Richard Rolle: Part 3

CHAPTER XXIV

OF THE STINK OF LECHERY AND THE PERIL OF TOUCHING: AND OF THE CURSEDNESS OF COVETOUSNESS: AND OF UNGODLY GLADNESS

Whiles a man weds not for pure love of God and virtue and chastity, but is busy to live in chastity and in array of all virtue, doubtless he gets to himself a great name in heaven; for as he ceases not to love God here, so in heaven he shall never cease from His praising. Wedlock soothly is good in itself; but when men constrain themselves under the band of matrimony for the fulfilling of their lust, they turn forsooth good into ill, and whereby they ween to profit, thereof they cease not to be worse. Whosoever loves wedlock for this intent, because by it he trows he may be rich, is, without doubt, busy to loose the bridle of wantonness; and overflowing in lust and riches, he joys full mickle to have found medicine for his slippery flesh.

There are forsooth froward men that love their wives unmannerly for their beauty; and the sooner their bodily strength is broken the more loose are they to fulfill their bodily lust. For the more lust they have the sooner they fail, and whiles they have prosperity they perish; and whiles they are busy to be fed with lust, they wretchedly lose strength of body and mind.

Nothing soothly is more perilous, fouler and more stinking for man than to put his mind on woman’s love, and desire her as blissful rest. No marvel what before he desired with mickly anguish as great bliss, after the deed straightway waxes foul. Afterward he knows truly that he has cowardly gone wrong in such lust, when he perceives lust so short and diseases long. For it is shown that he was strongly bound with a foul band of feeble vanity. But because he would not turn to God with all his heart, he knew not his wretchedness until the time he felt it; and therefore he fell into the pit of bondage, because he beheld not the seat of joy. If truly he had felt one drop of the sweetness of eternal life, never should fleshly fairness—that is beguiling and vain grace—have appeared so sweet to his mind. But alas! he takes no heed how stinking and odious is his wretched lust in the sight of God Almighty, and in his conscience he sees not himself beguiled.

No man certainly can be given to uncleanness of the flesh unless he err from the ways of righteousness. Truly whiles the fire of earthly love ceases not to inflame man’s mind, no marvel it wastes in it all the moisture of grace, and making it both void and dry, it alway increases its heat; and from the fire of covetousness kindles the fire of lechery. And so the thrall soul, marvellously mazed, covets nothing but fleshly desires, or to increase riches, and making his end in them, labours always to get new things; and he sees not those pains that he goes to because he cared not for God’s words and His commandments. And because he desires only these outward joys, and is blinded to the inward and unseen, as it were sightless he goes to the fire. And truly when the unhappy soul shall pass from the body, she shall know perfectly in the Judgment how wretched she was; the which trowed herself, whiles she was in the flesh, not only guiltless, but also happy.

In ilk thing therefore cleanness of mind more than of body is to be cared for; for certain it is less wicked to touch the flesh of woman with bare hands than to be defiled with wicked lust in mind. Truly if we touch women and think nothing evil in heart it ought not to be called sin, although through it temptation of the flesh sometimes arises; for man falls not into evil whiles his mind is steadfast in God.

Whiles the heart of the toucher is caught by divers desires, or is bowed in evil sweetness, and he is not straightway refrained by the love of God and steadfastness in virtue, know without doubt that that man has the sin of uncleanness within himself, though he be never so far not only from women but also from men. And forsooth if a true man be untied with an untrue woman, it is full near that his mind be turned to untruth. Truly it is the manner of women that when they feel themselves loved out of measure by men, they beguile men’s hearts by cherishing flattery; and they draw to those things that their wicked will stirred up, the which before they assayed by open speech.

Solomon soothly was wise and true to God for a while, but afterward, for the too mickle love by which he drew to women, he failed most foully in steadfastness and in the commandments of God; the more worthy to be grievously smitten in that he, set in great wisdom, suffered himself to be overcome by a fond woman. Let no man therefore flatter himself, and no man presume to say of himself ‘I am sicker, I do not dread, the world can not beguile me,’ whilst thou hearest of the wisest man the unwittest deed.

Covetousness is also ghostly fornication; for the covetous heart, for the love of peace, opens his bosom to the strumpetry of the fiend. When God was loved before the love of money, as very Spouse, and afterward He is forsaken because of unclean love and wicked wooers received, what else is done but fornication and idolatry? Be we therefore busy to keep our hearts clean in the sight of God Almighty, and to destroy venomous delectations; and if anything have been done in our heart by frailty, let nothing now be shown before God but perfectness.

Sometimes truly we are hated by some men for mickle mirth, and sometimes we joy in words and laughter, and although this, and more such, may be done with a clean soul before God, nevertheless before men we know well it is taken and expounded ill; and therefore moderation is to be had; and that we keep ourselves wisely nor place ourselves where we trow we can do ought that is like evil.

It is good for the servants of Christ to be near God, because in desire for Him they receive the heat of the fire of the Holy Ghost; and they sing the sweetness of endless love with sweetest heavenly sound like to honey. Wherefore melliflui facti sunt coeli: that is to say: ‘the heavens are made sweet as honey,’ that is to mean: saints that so burningly have loved Christ, knowing that He has suffered so mickle for them. Whence truly the minds of the saints are knitted to endless love, unable to be loosed; and although ravished as it were by the sweetness of heavenly life, by a melody as it were felt before, are gladdened in that.

CHAPTER XXV

OF PERFECT LOVE: AND WHAT MUST BE HAD FOR GHOSTLY JOY: AND OF LOVE AND CORRECTION

Excellence of meed stands in greatness of love; so that a lover burns with ever burning fire and is fulfilled within with heavenly sweetness. He truly that loves most shall be set highest in heaven. For this love is in the heart, and the more it loves God the more joy it feels in itself. They err therefore that but seldom and shortly have the joy of love, and that trow they love as mickle as he that is fed, as it were all day, with the sweetness of love. Some truly love with difficulty and some with ease, but the love of God is the more blessed in that it be light; the lighter, the heartier; the quicker, the sweeter; the sweeter, the more. Truly it is greater in resters than in labourers; therefore they that continually rest and fervently love are higher than they that some time take heed to rest, and some time to other occupations.

Nothing truly is better than love, nothing sweeter than holy charity. For to be loved and to love is a sweet change; the delight of all man’s life, and of angel’s, and of God’s; and also the meed of all blessedness. If therefore thou desirest to be loved, love; for love gainyields itself. No man has ever lost by good love who keeps in view the end of love. Soothly he that knows not to burn in love knows not to be glad. Therefore never is a man more blessed than he that is borne without himself by the might of love, and by the greatness of God’s love receives within himself a songful sweetness of everlasting praising.

But this happens not anon to every man; but when a man, turned to God, marvellously exercises himself and has cast away all desire for worldly vanity; then God sheds into His lovers that unspoken praising. The mind truly disposed to cleanness, receives from God the thought of eternal love; and soothly clean thought rises up to ghostly song. Clearness of heart, certain, is worthy to have heavenly sound; and so that God’s praising should bide in ghostly joy, the soul is warmed with God’s fire, and is gladdened with full marvellous delight.

But although a man forsake the world perfectly; and busily take heed to prayer, waking, and fasting; and have cleanness of conscience, so that he desire to die for heavenly joy, and to be dissolved and be with Christ; unless his mind be fully knit unto Christ, and it lasts in desires and thoughts of love—the which are certain and endlessly intent—and which thoughts, wherever he be, sitting or going, he meditates within himself without ceasing, desiring nothing but Christ’s love; he else soothly receives not the heavenly sound, nor in ghostly song shall he sing JESU, nor His praise, in mind or mouth.

Pride forsooth destroys many; when they trow they have done aught that others have not, anon they bear themselves before others, and they that are better than themselves they put behind. But, know it well, he himself knows not love that presumes to despise common nature in his brother; for he does wrong to his own condition that knows not his right in another. He that honours not the community of nature in his neighbour, defiles the law of man’s fellowship.

In this many men err from the love of God, nor know they how to come to His love because they study not to love their brother as they are bound. And soothly they either leave the sinner uncorrected, or if they correct or rebuke the sinner, with so great sharpness and fierceness they speak that oft they that they snib are made, by their words, worse than they are. Truly with meekness they should speak, that by sweet words they might win those that sharp correcting would make worse.

CHAPTER XXVI

OF THE SIGHINGS, DESIRE, AND MEEKNESS OF A PERFECT LOVER: AND OF THE DIFFERENCE BETWEEN WORLDLY LOVE AND GODLY: AND ALSO OF MEDITATION

The voice of the soul languishing with endless love bears the likeness of the seeker of His Maker, saying: Osculetur me osculo oris sui; that is to say: ‘the Godhead might glad me with knitting me to His Son.’ Therefore for love I long; because whom I love with all my mind I desire to see in His fairness. In the meanwhile, truly, in the labour and strife of my pilgrimage, I beseech He make me glad with sweetness of His love; and unto the time I can clearly see my Beloved, I shall think of His full sweet Name, holding it, joying, in my mind.

And no marvel that he be glad thereof in this life that has lust ever to fulfill the desires of His Maker. Nothing is merrier than JESU to sing, nothing more delightful than JESU to hear. Hearing it truly mirths the mind; and song uplifts it. And truly, whiles I want this, sighing, and heavy as it were with hunger and thirst, think myself forsaken. Forsooth when I feel the halsing and kissing of my Love, with untold delight as it were I overflow; whom true lovers, for love only of His unmeasured goodness, set before all things. Coming therefore into me, He comes inshedding perfect love. My heart also He refreshes, giving continuance; He warms me, and also makes fat, all lettings to love putting away.

Who then shall say that he must fall into stinking uncleanness of flesh, whom Christ has vouchsafed to fulfill with the sweetness of heavenly contemplation. Therefore henceforward it is sung: Laetabimur in te, memores uberum tuorum super vinnum. As who says: ‘We desire to worship and joy in Thee; in Thy gladness we are merry, forsaking the lust and riches of worldly vanity, the which so beguile their lovers, that they know not the noy they suffer. And although we may not yet see Thy face, nevertheless so hotly we desire Thee, that though we should live for ever we should seek none other love.’ For the longer we live the hotter we desire Thee, and the more joy we feel in Thy love, and painfully we hasten to Thee; for to Thy lovers noyous things pass, and mirth in ghostliness follows. That soul truly good JESU that loves Thee, would rather choose to suffer a horrible death than consent to any sin.

Nor soothly does he love Christ perfectly that dreads any but Christ; whiles all things turn to good to God’s lovers. Perfect love overcomes pain, and also threats, because it feels no dread of any creature; it puts away all pride, and meekly gives stead to ilk thing; whereof it is said: Recti diligunt te, that is: ‘Righteous men love Thee.’ The righteous are the meek, loving truly, forgetting nothing, and though they stand in high perfection they behave themselves most meekly in mind and deed. And so ilk true lover may say within himself; ‘Ilk man passes me in despising the world, and hate of sin; in desire for the heavenly kingdom; in sweetness and heat of Christ’s love, and brotherly charity: some flourish in virtue, some shine in miracles; some are raised by the gift of heavenly contemplation; and some seek the secrets of scripture. When I behold the worthy life of so many, methinks I am as right nought, and among all others lowest.

Therefore the righteous flee full fast all earthly encumbrances, only drawing unto everlasting joys; in desire for all temporal things they greatly fail, and they rise with a high desire in God’s love. And it is worthily said they love God; for going in the right way and the plain of shining charity, they seek nor savour nothing but Christ. To whose contraries it is said by the psalmist: Obsurentur oculi corum ne videant, et dorsum corum semper incurva; that is to say: ‘Their eyes be dim that they see not, and their back bow thou always,’ so that they only take heed to earthly things; everlasting putting behind. And therefore God’s wrath is shed on them and righteous vengeance, with great fierceness of umbelapping torments. The righteous forsooth putting back all feignedness of heart, mouth, and deed, endeavour to joy without ceasing in the sight of God; and they bow themselves not to the love of void vanity, that, in their pilgrimage, they be not disturbed from the path of righteousness.

He therefore that desires to please Christ will do nothing, for good nor ill, against Christ’s will. Full horrible it is to go into the fire of hell; but more to be hated is it to will to have lust in sin, because of which he may lose Christ for evermore.

Forsooth a soul parted from worldly vices, and sundered from venomous sweetness of the flesh; being given to heavenly desires, and as it were ravished, enjoys a marvellous mirth; because she feels now the gladness of the Beloved’s love, so that she may contemplate more clearly, and desire more likingly. Also at this time the mouth of the Spouse and His sweetest kissing she asks, saying with voice: ‘All earthly things are irksome to me: I feel the love of my Beloved; I taste the moisture of His marvellous comfort; busily I yearn after that sweetness so that I fail not, being put far from Him by temptation; Love makes me hardy to call Him that I love best, that He, comforting me and filling me, might kiss me with the kissing of His mouth.

Truly the more I am lift from earthly thoughts, the more I feel the sweetness desired; the more fleshly desires are slakened, the truelier everlasting are kindled. I beseech He kiss me with the sweetness of His refreshing love, straitly halsing me by the kissing of His mouth so that I fail not, and putting grace in me that I may continually grow in love. As children are nourished with their mother’s milk, so chosen souls, burning in love, are fed with heavenly delight, by the which they shall be brought to the sight of the everlasting clearness.

Truly the delights of Christ’s love are sweeter than all the delights of the world, and of fleshly savour. Forsooth all imaginations of fleshly lust and all plenteousness of worldly riches is but wretchedness and abomination in comparison with the least sweetness that is shed by God into a chosen soul. As great difference as is betwixt the sweetness of the highest plenty of worldly riches and the greatest need of worldly poverty, so infinitely more is it betwixt the sweetness of Thy love, my God, and the lust of worldly joy that fleshly men desire and go about, and in the which only they joy: for nought of Thy love they feel, in whom alone they should be glad.

Ghostly gifts truly direct a devout soul to love burningly; to meditate sweetly; to contemplate highly; to pray devoutly, and praise worthily; to desire JESU only, to wash the mind from filth of sins; to slaken fleshly desires; and to despise all earthly things and to paint the wounds and Christ’s cross in mind; and, with an unwearied desire, with desire to sigh for the sight of the most glorious Clearness.

Such are the precious ointments with which a hallowed soul is best anointed and made fair with God’s love.

CHAPTER XXVII

OF TRUE MEEKNESS AND ADVERSITY: AND OF THE EXAMPLE OF THE SAINTS: AND OF THE MANNER OF GHOSTLY PROFITING: AND OF THINKING ON CHRIST’S PASSION

The very meek behold not other men’s sins, but their own; and not their good deeds, but other men’s they praise. The rejected truly do the reverse; for they see rather other men’s sins than their own, and in comparison they count their own sins as little or none; but their good deeds—if any happen—they praise before all others, whose goodness they desire to lessen if they cannot fully destroy it.

Two things have I been heavy to hear: one was when they praised me, wretched, whom I knew only as despised; another, when I saw my neighbour, the which I loved in God and for God, reproved or with slander backbitten. Nevertheless thou that forsakest the world and art busy to follow Christ in poverty, be busy to know thyself; for truly if thou forsakest the deeds and desires of the world, thou bindest thyself to suffer worldly diseases gladly for Christ, and truly to flee wealth strongly. If, forgetting, thou takest no heed to this, thou goest beguiled from Christ’s love.

Therefore marvel not though thou be noyed with divers and many temptations; for if thou withstand steadfastly, thou shalt be dearer and sweeter before God. Have in mind that God proves His own as gold is proved by fire. They truly that inwardly feel the sweetness of Christ’s love, gladly halsing tribulation, seek not outward worldly solace. For the sweetness in mind of those truly loving Christ is so mickle that if the joys of the world were gathered together in one place, they were liever run to the wilderness than to once look thereon with the eye. And certain it is no marvel, for all worldly cheer seems to it heaviness rather than comfort.

Soothly the soul that is wont to be visited with the joy of Christ’s love, can not be fed with vain joy, whose heart is not parted from his Beloved, for he would sooner die than offend his Maker. And that thou mayest have this grace keep thy sins in thy mind as an example of penitence and be busy to follow saints’ lives; so that thou a sinner, yet turned to God’s service, may rise to hope by sinners raised to heaven, and by the ransacking of the lives of righteous men refrain thyself from all pride. Truly by mind of a holier thing is the holy man’s mind meeked; for whose life soever thou findest written or hearest told, alway trust it without comparison better than thine.

Such truly are called Christ’s lovers that for His name receive sharp adversity from the world, and despise prosperity and vainglory. They are fulfilled with despisings, reproofs, and slanders, and in their praising they are punished, the which for God live solitary in this world, and dying are taken up to the company of angels in heaven.

Truly I fled into the wilderness because I could not accord with men; for sickerly they oft let me from joy, and because I did not as they did, they put error and indignation upon me; and therefore I have found sorrow and tribulation, but I have ay worshipped the Name of our Lord.

Therefore that we fail not in temptation let us study to be weary of all earthly comforts, and constantly to keep in mind the crown of eternal joy, that being found waking we may receive the bliss promised. In the meantime also use we such rule that fleshly desires may be utterly restrained and worldly covetousness wisely forsake the heart, so that the body may alway stand stable and strong in God’s service.

He truly that for Jesu’s love forsakes all things, and leaves the having of his will, and abides steadfast and profiting, says with joy, ‘I have found that my soul loves.’ Christ is truly found in the heart when the heat of endless love is felt in it, the which covets to be sought without feigning. Christ certain alights in a soul with honey sweetness and ghostly song, so that he that has this joy may boldly say: ‘I have found my Love.’ Whosoever, truly, whiles he prays, sees his mind raised high, yea lift up above this bodily heaven, if he fail not but alway more and more desires to savour everlasting things, may therefore merrily abide the meekness of Christ; for within a few years he shall feel himself ravished to behold glorious things. Wherefore with meek heart, he shall not cease advancing in profit unto the time he comes to the fellowship of everlasting rest.

If the eye of thy heart be ravished in prayer to behold heavenly things, then full near is it that thy soul, passing earthly things, be made perfect in Christ’s love. He soothly that in praying is not yet raised to behold heavenly things, must not cease discreetly to meditate, pray, and wake, unto the time he may perceive higher joys; so that he, lying on the earth, be not despised with griefs and diseases.

Egredimini filiae Syon et videte regem Salomonem in diademate. That is to say: Go forth ye souls renewed, and understand Christ truly, put to death for your health. Behold Him, and ye shall see His godly head with thorns crowned; His face bespat; His full fair eyes wan by pain; His back scourged; His breast hurt; His worthy hands thirled; His sweetest side with a spear wounded; His feet nailed through, and wounds set through all His soft flesh; as it is written: ‘From the sole of His foot to the crown of His head there is no health in Him.’

Go forth, therefore, from your unlawful desires and see what Christ has suffered for you; that your sins be altogether cast out, and your hearts be taught the burning of love.

CHAPTER XXVIII

THAT A TRUE LOVER DESPISES WORLDLY THINGS AND DESIRES HEAVENLY: AND OF THE HATING OF PRIDE, AND HALSING OF MEEKNESS

Behold, thou wretched little man, how in the liking of fleshly lust the cruelty of endless damnation sleeps. Therefore thou oughtest to gainstand them that are busy to destroy those things—that is to say virtues—that Christ desires. Thy heart, truly, must empty out all desire for all kinds of passing vanity before it can burn with Christ’s love. For the mind burning with Christ’s spirit is fed only with the love of endless things, and is gladdened in a joyful song.

Truly if the sweetness of endless love be now biding in thy soul, withouten doubt it destroys all wantonness of fleshly wickedness; and delighting thee in Christ, it suffers thee to feel nothing but Christ; for neither thou fallest from Him, nor feelest anything sweet but Him. Forsooth the perfect when they die are brought anon before God and set in the seats of blissful rest, for they see that Christ is God and enjoy Him.

They that begin to love Christ, afterward in great joy of love and honeysweet burning shall not cease to sing full lovely songs to Jesu Christ. Truly no earthly thing pleases him that truly loves Christ, for by the greatness of love all passing things seem foul. With the bodily eyes fleshly things are seen, but the righteous behold heavenly things with a clean and meek heart: the which, enlightened by the flame of heavenly sight, feel themselves loosed from the burden of sin, and afterward they cease to sin in will; whose heart turned into fire halses in desire nothing earthly but always in busy to thirl high things.

They that are sickerly ordained to holiness, in the beginning of their turning, for dread of God, forsake sins and worldly vanities: and then they set their flesh under strait penance, afterward setting Christ’s love before all other, and feeling a delight in heavenly sweetness in devotion of mind they profit mickle. And so they pass from degree to degree and flourish with ghostly virtues; and so, made fair by grace, they come at last to the perfection that stands in heart, and word, and deed. Christ’s love certain makes him that has swallowed it as it were dead to receive these outward things: he savours what is upward, he seeks that which is above, and nought that is on earth.

No marvel the mind, sighing in desire of the heavenly kingdom, grows in love of the Spouse, and joying with gladness inshed bares itself from desire of earthly things; and fulfilled with the longing for true love tents with all his mind to see God in His fairness. Wherefore lightened with the flame of His love, it is busy only in His desire and seeks nothing but Him. Whiles a true soul, certain, desires burningly only the presence of the spouse, it is perfectly cooled from all wantonness of vainglory. For love therefore it longs, because it sets at nought all earthly things whiles it thus hies to endless joys.

He that delights himself in Christ’s love, and desires to have His comfort continually, not only covets not the solace of man, but also with great desire flees it, as if it were smoke that hurts his eyes.

Like as the air is stricken by the sunbeam, and by the shining of his light is altogether shining; so a devout mind, enflamed with the fire of Christ’s love and fulfilled with desire for the joys of heaven, seems all love, because it is altogether turned into another likeness; the substance abiding although it be wonderfully mirthed. For when the mind is kindled by the fire of the Holy Ghost, it is bared from all idleness and uncleanness, and it is made sweet with the spring of God’s delight, alway contemplating and never failing; seeing not earthly things until it be glorified with the sight of the Lover.

Truly it behoves us to eschew all pride and swelling of heart, for this it is that has cast sad men into great wretchedness. What is more shameful? What more worthy to be punished? It is great scorn truly, and plain abomination, that the foulest worm, the worst sinner, the lowest of men, sets about to make himself great on earth, for whom the highest King and Lord of Lords has liked so mickle to meek himself. It thou wilt clearly behold Christ’s meekness, of whatsoever degree thou mayest be, how mickle soever the riches or virtues thou hast, thou shalt find in this no matter of pride but of despising thyself, and a cause of meekness.

Thou therefore that despisest sinners, behold thyself, for thou makest thyself much worse than others; for truly God is more displeased with a proud righteous man than a meek sinner. When true meekness is set in thy mind, whatsoever thou doest well is done to the praise of thy Maker, so that despising thy virtue thou seekest His worship; that thou, being given to vanity, lose not thy meed everlasting.

Think therefore on Jesu with thy heart’s desire; pass thy prayer to Him; be not weary ever to seek Him; care for nothing but Him alone.

Happy are the rich that have such a possession; and to have this forsake thou the vanities of the world; and He shall overcome thine enemy and bring thee to His kingdom. The fiend that noys thee shall be overcome; the flesh that grieves thee be made subject; the world that assays thee for to beguile, shall be despised, if thy heart cease not to seek Christ’s love.

The man truly sits not idle the which in mind cries to Christ although his tongue be still; for the body never rests in fleshy rest whiles the mind stints not to desire heavenly things; nor is he idle that is greedy ever to covet things everlasting. Truly the thoughts of Christ’s lovers are swift in going up and harmonious in course; they will not be bound to passing things nor tied to fleshly contagion, but cease not to ascend until they have come to the heavens. For whiles the body is weary in Christ’s service, ofttimes the spirit being uplifted is taken up to heavenly refreshment and the contemplation of God. He truly that prays devoutly has not his heart wavering among earthly things but raised to God in the heavens. He that desires to have that he prays, busily takes heed what he prays, for whom he prays and to what end he prays, and that he loves Him Whom he prays; lest a wretch, asking reward from this life, be beguiled.

Saints forsooth have so great meekness that they think they know nought, and think themselves as those who say they do nought; they call themselves lowest of all and unworthiest, yea, like as them that they chastise with reproving. These, after God’s commandment, rest in the lowest place, whose lowly sitting receives no reproof from God, but honour; not unthank nor loss of meed, but great and worthy worship, to the which meekness best disposes.

Truly this meekness gives praise to Christ, noy to the fiend, and joy to God’s people; it makes Christ’s servant to love more burningly, to serve more devoutly, to praise more worthily; and makes him fuller of charity. The more that a man meeks himself the more he raises God’s worship on high. He that truly perseveres in the love of God and of his neighbour, and yet thinks himself unworthier and lower than others, by meekness and knowledge of himself overcomes enemies, and conquers the love of the High Judge, and shall be received into endless joy by the angels when he passes from this light.

CHAPTER XXIX

THE TEACHING OF THE BOISTEROUS AND UNTAUGHT, DESIRING TO LOVE: AND OF THE ESCHEWING OF WOMEN

A true soul, the spouse of Jesus Christ, casts out pride, for deeply she loves meekness; she abhors vainglory, for desiring only everlasting mirth, she follows Christ; she hates fleshly liking and softness, for feeling before the sweetness of the everlasting honey, she desires alway to feel love for the loveliest. Evil wrath she has not, because she is ready to suffer all things for Christ’s love. She knows not envy of others, for shining with true love she joys in ilk man’s profit and health.

Truly no man is envious but if he in truth be little and weens he be mickle, wherefore he raises slanders against others lest they be likened to him; or if any other among the people be called greater, fairer, or stronger, anon he is heavy, being touched with the venom of envy. But the soul the which is but a little kindled with heavenly contemplation can not seek that vainglory of slipping praise. Whereby it is plainly shown that men therefore have envy because they have not the love of God that is in ilk chosen soul. For where any are that love God, they truly desire the profit of their fellows as of themselves.

If thou wilt therefore surpass in God’s love thou hatest all earthly praising. The despisings of men and their scorns thou halsest for Christ, and strongly thou spreadest thy mind to get eternal joy. Rather choose with the rejected to feel the torment of fire in pain than common in sin with them. Certain he lives sicker that loves Christ burningly, and in the joy of His love sings lustily. It is more pleasing to him to fall into everlasting fire than once to sin deadly. Forsooth there are such saints, because they live in cleanness. They despise all earthly things, and from heat and ghostly gladness joying, they sing what before they said. They burn in the love of Christ; they study after heavenly sights; they are ever busy, as much as in them is, with good works; they overflow with the likings of everlasting life; and yet to themselves them seem most foul, and among others they think themselves the last and lowest.

Therefore thou that art boisterous and untaught be busy to stand strongly against thy ghostly enemies, and to suffer no ill thought to rest in thy heart; and set thy wisdom against the waitings of the fiends. When an unclean imagination or thought, contrary to the purpose of thy mind, withstands thee, fail not but fight manly. Cry to Christ without ceasing, until thou be clad with God’s armour. And if thou desire to follow the despisers of the world think not what thou forsakest but what thou despisest; with what desire thou offerest thy will to God; with how great desire of love thou presentest thy prayers; with how great heat for the sight of God thou longest to be joined to Him. If thou perfectly hate all sin; if thou desire nothing that passes; if thy soul refuses to be cheered with earthly solace; if thou savour to behold heavenly things and desire most God’s Son; if thou speak mannerly and wisely, because he speaks not, except he be made, whose spirit is melted with the honey of God’s love and the sweetness of the song of Jesu; behold by these, and other such, sometimes used, thou shalt come to perfection.

No marvel God approves such a despiser of the world. Truly the soul that is both sweet with the shining of conscience, and fair with the charity of endless love, may be called Christ’s garden; for she is cleansed from sins, flourishes with virtues and joys with the sweetness of high song, like as with songs of birds.

Therefore set we all our mind to please and obey God, to serve and love Him, and in ilk good deed we do be we busy to come to God. What value is it to covet earthly things or to desire fleshly love? We can have nothing thereby that lasts but the Judge’s wrath, that is to say everlasting pain. Soothly fleshly love stirs temptation and blinds the soul that she may not have perfect cleanness; it hides sins done, and it casts her down unwisely to new wickedness; it enflames to all cursed lusts; it disturbs all rest of the soul, and it lets, so that Christ may not be burningly loved; and wastes all virtue gotten before.

Therefore he that covets to love Christ, let not the eye of his mind look to woman’s love. Women if they love men are fond, because they know not to keep measure in loving; and truly when they are loved they prick full bitterly. They have one eye for waitings, and another for true sorrow; whose love distracts the wits, perverts and overturns reason, changes wisdom of mind to folly, withdraws the heart from God and makes the soul bond to fiends. And forsooth he that beholds a woman with fleshly love—although it be not with the will to fulfill lust—keeps not himself undefiled from unlawful movings or unclean thoughts, but ofttimes defiles himself with stinking filth; and, peradventure, he feels a liking for to do worse.

Truly the beauty of women beguiles many men, through desire whereof the hearts of the righteous also are some time overturned, so that they that began in spirit end in the flesh. Therefore beware, and in the good beginning of thy conversation keep no speech with women’s fairness lest receiving thereof the venomous sickness of lust for to proffer and fulfill foulness of mind, and being deceived knowingly and cowardly, thou be drawn away by the discomfits of thine enemies. Therefore flee women wisely and alway keep thy thoughts far from them, because, though a woman be good, yet the fiend by pricking and moving, and also by their cherishing beauty, thy will can be overmickle delighted in them, because of frailty of flesh.

But if thou wouldst call again Christ’s love without ceasing, and have Him with dread in thy sight in all places, I trow thou shouldest never be beguiled by the false cherishing of a woman; but truly the more that thou seest thou art assayed with false flatterings—if thou despise them as japes or trifles as they are—no marvel that thou shouldest have the more joy of God’s love.

Christ truly does marvellously in His lovers, the which, with a special and a perfect love He takes to Himself. Truly they desire not softness of the flesh or the beauty thereof; all worldly things they forget; they love not temporal prosperity nor dread the world’s frowardness. They love full well to be by themselves that, without letting, they may fall into the gladness that they feel in God’s love; full sweet they think it to suffer for Christ, and nothing hard. For he that wills worthily to honour the victory of martyrs, let him fulfill the devotion of virtue by the following of virtue. Let him hold the cause of the martyrs if that he suffer not the pain; let him keep patience, in which he shall have full victory.

A soul truly forsaking the folly of ill love enters the way of strait life, in the which is felt the earnest of the sweetness of heavenly life: which, when she feels so comfortable that she overcomes all passing liking, she prays God that He would vouchsafe such comfort to give and refresh her ghostly, and that He would give the grace of continuance lest she fail, being made weary by divers errors.

If a young man begin to do well let him ever think to continue; let him not sleep nor cease from his good purpose, but ay profit in mind, rising from less to more. Forsooth the shadow of error being forsaken, and the venomous sweetness of a wretched life despised, taking the strait life, he halses now the sweetness of full high devotion. And thus, as it were by degrees, he ascends to the height and contemplation of God by the gifts of the Holy Ghost; in the which heat of eternal love being rested and gladdened, he overflows with heavenly delights, as far as is lawful to mortal man.

Certainly a good soul umbeset with many diseases, and noyed with the heat of temptation, can not feel the sweetness of God’s love as it is in itself; nevertheless she is expert in the joy of love and in stable course draws to her Lover; and though the soul may want so wonderful sweetness, yet with so great desire she loves Christ that for His love only she shall perseveringly stand.

But how mickle is His most kind help to be praised in which every true lover is expert; that it comforts all the sorry; makes sweet the forsaken; sets in peace the disturbed, and lays waste all distracting noise. The soul departed from the sins of the world, and withdrawn from fleshly desire, is purged of sin; and thereby she understands a sweetness of future mirth coming near to her, in which hope she is confirmed, and is sicker to have the kingdom. And in this life she gives to Christ a drink full likingly made of hot love, with greetings of ghostly gifts and with flowers of virtues, that Christ receives, pleased, who for love drank of the well of penance in this life.

CHAPTER XXX

OF GOD’S PRIVY DOOM: AND THAT THEY THAT FALL AGAIN BE NOT DEEMED BY US: AND OF GREAT ARGUMENTS AGAINST PURCHASOURS

But some are wont to ask how it can be that many that have led the hardest life and have utterly forsaken this world’s joy, afterwards dread not to slide again into sin; and they shall not end in a good end.

If we will not err let us be in peace from proudly deeming. To us it longs not to know God’s privy doom: truly after this life all things as needs shall be shown. All the ways of our Lord’s dooms are merry, that is to say true and righteous; for neither He reproves one withouten very right, nor another, withouten mercy that is righteous, He chooses unto life. Therefore we ought to consider, that the clothing of His clearness is as a groundless pit; wherefore we ought, whiles we are in this way, to dread, and in no wise to presume unwisely; for man wots not whether he be worthy wrath or love, or by what end he shall pass from this life. The good ought to dread that they fall not into ill; and the ill may trow that they can rise from their malice. Forsooth if they bide in their covetousness and their wickedness, in vain they hope themselves sicker of mercy, whiles their wickedness is not left; for sin, before it be forsaken, is never forgiven; nor yet then unless satisfaction be behight and that a sinner shirk not to fulfill it as soon as he can.

But the mighty men and the worldly rich that ever hungrily burn in getting possessions of others, and by their goods and riches grow in earthly greatness and worldly power—buying with little money what, after this passing substance, was of great value—or have received in the service of kings or great lords great gifts, without meed, that they might have delights and lusts with honours: let them hear not me but Saint Job: Ducunt inquit in bonis dies suos et in puncto ad infernum descendent; that is to say: ‘Their days they led in pleasure, and to hell they fall in a point.’

Behold, in a point they lose all that they studied all their life to get; with these worldly wisdom has dwelt that, before God, is called folly, and fleshly wit, that is enmity to God, they knew. Therefore with mighty torments they shall suffer because knowing God they glorify not God but themselves and have vanished in their thoughts; calling themselves wise they are now made fools; and they, that have felt the joy and delight of this world, are come to the deepness of stinking hell.

And yet forsooth among all that are bound with the vice of this world, in none, as I suppose, is less trust of salvation than of these the people call false purchasours. When they soothly have spent all their strength and youth in getting the possessions of another by wrong and law; and afterwards in age they rest, sickerly keeping that they with wrong have gotten. But because their conscience is feared, wickedness gives witness to condemnation only when they cease from cursed getting; they dread not to use other men’s goods as if they were their own. For if they should restore all, full few should be left for themselves. And because they are proud they shame to beg; or they will not fall from their old honour, therefore they say they cannot dig or labour. Also, deceived by fiends, they choose rather to eschew worldly wretchedness that they may suffer the endless pain of hell everlastingly.

Such forsooth whiles they have lordship in this world oppress the small by the power of their tyranny; forsooth to be raised into such melody of this exile is not a matter of dread to others but rather joy; for lest God’s chosen should be such they are refrained by God, David being witness: Ne timueris cum dives factus fuerit homo, etc. ‘When man is made rich dread not, nor when joy of his house is multiplied’; for when he dies he takes not all, nor his joy goes not with him; nor the drop of water, that is to say of mercy, comes not to the tongue of the rich man burning in hell. In his dying he loses all his joy, and only sin goes with him to the land of darkness, for the which he shall be punished withouten end.

Explicit liber primus Incendii Amoris Ricardi Hampole heremite, translatus a latino in Angelicum, per fratrem Richardum Misyn heremitam, et ordinis carmelitarum, Ac sacre theologie bachalareum, Anno domini Millesimo ccccxxxv. </div3> <pb/> </div2>

BOOK II

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.

Richard Rolle: Part 4

Richard Rolle: Part 5

Richard Rolle: Fire of Love

Richard Rolle: Fire of Love Part 2