that he were not all things nor above all things as he is and so should not be the true perfection wherefore he is God and yet is not this nor that which the creatures as they aye creatures are able to know name think or utter therefore if God as he is good were this good or that good he should not be all good neither should he be the simple and perfect good which notwithstanding he is Now if God be also light and knowledg it appertaineth to light and knowledg and is proper to it to be bright and to shine to appear and know And because God is light and knowledg it is necessary that he shine be bright and endued with knowledg and all this to shine and know is in God without the creatures because he is not here as an action but an essence and beginning And that it should be done as an action by doing it is necessary that it should be done in the creatures And therefore when this knowledg and light doth work in any creature there it doth know and learn what it self is and so it is good and therefore it is not this or that and further it doth not know this or that but it doth know and learn to know that one true simple perfect good which is neither this nor that but is all good and above all good Now it is here said that he must learn that only good but doth any man learn of himself observe and mark this well even as God is good knowledg and light so is he also will love justice and truth he is also all vertue and yet these are all one essence in God neither can any of these be brought into action or exercise without the creature for in God there is nothing but essence and beginning not any action But when this one which notwithstanding is all these shall gain any creature unto it self and hath power over it and doth so prepare it and fit it that it may know in it what belongeth to it self so far forth I say as that one is will and love and is taught of it self as it is light and knowledg neither willeth any thing but that one which is it self And furthermore here is nothing willed or esteemed but that which is good as it is good and that for no other reason but because it is good and not by reason it is this or that beloved of this man or that man and either pleasant or grievous to this man or that man sweet or bitter and the like and these things are not regarded nor sought either for self or as it self also all selfness and egoity I and to me c. are here left and fall to the ground so that it is not said I love my self or thee or the like and if love were asked what it loveth it would answer I love God and why because it is good and for good therefore it is meet and right that it should be most esteemed and if there were any thing better then God That were and ought to be loved for God Therefore God doth not love himself as himself but as good and if God knew any thing better then God he would love that and not himself so far is God from all egoity and selfness neither hath he any thing to do with it further then is needful in respect of the persons and this both ought to be and in truth is in a divine and truly 〈◊〉 〈◊〉 otherwise that man were neither divine nor deified CHAP. XXXI That a deified man knows nothing but to love HEnce it cometh that a deified man is indeed indued with pure and unmingled love and is kind and loving to all men and all things and therefore it is necessary that he should love all men and all things and that he should wish well to all men and all things and that he should savor and do them any good without putting any difference Besides whatsoever you do to a deified man whether it be pleasant or troublesome amiable or grievous or whatsoever it is yea I will further say although a man should kill such a one and he should so often return to life he would notwithstanding heartily love that man who had so often slain him and although he had done him so many injuries as you can devise yet he would notwithstanding from his heart wish him well respect him and desire all good to befall him yea and perform all good offices to him so as the other were able to accept and admit them This may be observed and plainly proved in Christ who said unto Judas that betrayed him Friend Wherefore art thou come As if he should say Thou hatest me and art mine enemy whereas I love thee and am thy friend and thou desirest and wishest and dost what evil to me thou either knowest or canst whereas I both desire and wish and will well unto thee and would give and do unto thee willingly all things that be good if thou wert able to take and receive them As if God should say out of his humanity I am the pure and simple good and therefore I neither can will desire wish do or give any thing but good And if I must reward thee for thy wickedness and ungodliness I must do it with good seeing I am nothing else nor have any thing else Hence it is that God in a deified man desires no revenge nor doth will or do any mischief wherewith he is or may be affected this may be seen in Christ who said Father forgive them for they know not what they do This also is proper to God that he compelleth no man to do or omit any thing but suffereth every man according to his own mind to do or leave undone as wel good as evil things Neither will he resist any man this we may see in Christ who would not resist his malefactors And again when Saint Peter would have made resistance he said Peter put up thy sword into thy scabbard for it is neither my custom nor yours who belong to me to resist by force strive or compel Neither yet can a deified man vex or grieve any man which is thus to be understood It never falleth into his will desire or mind to do or leave undone anything to speak or to be silent whereby he might breed pain or grief to any man CHAP. XXXII That the will of man is prone to evil and therefore to be forsaken SOme man will say If he willeth wisheth and doth the best unto every man he ought also to help every man and cause all things to befall him according to his hearts desire For example so as one might obtain to be made Pope another a Bishop c. I answer he that furthereth the will of man helpeth him to the worst things for the more that man followeth his own will and increaseth in the same so much the further he is from God and the true good Now God would willingly
that which is perfect will be found and perceived to be boundlesly infinitely and innumerably more excellent and better then whatsoever is imperfect and in part also the eternal more then the transitory and the fountain and beginning more then all things which flow or can proceed from it and so that which is imperfect and in part shall be unpleasant and become abolished This observe to the end that that which is excellent and the best may be also held the dearest it is requisite that this be done CHAP. VII Of the two Eyes of Christ WE must consider that which is read and said that the Soul of Christ had two eyes the one the right the other the left In the beginning when things were created the right eye did turn it self into Eternity and Divinity and there stood unmoveable in perfect contemplation and use of divine Nature and divine perfection and remained unmoved free from all falling labour motion grief pain and torment which happen to the outward man with his left eye he beheld things created and did know the difference and did understand what was better and worse more noble and more base and in this manner the outward man of Christ was framed Thus stood the inward man of Christ according to the right eye of his Soul in the perfect use of the divine nature in perfect pleasure and joy but the outward man and the left eye of the Soul was with him in pain and calamity and perfect labour and so it came to pass that that inward or right eye remain'd unmoved not hindred free from all labour pain and torment which happened to the outward man It is said that when Christ was whipped at the pillar and did hang on the Cross according to the outward man his soul or his inward man did stand according to the right eye in perfect use of the divine nature and in as high a condition of pleasure and joy as after he ascended into Heaven and is now Also that his outward man or his soul according to the left eye in this work in all things which did belong unto him as concerning outward things was not hindred or damnified by the internal neither of them depending on the other Now the created soul of man it hath also two eyes the one in the power of beholding eternity the other in looking upon time and things created to know the difference as before hath been said and to give life to the body But these two eyes of the soul of man cannot do their work together for that the soul with the right eye might behold eternity it is necessary that the left eye do abate all his works and so carry it self as if it were dead Also that the left eye might perform all his work and be employed in outward things and is in pain and things created it is necessary that the right eye be employed in contemplation CHAP. VIII Whether in this life eternal life may be tasted IT is a question whether the soul whilst it is in the body may proceed so far as to behold eternity and receive a taste of eternal life and everlasting happiness Usually it is denyed and so it is true if you understand it after this manner So long as the soul doth behold the body and those things that belong to the body as time and things which are created and doth conform and mingle himself with them this cannot be for to the end the soul may discern or behold eternity it is necessary that it be pure and free from all resemblances and from all things created and especially that it be separated from it self And this thing never befell in this life But S. Dennis thinks it may be done as may be gathered out of his words to Timothy which arâ— these To behold Divine secrets it is necessary that thou abandon thy sences and whatsoever can be perceived by the senses reason also and the actions of reason and whatsoever can be perceived and known by reason whether it be created or uncreated and that thou go and pass out of thy self and from the knowledg of all these things which I have mentioned and so come into that one unity of him who is above all nature and knowledg thus far he Now if this could not befall man why doth he teach it or why doth he speak to man in this life Yea further know that a certain Master saith upon these words of Dennis That it doth come to pass that it doth often befall man that he verily thinketh that he doth see and behold it as often as he will and there is no such aspect but that it is more excellent dearer to God and more worthy then whatsoever all things created as created can perform CHAP. IX That good except it be in man cannot make men happy VVE must especially observe and know that no creature no good no not the good it self which is God doth make man or the soul indued with vertue good or blessed so long as it is without the soul and the same we must think of sin or malice and therefore although it be a good thing to enquire search and also to know what good men have done or suffered how they have lived and what God in them or by them hath done or willed yet it is a hundred times better that a man should search know what and of what kind the state of his own life is and what God is and would and doth in him and in what thing God is willing or unwilling to use him Therefore this also is true which is said that it is never so good to go abroad but it is better to remain at home This also is to be known that eternal happiness is in that only one and none other and that man or his soul should either be or become blessed It is necessary that that only thing should be in the soul Some will ask what is that one good I answer it is good or to be made good and yet it is neither this nor that good which can be named known or shewed but all and above all neither is it needful that it should now again enter into the soul for it is already in it though unknown When it is said that it is meet we should come unto it and that it should come into the soul it is as much as if you should say we ought to seek it have the seeking of it and smell it out And because it is but one unity and simplicity is better then multitude for blessedness is not placed in many and multitude but in one and unity neither is it in many things created or in the work of any created thing that I may speak briefly but blessedness is only placed in God and his work wherefore I ought to have respect to God and his work only and to relinquish all natural things with their works and chiefly my self yea further all works or miracles which
either God hath done or ever may do in or by the nature of all things yea also God himself with all his goodness as he is without me and cometh to me doth not make me blessed but as he is within me and is known loved felt and perceived by me CHAP. X. Of the desire of those who be illuminated NOw it is to be observed that those that be illuminated with that true light do know that whatsoever they themselves can desire or make choice of or whatsoever hath been desired chosen or known at any time of any creature at all as it is a creature is nothing if it be compared to that eternal good Again forsaking all desires and choice they do commit and refer themselves and all their actions to the eternal good then there remaineth in them a desire to advance and bring themselves nearer to the eternal good that is to a nearer knowledg and more ardent love and a more ready submission and to an entire subjection and obedience So that every illuminate man may be able to say of this manner I could wish I were the same to the eternal good that a mans hand is to himself And such men do always fear that they are not become sufficiently subject unto it they do also desire the salvation of all men and yet are they free from this desire neither do they challenge it to themselves as understanding sufficiently that this desire belongeth not to man but to the eternal good for whatsoever is good that no man ought to arrogate to himself because it belongeth to the eternal good Besides these kind of men live in freedom so that without fear either of punishment or hell or hope of reward or of the Kingdom of Heaven they do live in meer subjection and obedience of the eternal good and that with a free love This was perfectly in Christ and is in his followers in some more in some less It is a miserable thing that whereas the eternal good doth furnish and stir us up to that which is most excellent we are unwilling to entertain it for what is more excellent then true spiritual poverty and yet when it is set before us we will none of it We would be as I may so speak over-wily so that if we but feel a delicate taste sweetness and pleasure in our selves we think it is well with us and that we love God but if this be wanting we are in sorrow and do forget God and think we are undone which is a great fault an ill sign for a true lover doth as much love God and the eternal good in want as in plenty alike in bitterness as in pleasure and so in the rest Let every man examine himself in these things CHAP. XI Of Hell and of the Kingdom of Heaven THe Soul of Christ was to descend into Hell before it could ascend into Heaven and the same must befall the soul of man But consider how this must be done This then comes to pass when a man knoweth and beholdeth himself and findeth himself so evil as that he is unworthy of all comfort and good that might befall him from God or the creature Further he thinketh nothing else of himself but that he is perpetually damned and lost and that to be less then he is worthy of Further he thinks himself worthy of more calamities then can befall him in this life and that it is right and just that all things should fall cross upon him and bring grief and torment to him all which is less then he deserveth yea he supposeth it to be just that he should be damned for ever and become the footstool of all the Devils in Hell all which notwithstanding is less then he is worthy of Neither will he nor can he conceive any comfort or deliverance either from God or from the creatures but is willing to want comfort and deliverance neither doth he way wardly bear damnation and pain for that it is equal just and not contrary to God but agreeing to Gods will therefore he doth love it and take it in good part not bearing unwillingly any thing but his own sin and ungodliness because that is unjust and contrary to God this doth grieve and trouble his mind this is called the true penitence for sin and he that doth in this life so come into Hell the same man after this life doth come into the Kingdom of Heaven and in this life doth attain such a taste as passeth all the joy and pleasure as either hath or can befall a man in this life from any temporal thing and as long as a man is thus in Hell neither God nor the creature can comfort him even as it is written In Hell there is no redemption of this thing one said I perish I die I live without comfort being damned both within and without I desire of none that I may be delivered Now God hath not forsaken man in this Hell but taketh him to himself so as man desireth nothing but the eternal good and understandeth the eternal good to be above measure good and this is his pleasure peace joy rest and satisfaction and when man doth not regard nor desire any thing but the eternal good and nothing in or concerning himself it comes to pass that the peace joy rest pleasure and all such like things as do belong to the eternal good become mans and so man is in the Kingdom of Heaven This Hell and this Kingdom of Heaven are two good and safe ways for man in this life which whosoever doth find out rightly and well is happy for this Hell hath an end but this Kingdom of Heaven doth remain for ever Besides man must mark that whilst he is in this Hell nothing can comfort him neither can he think that ever he shall be delivered or comforted again When he is in this Kingdom of Heaven there is nothing can hurt or object him neither doth he beleeve that he can be hurt or discomforted and yet after this Hell he is comforted and delivered and after this Heaven he is troubled and deprived of comfort Now this Hell and this heavenly Kingdom doth befall man so as that he knoweth not when it cometh neither can a man by his own means do or omit any thing whereby they should either come or depart from him neither can man give or take away from himself either of these or take or lose them but it comes to pass here as it is written John 3.8 The wind or spirit bloweth where it listeth and thou hearest the sound thereof that is when it is present but knowest not whence it cometh nor whither it goeth And when man is in either of these he is in good case and he may be as safe in Hell as in the Kingdom of Heaven and so long as a man is in this life he may often pass out of the one into the other yea within a day and a night and sometimes oftner
her for any treasure This is he who becometh and is a vertuous man and he that is truly endued with vertue would not for the whole world be bereaved of vertue Nay he had rather dye a miserable death We may speak the like of Justice most men know sufficiently what is justice yet do they not become just for they love not justice and therefore they exercise vice and injustice for if they loved justice they could do nothing which were unjust for they would hate and become such enemies to injustice as that if they should perceive it in any man they would willingly suffer and act great matters whereby injustice might he rooted out and man become just and had rather dye then do any unjust thing and all these they would do for no other cause nor end but the love of justice and justice should be their reward and sufficiently recompence them Such a one becometh and is a just man who had rather dye an hundred times then live unjustly The like may be said of truth Although a man know in many things what is true what is false and a lye yet if he love not the truth he is not a true man and if he do love it then that befalleth him which is said of justice Isaiah speaketh of justice when he saith Wo to them that are of a double spirit those are they who outwardly serve God but inwardly are full of lyes in whose mouth a lye is found Hence we may learn that knowledg and skill being voyd of love is of no moment The like is also understood of the devil who knoweth and understandeth evil and good just and unjust truth and falshood c. But because he loveth not the good which he knoweth he becometh not good which surely he would if he could love the truth and other good things and vertues which he knoweth It is true indeed that love and knowledg ought to be taught but if love do not follow knowledg and accompany it nothing is gained And such is the consideration of God and of his nature and of those things that appertain to him that if any man have great knowledg of God and of his nature and thinketh that he knoweth and understandeth what God is except he be endued with love he cannot become divine or deified But if he hath true love it is certain that such a man doth cleave unto God and forsaketh all such things as are not God nor appertaining to God and that he doth hate and is at enmity with all such things not enduring them being grievous to him and this love doth so joyn a man to God that he can never be separated from him CHAP. XL. Whether God may be known and yet not loved HEnce a question ariseth because it is said he that knoweth God not and loveth him not can never be blessed From this kind of knowledg there ariseth what kind of knowledg that is whereby God may be known and yet not loved seeing it is said elswheres that where God is known he there also is loved and that he that doth know God doth also necessarily love him how then can these contrary sayings agree together unto which I answer that here again something is to be observed We have formerly spoken of two lights whereof the one is true and the other false after the same manner we must discern that there is a double love a true one and a false one both which must be taught and brought unto us by some light or knowledg Now the true light worketh true love and the false light false love for that which the false light doth account to be best the same it doth propound and perswade to be loved as the best and love doth follow and obey what it commandeth Now it is formerly taught that the false light is natural and nature so as whatsoever is proper and belonging to nature is proper and belonging to it as I mine to me this that this mans c. It is necessary therefore it should be deceived and false in it self for I or mine never comes to the true light or knowledg undeceived except only one which is the divine persons And to the end we may come to the knowledg of the simple truth it is necessary that all these perish This also is one special property belonging to the natural false light that it desireth to know all things if it be possible and conceiveth much joy and pleasure boasting in its knowledg and learning desiring always to know more more and yet never resteth or is contented therewithall and the more or higher things that it knoweth the greater occasion it taketh of joy and boasting and when it is come to so great heighth that it supposeth it self to know all things and more then all then is it in the highest pleasure and triumphing accounting of that knowledg as the most best excellent thing and therefore it teacheth that knowledg and learning ought to be loved as the most best and excellent thing And thus it comes to pass that knowledg learning is more esteemed of then the thing it self which is known for the natural and false light doth better love its knowledg and learning id est it self then that self-same thing which is known as if it were possible that the same natural light could know God and the simple truth as it is in God and in truth yet notwithstanding it would not depart from its one property that is from it self and its own After this manner is knowledg without the love of that which is known or hath been known and thus it climbeth and creepeth to such an height that it supposeth it self to know God and the true and simple truth and so it loveth it self in it self Surely God is known of nothing but of God and because this light supposeth that it knows God it perswads it self also that it is God and boasteth it self as God and willing to be esteemed God thinking it self worthy of all things and to have right over all things and that it hath overcome and conquered all things c. Yea it scorneth Christ himself and the life of Christ and all other things for it would not be Christ but God eternal the reason of this is because that Christ and his life is contrary and burthensom to all nature and therefore nature cannot bear it but would be God for ever and not man yet would it willingly be Christ as he is now after his resurrection for all this is easie and pleasant and comfortable to nature therefore nature esteems it best because it seemeth best for her self Some thing is known but yet not loved of this false light and of this false and deceitful love but knowledg and learning is more loved then the thing it self which is known There is also knowledg which is called Science and yet is not Science and this is when a man supposeth by hearing reading and some singular knowledg and
the plough As concerning my translation understand that I have neither added nor detracted any thing from the Author and I could no more avoyd obscurity in translating a book compiled with much affected brevity then the Author himself in writing of it yet I counsel the Reader that he would often and attentively read it which may â—â—â—ve in stead of a Comment I have used some words in it as these Egoity Selfness Meity Deified Disposence Personalâ—ity c. necessity compelling me thereunto because the Author useth that manner of speech wherein I ought to be thought no more blameable then Tidley who doubted not to be bold in using the words Appiety and Lentallity A Writer may make bold when necessity requireth it to command words and not to learn them The Inscription of this Book is Theologia Germanica the Author is not named only I find it written in a certain little Preface to the Book that he was one of those who are called Dun Teutonici or Dutch Lords the French call them Knights of the Rhodes and that he was a Priest and Governor in the house of Teutonici or high Dutch at Frankfort The Argument is of the new man or the new creature for he sheweth the manner how a man may be restored and return to God from whence he is faln by following his own will It is necessary that he bewilling to be restored because medicines are to be contrary to their diseases that he be deprived of his own will follow the will of God and no man can serve two masters but as a man may very well put out his own eyes or kill himself yet cannot restore himself to sight or life again even so man is in Adam prone to destroy himself and all his posterity by following his own will But neither he nor any who is guilty and overthrown by his sin can possibly save himself or repair the breach It was necessary again for the saving of the world that one should arise and exist who was holy harmless and undefiled separate from sinners to deliver others from sin and teach the way of life and this was Jesus Christ the Son of the living God to whom all power is given both in heaven and earth who doth not only teach man this way to salvation but also giveth them power by Faith to walk in it I would not hereby have you understand a dead Faith for that is no more Faith then a dead man is a man but a working and living Faith such a one as Saint Peter describeth together with the works and effects thereof saying Add to your faith vertue and to your vertue knowledg and to your knowledg temperance and to temperance patience and to patience godliness and to godliness brotherly kindness and to brotherly kindness charity For if these things remain and abound in you they will make you that you shall neither be barren nor unfruitful in the knowledg of our Lord Jesus But he that lacketh these things is blind and cannot see afar off and hath forgotten that he was purged from his old sins Wherefore the rather brethren give all diligence to make your calling and election sure for if these things be in you you shall never fail S. Peter speaks of a true and lively faith which doth not only procure unto a man the forgiveness of his sins by the merit of Christ but also effecteth that as before be yeelded his members as weapons of unrighteousness unto sin so hereafter he may give them as instruments of righteousnes to do well And because S. Peter in this place doth describe a certain ladder to salvation I purpose to make it plain whereby we may more evidently perceive by which steps we may ascend to the top thereof lest that any man should be content to stand only upon the first step and yet think he had attained tosalvation from which he was distant many degrees Therefore according to S. Peter faith bringeth forth vertue that is strength and ability to perform those things which thou beleevest are to be done as so taught from God As for example Christ commands us to love our enemies and to do good to them which do evil to us Now there are some who beleeve that this cannot be done again they hate their enemies and do them all mischief others beleeve that it is to be done by the assistance of God and therefore do good to their enemies Consider all sects and kinds of men and you shall find that those who beleeve it is possible to be done do act the same and that Christ who hath given them power to beleeve hath given them power also to perform his Commandments for it is not said in vain that all things are possible to him that beleeveth And this I say generally of all other precepts of Christ As thou beleevest saith Christ so be it to thee this is generally to be taken look how much faith any one hath and so much strength of vertue he hath also And vertue begeteth knowledge for true knowledg consists in experience which comes to pass when a man is made able to perform something doth certainly know that that which before he did beleeve he did not certainly know might have been performed Examples hereof we have in Caleb and Joshua and the rest of the Israelites who did overcome the Canaanites for then did they certainly know that those might be overcome as they had before beleeved but the rest of the Israelites who did not beleeve that this could be done could not do it and again they knew it not So at this day such as do not beleeve that such a the power of Christ as that he is able to beat down the power of the Serpent under the feet of the faithful those men are not able to resist sin therefore they know not how it may be done and therefore deny it but those who beleeve can do it by faith and know certainly that it may be done and again affirm it to be true Knowledg bringeth forth temperance for a man confirmed with this knowledg goeth forward to the mark hoping for the same success in the rest and therefore with-holds himself from bodily lusts and pleasures which fight against the soul lest being hindred by them he be deprived of his Crown of victory Now as the Chaldeans did vex and persecute Jerusalem when it rebelled against them having before of its own accord served and obeyed them In like manner it falleth out in all rebellions of Subjects for the lusts and pleasures which before we voluntarily served when we rebel against them by temperance do vex us in renewing their desires and breed us grief as much as before they did delight which that we may bear manfully we stand in need of patience And because we know that this trouble which we must undergo in resisting these wicked lusts and affections in bearing of injuries doth far exceed our strength let us earnestly call upon God with
by reason of his Arrogancy for that he assumed to himself to be I to me mine me c. For though he had eaten seven apples if it had not been in regard of his Arrogancy he had not fallen but when Arrogancy took place he then fell and so he should have done though he had eaten no apples at all But let us proceed I have fallen an hundred times more precipitately then Adam did and all men were not able to restore the loss and fall of Adam how then might my fall be corrected or restored surely it must be helped as the fall of Adam was and by the same helper and after the same manner How then and from whom procedes this amendment neither could man do it without God nor was God bound to do it without man Wherefore God assumed the nature of man or humanity and became man and man was made God and thus was the amendment made and so must my fall be corrected I cannot do it without God it is not meet neither will God do it without me For that this might be effected it was fitting that God in me should also become man that thus God should take upon himself whatsoever is in me as well within me as without me as nothing might remain in me contrary to God or might hinder his work and though God should assume all men that are unto himself and should become man in them and they in him should become God and the same should not be done in me my fall should never be recovered nor yet my sin done away except the same were also done in me neither know I nor am I able to give my furtherance towards this amendment and recovery but only I must suffer and be patient and God only the agent and doer I suffering his work and will which because I will not suffer but will my self be I and to me and mine this hindered God that he could not work without disturbance and so comes it to pass that my fall and aversion remaineth unamended and all this falleth out by reason of my Arrogancy CHAP. IV. That all good is only Gods GOD saith Isai 42. Mine honor will I give to none which is as much as if he should say that honor and glory is due to none but God only 1 Tim. 1. Therefore if I do arrogate any goodness to my self as that I am can do any thing that I know that I work of that any thing is mine or done of me or done to me arrogating such things to my self and turning them to my honor and glory then I do doubly offend for first I fall and avert my self as hath been formerly said next I deprive God of his honour in attributing that to my self which is proper only to God for whatsoever ought to be called good that is due to none but only to the eternal and true good which is God And whosoever doth arrogate that unto himself doth unrighteously and against God CHAP. V. Of the putting off the Old Man SOme men say that a man ought to become void of wisdom will desire knowledg and all other things which is not to be understood that in man there should be no knowledg or that God should not be known loved willed desired praised or honored in him for this were a mighty fault and man should become like to a beast but we must proceed so far that our knowledg may be so clear and perfect as to understand that this knowledg belongeth neither unto man nor unto the creature but unto the eternal Wisdom about which is the eternal Word and thus man and the creature vanisheth and doth not arrogate to its self as its own and the less knowledg that the creature doth arrogate it becometh the more perfect the like we must conceive of will love desire and all such things for the less that man doth arrogate these to himself the nobler the excellenter and diviner he becometh and the more he doth assume these unto himself so much he is made the more blockish base and imperfect Thus then ought man to become void of al things that is not to arrogate them to himself When then man in this manner is made void of these it comes to pass that this is the most excellent and clearest knowledg that can be in man and the excellentest love and desire the cause whereof is this All things being only Gods it is better and more excellent that they should appertain to God then to any creature and the cause why I do challenge any goodness to my self is by reason that I suppose that it is mine or that I am it If I knew the truth I should also know that the thing is not mine nor that I am it it proceeds not from me c. and so mine Arrogancy would fall to nothing It is better that God or that which is belonging to God should be known loved prayed and honored as much as may be possible and that man should conceive that he doth praise or love God then that God should not be praised loved honored and known for when opinion and ignorance are turned to knowledg and understanding of this then Arrogancy vanisheth for a man will then say on this wise Wretch and fool that I am I supposed my self to be that thing but now I perceive that it was and is God only CHAP. VI. How the life of Man is to be composed BOetius saith it is our fault that we do not love that which is best and herein he saith the truth for that which is best ought most to be loved and in this love no respect is to be had of profit or disprofit gain or loss honor or reproach praise or dispraise or any such things but that which in very truth is the most excellent and best the same ought also to be dearest unto us and that for no other end but that it is best and most excellent According to it a man might compose his life both externally and internally externally because among those things that are created one thing is better then another as the eternal good doth shine more in one then in another in which thing therefore that eternal good doth most of all shine is brightest worketh is known and admired that among all creatures is most excellent also where it is less apparent that likewise is the less good Seeing therefore that man is conversant with the creatures doth use them and knows their difference he ought to esteem that which is best to be most dear and to cleave unto it and to unite himself thereto and especially unto those things which are attributed unto God as his and belongeth unto him such as are his goodness truth peace love and justice and according unto these the outward man ought to frame his life and to despise and fly all things which are contrary unto them But if the inward man by a jump as it were will step into that which is perfect
and that without himself but when man is in neither of these he is conversant with the creature and wandreth hither and thither and knows not which way to turn him wherefore he ought never to let these two things go out of his mind CHAP. XII Of true Peace MAny say that they can have no peace nor rest but are in continual conflict with many adversities calamities griefs and sorrows If you will consider the truth of this matter after this manner the very Devil might have peace if all things were carried after his will and choice For this cause we must mark and observe the peace which Christ did leave unto his Disciples at his last passage when he saith My peace I give unto you not such as the world giveth give I unto you for the world deceiveth with her gifts But what peace then is that whereof Christ speaketh Surely that which is inward which doth pierce and break through all calamities adversities troubles miseries and infamies and all such like so as a man in all these should be joyful and patient as Christs Disciples were and not they but also all the elect friends of God and all the true imitators of Christ Wherefore perswade thy self if any man confer his love diligence and endeavours in and upon these things he may sufficiently know the true and eternal peace which is God as much as is possible for a creature Thaulerus saith There are some in this life who over-soon forsake their imaginations before the truth hath freed them from them and because they do set themselves at liberty therefore can they hardly or not at all attain to the truth The work of God then and his Commandment moving and admonishing ought always to be diligently observed and not the work command and admonition of men Now we must know that no man can be illuminated except he first be purged cleansed and freed and further that no man can be united with God except he first be illuminated wherefore there are three ways first purgation secondly illumination and thirdly union CHAP. XIII Of the fall of Adam and the amendment by Christ WHatsoever dyed and was lost in Adam the same quickned and revived again in Christ Likewise whatsoever did rise and live in Adam the same perished and dyed in Christ But what is that I say it is true obedience and disobedience And what is true obedience I say it is this a man ought so far to consist and to be absolutely without himself and what may be termed his own that is without self-will and as I may so speak being I that he seeks and esteems himself and what he is in all matters no more then if he were not at all and that he conceives no better of himself nor esteems no more of himself and all that is his and all creatures then if he were not at all What then is that thing which is to be esteemed and valued I answer it is that only one thing which is called God and this is true obedience in verity and so it falls out in blessed eternity that in it nothing is sought esteemed of loved but that one not any thing accounted worthy but the same one From whence it may be gathered what disobedience is viz. when a man doth attribute any thing to himself or supposeth that he is something knoweth and is able to do something and regardeth himself and his own ends in business loveth himself c. Man was and is created unto true obedience Rom. 5. and doth ow the same unto God and as this obedience was lost and perished in Adam so it revived and flourished again in Christ But disobedience arose and lived in Adam but dyed in Christ And surely the humanity of Christ was and consisteth so far forth wholy and entirely without it self all other things as no other creature consisted at anytime in like manner and was none other thing but a certain mansion and habitation of God And whatsoever belonged to God or appertained to that humanity had life and was a certain habitation of God of these it never challenged any thing to it self nay it did not challenge the very Divinity to it self whereof it was a habitation nor any of those things which the Divinity willed or refused in it nor any of those things which in the humanity either befel and were suffered so as in the humanity there was neither arrogation seeking nor desire saving only a seeking and desire how and after what manner it might satisfie the Divinity and that very desire the humanity did not attribute unto it self Of this knowledg more cannot be spoken or writ in this place for it is unspeakable neither was it ever yet discovered nor shall be fully expressed for it is such a thing as cannot be spoken or written but of him who is the self-same thing and knoweth it CHAP. XIV What the old and new Man is THis is also to be observed when mention is made of the old and new man the matter is thus to be understood the old man is Adam disobedience selfness egoity c. But the new man is Christ and obedience When we speak of dying perishing and the like you must thus understand it It is necessary that the old man be brought to nought and when and where this comes to pass in the divine light there the new man is born again also when it is said That man must dye in himself it is as much as if you should say it is necessary that himself or egoity should dye S. Paul saith Put off the old man with his works and put on the new man who is made and formed according unto God He that lives in selfness and according to the old man he is and is called the son of Adam and hath power most especially and in very truth to live with him and is also the son and brother of the Devil but he that liveth in obedience and in the new man he is the brother of Christ and the Son of God Now when the old man dyeth and the new man is born there thence ariseth a new birth of which Christ saith Except ye be born again ye shall not enter into the kingdom of God Saint Paul also saith Even as in Adam all men do dye even so in Christ all are revived As if he should say Whosoever doth follow Adam in disobedience they are dead and shall never live again but in Christ that is in obedience the cause is this as long as man is Adam or his son he is without God Christ saith He that is not with me is against me he therefore that is against God is dead before God but he that is with Christ in obedience he is and liveth with God This is also written sin is this when the creature doth avert it self from the Creator and is like unto it and the very same For whosoever is in disobedience is in sin neither shall sin ever be corrected
or amended but by turning to obedience and as long as man liveth in disobedience sin is never corrected nor amended in him do what he can which is to be known by this because disobedience is sin it self But if man do return to true obedience all faults are corrected amended and pardoned but otherwise this cannot come to pass A matter worthy to be observed yea if the Devil could come to true obedience he should become an Angel and all his sin and wickednes should be corrected amended and at once forgiven Also if any Angel could return to disobedience he should presently become a Devil although he should do no other thing If it could come to pass that any man might wholy and absolutely cast off himself so as that he lived without all things in true obedience as the humanity of Christ was then he should be voyd of himself and one with Christ and should be the same by grace which Christ was by nature But men deny that this can be done and therefore say no man is voyd of sin howsoever it be this is evident that the neerer any man approacheth to this obedience so much the less sin is in him and the further he is from it the more sin he hath Finally that a man should be good better or the best of all evil worse or the worst of all condemned or blessed of God all consisteth in this obedience or disobedience This also is written the more selfness and egoity the more there is of sin and unrighteousness and the lesser there is of the one the greater want there is of the other This also is written the more that my self doth decrease that is egoity or selfness the more doth in me increase the I of God id est God himself If all men were in true obedience there would be then no pain nor misery but only that which is perceived by the senses and that should be very easie and not to be complained of which may be thus proved for if that should come to pass all men would be in concord neither would one grieve or hurt another neither would any man live or do any thing which were contrary to God whence therefore could grief and misery come But now alas all the World and men in the World are in disobedience and if any man were wholy and sincerely obedient as we beleeve that Christ was and as he was indeed else he could not have been Christ all men would be disobedient to this man and would put him to all bitterness and miserable sorrow for all men would be contrary to him which we may understand by this For that man in this obedience should be one with God and God himself should be there man himself Now all disobedience is contrary to God and is nothing else In very deed there is nothing contrary unto God neither creature nor work of the creature nor whatsoever can be named or thought there are none of these I say contrary unto God or that can displease him but only disobedience But a disobedient man is so displeasant unto him and contrary and God complaineth so much of him that when as man doth grieve and hath a feeling of those things which be contrary to him that God would willingly endure an hundred deaths that he might kill disobedience in man and beget there again his own obedience And although no man be so wholy and so sincere in this obedience as Christ was yet it may come to pass that some may approach so neer unto it as to be made and called and so to be Divine and God And the neerer that man doth come unto it and the more he is made Divine and God all disobedience sin and injustice is the more troublesome to him and grieveth him being hard to be endured Disobedience and sin is the same thing there is no sin but disobedience and that which proceedeth from it CHAP. XV. That a man ought to attribute good to God and evil to himself OBserve that which now shall be spoken there be some men which do suppose and say that they are so far mortified and gone out of themselves that they may lead a life voyd of sorrow and free from all grievances even as if all men were in this obedience or as if they were no creatures Also that they may lead an easie and sweet life whereby to please their minds and in all things whatsoever give themselves wholy unto pleasure but surely it is not so for their estate is no other then before is said It is true it would be so if all men were indued with obedience but they are not so and again this also cannot be But some man will say surely man ought to be free from all things and not to attribute any thing unto himself which is either bad or good I answer no man ought to attribute any good unto himself for that is proper only to God and his goodness but that man hath grace and eternal reward who is fitted thereunto being apt and prepared to be the house and habitation of the eternal good and Divinity so as it may exercise in him without hinderance the power will and work of it self but if man will exercise himself and attribute none evil unto himself but decline to the devil and wickedness then I say that blame and Infamy and eternal mis-fortune and damnation is due to such a man for that he is fitted and prepared and accommodated unto this that the devil deceit lying and all other wickedness might have the full scope power work and discourse in him and that he might be the house and habitation thereof CHAP. XVI That the Christian life is the best WE ought also to observe beleeve and know that no life is so excellent good and so beloved of God as the life of Christ which notwithstanding is the most bitter life to all nature and selfnes also a dissolute free life is most pleasant to nature and selfness and egoity yet it is not the best and most excellent but it may be made the best in some men and although the life of Christ be most bitter yet it is the best beloved of all as from hence may appear because that is the knowledg whereby the true and simple good is discerned which good is not this or that but the same wherof Saint Paul speaketh When that which is perfect and entire is come then all division and imperfection shall be abolished which sentence of his is thus to be taken That which is perfect is superior to all division and evety thing which is divided and imperfect is nothing in comparison of that which is perfect Thus also shall all knowledge of that which is divided be abolished when and where that which is perfect is known it is needful also that it be so loved and that the other love wherewith a man doth love himself and all other things be wholy abolished and this knowledg doth also discern
Kingdom of the Devil and these things are thus found to be truly there where God is man But where Christ and his true followers are there it is necessary that true inward spiritual humility and poverty should be and also a dejected and constant mind which mind it is meet should be full of close and hidden calamity and grief even to the death of the body And this I do truly avouch that he that thinketh otherwise is deceived and with himself deceiveth others as hath been said for this cause all nature and selfness doth depart from this kind of life and doth cleave to the false and free life as hath been said Now some Adam or Devil who desireth to excuse and defend himself would come upon me and say thus You would prove indeed that Christ was without himself and many other such like things yet notwithstanding he speaks often of himself and doth commend himself for this and that Unto which I thus answer When the truth ought and is willing to do or will there is no other cause of its will desire and action but that the truth might be known and manifested and this was in Christ and hither did all his works and actions tend and whatsoever was most profitable and behooful for that also whatsoever things were done by him from those he was free as likewise from all other things which were done You will say therefore there was in Christ some cause why he did every thing Unto which I thus answer If any man ask the Sun why it shineth it would answer it is necessary that I shine neither can I do otherwise for this is proper and belongeth to me and it is my freedom of nature to be endued with this property and to shine even so it is with God and Christ and all things that are divine and belonging unto God that they will do and desire no other thing nor no other good or for good neither can any other cause be alleaged CHAP. XXV How all things are to be left or lost AFter these things we must observe that it is said yea Christ himself saith that all things are to be left and lost which is not to be understood as if men should have nothing or have to do with nothing for it is necessary that man should have and do even something in this life wherein he may be employed so long as he liveth But this is thus to be understood Whatsoever any man or creature can do omit or know is not that thing wherein unition or uniting is placed And what is unition It is no other thing but that thy self be plainly singly and altogether simple in the truth together with the simple and eternal will of God And also that thou be wholly voyd of thy own will and that the created will flow into the eternal will and there dissolve and be turned into nothing so that the ettrnal will do there only will do or leave undone any thing And what is there that can help or further man to this matter that can neither words works nor other Ceremonies do nor finally any creature nor the work power knowledg action or omission of all the creatures Thus ought all things to be lost and lâ—ft which is as much as if you should say it is not to be supposed or thought that there is any work speech knowledg or learning or any other thing created which can help profit in this business but all these things whatsoever are to be lost and left and we must make our progress unto unition And yet it is necessary that these things should be and something there is which is to be done and left undone especially a man ought to sleep and wake and walk and stand to speak and be silent and many other things which must needs be so long as a man liveth CHAP. XXVI That the inner man is unmoveably joyned with God the outward man notwithstanding is moved THis also is truly to be observed that where unition befalleth and is truly made there immediatly the inner man remaineth unmoveable and suffereth his outward man to be moved hither and thither in those things and to those things which are convenient and necessary to be and come to pass So that the outward man may say yea and say truly I neither will be nor will not be neither live nor dye neither know nor be ignorant neither do nor leave undone or whatsoever of this kind but what is fit and ought to be done to that I am obedient whether it be to suffer or to act any thing Thus it comes to pass that the outward man hath no other cause nor any thing else which he seeketh but only to satisfie the eternal will for this we may truly perceive that the inward man ought to stand immoveable and the outward man ought and must move And although the inner man be some cause of the moving of the outward man yet this cause is no other thing but that it is necessary and must be done by the decree of the eternal will and where God himself would be or is there also the same thing is done as is to be perceived in Christ Also where this is in the divine and proceeding from the divine light there is not spiritual pride nor foolish liberty or a mind licentious but lowly submission and a depressed humbled and sorrowful soul and all order justice equality truth and whatsoever belongeth to all vertue There must also be peace and contentedness of estate and condition but if it be otherwise it is not right with man as is well else-where said more at large And as truly there is nothing which may help or further this unition so is there nothing which can hinder or avert it but only man himself through his own will CHAP. XXVII That no man in this life can be free from pain IT is both said and heard that man ought and may be without pain or grief in this life as Christ was after his Resurrection This they go about to confirm out of these words of Christ I will go before you into Galilee there you shall see me Also where he saith a spirit hath neither flesh nor bones as ye see me have which words they would thus expound As you have seen me and followed me when I was in a mortal body and in this life after the same manner you shall see me and I will go before you and you shall follow me in Galilee that is you shall both feel and taste being painless and immutable in what estate you shall live and remain before you dye the death of the body and suffer And as you see me have flesh and bones being notwithstanding free from pains after the self-same manner shall you be also in your corporality and your mortal humanity not harmed by the death of the body To this manner of reasoning it is thus answered Christ did not ordain that man should or could attain unto this
except he first performed and suffered all these things which were by Christ performed and suffered and if Christ attained not to this before he first endured and suffered the death of the body and all other things that belong thereunto then surely no man can nor ever shall attain to this so long as he is mortal and subject to pain For if this thing had been the best and most excellent thing or if it could or ought to be that man in this life might attain hereunto then surely it should first have been performed in Christ for the life of Christ was and is the best and most excellent life also the best approved and most dear unto God of any that ever was or shall be since that this neither ought nor could be done in Christ it shall never happen surely to a man in that manner as to be truly the best and most excellent It may be thought and called so but that is no reason why it should be so CHAP. XXVIII How we must understand that to a just man no law is to be given IT is also said that a man can and may transcend all vertue all Ceremony Ordinance Commandment Law and Justice so that he may depose shake off and abolish all these things here something is true and something is not true which must be thus considered Christ was above the life of Christ and above all Vertue Ceremony Ordinance c. The Devil also is above all those but after a diverse manner Christ was and is above all these things if you thus understand it all words deeds ceremony actions and omissions of actions silence speech suffering and whatsoever happened to Christ was not necessary to him neither did he stand in need of them neither did they confer any profit at all upon him and the same was and is the reason of all vertue ordinances justice and the like for whatsoever is or might be attained unto by these things all that is before in Christ and there in readiness and if you thus understand the case then it is true in the same sense that saying of Saint Paul is true and so to be understood Those who are endued carryed and lead by the Spirit of God are the sons of God and not subject to the Law the sense of which words is this they are not to be taught what they should do or leave undone seeing the Spirit of God which is their instructer will teach them sufficiently neither is any thing to be commanded or enjoyned them as to do good to shun evil or the like for he that teacheth them what is good or not good best or not best the same I say doth command and enjoyn them likewise to retain the best and quit the contrary and they obey him accordingly Hereupon it is that they need look for no Law Doctrine or precept for another reason also they need no law by means whereof to obtain or get profit to themselves for whatsoever might be obtained or gotten by these things or by the help of all the creatures or by speech words or works either in eternal life or to eternal life all that they have obtained already If you understand the cause on this manner it is true that a man may become more higher and excellent then all law and vertue and also then the works and knowledg and strength of all creatures But if you affirm that other which is that both ought to be done I mean that both the life of Christ as also all commandments laws ordinances and the like ought to be layd aside and cast off and to be neglected contemned and derided then is it false and full of lyes CHAP. XXIX Of the true and false Lights and of perseverance in the life of Christ NOw some will say If neither Christ nor any other man can obtain any thing nor reap any profit by the life of Christ nor by all Ceremonies and Ordinances c. for whatsoever may be obtained by those things that they have already what further cause is there why they should not leave off to do these things or why ought they to use these things afterwards or handle or have them any longer in account This is to be observed that there are two Lights the one a true the other a false light the true light is the eternal Light which is God or else it is a created Light which is notwithstanding Divine and is called Grace and this is the true Light The other is a false Light which is the Light of Nature or natural light But why the first light should be true and the other false it may be better observed then either written or spoken Nothing appertaineth to God as to the Divinity neither will nor knowledg nor satisfaction nor any thing at all that can be named spoken or thought but to God as God it appertaineth that he â—ay himself open know and love himself that he manifest himself to himself in himself and all this is God and that he is an offence and not an action as being without the creature And in this opening and manifestation is the distinction of persons But where God as God is man or where God liveth in some Divine or Deified man there is something belonging unto God which is only appertaining to him and not to the creatures and God is that in himself without the creature originally or essentially not in form or action and yet God would have this same to be put in practice for therefore it is that it might be conferred to action and so exercised for what then should it be should it be idle what then should it profit for that which is of no use is not at all Now this neither God nor Nature would have But if God would have this exercised and brought into action and that this cannot be done without the creature it is then necessary that it be so done What then If it were neither this nor that nor if it were neither any work nor action or the like what should it be or what should God himself become to be or what should he himself be Here you must return and abide lest by crawling as it were so far you be brought to that pass at the last as not to know which way to turn or by what means to creep back again CHAP. XXX That God is one and simple good and only to be loved NOw this is to be observed God as he is God is good and goodness it self and is neither this good nor that good but here something is to be marked which is somewhere either here or there and that is not in all ends nor above all ends or places Also that which is sometimes to day or to morrow is not always nor every time nor above all times and that which is something either this or that is not all things nor above all things Now understand this after this manner If God were any thing either this or
things and because it is deceived it doth think and say that whatsoever is the best sweetest and most fit for it self that indeed is the best of all other things and it doth say that 't is the best of all that every man should seek do and will that which is best for himself it knows none other good but its own and that which is best for it self as it supposeth But if you speak unto it of the true and simple good which is neither this nor that it knows not what it is but only laugheth it to scorn which indeed is fitting to be so for nature as it is nature cannot attain to it Therefore seeing this light is mearly nature it cannot proceed so far This false light doth also say that it hath surmounted both Religion and Conscience and whatsoever it doth is right In so much that a certain false libertine spirit did say standing in this error that although he had slain ten thousand men he would make no more conscience of it then if he had killed a dog Briefly this false and deceived light doth fly all things that are contrary and grievous to nature and this is proper unto it because it is nature and being so deceived as that it supposeth it self to be God it doubted not to swear by all the Saints that it knoweth the thing which is the best and hath his existence in it so that it intenddeth only to extol and seek that which is the best of all Thus it cometh to pass that it never either is amended or taught more then the Devil himself Observe also that this light doth suppose it self to be God and arrogateth the same to it self and herein it is Lucifer the Devil and whereas it doth reject the Life of Christ and many other things belonging to the true good and such as were taught beloved of Christ it is Antichrist seeing it doth teach and live against and contrary to Christ And even as this light is deceived by its own subtilty so likewise are all things deceived by it which are neither God nor Divine that is all men who are not illuminated with the true light and the love thereof for whosoever they are that are illuminated of the true light they are never deceived but whosoever hath it not and yet is so affected as that he will walk with this false light and remain in it he is deceived And this comes to pass because all men that are in the light which is not true are turned into themselves and do esteem themselves and that which is profitable and fit for them to be the chiefest good and if any man will commend and propound that unto them for the chiefest good and will help them to it and teach them how to obtain it him they follow and esteem as their Master Now this false light doth teach all things belonging thereunto and therefore all men follow it who know not the true light so it comes to pass that they are deceived both together It is said of Antichrist that when he cometh all that have not the Seal of God shall follow him those which have it shall not follow him and that is the same light this is true indeed if any man can attain to that which is best for himself viz. that which is best to God ward that is excellent but this is not done so long as man seeketh and loveth that which is best for himself For to the end he may find and obtain that which is best for himself it is necessary that he first lose that whith is best for himself as hath been already said But if a man be willing to forsake and lose that which is best for himself to the end he may find that which is best for himself this again is false therefore there are but few that can come into this way This false light that a man ought to be voyd of Religion and that he is a fool and a block who maketh any account thereof and this it would prove from Christ who was voyd of Religion to the which answer is made that the Devil is voyd also of Religion yet he is no whit the better for being so Understand therefore what Religion is Religion is when it is acknowledged that man is averse or diverted from God by his own will which both is truly named and called sin and that this was mans fault and not Gods for God is free from all fault of sinning who is he therefore that knoweth himself to be guiltless except Christ alone and some few besides Know that whosoever is voyd of Religion is either Christ or the Devil In a word wheresoever the true light is there is also a true and upright life which is acceptable and beloved of God And although it be not the Life of Christ in perfection yet notwithstanding it is rectified and framed to the imitation of him and such a one loveth the Life of Christ and whatsoever properly belongeth to reason order and all vertues In this life I say all selfness I mine c. perisheth Lastly Nothing is in it admired or sought but only good for good and as it is good But where the false light is there is no regard had either of Christ or all vertues but that is sought and beloved which is fitting and pleasing to nature hence proceedeth false and inordinate liberties whereby man becometh secure and negligent in and of every thing For the true light is the seed of God and therefore brings forth the fruit of God The false light is the seed of the Devil and where it is sown there also the fruit of the Devil and the Devil himself increaseth This may be perceived and understood by the words and arguments formerly set down CHAP. XXXIX Who and what a deified man is IT might be demanded who is or what is a deified or a divine man whereunto I answer he who is illuminated and enbeamed with divine light and kindled with the eternal and divine love is a divine and a deified man And of this light we have made some mention heretofore But we must know that light and knowledg is fit for nothing nor is nothing without love which may here be perceived that although a man very well know what vertue or vice is yet except he love vertue he becometh not neither is endued with vertue but leaving vertue he followeth vice But if he embrace vertue then he followeth it and this love causeth himself to become an enemy to vice and in such manner that he cannot only not entertain nor commit sin but also maketh him to hate it in all men yea he doth so far love vertue that he cannot be at rest except he doth exercise or enjoy it as much as he may and that for no other cause but for that he loveth vertue and vertue it self is a reward to him with enjoying of which he rests so well contented as that he will not exchange
learning many things are known to him the which is called Science and saith that it knoweth this or that And if you aske him whence he knoweth it he will make answer that he hath read it in books c. And this is termed knowledg and science c. but it is belief and not science or knowledg and by this science or knowledg many things are understood and known which are not loved There is also a love which is altogether false as when any thing is loved for reward as when a man loveth justice to the end he might obtain something by it c. Also when any creature loveth another for something of his own or if the creature do love God for some end then all these things are false and this love is most proper to nature as it is nature neither can nature as it is nature know or perform any other love then this for if any one were able to perceive this nature as it is nature loveth nothing but it self by this means something is acknowledged to be good and not loved But the true love is taught and directed by the true light and knowledg and the true eternal and divine light teacheth love to love nothing else but the true simple and perfect good and that for no other cause but for good not that it desireth to have this or that or any thing from it by way of reward but only for the love of good and because it is good and ought deservedly to be loved That which is thus known of the true light must also necessarily be loved of the true love Now the perfect good which is called good cannot be known but of the true light and therefore must needs be loved when it is known CHAP. XLI Of the true Love of God THis also is to be observed in what man soever the true light or the true love is in him the true and perfect good is known and love of it self and this is done not that he loveth it as himself or as from himself but as it is the true and simple good and surely that which is perfect neither can nor will love any thing so far forth as it is loved of it but the only true good and because it self is that same thing it necessarily followeth that it self should love it self yet not it self as it self nor of it self as of it self but so and in such manner as one and the true good doth love one true perfect good and as the one true and perfect good And hereupon it is said and is true that God doth not love himself as himself for if there were any thing better then God God would love it and not himself For in this true light and in this true love there neither remaineth I or mine or to me or thou or thine or any such things but the light knoweth and understandeth that one good which is all good and above all good and all things are truly good in this one and without this one there is no good Therefore here this or that I or thou or the like is not loved but only that One which is neither I nor thou this nor that and in it every good is loved as the only good as it is said all in one as in one and one in all as in all and one and all good is loved by one in one or by the love of one for the love that is born to one Here it is necessary that all Egoity mine selfness and the like should wholy perish and be forsaken and this belongeth properly to God excepting what belongeth to the personality Whatsoever therefore cometh to pass in a man who is truly deified either by doing or suffering the same comes to pass in this light or in this love and from the same and by the same and again into the same hence it followeth that man is contented with it and giveth over his desire to know more or less or to have live dye or not to be c. all these things are effected and are one and the same neither is any thing here blamed but only sin and what sin is is formerly said For it is sin to will otherwise then the simple and perfect good or the one and eternal will and to will any thing without it or against it or otherwise then that only will would whatsoever proceedeth thence as to lye injustice fraud and all vices Finally whatsoever is and is called sin cometh hence that man willeth otherwise then God the true good For if there were no will but this only one there would be no sin committed Therefore we may well say that all our own will is sin and that sin is nothing else but that which proceeds from our will and this is only that whereof a true deified man doth complain and indeed he is so far grieved and moved with as that if such a man were to endure a hundred infamous cruel deaths he would not so much complain or grieve as for sin And this must of necessity continue so until the death of the body where such a one is wanting here surely is not a divine or deified man Therefore after that in this light and in this love all good is loved in one and as one and one in all and in all things as one and as all it followeth necessarily that whatsoever hath truly a good name should also be loved as vertue order integrity justice truth c. Briefly whatsoever belongeth to God as the true good being proper to it the same is beloved and commended of it And whatsoever is contrary hereunto or voyd of this breedeth pain and torment and is blamed as sin And in what man soever this is beloved in the true light and true love he leadeth the most excellent best and worthiest life of any that ever was or shall be and therefore this is to be affected and praised above all other lives This was and is in Christ most perfect otherwise he could not be Christ and this love of which all this excellent life and all good is loved causeth all whatsoever is meet convenient or ought to be suffered done or come to pass to be willingly and freely done and suffered though it be or might be grievous to nature Again Christ saith My yoke is easie and my burthen light this is wrought by that love which loveth this excellent life and it is apparent in the Apostles and Martyrs who suffered willingly and patiently whatsoever they were to suffer neither did they desire of God that the torment and pain might be shortned and made easie or less but only that they might abide firm and constant And surely whatsoever is proper to the divine love in a truly deified man the same is so simple right and plain that it can never be plainly and truly expressed and written neither can it be known but only where it is and where it is not it cannot be loved much less known Again
none are present for they are all true and indeed one thing But if there be any such things by the help whereof you may obtain that this might grow and live in man you ought to cleave unto it and to no other thing and whatsoever doth hinder it that you ought to leave and forsake And if any man could obtain it in the holy Sacraments he should obtain Christ truly and well and the more that you obtain of this the more you obtain of Christ truly and the less of this the less also of Christ CHAP. XLIV ☞ To be content with God IT is said That he who is contented with God hath sufficient which is true and he which is content with any thing else which is this or that is not contented with God but he that is content with God is content with nothing else but only with one which is neither this nor that and yet it is all things for God is one and God is all things and it is necessary that he should be all things Again whatsoever is and is not one that is not God and whatsoever is and is not all and above all that is not God for God is one and all and above all whosoever therefore is content with God is content with one And he to whom all things are not one and one all things and unto whom something and nothing are not of like value and are one and the same he cannot be contented with God But in whom this is in him it is found that he is contented and no where else The like is also to be here understood He that will shew and approve himself holy conformable and obedient to God must necessarily be conformable and obedient only in suffering and neither resist help nor defend himself he that doth not so conform himself become wholy obedient both to men and all things obeying in one and as in one he is not conformable nor doth obey God This we may see in Christ To the end therefore that man may suffer God and have a will so to do it is necessary that he suffer all things in one as in one and that he do not in any sort resist any thing that is contrary to him This Christ also performed And he that resisteth those things which are cross to him guardeth himself against them neither will nor can suffer God This is thus to be understood Resistance ought not to be made against any thing or creature by force or war by will or work yet it is lawful without committing sin to foresee avoyd and fly those things which are hurtful to us Therefore he that goeth about or willeth love to God loveth all things in one as in one and one in all things as all things in one Also he that loveth any thing this or that otherwise then in one and for one he loveth not God because he loveth something which is not God and therefore he loveth something more then God He then that loveth any thing more then God or loveth any thing besides God loveth not God for God will and ought to be only loved and nothing ought truly to be loved but God And in what man soever the true light and true love is there is nothing loved of him saving God for God is there loved as God and for God and all that is good as one and one as all for all things are truly one and one is all in God CHAP. XLV Whether sin is to be loved HEre ariseth a question since that all things are to be loved whether sin ought to be loved I answer No for when all is mentioned that only is to be understood which is good and every thing is good in that it is The Devil is good in that he is and in this manner nothing is evil or not good But it is sin to will desire or love otherwise then God doth and to will this is not to be and therefore it is not good Briefly there is nothing good but so far forth as it is in God now all things are that which they are in God and that a great deal more then in themselves therefore all things are good so far forth as they are and if there were any thing whose essence were not in God that that thing were not good but to will or desire any thing which is against God is not in God for God cannot desire or will any thing against God nor otherwise then God doth therefore it is evil and not good or rather it is nothing at all God also loveth works but not all manner of works What work doth he love Surely such as proceed from the teaching and discipline of the true light and from true love whatsoever proceedeth from these and is done therein in spirit and truth the same belongeth to God as is pleasing to him but that which proceedeth from the false light and false love all that is evil and especially that which proceedeth cometh to pass is done or left undone or is suffered to be done by or from any otherwil or desire or any other love then from the will or love of God All this I say is and cometh to pass without God and against God and is also against the work of God and is sin CHAP. XLVI That Faith bringeth forth Knowledg CHrist said He who doth not or cannot or will not beleeve is lost and damned this is true For what man soever comes into this life neither hath knowledg not can attain to it except he first beleeve and he that will needs know before he beleeve never comes to true knowledg These things are not to be understood of the chief points of Christian Faith for all and every Christian of the common people doth beleeve them the wicked as well as the innocent the evil as well as the good These are to be beleeved else no man can come to the knowledg of the other These things are to be understood of the occasions belonging to truth which may both be known and found out these must be beleeved before they be known or found out else it is impossible to come to true knowledg And of this Faith Jesus Christ speaketh CHAP. XLVII Of mans own proper will IT is said That in Hell nothing aboundeth so much as self-will and this is true for there is none other but self-will and if it were not so there would be neither Hell nor Devil Whereas it is said That the Devil fell down from Heaven and averted himself from God c. it it nothing else but that he would have his own will and not be of the same will with the eternal will The like befell Adam also in Paradise And where mention is made of self-will then that is understood to be it which willeth otherwise then the simple and eternal will would or willeth But what is Paradise It is whatsoever is for whatsoever is is good and pleasant and also pleasing to God and
or actions 6 Fortitude 1. Attempteth dangers discreetly not rashly 2. Endureth calamity not weakly but patiently Fortitude may be divided into 1. Magnificence which deviseth and atchieveth brave exploits 2. Confidence which is not daunted with appearance of peril 3. Patience which willingly suffereth mis-fortune for vertue or profit 4. Perseverance which continueth in doing and suffering valiantly 7. Justice 1. Giveth every one his due 2. Is not deflected or wrung from Truth by Love Fear Rancor Justice may be divided into 1 Religion which bindeth to give due to God 2. Piety which tyeth us to give duty to our parents and kindred 3. Favor whereby we return due to our friend 4. Vindication whereby we vindicate our selves from injuries 5. Observance whereby we give due to our betters 6. Verity whereby we deal uprightly in the eye of men 7. Equity whereby we deal justly in our conscience if the matter be not manifest to the world Definitions Theological ALL Divinity is said to be put into a circle because one attribute is affirmed of another and for God to have a thing is to be that thing his having is his being his moving is his standing his running is his resting He is the absolute Reason in which all Alterity is Unity all Diversity Identity The Invisibility of God is represented by contracted shadows conceived in the mind and understanding and in the things that are It self being free from all contraction as not being subject to quantity nor quality time nor place but is the absolute Form of all forms the adequate measure of all things and superexalted c. He therefore that sees God sees nothing diverse from himself because he sees his own truth or the truth of himself God is seen alike by all that see him God is the proper object of the mind When man attributeh a face to God he seeks not for it out of the Latitude of the Species of man because his judgment is contracted ergo excedes not the passion of this Contraction as if a Lion should ascribe him a face he would give only a lions face c. All things that see his face are not sufficient to admire it which cannot be seen until a man enter into a secret and hidden silence where there is neither knowledg nor conception of a face For this Mist Cloud Darkness and Ignorance he enters into when he surmounts all knowledg He that sees Gods Face sees all things openly and there is nothing hid unto him yea he knows and hath all things because no man sees God but he that hath Him No man comes to God because unapproachable No man can take God except he give himself unto him How wilt thou give thy self unto me unless thou givest all things that are How wilt thou give thy self unto me unless thou give my self unto me whilest I rest in this silence of contemplation and hearken unto the Word of God which ceaseth not to speak within me I shall be freed from the service of sin and enjoy God as his own gift and the infinite treasure of all desirable things God sees all things and every particular together or at once God standeth still and is moved together because neither motion nor rest without God Thou O God art wholy present to each thing at once and yet art thou neither moved nor restest because super-exaited and free from all God is above all station or motion in most simple and absolute Infinity Gods eternal Word cannot be manifold nor diverse nor variable nor changeable because it is simple Eternity Nothing can there be past or to come where to come and past concide with the present In God the End concides with the Beginning Alpha and Omega are the same All things are all that they are because God is God is no such thing as can be said or conceived but infinitely and absolutely superexalted above all things To understand Infinity is to comprehend that which is incomprehensible The understanding knows it self ignorant of God because it knows he cannot be known unless that which is unknowable be known the invisible be seen the inaccessible be approached c. God is an end without an end because the end of himself his end is his essence ergo that end which is the end or bound of itself is infinite ergo God is the bound without bound which passeth all reason for it infolds contradiction c. Contradiction in Infinity is without contradiction because Infinity In Infinity is opposition of opposites without opposition If there were Infinity and something besides it it were not Infinity Infinity complicates all things and nothing can be besides it or diverse unto it Infinity is so all things that it is none of them all Infinity is neither great nor little nor any thing that can be named neither great nor less nor equall to any thing Neither yet is it equality as contracted equality is understood but it is infinite equality not capable of more nor less Definitions Theological and Philosophical GOd is the Father and the good In Being all things For he both will be this and is it and yet all this for himself But then shal we see the chief good when we have nothing at all to say of it Hermis holy Ser. For the knowledg of it is a divine silence and the Rest of all the Senses For neither can he that understands that understand nor he that sees that see nor hear any other thing nor in sum move c. For it is possible for the soul to be Deified while it lodgeth in the body contemplating the beauty of the Good God and the Father and Good is neither spoken nor heard and Knowledg differs from Sense Knowledg is the gift of God All knowledg is unbodily using the mind as an instrument as the mind useth the body That which is good is immaterial and not passable as the world is the first of all passable things and the second of the things that are was once made is ever in generation of things that have quantity and quality ergo not that good The world is a sphere i. e. a head above the head nothing material beneath the feet nothing intelectual All things depend of one beginning and the beginning depends of that which is one and alone The beginning is moved and that which is one standeth and abideth unmoved God is above all and the Beams of God are operations If God were apparent he were not all for whatsoever is apparent is generated but God is always and makes all other things manifest and aparent is nothing but generation God which maketh all things appear appeareth in all and by all especially in those things wherein himself listeth The understanding sees that which is not manifest it self being not manifest yea it contemplates the Image of God The things that are he hath made manifest and the things that are not he hath hid in himself This is God that is better then any name that