sweetness given, principally music going betwixt and softening the soul, where Thou my God and my Comfort hast ordained Thy temple.

That joy certain is full delicious after which I yearn, and no man may be more covetous in such desire. Wherefore my loving soul as it were arraying a spouse for the King of the high Empire, says thus: ‘Love holds my heart with unloosened bands, and sets it in such governance and binds it so greatly with a marvellous maistry that it is pleased to think rather to die than to live.’ This flower certain can not end for my friend is so burning in love, he sings the melody and joy of death.

In the beginning truly of my conversion and singular purpose I thought I would be like the little bird that languishes for the love of his beloved, but is gladdened in his longing, when he that it loves comes and sings with joy, and in its song also languishes, but in sweetness and heat. It is said that the nightingale is given to song and melody all night, that she may please him to whom she is joined. How mickle more should I sing with greatest sweetness to Christ my Jesu, that is Spouse of my soul through all this present life that is night in regard to the clearness to come, so that I should languish in longing and die for love. But in dying I shall wax strong, and in heat I shall be nourished; and I shall joy and in joying sing the likings of love with mirth, and hot devotion as it were from a pipe shall issue and my soul shall yield angels melody, kindled within, to the most high, and offered by the mouth at the altar of God’s praise. Thus my soul shall alway be greedy to love and never fail with heaviness or sloth from the desire she received.

Soothly holiness of mind, readiness of will, heat of very desire and turning to God by continuance of thought, that are in holy souls, suffer them not to sin mortally; and if they sin through frailty or ignorance, anon they are raised up to true penance by those pricks, nor shall they bide long in sin although they cleave to the liking. The venial sin forsooth that they do, they waste in the fire of love—unless any be cast down by such negligence that they ween that that in which they trespass by no sin—and charity is not enough to put away all the pain merited; or else they have no tribulation wherewith their sin may be purged. Certain in the coming of love the lover’s heart is burned. Hotter than fire is this marvellous heat, the which most sweetly gladdens the mind and tempers and shadows from the heat of sins.

Good Jesu, give me the organ-like and heavenly song of angels that in that I may be ravished and Thy worship continually sing; that Thou gavest to me unknowing and unwise, now to me expert and asking, give again. Cherish me in my last end I may be found full of fire. Show me sweet cherishing in Thy good will that my defaults may be here punished and cleansed in that wise that, in Thy mercy, Thou hast known for him cleaving to Thee; not as in Thy wrath Thou cherishest those flourishing in this world, to whom Thou givest temporal prosperity and keepest endless pains. Worldly lovers soothly may know the words, or the ditties of our song but not the music of our songs; for they read the words, but they can not learn the notes and tone and sweetness of the songs.

O good Jesu Thou has bound my heart in the thought of Thy Name, and now I can not but sing it; therefore have mercy upon me, making perfect that Thou hast ordained. Thy true and busy lover is ravished into ghostly song of mind, that it is impossible any such sweetness be of the fiend, or such heat from any creature, nor such song from man’s wit: in which if I abide I shall be safe.

It behoves truly we be not glad to do small sins that will to perfectly eschew great sins. He truly that wilfully and knowingly falls into the least, ofttimes shall unavised fall into greater. It longs truly to love to desire to fall into great wretchedness rather than sin once. It is nought needful to him, but scornful, to seek delight, riches, strength, or fairness, that in the doom of the everlasting King shall be made a knight, with perfect beauty of members and clearness of colour; where in the heavenly hall there shall neither be too mickle nor too little, where he shall serve the Emperor in the world of worlds.

Explicit liber de Incendio Amoris, Ricardi Hampole heremite, translatus in Anglicum instancijs domine Margarete Heslyngton, recluse, per fratrem Richardum Misyn, sacre theologie bachalaureum, tunc Priorem Lyncolniensem, ordinis carmelitarum, Anno domini M. CCCCxxxv in festo translacionis sancti Martini Episcopi, quod est iiij nonas Iulij, per dictum fratrem Richardum Misyn scriptum & correctum. </div3> </div2> <pb/> </div1>