Chap. I. What is perfect, and what is imperfect.

SAint Paul saith, When that which is perfect is come, then that which is imper­fect and in part shall be a­bolished: Now observe what it is to be perfect, and what to be in part; perfect is that thing which in it self, and in that which it is, com­prehendeth and containeth all things; and [Page 2]wanting which, and without which no­thing truly is; and wherein all things have that thing which they are; for it is the be­ing of all things, and is unchangeable and unmoveable in it self, and yet doth change and move all other things.

But that is imperfect and in part, which hath its being and existence from that which is perfect, even as clearness and brightness proceeds from the Sun, or from the light, and seemeth to be something which is called this or that, and is named a creature, and none of these imperfect things is that which is perfect, neither is that per­fect thing any of those which are imperfect; those things which are imperfect may be comprehended, known and expressed, but that which is perfect is incomprehensible, unknown and unutterable, of all creatures, as they are creatures: Therefore that which is perfect is without name, as being none of those; and a creature, as a creature, cannot know or comprehend it. Now when that which is perfect is come, that which is im­perfect is contemned. But when doth it come? I say it cometh when it is so far known, perceived and tasted in the mind, as possible it can be.

Here ariseth a question; seeing it is such a thing as cannot be known or comprehend­ed by any creature, and that the mind is a creature? Then how is it possible that the mind should know it? I therefore added, (as it is a creature) as if I should say, so far as it is a creature framed and created, and so far forth as it can be said of it, I, or my self, this is impossible unto it; for to the end, that that which is perfect may be known of any creature; it is necessary, that very thing which is created and made, and may be called I, or my self, should perish, and be turned to nothing. This is the meaning of S. Paul, when he saith, When that which is perfect is come (that is, is known) then that which is imperfect (being the substance of all created things) and whatsoever can be said of them, I, or my self, or mine, all this is to be wholly contemned and counted for nothing: Truly so long as we esteem of that which we call I, and so long as we cleave unto it, that which is perfect remain­eth unknown.

Some man may object; you say there is nothing besides that which is perfect, or without it, and yet you say that something doth flow from it, that then which flow­eth [Page 4]from it is without it.

I answer, That besides it, or without it nothing truly existeth, because whatsoever floweth from it is not truly it, nor hath any being but in that which is perfect, and is a certain evident brightness or clearness; which indeed is nothing, nor hath any being but in the fire, from whence the bright­ness floweth, as we see in that Sun and light.

CHAP. II. What is Sin?

TRuth, Faith, and Scripture faith, that Sin is nothing else, but that the crea­ture doth divert it self from the immutable God, and adhereth to a mutable, that is, doth turn it self from that which is perfect, to that which is in part and imperfect, and e­specially to it self. —Now this observe, when the creature doth challenge any good thing to it self, as to be, to live, to know, briefly, to be able to do any thing that can be termed good, as being in it self that good thing, or as though that good thing were ap­pertaining unto it, then it averteth it self. What other thing then did the Devil? Or what was his aversion and fall? but that he [Page 5]did arrogate this unto himself, that he was something, and would be something, and that something was his, and in his right and power; this Arrogancy to be I, to my self, to be me, and to be mine, was his aversion and fall, and this is still in use.

CHAP. III. Adams Sin.

WHat did Adam Also else but the ve­ry same? Men are wont to say that Adam perished, because he did eat an apple; I say, this happened to him 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 [Page 7]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, [Page 9]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 [Page 11]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, that which is perfect will be found and per­ceived to be boundlesly, infinitely and innu­merably more excellent and better then whatsoever is imperfect and in part; also the eternal, more then the transitory; and the fountain and beginning, more then all things which flow or can proceed from it: and so that which is imperfect, and in part, shall be unpleasant and become abolished. This ob­serve to the end, that that which is excel­lent and the best, may be also held the dear­est; it is requisite that this be done.

CHAP. VII. Of the two Eyes of Christ.

WE must consider that which is read and said, that the Soul of Christ had two eyes, the one the right, the other the [Page 12]left: In the beginning when things were created, the right eye did turn it self into E­ternity and Divinity, and there stood un­moveable in perfect contemplation, and use of divine Nature, and divine perfection, and remained unmoved, free from all falling, la­bour, motion, grief, pain, and torment, which happen to the outward man: with his left eye he beheld things created, and did know the difference, and did understand what was better and worse, more noble and more base, and in this manner the outward man of Christ was framed: Thus stood the in­ward man of Christ, according to the right eye of his Soul, in the perfect use of the di­vine nature, in perfect pleasure and joy; but the outward man, and the left eye of the Soul was with him in pain and calamity, and perfect labour; and so it came to pass, that that inward or right eye remain'd unmoved, not hindred, free from all labour, pain and torment, which happened to the outward man. It is said, that when Christ was whip­ped at the pillar, and did hang on the Cross, according to the outward man, his soul, or his inward man did stand according to the right eye in perfect use of the divine nature, and in as high a condition of pleasure and [Page 13]joy as after he ascended into Heaven, and is now: Also that his outward man, or his soul, according to the left eye in this work in all things which did belong unto him, as concerning outward things, was not hin­dred or damnified by the internal, neither of them depending on the other.

Now the created soul of man, it hath also two eyes, the one in the power of beholding eternity, the other in looking upon time, and things created, to know the difference, as before hath been said, and to give life to the body: But these two eyes of the soul of man cannot do their work together; for, that the soul with the right eye might behold eternity, it is necessary that the left eye do abate all his works, and so carry it self as if it were dead: Also, that the left eye might perform all his work, and be employ­ed in outward things, and is in pain, and things created, it is necessary that the right eye be employed in contemplation.

CHAP. VIII. Whether in this life eternal life may be tasted.

IT is a question whether the soul, whilst it is in the body, may proceed so far as to [Page 14]behold eternity, and receive a taste of eter­nal life and everlasting happiness. Usually it is denyed, and so it is true, if you under­stand it after this manner: So long as the soul doth behold the body, and those things that belong to the body, as time, and things which are created, and doth conform and mingle himself with them, this cannot be; for to the end the soul may discern or behold eternity, it is necessary that it be pure and free from all resemblances, and from all things created, and especially that it be sepa­rated from it self: And this thing never be­fell in this life. But S. Dennis thinks it may be done, as may be gathered out of his words to Timothy, which ar [...] these; To behold Di­vine secrets, it is necessary that thou aban­don thy sences, and whatsoever can be per­ceived by the senses, reason also, and the a­ctions of reason, and whatsoever can be perceived and known by reason, whether it be created or uncreated, and that thou go and pass out of thy self, and from the know­ledg of all these things which I have men­tioned, and so come into that one unity of him who is above all nature and knowledg: thus far he. Now if this could not befall man, why doth he teach it, or why doth he [Page 15]speak to man in this life? Yea, further know, that a certain Master saith upon these words of Dennis, That it doth come to pass, that it doth often befall man, that he verily think­eth that he doth see and behold it as often as he will; and there is no such aspect, but that it is more excellent, dearer to God, and more worthy then whatsoever all things created, as created, can perform.

CHAP. IX. That good, except it be in man, cannot make men happy.

VVE must especially observe and know, that no creature, no good; no, not the good it self, which is God, doth make man, or the soul indued with vertue, good or blessed, so long as it is without the soul; and the same we must think of sin or malice: and therefore although it be a good thing to enquire & search, and also to know what good men have done or suffered, how they have lived, and what God in them, or by them, hath done or willed; yet it is a hundred times better that a man should search & know, what, and of what kind the state of his own life is, and what God is, and [Page 16]would, and doth in him, and in what thing God is willing or unwilling to use him: Therefore this also is true, which is said, that it is never so good to go abroad, but it is better to remain at home: This also is to be known, that eternal happiness is in that only one, and none other; and that man, or his soul, should either be, or become blessed: It is necessary that that only thing should be in the soul. Some will ask, what is that one good? I answer, it is good, or to be made good, and yet it is neither this nor that good which can be named, known, or shew­ed, but all, and above all: neither is it need­ful that it should now again enter into the soul, for it is already in it, though unknown: When it is said, that it is meet we should come unto it, and that it should come into the soul, it is as much as if you should say, we ought to seek it, have the seeking of it, and smell it out: And because it is but one, unity and simplicity is better then mul­titude; for blessedness is not placed in ma­ny and multitude, but in one and unity; nei­ther is it in many things created, or in the work of any created thing (that I may speak briefly) but blessedness is only placed in God, and his work; wherefore I ought to [Page 17]have respect to God and his work only, and to relinquish all natural things with their works, and chiefly my self; yea, further, all works, or miracles, which either God hath done or ever may do, in or by the nature of all things; yea also, God himself, with all his goodness, as he is without me, and co­meth to me, doth not make me blessed, but as he is within me, and is known, loved, felt, and perceived by me.

CHAP. X. Of the desire of those who be illuminated.

NOw it is to be observed, that those that be illuminated with that true light, do know that whatsoever they them­selves can desire or make choice of, or what­soever hath been desired, chosen, or known at any time of any creature, at all, (as it is a creature) is nothing, if it be compared to that eternal good: Again, forsaking all de­sires and choice, they do commit and refer themselves and all their actions to the eter­nal good, then there remaineth in them a de­sire to advance and bring themselves nearer to the eternal good, that is, to a nearer knowledg and more ardent love, and a more [Page 18]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? [Page 19]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 [Page 20]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 [Page 21]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 [Page 22]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 [Page 24]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, [Page 25]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 [Page 26]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 [Page 28]new man is born, there thence ariseth a new birth, of which Christ saith, Except ye be born again, ye shall not enter into the king­dom of God: Saint Paul also saith, Even as in Adam all men do dye, even so in Christ all are revived. As if he should say, Who­soever doth follow Adam in disobedience, they are dead, and shall never live again, but in Christ, that is, in obedience; the cause is this, as long as man is Adam, or his son, he is without God: Christ saith, He that is not with me, is against me: he therefore that is against God is dead before God, but he that is with Christ in obedience, he is, and liveth with God: This is also written, sin is this, when the creature doth avert it self from the Creator, and is like unto it, and the very same. For whosoever is in disobe­dience is in sin, neither shall sin ever be cor­rected or amended, but by turning to obe­dience; and as long as man liveth in disobe­dience, sin is never corrected nor amended in him, do what he can, which is to be known by this, because disobedience is sin it self. But if man do return to true obedi­ence, all faults are corrected, amended, and pardoned, but otherwise this cannot come to pass.

A matter worthy to be observed, yea, if the Devil could come to true obedience, he should become an Angel, and all his sin and wickednes should be corrected, & amended, and at once forgiven; Also if any Angel could return to disobedience, he should pre­sently become a Devil, although he should do no other thing.

If it could come to pass, that any man might wholy and absolutely cast off him­self, so as that he lived without all things in true obedience, as the humanity of Christ was, then he should be voyd of himself and one with Christ, and should be the same by grace which Christ was by nature: But men deny that this can be done, and there­fore say, no man is voyd of sin; howsoever it be, this is evident, that the neerer any man approacheth to this obedience, so much the less sin is in him; and the further he is from it, the more sin he hath: Finally, that a man should be good, better, or the best of all; evil, worse, or the worst of all, con­demned, or blessed of God; all consisteth in this obedience or disobedience. This also is written, the more selfness and egoity, the more there is of sin and unrighteousness; and the lesser there is of the one, the greater [Page 30]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 [Page 31]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 [Page 33]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, [Page 34]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 w ^ch 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 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 [Page 35]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: [Page 36]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 [Page 37]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 [Page 38]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, [Page 40] 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 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 [Page 41]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 [Page 43]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 [Page 44]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, [Page 45]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 [Page 46]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 [Page 47]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 Scripture­teaching, 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 [Page 48]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 [Page 49]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, [Page 50]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 [Page 51]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 [Page 52]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 King­dom of the Devil; and these things are thus found to be truly there where God is man: But where Christ and his true followers are, there it is necessary, that true, inward, spi­ritual humility and poverty should be, and also a dejected and constant mind, which mind it is meet should be full of close and hidden calamity and grief, even to the death of the body: And this I do truly avouch, that he that thinketh otherwise is deceived, and with himself deceiveth others, as hath been said; for this cause all nature and self­ness doth depart from this kind of life, and doth cleave to the false and free life, as hath been said.

Now some Adam or Devil, who desireth to excuse and defend himself, would come upon me, and say thus: You would prove in­deed that Christ was without himself, and [Page 53]many other such like things, yet notwith­standing he speaks often of himself, and doth commend himself for this and that: Unto which I thus answer, When the truth ought, and is willing to do, or will, there is no o­ther cause of its will, desire and action, but that the truth might be known and mani­fested, and this was in Christ, and hither did all his works and actions tend, and whatso­ever was most profitable and behooful for that, also whatsoever things were done by him, from those he was free, as likewise from all other things which were done: You will say therefore there was in Christ some cause, why he did every thing? Unto which I thus answer, If any man ask the Sun why it shineth, it would answer, it is necessary that I shine, neither can I do otherwise, for this is proper, and belongeth to me, and it is my freedom of nature to be endued with this property, and to shine; even so it is with God and Christ, and all things that are divine, and belonging unto God, that they will do and desire no other thing, nor no o­ther good, or for good, neither can any other cause be alleaged.

CHAP. XXV. How all things are to be left or lost.

AFter these things we must observe, that it is said, yea, Christ himself saith, that all things are to be left and lost, which is not to be understood, as if men should have nothing, or have to do with nothing; for it is necessary that man should have and do even something in this life, wherein he may be employed so long as he liveth: But this is thus to be understood. Whatsoever any man or creature can do, omit, or know, is not that thing wherein unition or uniting is placed: And what is unition? It is no o­ther thing but that thy self be plainly, singly, and altogether simple in the truth, together with the simple and eternal will of God: And also that thou be wholly voyd of thy own will, and that the created will flow in­to the eternal will, and there dissolve and be turned into nothing, so that the ettrnal will do there only will, do, or leave undone any thing. And what is there that can help or further man to this matter? that can nei­ther words, works, nor other Ceremonies do; nor finally any creature, nor the work, [Page 55]power, knowledg, action, or omission of all the creatures.

Thus ought all things to be lost and l [...]ft, which is as much as if you should say, it is not to be supposed or thought that there is any work, speech, knowledg or learning, or any other thing created, which can help, profit in this business, but all these things whatsoever are to be lost and left, and we must make our progress unto unition. And yet it is necessary that these things should be, and something there is which is to be done and left undone, especially a man ought to sleep and wake, and walk, and stand, to speak, and be silent, and many other things which must needs be, so long as a man li­veth.

CHAP. XXVI. That the inner man is unmoveably joyned with God, the outward man notwithstand­ing is moved.

THis also is truly to be observed, that where unition befalleth, and is truly made, there immediatly the inner man re­maineth unmoveable, and suffereth his out­ward man to be moved hither and thither in [Page 56]those things, and to those things, which are convenient and necessary to be, and come to pass: So that the outward man may say, yea, and say truly, I neither will be, nor will not be, neither live, nor dye, neither know, nor be ignorant, neither do, nor leave un­done, or whatsoever of this kind, but what is fit and ought to be done, to that I am o­bedient, whether it be to suffer or to act any thing: Thus it comes to pass, that the out­ward man hath no other cause, nor any thing else which he seeketh, but only to sa­tisfie the eternal will: for this we may truly perceive, that the inward man ought to stand immoveable, and the outward man ought and must move. And although the inner man be some cause of the moving of the outward man, yet this cause is no other thing but that it is necessary, and must be done by the de­cree of the eternal will; and where God himself would be, or is, there also the same thing is done, as is to be perceived in Christ. Also, where this is in the divine, and procee­ding from the divine light, there is not spi­ritual pride, nor foolish liberty, or a mind li­centious, but lowly submission, and a de­pressed, humbled and sorrowful soul, and all order, justice, equality, truth, and whatsoever [Page 57]belongeth to all vertue: There must also be peace and contentedness of estate and condition; but if it be otherwise, it is not right with man, as is well else-where said more at large: And as truly there is no­thing which may help or further this uniti­on, so is there nothing which can hinder or avert it, but only man himself through his own will.

CHAP. XXVII. That no man in this life can be free from pain.

IT is both said and heard, that man ought and may be without pain or grief in this life, as Christ was after his Resurrection. This they go about to confirm out of these words of Christ: I will go before you into Galilee, there you shall see me; Also where he saith, a spirit hath neither flesh nor bones, as ye see me have: which words they would thus expound, As you have seen me, and followed me, when I was in a mor­tal body, and in this life, after the same man­ner you shall see me, and I will go before you, and you shall follow me in Galilee; that is, you shall both feel and taste, being [Page 58]painless and immutable, in what estate you shall live, and remain, before you dye the death of the body and suffer: And as you see me have flesh and bones, being notwith­standing free from pains, after the self-same manner shall you be also in your corporality and your mortal humanity, not harmed by the death of the body: To this manner of reasoning it is thus answered, Christ did not ordain that man should or could attain unto this, except he first performed and suf­fered all these things which were by Christ performed and suffered; and if Christ at­tained not to this before he first endured and suffered the death of the body, and all other things that belong thereunto, then surely no man can nor ever shall attain to this so long as he is mortal and subject to pain. For if this thing had been the best and most excellent thing, or if it could or ought to be, that man in this life might attain here­unto, then surely it should first have been performed in Christ, for the life of Christ was and is the best, and most excellent life; also the best approved and most dear unto God of any that ever was or shall be: since that this neither ought nor could be done in Christ, it shall never happen surely to [Page 59]a man in that manner, as to be truly the best and most excellent: It may be thought and called so, but that is no reason why it should be so.

CHAP. XXVIII. How we must understand, that to a just man no law is to be given.

IT is also said, that a man can and may transcend all vertue, all Ceremony, Or­dinance, Commandment, Law and Justice, so that he may depose, shake off, and abo­lish all these things: here something is true, and something is not true, which must be thus considered; Christ was above the life of Christ, and above all Vertue, Ceremony, Ordinance, &c. The Devil also is above all those, but after a diverse manner; Christ was and is above all these things, if you thus understand it; all words, deeds, cere­mony, actions and omissions of actions, si­lence, speech, suffering, and whatsoever happened to Christ, was not necessary to him, neither did he stand in need of them, neither did they confer any profit at all up­on him; and the same was and is the rea­son of all vertue, ordinances, justice, and [Page 60]the like: for whatsoever is, or might be at­tained unto by these things, all that is be­fore in Christ, and there in readiness; and if you thus understand the case, then it is true; in the same sense, that saying of Saint Paul is true and so to be understood, Those who are endued, carryed, and lead by the Spirit of God, are the sons of God, and not subject to the Law; the sense of which words is this, they are not to be taught what they should do or leave undone, see­ing the Spirit of God, which is their in­structer, will teach them sufficiently, nei­ther is any thing to be commanded or en­joyned them, as to do good, to shun evil, or the like; for he that teacheth them what is good, or not good, best, or not best; the same, I say, doth command and enjoyn them, likewise to retain the best, and quit the contrary, and they obey him according­ly. Hereupon it is that they need look for no Law, Doctrine, or precept; for another reason also they need no law, by means whereof to obtain or get profit to them­selves; for whatsoever might be obtained, or gotten by these things, or by the help of all the creatures, or by speech, words, or works, either in eternal life, or to eternal [Page 61]life, all that they have obtained already; If you understand the cause on this manner, it is true, that a man may become more higher and excellent then all law and vertue, and also then the works, and knowledg, and strength of all creatures; But if you affirm that other, which is, that both ought to be done, I mean, that both the life of Christ, as also all commandments, laws, ordinances, and the like, ought to be layd aside, and cast off, and to be neglected, contemned and derided, then is it false, and full of lyes.

CHAP. XXIX. Of the true and false Lights, and of perse­verance in the life of Christ.

NOw some will say, If neither Christ, nor any other man, can obtain any thing, nor reap any profit by the life of Christ, nor by all Ceremonies, and Ordi­nances, &c. for whatsoever may be obtain­ed by those things that they have already, what further cause is there why they should not leave off to do these things? or why ought they to use these things afterwards, or handle or have them any longer in ac­count?

This is to be observed, that there are two Lights, the one a true, the other a false light; the true light is the eternal Light, which is God; or else it is a created Light, which is notwithstanding Divine, and is called Grace, and this is the true Light: The o­ther is a false Light, which is the Light of Nature, or natural light: But why the first light should be true, and the other false, it may be better observed then either written or spoken: Nothing appertaineth to God, as to the Divinity; neither will, nor know­ledg, nor satisfaction, nor any thing at all that can be named, spoken, or thought; but to God, as God, it appertaineth, that he [...]ay himself open, know and love himself, that he manifest himself to himself in him­self; and all this is God; and that he is an offence and not an action, as being without the creature: And in this opening, and ma­nifestation, is the distinction of persons. But where God, as God, is man, or where God liveth in some Divine or Deified man, there is something belonging unto God, which is only appertaining to him, and not to the creatures; and God is that in him­self, without the creature, originally or es­sentially, not in form or action: and yet [Page 63]God would have this same to be put in practice; for therefore it is, that it might be conferred to action, and so exercised: for what then should it be? should it be idle, what then should it profit? for that which is of no use is not at all: Now this neither God nor Nature would have; But if God would have this exercised and brought into action, and that this cannot be done without the creature, it is then ne­cessary that it be so done: What then? If it were neither this nor that, nor if it were neither any work nor action, or the like, what should it be? or what should God himself become to be? or what should he himself be? Here you must return and a­bide, lest, by crawling (as it were) so far, you be brought to that pass at the last, as not to know which way to turn, or by what means to creep back again.

CHAP. XXX. That God is one and simple good, and only to be loved.

NOw this is to be observed; God, as he is God, is good and goodness it self, and is neither this good, nor that good; [Page 64]but here something is to be marked, which is somewhere, either here or there, and that is, not in all ends, nor above all ends or places. Also that which is sometimes to day, or to morrow, is not always, nor every time, nor above all times; and that which is something, either this or that, is not all things, nor above all things. Now under­stand this after this manner: If God were any thing, either this, or 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 [Page 65]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 [Page 66]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 [...] [Page 67]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 [Page 68]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 [Page 69]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 [Page 70]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 help man, and bring him to that which is best, and of it self the best for man; but that this should come to pass, it is necessary that all self-will should cease, (as before hath been said,) and thus God would willingly help man; but as long as man doth seek that which is best for himself, he doth not seek that which should be best for him, and therefore he never findeth it; for it both is and were best for man, neither to seek nor embrace himself, nor that which is his, which God both teach­eth and saith. If then, any man desire to be helped by God, to that which both in it self is best, and also best for man, let him follow the sayings, Doctrines and Cōmandments of God, so shall he receive help, & so is he now helped; there is no other means: Now God teacheth, and saith, That man ought to for­sake himself, and all that he hath, and follow him; for whosoever loveth his own soul, that is, himself, and will be saved and de­fended; id est, he who hath a care of him­self, and his own, in these matters, he shall [Page 71]lose his soul; but he who regardeth not his soul, and loseth both himself and all things belonging to him, he shall save his soul, and preserve it to eternal life.

CHAP. XXXIII. Of true humility, and spiritual poverty.

ANd now that which is proper unto God in a deified man, is, a true inward and sincere humility, and where that is not, there is not a deified man, this Christ both taught in his Word, and Works, and Life; and hence proceeded this humility, because such a man perceiveth by the true light, that which indeed every thing is, and that to be, to live, to know, to be able, and the like, do belong only to the true God, and not to the creatures. For a creature, as it is a crea­ture, is nothing and hath nothing of it self; and as soon as it turneth it self aside from the true God, by its own will, works, &c. there is nothing but unrighteousness found in it; and therefore this also is very truth indeed, that a creature, as it is a creature of it self, is worthy of nothing, and hath right [...] nothing, neither doth any ow it any thing, either God or the creature; but by [Page 72]right it ought to obey and be subject to God. And this is the chiefest matter, and especially to be regarded; therefore that which ought and will be obedient and sub­ject unto God, ought also, and must be sub­ject to all creatures, and that, as I may brief­ly speak, not in action, but in sufferings, or else it is false; and from this last matter, and from this last sentence, proceedeth true humility, which if it were not truly so, and if this true and Divine Justice were not the best things, Christ would never have ei­ther taught it by his Word, or performed it by his Life. And in this consisteth true confession, and is true after this manner, that the creatures ought in regard of divine grace, and for justice sake, become subject to God, and all creatures, and nothing ought to be subject or to obey the creature it self; yea, all the creatures have right and claim against it, and unto it; whereas it self hath right to nothing, or against any thing, and is indebted to all, nothing being indebted to it, and this by suffering, and sometimes also by doing: And from hence ariseth spiritual poverty, of which Christ saith, Blessed are the poor in spirit, for theirs is, the Kingdom of Heaven. All these things [Page 73]Christ taught in words, and practised in life.

CHAP. XXXIV. That sin only is contrary to God.

BUT here something is to be observed: It is said that something is, and may be done against God, and that there is some­what which doth grieve him, and make him sorrowful: we must know that there is no creature against God, or which can procure his grief or sorrow, in that it is, or in that it liveth, knoweth, or can do any things, what­soever are of this kind, are not contrary to God: That the Devil or man liveth, is, and the like, all this is good, and proceeds from God, for God is every way all these things, essentially and originally.

God, I say, is the essence of all things which are the life of every thing that liveth, and the wisdom of all that are wise, for all things have their being, their power, their life, and more truly in God then in them­selves, otherwise God were not all good, and therefore all things are absolutely good.

Now that which is good; is beloved of [Page 74]God, and he will have it; and therefore it is not contrary to him. What then is grie­vous and contrary to God? nothing but sin: and what is sin? no other thing but that the creature willeth otherwise then God willeth, yea, contrary to the will of God: Every man may perceive this in himself, af­ter this manner, he that willeth otherwise then I do, or contrary to that which I do, he is mine enemy; and he that willeth the same that I do, he is my friend, and dear unto me: After the same manner it is with God; You have here what sin is, and what is contrary to God, and what doth grieve and make him sorrowful; he therefore that willeth otherwise then I do, or contrary to that which I do, whatsoever he doth, or leaveth undone, whether he speak or hold his peace, all that is contrary and grievous unto me: and so in like manner it is with God, he that willeth otherwise, or contra­ry to God, whatsoever he doth, or doth not, or whatsoever he taketh in hand, is contrary to God, and is sin; and whatsoe­ver willeth otherwise then God, the same is contrary to the will of God: For Christ saith, He that is not with me, is against me: the meaning whereof is this; he that will­eth [Page 75]not the same thing, and is not of the same mind with me, he is of a will contra­ry to me. By these things a man may per­ceive whether he doth commit sin or no, and what sin is; by what means, or after what manner, sin may or ought to be cor­rected or amended. And this is that will which is said to be contrary to God, and it is termed Disobedience, Adam, Egoity, and Selfness, our own will, sin, the old man, to turn from God, and to separate our selves from him; all these are one and the same thing.

CHAP. XXXV. That God in himself is impatiable, in man he is patiable.

NOw this is to be observed; That pain, trouble, and displeasure, doth not fall upon God, as he is God; and yet God is troubled for the sin of man. And because this cannot come to pass in God without the creature, it is necessary that it be done where God is man, id est, in a deified man. But here sin bringeth so great sorrow and grief unto God, that God would will­ingly be tormented, and endure corporal [Page 76]death; so as by that means he might but ex­tinguish the sin of one man: And if it should be demanded whether 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 [Page 77]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, [Page 78]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 [Page 79]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 [Page 80]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 [Page 81]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 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 [Page 82]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, [Page 83]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 [Page 84]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 [Page 85]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 [Page 86]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 [...] [Page 87]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 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 'tis 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 [Page 88]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 [Page 89]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 [Page 90]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 [Page 91]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 [Page 92]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 [Page 93]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 [Page 94]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 [Page 95]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 [Page 96]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 [Page 97]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 [Page 98]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 [Page 99]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 [Page 100]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 [Page 101]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 [Page 103]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 [Page 104]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, 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 [Page 105]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 [Page 106]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 [Page 107]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 [Page 108]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 [Page 109]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 [Page 110]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 [Page 112]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 [Page 113]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, [Page 114]and that a great deal more then in them­selves; therefore all things are good so far forth as they are: and if there were any thing, whose essence were not in God, that that thing were not good; but to will, or desire any thing, which is against God, is not in God; for God cannot desire or will any thing against God, nor otherwise then God doth; therefore it is evil and not good, or rather it is nothing at all: God also loveth works, but not all manner of works: What work doth he love? Surely such as proceed from the teaching and discipline of the true light, and from true love; whatsoever pro­ceedeth from these, and is done therein, in spirit and truth, the same belongeth to God, as is pleasing to him; but that which pro­ceedeth from the false light, and false love, all that is evil, and especially that which pro­ceedeth, cometh to pass, is done, or left un­done, or is suffered to be done by or from a­ny otherwil or desire, or any other love, then from the will, or love of God: All this, I say, is, and cometh to pass, without God, and against God, and is also against the work of God, and is sin.

CHAP. XLVI. That Faith bringeth forth Knowledg.

CHrist said, He who doth not, or can­not, or will not beleeve, is lost and damned; this is true: For what man soe­ver comes into this life, neither hath know­ledg, not can attain to it, except he first be­leeve; and he that will needs know, before he beleeve, never comes to true knowledg: These things are not to be understood of the chief points of Christian Faith; for all and every Christian of the common people doth beleeve them, the wicked as well as the innocent, the evil as well as the good: These are to be beleeved, else no man can come to the knowledg of the other: These things are to be understood of the occasions belonging to truth, which may both be known and found out; these must be be­leeved before they be known or found out, else it is impossible to come to true know­ledg: And of this Faith Jesus Christ speaketh.

CHAP. XLVII. Of mans own proper will.

IT is said, That in Hell nothing aboundeth so much as self-will, and this is true, for there is none other but self-will; and if it were not so, there would be neither Hell nor Devil. Whereas it is said, That the De­vil fell down from Heaven, and averted himself from God, &c. it it nothing else but that he would have his own will, and not be of the same will with the eternal will. The like befell Adam also in Paradise: And where mention is made of self-will, then that is understood to be it, which willeth otherwise then the simple and eternal will would, or willeth. But what is Paradise? It is whatsoever is: for whatsoever is, is good, and pleasant, and also pleasing to God; and therefore both is, and is rightly called Paradise. Paradise is also said to be the threshold or suburbs of the Kingdom of Heaven; so also, whatsoever is, may be well termed the suburbs of the eternal, or of the eternity; chiefly, that which may be perceived or known, in this life, from temporary things, in the creatures, and out of the creatures of God, and eterni­ty [Page 117]For the creatures are a demonstration and way which leadeth to God and eter­nity, therefore they are called a threshold and suburbs of eternity; and he may well be said to be the Paradise. In this Paradise all things were granted; which were in it, except one tree and the fruit thereof; which is thus to be understoud: There is nothing forbidden of all things which are there, nor contrary to God, saving one thing, which is our own proper will, or that man should will otherwise then the eternal will willeth. This is to be weighed: God saith unto A­dam, id est, to every particular man, what­soever thou dost, or dost not, that is lawful, and not forbidden, so as it be done, not out of thy will, nor according to the same, but out of mine, and after mine, for whatsoever is done out of thy will, that is wholy con­trary unto the eternal will, not because all works so done are contrary unto the eter­nal will, but saving only when they are done with another will, or otherwise then out of the eternal will.

CHAP. XLVIII. Why God did create mans own will, seeing it is contrary to the eternal will.

HEre some will ask; seeing that this Tree ( id est, our own proper will) is so contrary to God, and the eternal will, why did God create and make it, and also place it in Paradise? Unto which I thus an­swer; If any man, or creature, desire to search into, and know the hidden Counsel and Will of God, as longing to understand why God did any thing, or left it undone, or such like, this man desireth the same that Adam and the Devil did; and whilst this desire lasteth, the matter is never known, neither is this man any other, but such a one as Adam and the Devil; for this desire seldom proceeds from any other motion then that thou takest pleasure and gloriest therein, which is meer pride. A truly humbled and illuminated man doth not desire of God to have his se­crets revealed to him, as if he should ask, why God did do, or delay to do this or that? &c. But on the contrary part, desi­reth only that himself might be annihilated in himself, and that his own will might pe­rish, and the eternal will live and prevail in [Page 119]him, remained unhindered of any other wils, and that he himself, and all that is in him, might satisfie the eternal will; yet some­thing else might be said in answer to this question, after this wise: There is nothing so excellent and pleasing in all creatures, as knowledg, or reason, and will: which two are so joyned together, that where the one is, there is the other also; and if these two were not, then would there be no reasona­ble creature at all, but only bruit beast, and bruitishness, which would be a great fault: Neither would God (as it is said formerly said) obtain his own nature, or the nature of those who are his, by acting, which not­notwithstanding is fit to be done, and apper­taineth to perfection. Now this know­ledg, and created reason, was given with the will, to the end it might both instruct the will, and it self, that neither the knowledg nor the will was of it self, and that neither of them had part of themselves, nor ought to serve themselves, nor their own will, and that neither of them ought to be profitable to it self, or to the use of it self, but to be of his of whom they had their Being, and to obey and flow back again into him, and in themselves, that same is to be turned into nothing in their own selfness.

CHAP. XLIX. Why God created the will.

HEre again is something especially to be observed concerning the will, the e­ternal will, which is in God originally and essentially, without any work or action, the same will is likewise man, and all other li­ving things, both doing and willing: for the nature and property of the will is to will; for what other things should it do? for it should not be at all if it had no action, and this cannot be effected without living crea­tures; Therefore it is necessary that there should be creatures, and God wil have such, to the end that this will might have and do its own work in them, which otherwise is in God without work, and yet cannot but be: Therefore there is a will in living crea­tures, which is called a created will, no less belonging to God, then the eternal will is not appertaining to the creature: And be­cause God cannot will with action and mo­tion, without living creatures, therefore he will do it in and with the living creatures: Wherefore living things ought not to will any thing by this very will, but God ought and will, by action, will together, with the [Page 121]will which is in man, and yet is the will of God, which if it were any where, or that this were in man, absolutely or wholly, then men should will nothing but only God, and there I say will should not be self-will, nei­ther should that man will otherwise then God willeth, for God should there exercise his will and not man, and there the will of man should be the same with the eternal will, as having flowed into the same: And in man there would be and remain love and sorrow, pleasure and pain, with such like: For where the will doth will willingly, there is love or sorrow: wheresoever those things are put in execution, which the will willeth, there is love; but if other things be done then the will willeth, there is sorrow, and this sorrow is not mans, but Gods; for whose the will is, his also is the love and sorrow, and this love and sorrow is not mans but Gods, but the wil is not the wil of man, but of God; therefore the love and sorrow is his also; neither is there any thing blamed, saving that which is contrary to God: neither is there any joy or pleasure conceived, but what proceedeth from God, and from that which is Gods, and belongeth to God. Therefore, as it is with the will, so it is with [Page 122]knowledg, reason, power, love, and all things which are in man, id est, that they all belong to God, and not to man: And if it should come to pass, at any time, that the will were wholly forsaken, then all other things would likewise be abandoned, and by this means God should obtain all things appertaining unto him, and will should be no more self-will: Thus did God create will, but not that it should be our own.

CHAP. L. How the Devil and Adam challenge will to themselves.

NOw cometh the Devil and Adam, ( id est, false nature) and challengeth unto himself this will, making it his own, and enjoying it to the use of himself, and those which are his; and this is the great loss and injury: This, I say, is that bit wherewith Adam did bite the apple, which is forbidden, and contrary to God. And as long, and where this self-will is, there never is any true quietness, which may easily be discerned both in man, and also in the De­vil: Neither is there verily any true happy­ness there, either in this life or everlastingly. [Page 123]Where this self-will is, there is a propriety, by which man doth challenge will unto himself, and maketh it his own; which if it be not forsaken in this life, but carryed forth of this life, it is to be feared that it can never be abandoned, neither can that man ever receive true contentment, nor enjoy peace, rest, or happyness: The which may be seen in the Devil. If creatures were not en­dued with reason and will, surely God would remain unknown and unbelieved, neither praised nor honoured, and all living creatures would be of no aceount, and unfit to serve God; and this answer is made to this question: If there be any one, who from this long and tedious speech, (which notwithstanding is short and profitable to Godwards) can and will correct himself, that will be very acceptable to God. That which is free, is proper to no man, and he that doth appropriate it, doth ill. Now, of all freedoms, nothing is so free as the wil, and whosoever maketh it his own, and doth not leave it to its own noble liberty, free nobleness & free nature, he doth ill; this doth the Devil and Adam, and all their Imita­tors; but he that doth leave will to its own excellent liberty, doth as he ought: This [Page 124]doth Christ, and all that imitate him. He that depriveth will of that his excellent li­berty, and maketh it his own, this mans re­ward is, that he becometh subject to cares, sorrows, poverties, troubles, unquietness and misfortunes, and that he remain in them so long as that lasteth, both in this life and for ever. But he that leaveth will to its own free nature, he enjoyeth plenty, peace, quiet­ness, rest, felicity, both in this life and ever­lastingly. Wherfore, where, and in what man will is not appropriated, but remaineth in its own excellent freedom, there abideth, and is a truly free and absolute man, or creature, of whom Christ saith, Truth shall make you free, and presently after, Whom the Son doth make free, he is free indeed. John 8.

CHAP. LI. That in what man the truth is, in that man free-will is.

THis also is diligently to be observed; That in what man soever the truth useth its free liberty, it hath a work proper to it self, which is to will, and that which it willeth, it willeth without hinderance, and it willeth that which in every thing is the [Page 125]best and most excellent; and whatsoever is not excellent, nor good, is contrary unto it, breedeth grief and complaint; and the freer the will is, and at liberty, the more sorrow, pain, and cause of moan is brought upon it, by wickedness, dishonesty, malice, vice, and whatsoever is or can be termed sin: This may be discerned in Christ, who was endued with a most free, absolute, and least-appropriated will, that ever was, or shall be in any man; yea, the huma­nity of Christ was a creature, most free, and at greatest liberty of any man that ever was, and yet it suffered so much cause of complaint, misery, and pain for sin, (that is, for all things contrary to God) as never any creature was able to suffer more.

But where man doth challenge liberty in such sort to himself, as that he will endure no cause of complaint, or misery, for sin, and such thing as are contrary to God, but will neglect and free himself from all care, and would be in this life in the same condition wherein Christ was after his Resurrection, &c. There is no true liberty arising from the divine light, but a natural, unjust, false, erro­neous & devilish liberty out of a natural life, [Page 126]and erroneous light: If there were no self­will, there would be no propriety at all; in the Kingdom of Heaven, nothing is proper, and therefore there is full abundance, true peace, and all happpness; and if any one were there, who would challenge any pro­priety to himself, he should necessarily go to Hell, and become a Devil.

But in Hell every one desireth to have his own self-will, and therefore there is all un­happiness and misery; the like also happeneth in this life. But if there were any one in Hell, who could free himself from self-will, and propriety, he should come from Hell to Hea­ven.

Now man in this world is placed be­tween Heaven and Hell, and may turn him­self to either of them; for the more propri­ety he hath, the more he is subject to Hell and unhappiness; and the less wil he hath, the less hel he hath, & the neerer he is to the king dom of heaven. And if man in this present world could be utterly void of self-will and propriety, and be free and absolute, by means of the true and divine light, and should re­main truly in that estate, this man should be sure to inherit the Kingdom of Heaven: He that hath, would have, or desireth to have [Page 127]any thing proper to himself becometh pro­per, and, as it were, his own slave and bond­man; but he that hath nothing, nor will have any thing, nor desireth to have any thing proper to himself, he is free and at li­berty, and none hath propriety in him.

CHAP. LII. Of Christ his Cross.

CHrist did teach all these things, which are here written, in his long life, which was almost three and thirty years and a half; and this he did in few words, when he said, Follow me. Now, that man may follow him, it is necessary that he forsake all things: for Christ forsook all things, so far forth as they never were so left of any other, nor could be: Further, he that would follow him, must also take up his Cross, which Cross is nothing else but the Life of Christ; for this Cross is bitter to all nature: There­fore he saith, Whosoever doth not forsake all, and take up his Cross, he is not worthy of me, and cannot be my Disciple, neither doth he follow me. But the free, false nature supposeth that it hath forsaken all things, yet will not endure the Cross, and saith, that [Page 128]it hath endured enough of it, and that now it standeth in no need of it, but therein it is de­ceived▪ for if it had once truly tasted the Cross, it could never forsake it: He that beleeveth in Christ, must beleeve all things that are written: Christ saith, No man co­meth to the Father, but by me: Now ob­serve, how we must come to the Father by Christ; man ought to examine himself, and all things that are his, both inwardly and outwardly, and so behave and help himself, so far as he can, that in him there never re­main or be inwardly any evil or desire, love or estimation, thought or pleasure, other then becometh God, and is lawful, even as if God himself were man himself; but when it is found that there is any thing which be­cometh not God, neither is lawful, that ought to be pluckt up by the roots, and re­sisted as soon and as well as may be: the like ought also to be done outwardly, in do­ing or not doing, in speaking or being silent, waking or sleeping. Lastly, in all Ceremony or matters, which man useth, either with themselves or with others, or towards himself, or towards others; in all these let care be had that nothing else happen, nor that man convert himself to any other thing, [Page 129]or suffer any other thing to abide, or be in him, either outwardly or inwardly; and that nothing else be done by him, but that which is worthy of God, and may justly and law­fully be done, even as if God himself were man himself: In such a man, whatsoever is, or might be, or is, or may be done inwardly or outwardly, that is or should be Gods: And man is or must be an Imitator of the Life of Christ, which life we may understand and publish.

CHAP. LIII. Of the Imitation of Christ.

IF then any man could attain to this life, he should go and come through Christ to the Father, for therein he should be an Imitator of Christ; and therefore should come with Christ to the Father, and by Christ, and should be the true servant of Christ; for he that followeth him, (as himself saith) He that will serve me, let him follow me: As if he should say, He that doth not fol­low me, doth not serve me: He, I say, who doth thus follow Christ, and serve him, he en­treth into the same place where Christ is, id est, to the Father. This our Lord Christ doth [Page 130]affirm, when he saith, Father, I will that where I am, there my servants be also: He that goeth this way, enters by the door into the sheepfold, that is, into eternal life, and the Porter openeth the door unto him; but he that goeth, or endeavoureth another way, or supposeth that he can come to the Father, or eternal happiness, otherwise then by Christ, he is in an error, for he goeth not the right way, neither entereth at the door, and therefore it is not opened unto him, be­cause he is a thief and a robber, as Christ himself faith: Mark then, whether by inor­dinate liberty, contentiousness, negligence, vertue or-vice, order or confusion, &c. as you may easily perceive; Whether (I say) one may thus enter by a right way, or at a right door, or not? This negligence was neither in Christ, nor any of his followers. Christ also saith, No man comes to me, ex­cept my Father draw him; which you must thus understand: I understand the Father to be the perfect and simple good, which is all, and above all, and without which there never was, nor shall be any good work wrought; and because he is all in all, it is necessary that he should be alone, & above all things, which a creature, as a creature, is able [Page 131]to understand or comprehend. For what­soever a creature can comprehend or under­stand, as it is a creature, that is, according to the condition of his creation, the same is something, either this or that, and further it is a creature: But if the simple and perfect were something, this or that, which the crea­ture might comprehend, then that would not be all, nor alone, neither yet perfect, and in that respect it should not be so much as named: For we must think that it is none of these things which the creature, by his own nature, is able to understand, compre­hend, or name. When this perfect and in­nominable good doth flow into a begetting person, in which he may beget his only be­gotten Son and himself, it is is named Fa­ther.

CHAP. LIV. How the Father draweth to the Son, and the Son reciprocally to the Father.

COnsider and observe, how the Father draweth men to Christ, which is after this manner; when any thing is made known, and laid open, by this perfect God, to the soul, or unto man, there is begotten in [Page 132]man, as it were, in one moment, and one vi­olent rapture, a certain desire of approach­ing the perfect good, and joyning it self with it: The greater that this desire is, the more things are revealed unto it, and the more it desireth, and is drawn nearer to it. Thus man is drawn and stirred up to joyn with the eternal good, and this is the attraction of the Father; and after man is taught, that is, of the Son which draweth him, viz, that he cannot come to this Communion by any other means then by the Life of Christ; and thus it comes to pass, that he purchaseth to himself the life whereof we have formerly spoken.

Now observe these two sayings, which Christ speaketh; the one is this, No man co­meth to the Father, but by me, id est, by my life, as hath been formerly said. The other is, No man cometh unto me, that is, to be ca­pable of my life, and to follow me; except he be drawn and taught of my Father, that is, by the simple and eternal good, of which Saint Paul speaketh, When that which is perfect is come, then that which is in part shall be abolished: The meaning whereof is this; In what man soever the perfect good is known, found and felt, so far forth as [Page 133]may be in this life, to that man all things that are created seem to be nothing, in regard of this perfect good, as indeed they are nothing at all: For where that which is perfect is not, there is no true good, nor true being; he therefore that hath, knoweth and loveth this perfect good, he hath, knoweth and loveth all things, and all good: What should he then do with more, or other things? or what should he do with the parts? seeing that all the parts are joyned and in­cluded in this perfect good in one essence.

CHAP. LV. How God becometh all things in man.

ALL that is here said belongeth to the outward life, and is a certain way and passage unto the true inward life, and the inward life beginneth according to this: When man would taste that which is per­fect, as far as may be, all things which are created, and even man himself is brought to nought in this mans opinion: But if it be truly understood, that only perfection is all things, and above all things, then it doth necessarily follow hence, that we do acknowledg every good thing to [Page 134]belong unto this perfect good, and not to a­ny creature, as to essence, life, knowledg, sci­ence, power, &c. then it followeth, that man should arrogate nothing to himself, not life, essence, power, knowledg, doing or not doing; Finally nothing that can be called good: So man becometh poor, and is in himself brought to nothing, also, in him, and with him, every thing that is something, id est, all things created, and then at last existeth the true and inward life, and further, God himself; so that there is nothing more there, which is not God, or belonging to God: Neither is there any thing which doth chal­lenge or arrogate any thing to it self; so that it cometh to pass that it is God only who liveth, understandeth, is able, loveth, willeth, doeth, or leaveth undone: That is, the eternal and perfect good ought thus to be, and where it is otherwise, there the mat­ter might be both better and streighter: For a good work and beginning, if care be had that it be the best, becometh most ac­ceptable, and let the best be chosen and ad­hered unto, also let man joyn himself to it thing in the creatures? But what is the best thing in the creatures? Surely where the e­ternal good, and that which is proper unto [Page 135]it, doth enlighten and work, and where they are most known and loved. And what is that which belongeth to God, and is pro­per only to him? I say, all that is it, which may be truly and rightly called and named good, when man in the creatures adhereth and cleaveth so to that which is known to be the best, as that he remaineth stedfast, and flyeth not back; then it comes to pass that he attaineth to something which is better then it, so far forth, until man perceive and understand, that that only eternal and per­fect good is unmeasurable, infinite, and to be esteemed above all created goodness.

CHAP. LVI. That God alone is to be loved and honored.

THerefore if that which is best ought most of all to be loved, and if man do follow it, then the only eternal good ought, without doubt, alone, to be loved a­bove all things, and man ought to stick thereunto only, and to joyn himself unto it, so far as is in his power: And if every good thing ought to be acknowledged, as received from the eternal only good (as worthily and truly it ought) then also the [Page 136]beginning, going forward, and conclusion, ought rightly and truly to be acknowledged and esteemed from it, and the same ought to be imputed and adjudged to it, so as nothing is left as appertaining to man, or the creatures; and thus it ought of right to be. And whatsoever is said, or alledged, as against this, yet this is the way which leadeth into the true interiour life: But what will at last become of this, or be manifested there, or what manner of life this is like to prove▪ no man uttereth or expresseth, neither was it ever declared, or did any heart either know or conceive truly the quality of such a life. It is briefly contain­ed in this long written discourse, by what means it may rightly and truly come to pass that man become free and voyd of arroga­ting any thing to himself, or from willing, wishing, loving, or affecting any thing, sa­ving God and Divinity, that is the eternal, perfect, and only good; and if any man arrogate to himself, will, esteem, or desire any thing, other, or more then the eternal good, it is too much and vicious. Briefly, if a man can obtain so far forth as to be the same to God which the hand of man is to man, let him rest therewith contented: And [Page 137]this ought truly to be done for all breathing creatures, especially those who are endued with Reason; and chiefly man doth truly and deservedly ow this duty to God: This you may gather out of what hath been formerly written. This also is to be com­mitted to memory, after man hath proceed­ed so far as that he should verily perswade himself to have attained hereunto, it is time then that he should have regard, lest the Devil sowing ashes there, he seek and repose his whole nature, tranquillity, rest, peace and pleasure in it, and so slide into foolish, and inordinate liberty, and negli­gence, which truly is wholy repugnant and remote from the divine life; this befalleth that man, who neither hath, nor will enter in at the right gate, nor by the right way, that is, by Christ, as is aforesaid; but will­eth, and thinketh that he may attain to this perfect truth, otherwise & by other means; or else conceiveth that he hath attained so far already, before he come to it in truth, id est, manifest by the witness of Christ; who saith, He that will enter by any other means then by me, he never entreth rightly, nor hath attained the chief truth, but is a chief and a robber, That we may depart from our [Page 138]and being dead to our own wills, live only to God, and the performance of his will; God grant, through him, who subjected his will to the will of his heavenly Father; who also liveth and raigneth with the Fa­ther in the Unity of the Holy Ghost, and the perfect Trinity everlastingly. Amen.