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
is secret that is most manifest seen by the mind that hath no body that hath many bodies rather there is nothing of any body which is not he for he alone is all things Which way shall I look when I praise thee upward downward outward inward All things are in thee from thee thou givest all things hast all things and there is nothing that thou hast not Thou art what I am what I do or say thou art all things and there is nothing that thou art not Good is in nothing but in God alone or rather God himself is that good always One is the beginning of all things for it giveth all things God wanteth nothing that he should desire it nor can any thing be taken from him the loss whereof may grieve him Nothing is stronger then he that he should be opposed by it nor equal to him that he should be in love with it so that nothing remains in his essence but only the good The good is only in that which is not generated God is the fulness of good or good the fulness of God Beauty in God is above comparison and that good is inimitable as God himself Every motion is in station and is moved of station There is nothing empty only that which is not is empfy and a stranger to existence That which is could not be if it were not full of existence that which is in existence can never be made empty God is nothing that can be named but the cause of all things God is to be worshipped by these two appellations Good for God is good not according to honor but nature and Father because of his making of all things Nothing can be like the unlike and only One neither hath he given of his power to any other Whatsoever is in the world is moved either according to augmentation or diminution Generation is not a Creation of life but a production of things to sense Neither is change death but occultation or hiding of that which was God is both act and power and there is nothing that is not God Things that appear not are hard to be beleeved Things most apparent are evil but the good is secret having neither form nor figure it is like unto it self but unlike all other things Unity is the original of all things as being the Root and Beginning Nothing is without beginning but beginning is of nothing but it self for it is the beginning of all other things Unity therefore being the beginning containeth every number it self being contained of none it begetteth every number it self being begotten of none other number Every thing that is begotten or made is imperfect may be divided increased deminished To the perfect there happeneth none of these That which is increased is increased by Unity Truth is the most perfect vertue highest not troubled by matter not encompassed by a body naked clear unchangeable venerable unalterable good Every thing that is altered is a lye for being changed it shews other appearances Man as man is not true for that which is true hath of it self alone it constitution remains and abides to it self according as it is But Man doth not abide of himself but is turned and changed age after age and Idea after Idea and this while he is yet in the Tabernacle and being in many appearances and changes is falshood Nothing that remans not in it self is true The first Truth the one and only not of matter not in a body without colour without figure immutable unalterable and always is But Falshood is corrupted Corruption followeth every generation that it may again be generated THE CONTENTS WHat is perfect and what is imperfect pag. 1 What is sin pag. 4 The sin of Adam pag. 6 That all good is only God pag. 7 Of the putting off the old man pag. 8 How the life of man is to be composed pag. 10 Of the two eyes of Christ pag. 11 Whether in this life eternal happiness may be tasted pag. 13 Except goodness be in man it cannot make man happy pag. 15 Of the desire of those who be illuminated pag. 17 Of Hell and of the Kingdom of Heaven pag. 19 Of true peace and happiness pag. 23 Of the fall of Adam and the amendment made by Jesus Christ pag. 24 What the old and new Man is pag. 27 That a man ought to attribute all good to God and evil to himself pag. 32 That a Christian life is the best pag. 33 Of the way to Christ pag. 35 That the life of Christ is envyed of humane wisdom pag. 36 The estate of a Christian is not to be expressed pag. 37 That the world is mad pag. 39 Of the way unto the life of Christ pag. 42 In what man true Christ is pag. 43 What it is to be rich in Spirit pag. 45 What it is to be poor in Spirit pag. 48 That all things are to be left and lost pag. 54 That the inward man is immoveably joyned with God the outward man notwithstanding is moved pag. 55 That no man in this life can be free from pain pag. 57 That to a just man no Law is to be given pag. 59 Of true and false Lights also of perseverance in the life of Christ pag. 61 That God is one and simple good and only to be loved pag. 63 That a deified man knoweth nothing but love pag. 67 That the will of man is prone to evil and therefore to be forsaken pag. 69 Of true humility and spiritual powerty pag. 71 That sin only is contrary to God pag. 73 That God in himself is impatiable in man he is patiable pag. 75 That the life of Christ is to be loved for it self not for reward pag. 77 That God is above all order pag. 79 The description of the false Light pag. 83 Who and what a deified man is pag. 92 Whether God may be known and yet no loved pag. 95 Of the true love of God pag. 100 That there is nothing contrary to God but mans own will pag. 106 Where the life of Christ is there is Christ pag. 109 ☞ To be content with God pag. 111 Whether sin is to be loved pag. 113 That Faith bringeth forth Knowledg pag. 115 Of mans own proper Will pag. 116 Why God created mans own will seeing it is contrary to the eternal will pag. 118 Why God created the will pag. 120 How the Devil and Adam challenge will to themselves pag. 122 That in what man the truth is in that man free will is also pag. 124 Treating of Christ and his Cross pag. 127 Of the Imitation of Christ pag. 129 How the Father draweth to the Son and the Son reciprocally to the Father pag. 131 How God becometh all things in man pag. 133 That God alone is to be loved and honored pag. 135 Certain grave sayings by which the scholar of Christ may search into himself and know what is to be sought and strived for concerning the true inward uniting of himself to the one supream good pag. 138 How to put on God by a most perfect way pag. 144 Perfection in the first second third and fourth degree pag. 145 The Communication of Dr Thaulerus with a Beggar wherein is contained the example of a perfect man pag. 146 An exact Treatise of the Definitions of the Soul pag. 151 Definitions Theological and Philosophical pag. 167
help man and bring him to that which is best and of it self the best for man but that this should come to pass it is necessary that all self-will should cease as before hath been said and thus God would willingly help man but as long as man doth seek that which is best for himself he doth not seek that which should be best for him and therefore he never findeth it for it both is and were best for man neither to seek nor embrace himself nor that which is his which God both teacheth and saith If then any man desire to be helped by God to that which both in it self is best and also best for man let him follow the sayings Doctrines and Cōmandments of God so shall he receive help so is he now helped there is no other means Now God teacheth and saith That man ought to forsake himself and all that he hath and follow him for whosoever loveth his own soul that is himself and will be saved and defended id est he who hath a care of himself and his own in these matters he shall lose his soul but he who regardeth not his soul and loseth both himself and all things belonging to him he shall save his soul and preserve it to eternal life CHAP. XXXIII Of true humility and spiritual poverty ANd now that which is proper unto God in a deified man is a true inward and sincere humility and where that is not there is not a deified man this Christ both taught in his Word and Works and Life and hence proceeded this humility because such a man perceiveth by the true light that which indeed every thing is and that to be to live to know to be able and the like do belong only to the true God and not to the creatures For a creature as it is a creature is nothing and hath nothing of it self and as soon as it turneth it self aside from the true God by its own will works c. there is nothing but unrighteousness found in it and therefore this also is very truth indeed that a creature as it is a creature of it self is worthy of nothing and hath right 〈◊〉 nothing neither doth any ow it any thing either God or the creature but by right it ought to obey and be subject to God And this is the chiefest matter and especially to be regarded therefore that which ought and will be obedient and subject unto God ought also and must be subject to all creatures and that as I may briefly speak not in action but in sufferings or else it is false and from this last matter and from this last sentence proceedeth true humility which if it were not truly so and if this true and Divine Justice were not the best things Christ would never have either taught it by his Word or performed it by his Life And in this consisteth true confession and is true after this manner that the creatures ought in regard of divine grace and for justice sake become subject to God and all creatures and nothing ought to be subject or to obey the creature it self yea all the creatures have right and claim against it and unto it whereas it self hath right to nothing or against any thing and is indebted to all nothing being indebted to it and this by suffering and sometimes also by doing And from hence ariseth spiritual poverty of which Christ saith Blessed are the poor in spirit for theirs is the Kingdom of Heaven All these things Christ taught in words and practised in life CHAP. XXXIV That sin only is contrary to God BUT here something is to be observed It is said that something is and may be done against God and that there is somewhat which doth grieve him and make him sorrowful we must know that there is no creature against God or which can procure his grief or sorrow in that it is or in that it liveth knoweth or can do any things whatsoever are of this kind are not contrary to God That the Devil or man liveth is and the like all this is good and proceeds from God for God is every way all these things essentially and originally God I say is the essence of all things which are the life of every thing that liveth and the wisdom of all that are wise for all things have their being their power their life and more truly in God then in themselves otherwise God were not all good and therefore all things are absolutely good Now that which is good is beloved of God and he will have it and therefore it is not contrary to him What then is grievous and contrary to God nothing but sin and what is sin no other thing but that the creature willeth otherwise then God willeth yea contrary to the will of God Every man may perceive this in himself after this manner he that willeth otherwise then I do or contrary to that which I do he is mine enemy and he that willeth the same that I do he is my friend and dear unto me After the same manner it is with God You have here what sin is and what is contrary to God and what doth grieve and make him sorrowful he therefore that willeth otherwise then I do or contrary to that which I do whatsoever he doth or leaveth undone whether he speak or hold his peace all that is contrary and grievous unto me and so in like manner it is with God he that willeth otherwise or contrary to God whatsoever he doth or doth not or whatsoever he taketh in hand is contrary to God and is sin and whatsoever willeth otherwise then God the same is contrary to the will of God For Christ saith He that is not with me is against me the meaning whereof is this he that willeth not the same thing and is not of the same mind with me he is of a will contrary to me By these things a man may perceive whether he doth commit sin or no and what sin is by what means or after what manner sin may or ought to be corrected or amended And this is that will which is said to be contrary to God and it is termed Disobedience Adam Egoity and Selfness our own will sin the old man to turn from God and to separate our selves from him all these are one and the same thing CHAP. XXXV That God in himself is impatiable in man he is patiable NOw this is to be observed That pain trouble and displeasure doth not fall upon God as he is God and yet God is troubled for the sin of man And because this cannot come to pass in God without the creature it is necessary that it be done where God is man id est in a deified man But here sin bringeth so great sorrow and grief unto God that God would willingly be tormented and endure corporal death so as by that means he might but extinguish the sin of one man And if it should be demanded whether
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
therefore both is and is rightly called Paradise Paradise is also said to be the threshold or suburbs of the Kingdom of Heaven so also whatsoever is may be well termed the suburbs of the eternal or of the eternity chiefly that which may be perceived or known in this life from temporary things in the creatures and out of the creatures of God and eternity For the creatures are a demonstration and way which leadeth to God and eternity therefore they are called a threshold and suburbs of eternity and he may well be said to be the Paradise In this Paradise all things were granted which were in it except one tree and the fruit thereof which is thus to be understoud There is nothing forbidden of all things which are there nor contrary to God saving one thing which is our own proper will or that man should will otherwise then the eternal will willeth This is to be weighed God saith unto Adam id est to every particular man whatsoever thou dost or dost not that is lawful and not forbidden so as it be done not out of thy will nor according to the same but out of mine and after mine for whatsoever is done out of thy will that is wholy contrary unto the eternal will not because all works so done are contrary unto the eternal will but saving only when they are done with another will or otherwise then out of the eternal will CHAP. XLVIII Why God did create mans own will seeing it is contrary to the eternal will HEre some will ask seeing that this Tree id est our own proper will is so contrary to God and the eternal will why did God create and make it and also place it in Paradise Unto which I thus answer If any man or creature desire to search into and know the hidden Counsel and Will of God as longing to understand why God did any thing or left it undone or such like this man desireth the same that Adam and the Devil did and whilst this desire lasteth the matter is never known neither is this man any other but such a one as Adam and the Devil for this desire seldom proceeds from any other motion then that thou takest pleasure and gloriest therein which is meer pride A truly humbled and illuminated man doth not desire of God to have his secrets revealed to him as if he should ask why God did do or delay to do this or that c. But on the contrary part desireth only that himself might be annihilated in himself and that his own will might perish and the eternal will live and prevail in him remained unhindered of any other wils and that he himself and all that is in him might satisfie the eternal will yet something else might be said in answer to this question after this wise There is nothing so excellent and pleasing in all creatures as knowledg or reason and will which two are so joyned together that where the one is there is the other also and if these two were not then would there be no reasonable creature at all but only bruit beast and bruitishness which would be a great fault Neither would God as it is said formerly said obtain his own nature or the nature of those who are his by acting which not-notwithstanding is fit to be done and appertaineth to perfection Now this knowledg and created reason was given with the will to the end it might both instruct the will and it self that neither the knowledg nor the will was of it self and that neither of them had part of themselves nor ought to serve themselves nor their own will and that neither of them ought to be profitable to it self or to the use of it self but to be of his of whom they had their Being and to obey and flow back again into him and in themselves that same is to be turned into nothing in their own selfness CHAP. XLIX Why God created the will HEre again is something especially to be observed concerning the will the eternal will which is in God originally and essentially without any work or action the same will is likewise man and all other living things both doing and willing for the nature and property of the will is to will for what other things should it do for it should not be at all if it had no action and this cannot be effected without living creatures Therefore it is necessary that there should be creatures and God wil have such to the end that this will might have and do its own work in them which otherwise is in God without work and yet cannot but be Therefore there is a will in living creatures which is called a created will no less belonging to God then the eternal will is not appertaining to the creature And because God cannot will with action and motion without living creatures therefore he will do it in and with the living creatures Wherefore living things ought not to will any thing by this very will but God ought and will by action will together with the will which is in man and yet is the will of God which if it were any where or that this were in man absolutely or wholly then men should will nothing but only God and there I say will should not be self-will neither should that man will otherwise then God willeth for God should there exercise his will and not man and there the will of man should be the same with the eternal will as having flowed into the same And in man there would be and remain love and sorrow pleasure and pain with such like For where the will doth will willingly there is love or sorrow wheresoever those things are put in execution which the will willeth there is love but if other things be done then the will willeth there is sorrow and this sorrow is not mans but Gods for whose the will is his also is the love and sorrow and this love and sorrow is not mans but Gods but the wil is not the wil of man but of God therefore the love and sorrow is his also neither is there any thing blamed saving that which is contrary to God neither is there any joy or pleasure conceived but what proceedeth from God and from that which is Gods and belongeth to God Therefore as it is with the will so it is with knowledg reason power love and all things which are in man id est that they all belong to God and not to man And if it should come to pass at any time that the will were wholly forsaken then all other things would likewise be abandoned and by this means God should obtain all things appertaining unto him and will should be no more self-will Thus did God create will but not that it should be our own CHAP. L. How the Devil and Adam challenge will to themselves NOw cometh the Devil and Adam id est false nature and challengeth unto himself this will making it his own
liberty without intermission This remaineth and is and must necessarily so do as long as God can be and remaineth in that which it self is for it proceedeth from one and never suffereth it self to be drawn thence that it might be both soon and rightly made good again that one which is perfect interposeth it self for the restoring of all that to the full which was severed from it self This could not be done but in some one thing which should pretend it self dis-joyned yet without all detriment to the unity This was meet and convenient yea necessary to the end it might openly declare it self so far forth as it is one and that only one whereby liberty might return to its own estate which notwithstanding it had never lost Hereupon it is that Jesus of Nazareth taught exercised and used the most absolute free will that might be This was not his own as himself witnesseth but belonged only to him of whom he had received it that by him it might be made manifest Yet could he not be deprived of it both in regard of his right as also of his perfection which he was necessarily to have in regard of the liberty that he might declare the same in excellency as it was meet The entire and absolute uniting of will was most perfect in him which did not arrogate that to himself of which it self was one otherwise it had faln from that one Now there remaineth yet as hath been shewed that free thing which is not to be forsaken or lost else it would damnifie the Divinity from which it is and to which is properly belongeth for it would have lost something which would have gone to nothing and something would have been whereupon it might have followed that the whole should have perished after the same manner That this therefore might be done it is necessary that it should be made according to the pattern and that wholly answerable to the will and pleasure of one which never disagreed from it self which pattern must necessarily be the perfectest in regard of its office This is and is called to return from all disagreeing into that only one which we ought to endeavour all our life long He that is willing is able and he that doth not beleeve it let him make tryal This may and ought to be done only by the loss of that which is contrary to one otherwise it is impossible this is obedience in obedience an entire yeeling up a certain perfect Sacrifice which is voluntarily To be short it is Christ the true Son of God the first begotten of brethren to whom whatsoever the Father can do properly belongeth who is the true Reconciler by whom only you may and ought necessarily to come to the only one that is the Father the which Father hath ordained him to this thing If any one cannot attain to the understanding of this discourse he wanteth the Testimony of the Spirit the discipline whereof he excludeth and refuseth If any man understand it let him judg for the Spirit of God judgeth all things If any man be deprived hereof and wants it it is his own fault because he is not careful of his fall that it might be amended which not withstanding to be corrected If any man say that these things are over sharp let him know that the greatest folly of the Holy Ghost as I may so speak is more acute then the greatest wisdom in all the world It is no wonder if these things seem sharp to flesh and blood for they are Divine of which the flesh cannot judg and therefore it esteems them sharp even as if an Owl should deny that she could behold the brightness of the day because she only useth the hight of the night the most lightsom part whereof is darker then the most darksom part of the day The Authors Institution contained in three points wherein we learn how to forsake our selves and to put on God by a most perfect way THE first is That every man aspire to attain unto a more excellent degree of sanctity and singular embracing of God by love also that he love God with all the powers of his soul and his neighbor as himself and that he desire to feel God truly working in himself in this world Such a one ought both to extinguish and also to have extinguished in him all delights and pleasures bred by such mortal creatures as are without God of what sort soever they are The second is That every one both in this world and in the world to come desire to attain to the perfect knowledg of truth and that he prepare and contain himself inwardly from being delighted in any sort spiritually with any thing which he may challenge claim or possess as his own or as proper to himself The third thing is That after a man is perfectly and wholly both inwardly and outwardly freed from adhering to any thing and hath learned to rely upon his own nothing but then instantly he hath a ready and free passage to the pure and simple good that Almighty and most excellent God But this conversation is wrought by a certain essential way or means For here the Spirit is turned to God not in part but wholly and entirely whence this is said not only to be but is a true essential entire and individed and perfect conversion for it is not withdrawn any whither from it self and therefore may be said to be essential and God himself doth ever answer it essentially Perfection in the first second third and fourth degree HE is truly and properly perfect in the first degree who turneth his whole mind orderly and discreetly away from all visible and transitory things In the second degree who hath obtained a peaceable and quiet conscience In the third degree who takes all things in good part from Gods hand and resigneth himself wholly to him In the fourth degree he who forgetting himself and all creatures doth lose himself in God HE that of vertue makes the truest gain Seeks not reward but labor for his pain In war that I am undertaking Against my self my force doth spend me Sith with my self war I am making O from my self then God defend me The Communication of Doctor Thaulerus with a poor beggar wherein is comprehended the example of a perfect man and how we should resign our selves in all things unto the good pleasure of God THere was on a time a great Divine who prayed unto God the space of eight years that it might be his good pleasure to direct him to a man that might instruct and teach him the true way of vertue And it happened being in this desire that he heard a voyce from heaven which said unto him Go unto such a Church-porch and there thou shalt find a man that will instruct thee in the spiritual life He walking then towards the said Church found a poor beggar who had his feet filthy and foul and all naked whose clothes were not worth a half-penny