what is best and most excellent in every thing and loveth that in the true good and for none other cause but for the true good and where this knowledg is there is perceived that the life of Christ is best and most excellent and therefore also to be loved of all and willingly had and born not regarding whether it be sweet or sowre acceptable or troublesome to nature Besides it is to be observed that in what man this true good is known there it is necessary that the life of Christ should be and remain unto the death of the body he that thinketh othewise is deceived and he that speaketh otherwise lyeth and in whom the life of Christ is not he neither knoweth the true God nor Truth it self CHAP. XVII Of the way to Christ LEt no man conceive that he can attain to this true light and knowledg and to the life of Christ by many questions hearing reading or studying or by excellent hard sciences and learning or exquisite natural reason I will say further so long as man retaineth any thing of any thing or doth hold any thing in esteem love desire or study it or keepeth it in his hands whatsoever that is whether it be man himself or any thing else he attaineth not to this This Christ affirmeth when he saith Matthew 16. If thou wilt follow me forsake thy self and come after me And he that doth not forsake himself and his own life and doth not leave and lose it is not worthy of me neither can he be my Disciple The meaning of which words is this he that doth not forsake and abandon all things can never know me truly nor attain to my life And say that this had never bin uttered by the mouth of man yet truth speaketh by it self for this is as true as truth it self But so long as man doth love in part and a portion only and especially himself and doth make account and esteem of it he is so far blinded and becometh so blind as that he knoweth not good but such as is most profitable commodious and pleasing to himself and those things which are his this I say he chiefly accounteth of and holdeth most dear CHAP. XVIII That the life of Christ is envyed of humane wisdom ANd because the life of Christ is most bitter to all selfness and egoity therefore for the obtaining of the same it is necessary that all selfness and natural egoity perish die and be utterly forsaken Therefore also every mans nature doth abhor this life supposing it to be evil unjust foolish and embracing a life fiting it self pleasant and such is his blindness that he doth hold it for the best You see that there is no life so pleasant and agreeable to nature as that which consisteth of liberty and dissolateness Therefore nature cleaveth to this enjoying it as her own flesh peace and tranquillity as also all things which are her own And this comes to pass especially in them who are endued with excellent natural reason for this doth climb so high and standeth so far in her own light and on her self as that she thinketh her self to be that eternal and true light and doth challenge to her self to be the same and being deceived in her self deceiveth others with her self who know no better being thereto also enclined CHAP. XIX The state of a Christian is not to be expresled HEre some man will ask in what estate that man is who followeth the true light as much as is possible to him To whom I will answer that this can never truly be said and why so because that he who is not the thing cannot say it neither can he that is it and knoweth it speak it But if any desire to know it let him expect until he be that thing Further I beleeve that his outward conversation and manners are such that he is capable of whatsoever is fitting and convenient to be done and whatsoever is not meet and convenient to be done But is there not some lust of man who saith so I will so I command this he is not capable of but man perswadeth himself that many things are fitting and ought to be done which notwithstanding are foul and not meet to be done If a mans own pride or covetousness or any other vice or dishonesty provoke him to do or omit any thing he saith that necessity urged him to it and that it ought to be done if the favor or friendship of men or his own lust do set him forward to this or that or doth draw him from it he saith so it is meet and ought to be and all these things are false But if man had none other must or ought but that which God our preserver and truth doth draw and turn us to he should sometimes have more business and work then now he hath CHAP. XX. That the World is mad IT is said that the Devil and his spirit doth sometimes so possess and hold some man as that he knows not what he doth leaveth undone being besides himself the evil spirit having such command over him as that in him with him and through him and from him he doth or omitteth whatsoever he will This in some sort is true that the whole world is possessed with the Devil and carryed of him that is by lyes deceits and other wickednesses and vices which are all diabolical If therefore any man were in such manner possessed and transported by the Spirit of God as that he knew not what he did or did not or were so out of himself as that the will and Spirit of God should moderate his actions and so govern and move him as to cause him with him and from him whatsoever he would and how he would then this man were one of those of whom Saint Paul speaketh Romans 8. Whosoever are carryed and moved by the Spirit of God the same are the sons of God and not subjects to the Law and to whom Christ saith it is not you that speak but the Spirit of Christ speaketh in you but I fear that there are a hundred thousand or rather so many as cannot be numbered who are moved by the Devil whereas in the mean time not one is moved by the Spirit of God which cometh to pass because men have more likeness to the Devil then to God for egoity and selfness belong wholy to the Devil Now in one or two words all things may be here expressed which I have here rehearsed in so many words Even thus Be thou wholy and plainly without thy self And yet this matter is more fully and better declared and shewed and distinguished in many words Now some man will say I am unprepared for all these things therefore this cannot be done in me and so men do get and find out some excuse To the which we may thus answer That man is not ready and is unprepared it is certainly his own fault For if man would mind and do nothing
God had rather live sin remaining or not to destroy sin by his death he would answer that he would rather dye for the sin of one man is more grievous to God and troubleth him more then the torment and death of God himself Then if the sin of one man grieve him so much what grief shall we think that he undergoeth through the sins of men in general Here we may perceive after what manner man troubleth God by sinning and where God is man or in a deified man there is no complaint of any thing but of sin neither doth any thing else cause grief for whatsoever is or is done without sin that God would have and that should be But the complaint of sorrow which is for sin that is meet and fitting that it should remain in a deified man until the death of the body though he should live to the last day and for ever From hence did and doth arise the hidden sorrow of Christ which no man can either utter or know but only Christ and therefore it is both called and indeed is a hidden sorrow And surely this is a thing proper to God who will have it so and delighted therewith in man and is certainly appertaining to God for it doth not belong to man neither is it in mans power and where God can attain to this he holdeth it most dear and acceptable to him but to man it is most bitter and grievous All things which are here set down of the propriety of God which he will have in man in whom they are erected and exercised this I say the true light teacheth and it doth therefore teach that man upon whom it is bestowed and in whom it is exercised to this end might no more challenge it as his own then if himself were not at all for by this means at the length it doth appear that man is not able to do this neither ought it to be attributed to him CHAP. XXXVI That the life of Christ is to be loved for it self and not for reward THerefore wheresoever such a kind of deified man should be or is there also may be and is the best and excellentest life and most acceptable unto God of any that ever was or shall be hereafter and out of the eternal love which loveth God as good and for good and doth also love that in all things which is best and most excellent only for good this true and worthy life is so much beloved that it is never forsaken of that man in whom it is although he should live even to the last day yea and further it is unpossible that it should be forsaken although that man should dye a thousand deaths and all evils should befall him which can befall all creatures he would I say be more willing to endure all these things then forsake this excellent life although he could in exchange thereof obtain the life of an Angel And here answer is made to the question Where it is asked if a man by a Christian life obtain nothing more nor can raise any other profit what need is there then that he should do any thing This life is not followed to this end that thence profit ought to arise or any other thing be gained but only in the behalf of love and the excellency thereof also because it is dear and acceptable to God Now if any man will say or think that he hath gotten enough of it or that he may give it over this man doth neither feel nor know it for where it is truly found and felt it can never be forsaken but he that hath the life of Christ to this end that thereby he may attain or deserve something this man hath it as an hireling and not for love or rather he hath it not at all He that hath it not in love hath it not and although he thinks he have it he is deceived Christ had this life not for reward but for love and love makes this life easie and not grievous causing it to pass away cheerfuly and to be willingly born But he that doth not keep it for love but supposeth that he hath it for reward to him it is most grievous and he desires to be soon rid of it and this is the property of every hireling to desire and wish an end of his labor whereas a true lover taketh neither pain time nor labor in ill part for this cause it is written To serve God and to live to him is easie to him that doth it this indeed is true to him that doth all things in love but to him that doth them for reward it is grievous the same is to be held of all vertues and good deeds and also of integrity equity and the like CHAP. XXXVII That God is above all order IT is said and it is true that God is above all custom measure and order and giveth custom order and measure to all things which must be thus understood God is willing to have all these things but notwithstanding he cannot have them in himself without the creature for in God without the creature there is neither order nor confusion Rite nor Ceremony for this cause his will is that these things should be and that they may and ought to be done for where word work or action is there is necessity that these should be done either according to order custom measure or reason or without order Now order and reason are better and more excellent then these things which are contrary to them But now we must observe that there are four sorts of men who do hold Order Ceremony and Law Some do it neither for God nor for any other cause but only by compulsion and these indeed do it as little as they can and that which they do is bitter and grievous to them 2. Others do it for reward these are they who know no other thing but the same and do that men may and ought to obtain and deserve the Kingdom of God and eternal life after this manner and by no other means and that he who performeth the most of these things is blessed and he that doth omit or neglect any of them is damned and belongeth to the Devil and these men use great pains and diligence herein yet it is a bitter thing unto them 3. The third sort are evil and false spirits who think and say that they are perfect and that they stand in no need of these things and therefore hold them in scorn and derision 4. The fourth sort are such who are filled with a true light and do not these things for reward for they desire not to obtain any thing by them or to attain any thing by their help But whatsoever thing they perform concerning these they do it out of love And these men are not so careful how many of these things or how soon they do these or the like things but how well and that they may be done in peace and
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
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
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
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
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
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
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
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
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
else but in all things attend his preparation and endeavor that he might be prepared surely God would prepare him sufficiently and would add so much love diligence and study to that preparation as sould be sufficient to pour into him being now prepared all those good things yet there are certain ways which lead us hither according to the common saying If any man desire to learn any Art whereof he is ignorant there are four things required to the learning of it The first which of all other is most necessary is a great desire diligence and endeavor continually that it may be done if this be absent the matter will never be attained The second is that you have something whereby to learn The third that you carefully and diligently observe attend and reverence your Master The fourth that your self do also enterprize and exercise that thing And if any of these be wanting you shall never be able to learn or obtain the Art Even such is the manner of this preparation and he that hath the first id est diligence and a continual and serious desire to gain the end he doth seek and find all things which appertain are necessary and profitable for him And he that useth not diligence and doth neither love nor desire he on the other side doth not seek and therefore doth not find and without doubt remaineth unprepared nor ever cometh to the end CHAP. XXI Of the way unto the life of Christ THere are certain ways and preparations prescribed likewise towards this which are that we ought to be Gods patients and to yeeld obedience duty and subjection unto him which is true for if any man could attain unto the end which may be had and compassed in this life he should be truly and perfectly endued with all these things But he that ought and will suffer God must also suffer all things that is God and himself and the nature of all things none excepted And he that ought and will be obedient subject and dutiful unto God must express his obedience duty and subjection only by suffering and not by doing also all things in general are to be endured and suffered of him in silence and by perseverance in the inward senses of his mind and quiet and still bearing And in all these things we ought neither to desire help nor to make excuse nor to stander any nor to act revenge but in all things say with a true loving and submissive mercy Father forgive them for they know not what they do This truly would prove a good way an excellent preparative towards the farthest end that man can attain unto in this life which is the beloved life of Christ For in the life of Christ the aforenamed ways exist and are observed fully and perfectly even to the end of the bodily life wherefore there is none other either more better or more prepared way for him that loveth the life of Christ then to live and follow the same and to exercise himself in it so far as he may or can It is already set down in part what is hereunto required and whatsoever is said either here or else-where is all the way or the means of the way to obtain the right end but what the end is no man can tell If any man desire to know it let him go the right way to it that is by this life of Christ CHAP. XXII In what man true Christ is YEt are there ways to the life of Christ as we have already said when and wherein God and man are joyned together so that it may be truly said and truth it self may acknowledg it that the true and perfect God and true perfect man are one and man do so yeeld give place unto God that God himself there is man and that God also be there present and work alone and do and leave undone any thing without any I to me mine and the like where these things are and exist there is true Christ and no where else Therefore since that here is true and perfect man here is also perfect sence of pleasure and pain love adversity and of all things that can be felt or made tryal of either inwardly or outwardly And because God there is also man himself he can understand and know love and other things of that kind and even as man who is not God can feel and know all things which do procure pleasure and sorrow to man and especially those things which are contrary to himself after the same manner it comes to pass where God and man are all one and yet God is man himself there are all things felt which are contrary to God and man and even as man is there brought to nothing and God is all so happeneth it to him in that thing which is contrary to man and doth grief him that is it is also brought to nothing and this ought to continue from God as long as corporal and naturallise doth endure and is This also is to be observed that that one thing where God and man are united together doth consist without it self and without all things and is free from all things that is it is for God and not for man or the creatures for it is the property of God to consist and be without this or that without selfness egoity and the like but it is the property of the creature to seek and will in all things which it doth or leaveth undone himself or those things which are his own and this or that here or there When therefore the creature or man doth lose or lay off his own selfness or himself it cometh to pass that God entereth into him with his own that is with his selfness CHAP. XXIII What it is to be rich in spirit THis also is to be considered after that man hath passed over all that way which leadeth him to the truth and hath exercised himself therein and hath suffered so much affliction and so long as that now he thinks himself wholly spent dead and gone out of himself and given over wholly unto God Then doth the Devil first begin to sow his seed in him from which feed two fruits arise one of which is spiritual riches or spiritual pride the other is inordinate false liberty These are two sisters who ordinarily and willingly frequent together and this happeneth after this manner The devil doth so puff up man as that he doth suppose he is come to the highest exaltation so as now he stands in no more need of Scripture or any other thing generally that he is become such a one as wanteth nothing hence there ariseth in him a great cheerfulnes and peace whereupon it followeth that he speaketh after this manner go to now I am above all men and know and understand more then the whole world and therefore it is meet and right that I be the God of all creatures that al creatures and especially all men should serve me and
worship me and be subject to me this he seeketh and desireth willingly receiveth from al the creatures and especially from man and in his own conceipt he is worthy of all these and thinketh that they are due unto him and he doth account al men as beasts and whatsoever is such as that it can yield unto his body flesh nature delight pleasure contentment and chearfulness he thinketh himself worthy of it all and that he seeketh and receiveth whensoever he can obtain it and he thinks all too little which he can obtain supposing that he is truly worthy of them all and all men that do serve him and are at his command although they be theeves and robbers yet he saith that they are noble and faithful hearts and faithful and charitable to the truth and towards poor men and he praifeth seeketh and followeth them wheresoever they are And if any man fail to reverence these proud fellows to obey them and to be subject unto their wills such a one is not commended of them but is contemned although he were as holy as S. Peter Therefore when this spiritual pride doth seem to it self to stand in need neither of Scripture-teaching nor the like It cometh to pass that it doth not scorn alone but also deride all Ceremonies Ordinances Precepts Laws and the very Sacraments of the holy Church also all those men who have these orders in use and do attribute any thing unto them hence it is easily perceived that both these sisters do dwell together Besides this rich man in his pride doth sometime imagine that he understandeth and knoweth more then all men whence it comes to pass that he is forward to speak and babble more then all other men and would have his sayings and talk only in request and to be heard and all other mens discourses to be held erronious or ridiculous and foolish CHAP. XXIV Who be poor in spirit BUt where spiritual poverty and true submission is there the matter is otherwise And this ariseth hence because that we truly find and know that man of himself and by his own means is nothing and can do nothing neither is fit for any thing nor hath any thing but vice and wickedness Hence it comes that man doth hold himself altogether unworthy of these things which can befall him from God or from all the creatures and that in the cause of God and all the creatures he ought both to suffer and sometimes to do for Gods sake so as of himself he hath truly right to nothing but out of the humility of his mind thus he speaketh It is meet and convenient that God and al the creatures should be mine enemies and should censure me and have right against me and I have right to nothing Hence it is that this man neither will ask nor regard any thing of God or the creatures but only things necessary and that very fearfully and as by free gift and not of right neither doth he afford his body or nature any more good or pleasure then necessity requireth neither doth he suffer or permit that any man should help or serve him but in case of necessity and that is not without fear because he hath no right to any thing and seemeth unto himself unworthy of all things This man thinketh that all his words and sayings are nothing else but folly and therefore he speaketh or talketh with no man in way of teaching except he be thrust on with divine love and even then he doth it with fear and that as sparingly as may be It is also discerned and found out in this spiritual poverty and humility that all men depend wholly and absolutely on themselues being prone and ready to commit any sin and wickedness therefore as it is necessary and behoveful that there should be Ordinances Ceremonies Laws and Precepts whereby their blindness may be discovered and their ungodliness reduced unto order which if it were not men would become worse and more disordered then dogs and other beasts Besides many men are drawn and converted to the truth by these Ceremonies and Ordinances which otherwise would not be drawn and surely few men attain to the truth who have not first received Ordinances and Ceremonies and exercised themselves in them whilst they knew no other nor better thing Hence it is that Laws and Ordinances are not dispised nor contemned in humility of spirit and spiritual poverty nor men who do use and handle them but out of love and mercy such a man doth complain and lament the case of other men with grief on this wise O God of truth I pour out my complaint before thee and thou thy self bewaylest that mans blindness vice and wickedness doth cause that to be needful and necessary to be done which notwithstanding in truth need not be nor ought to be done And here is a certain desire that men who know nothing better nor any other means to the truth might know and understand to what end all Laws and Ordinances are and were made and this poor man in spirit of whom I speak doth use all these things together with other men which know neither better nor any other things and is partaker of these with them by this means he may keep them from turning themselves unto evil things and that if it be possible he may bring them nearer Again whatsoever hath hitherto been spoken of poverty and humility that is truly so and may be made plain and evident by the life words of Christ who did exercise and perfectly work every act of the humility as it is found in his life and as he taught by his words saying learn of me because I am meek and lowly of heart he did not neglect or despise the old Law and Discipline nor the men who were subject to the Law yet he said that it was not sufficient but that we must go forward as it is true we ought S. Paul also did write that Christ took upon him the Law that he might free those that were under the Law that is bring them to nearer and better things Christ also said I came not to be served but to serve Briefly in all the deeds words and life of Christ there is nothing found but true humility and poverty And as I said before where God is man and where Christ is there it is necessary that this should be Therefore where pride of mind and spiritual riches and 〈◊〉 of a light mind is there neither is Christ nor his true Imitators Christ saith My soul is sorrowful even to the death speaking of the death of the body which came to pass because he was born of Mary until the death of his body and how this was hath been shewed before Christ said Blessed are the poor in spirit that is such as are truly humbled for theirs is the Kingdom of God so also saith the truth yet it is not written miserable and cursed are the proud in heart for theirs is the
measure And if by chance it happen that any of these or the like be neglected they do not therefore fall into despair for they know very wel that order reason are better and of more esteem then any thing that is done without reason therefore they will observe order and yet they know that happyness is not placed therein and therefore they are not so much troubled as others are and they are blamed contemned of all other Sects For the hirelings say these men do altogether neglect themselves and sometimes they say that they are wicked and the like others who are of a free spirit say in a scoffing manner that they behave themselves foolishly blockishly and the like But they themselves do hold that which is mean and the best for one lover of God is better and dearer to God then a hundred thousand hirelings and we ought to hold the like opinion of their works This also is to be observed that the Commandment Speech and all the Doctrine of God do tend to this purpose that the inward man may be joyned to God which when it comes to pass the outward man is so well ordered and instructed by the inner man that indeed he standeth not in need of any outward Precept or Doctrine but the Precepts and Laws of men belong to the outward man and are necessary where better things are unknown for these men are ignorant either what to do or what to leave undone so as if Discipline be wanting men become like to dogs and other beasts CHAP. XXXVIII The description of false light HAving made mention of a false light something must be spoken thereof as what it is and what properly belongeth to it Know therefore that whatsoever is contrary to the true light is belonging to the false It is a general property of the true light not to deceive nor to will that any should be deceived neither to be deceived it self But the false light doth deceive and is deceived for God will deceive no man neither can he be willing that any man should be deceived and so may you judg also of the true light Now mark this the true light is God and some divine thing The false light is men or some natural thing Now it is proper to God not to be this or that neither to will desire or seek this or that in a deified man but good as good and that for no other thing but for good the same is to be held of the true light Also it is proper to the creature and nature to be something this or that and to hold something in estimation and to desire it either this or that neither doth it love that which is meerly good as good and for good but for some other thing this or that And even as God and the true light is void of all egoity selfness and seeking it self so the property and nature of the natural false light is to be I my self me c. so as it seeks it self and its own in all things more then good as it is good this is proper to it and the nature of every each one Now let this be observed wheresoever this light is at the first deceived it doth not will nor choose any good as good and for good but it willeth and chooseth it self and its own as the best which is falshood and the first deceiving It doth also suppose that it is that which it is not for it doth suppose it self to be God being nothing but nature and supposing it self to be God it challengeth to it self that which is proper to God and not that which belongeth to God as God is man or as he is some deified man but it challengeth to it self that which belongeth to God and is proper to him as he is God and without the creature for ever and ever For as it is said before God is not poor neither wanteth he any thing he is free without business at liberty above all things c. All which are true he is also immoveable neither doth he challenge any thing to himself he is without Religion and whatsoever he doth is just After the same manner saith the false light will I also be for the liker any one is to God so much is he also the better wherefore it saith I will be like unto God nay I will be God and sit neer God I will I say be like unto him as Lucifer the Devil did God is everlastingly without pain passion and trouble so that nothing is or can be done which is grievous to him or can procure his pain but where God is man or in any deified man the matter is far otherwise Lastly Whatsoever can be deceived is deceived by this false light And seeing whatsoever is not God or Divine may be deceived and since that this light is nature it self it cometh to pass that it may be deceived therefore it is deceived and also deceived of it self Some will say how cometh it to pass that whatsoever can be deceived is deceived of it self This doth proceed from the great and unmeasurable craftiness thereof for it is so subtile deceitful and nimble of it self that it ascendeth and climbeth so high as to suppose it self to be above men that neither nature or any creature can possibly mount so high for this cause it supposeth it self to be God then therefore it doth arrogate to it self all things which belong to God and especially as God is in eternity and not as God is man For this cause it thinketh it self to be above all word work custom order and even above the corporal Life of Christ which he did lead in his humanity and therefore it refuseth to be touched of any creature or the works of the creatures whether they be good or evil or whether they be against God or otherwise all these it accounteth alike and will be freed from them as if it were the eternal God But all other things which are belonging to God and to no creature it doth arrogate to it self as if it were worthy of all things and as if it were meet and right that all the creatures should serve and be subject unto it Thus it comes to pass that there remaineth neither sorrow passions nor troubles for any other thing or cause but only the feeling of the body and sences which must remain until the death of the body and whatsoever pain can arise from thence Yea it doth say and 〈…〉 suppose that man is become higher then the corporal life of Christ and that he is and ought to be without pain and untouched as Christ was after his Resurrection There are many other and wonderful errours which do arise and proceed hence Seeing then that this false light is nature it hath the same property that nature hath that is to admire and seek it self and its own in all things and that which is the best and fittest most pleasant and sweet to nature it self in all
natural life where there is a crafty nimble and uncertain nature is so manifold and intricate that it always seeks and finds many corners of falshoods deceits and that only for it self so as that it cannot be expressed or written Seeing then falshood is deceived and every deceit doth first deceive it self it follows that the same thing must befall this false light and love for he that deceiveth is false himself as is else-where said And whatsoever is proper to the Devil and belongs to him is likewise in this life and light and in the love thereof in so much that there is no difference between them and therefore that false light is the devil and the devil is the self-same light This may hence appear even as the Devil doth suppose himself to be God and at least would willingly be accounted God or esteemed as God and is in all this deceived yea so far deceived that he thinketh he is not deceived so it cometh to pass likewise in the false light in the love and life therof And as the Devil would willingly deceive all men and draw them to him and to his properties making them like to himself and using many arts and devices to that end so the same comes to pass likewise in this light And as no man can thrust the devil out of his possession even so the like befalleth here All this proceedeth hence that the Devil and Nature both imagine and perswade themselves that they are not deceived but rather that they are in very good estate which truly is the worst and most hurtful error that can be Therfore the Devil and Nature are one and the same Overcome Nature and you overcome the Devil and vanquish him and as long as Nature is unconquered the Devil is also unconquered Whether this be referred to a worldly or spiritual life yet all this light remaineth false and erroneous being it self deceived and deceiving others also if it can By that which is formerly said it may evidently be understood and known that there is no difference when and where there is any speech made of Adam disobedience the old man egoity every mans own will lust appetite I mine nature and false light the devil and sin all these are one and the same thing all this is against God and without God CHAP. XLII That there is nothing contrary to God but mans own will BUt if now any one ask whether there be any thing contrary to God and the true good I answer that there is nothing either contrary to God nor without God but only to will otherwise then the eternal will willeth If thou willest any thing otherwise then the eternal will willeth that is contrary to the eternal will Now the eternal will willeth and requireth that nothing should be willed or loved but only the true good and if any thing be done otherwise that is contrary to it Hence it is that this saying is true That he who is not with God is against God but in very deed nothing is against God or the true good which is thus to be understood as if God had said he that willeth of himself without me or willeth not as I do or willeth otherwise then I do he willeth against me for my will is that no man should will otherwise then I do or without me and there ought to be no will without my will As without me there is neither essence nor life neither this nor that so ought there also to be no will without me or without my will and truly as all things which are are indeed one and the same in true essence and every good is one good neither can any thing be without that one so also ought all wills to be one will in one perfect will neither ought any will to be without this one when therefore it is otherwise it is just contrary to God and his will and therefore sin You see it hath been formerly said That every will which is voyd of the will of God that is every proper will and whatsoever proceedeth from the self-will is sin so long as man seeketh his own good and that which is best for himself as his own to himself and as of himself he doth never ' find it for as long as this is done man seeks not not that which is best for himself and therefore is far from finding of it For so long as man is thus affected he seeks himself and supposeth himself to be the best and because man is not the best so long as he seeks himself but in what man soever good is sought loved and respected as good and for good and that none otherwise but only for the love of good not as from me I mine to me or for me c. there it is found for that it is rightly sought where it is otherwise it is false And truly by this means the perfect good is sought and loved and respected and therefore found It is a great folly in any man to think that he knoweth or can do any thing of himself especially when he thinketh that he knoweth or can do any good whereby he might attain or deserve any great matter at Gods hands for hereby God is dishonored if you rightly understand it Notwithstanding that true good doth favor every simple and foolish man who knows no better things and doth suffer the best things to befall him as much as may be and surely God granteth him as much good as he is able to receive but as it is formerly said he neither findeth nor obtaineth it so long as he is so affected for he must necessarily forsake egoity wholy otherwise he shall not find it nor obtain it CHAP. XLIII That where the life of Christ is there is Christ HE that knoweth and understandeth the life of Christ knoweth also and understandeth Christ Again he that knoweth not the life of Christ knoweth not Christ He that beleeveth in Christ beleeveth that his life is most excellent and the best life he that beleeveth not this neither doth he beleeve in Christ Look how much of the life of Christ is in any man so much of Christ is in him also and how little there is of the one so little there is of the other For where the life of Christ is there is Christ and where his life is not neither is Christ there Wheresoever therfore the life of Christ is or may be there that might be said to be which Saint Paul speaketh I live yet not I but Christ that liveth in me and this is the best and most excellent life for wheresoever this life is there God himself is and liveth and likewise all good Can there then be any better life then this Observe this well whensoever you hear obedience spoken of the new man the true light true love or the life of Christ all these are one and the same and wheresoever one of these is abiding they are all there likewise where one is wanting
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