Theologia Germanica. Or, Mystical DIVINITY: A Little Golden MANUAL briefly Discovering the mysteries, sublimity, perfection and simplicity of Christianity, in Belief and Practice.  
Written above 250 years since in high Dutch, & for its worth translated into Latin, and printed at Antwerp, 1558.  
Whereto is added Definitions Theological and Philosophical.  
Also a Treatise of the Soul, and other Additions not before Printed.  1 Tim. 3.16. 
And without controversy, great is the Mystery of godliness.  
LONDON, Printed for John Sweeting, at the Angel in Pope's head Alley. 1648.   

To the Reader.  
Courteous Reader:  
WHosoever thou art that lovest and rejoycest in the sublimity, and simplicity of truth; I have here presented thee with a Manual, entitled, The Germane Divinity; a Book first written by a certain godly Priest, of the Order of the Lords of Teutonicis, in high Dutch; about two hundred and fifty years since, and afterward, for the incomparable value thereof it was translated out of the Dutch into the Latin tongue; by John Theophilus, and printed at Antwerp 1558; in which tongue it did lie a long season veiled and obscured, from the eye of the illiterate and unexpert in the same: until, some years since, through the desires and industries of some of our own Countrymen, lovers of the Truth, it was again translated, and made to speak to thee in thine own Dialect and Language. But the time of its Nativity being under the late, wise, and wary Hierarchy, who had monopolised and engrossed the discovery of others into their own hands, keeping the people, wisely, at a distance, and dealing out to them, what, and so much only, for quantity and quality, as seemed best to their grave wisdoms and discretions; lest they should grow as wise, if not wiser than their Teachers; and so the rude vulgar should become as one of us: it walked up and down this City in Manuscripts at dear rates, from hand to hand, of some well-willets to truth, in clandestine, and private manner; like Moses in his Ark, or the little Child fled and hid from Herod: never daring to crowd into the Press, fearing the ruff usage of those then in authority; whose maxim it was, That the Priests lips should preserve knowledge, though misunderstood, or applied at least: forgetting this Priest to be the high Priest Jesus Christ after the order of Melchisedeck. But now it hath obtained such auspicious favour, as to appear without blush in the most public way; it being ushered into the world under the safe conduct of an Imprimatur, a worthy work of piety and charity, the first to the truth itself, that it might not be buried in silence through unknown tongues, the other to our own Countrymen, that they might not be buried in ignorance; and that the famous lights or lamps kindled in other Regions, might not be rendered useless, or unprofitable to the meanest in literature.  
The Author, Translators, and Licencer have done their parts, what remaineth now? but thine to be performed, which is, deliberately to read, seriously to weigh, spiritually to discern, and piously to use and reduce into practice and life, what thou shalt find worthy herein: proving all things, and holding fast that which is good.  
The Translator John Theophilus, in his Preface hereunto affixed, hath saved me the labour of informing thee, touching the Author, Nature, Matter, Method, and Style thereof, and in the Table annexed, and subjoined in the end hereof will direct thee to the several Chapters, and their pages, which their distinct Contents.  
There is nothing left behind for me do, neither to it, or thee; but only to invite thee to taste and see how sweet, how full of life and marrow this small Tractate is. it is as the extract or quintessence of other more thick and darkly composed Treatises of Theology; being much in little: thou shalt find some kernels herein with their shell ready broken to thine hand; some Riddles in their plain sense unridled; some mysteries of Histories revealed: so, that in many things the Scripture Parables are so explained, that thou shalt say, through the light of the truth herein; now know▪ we that thou speakest plainly and not in parables; mysteries hidden from former ages, being now in measure more brought to light. The Author's mind in the Latin dress was elegantly, significantly and perspicuously expressed; it may be the English style will not be so taking; yet if matter rather than words, be it thou seekest, here thou hast it according to the best sufficiency of the Translator, as I suppose; though he be to me altogether unknown.  
In fine, it may well be called the Germane Divinity, the child is like the Father, it showeth itself one of that Imperial Race, which beareth the Spread Eagle for its devise. For as the Eagle in flight is highest, swiftest, in sight clearest, in fight strongest; so this Tractate soareth aloft, buildeth on high, even above the starry Heavens, bearing her chickens the children of Truth, upon wing to the face of the Sun, speedeth unto the farthest end of truth, pierceth into the inwards and bowels thereof, and overpowreth the mind with her verity, chase away deceitful vanity. Were its worth but known, there would neither want hand or heart to give it entertainment: what more shall I say? but as the Apostle in another case, Use hospitality, for thereby some have entertained Angels; so use thou hospitality to this Germane stranger, who knows but that, although he cometh to thee in the evening and twilight of thy understanding, so that at, and sometime after its first approach, it appear to thee as the Angels did, but mean and in man's garb, yet at the Sun-rise before it depart from thee thou mayst see the Spirit and Angel of God's Truth in it: and if the Father of Lights and Spirits shall lead thee profitably into and through this, it shall be an engagement to him, to present thee with some other of the like nature, who is a lover of thee and the truth in the Truth.  
Giles Randall.   

THE PREFACE OF JOHN THEOPHILUS, Who translated it out of high Dutch into Latin.  
THis little Book hath so much delighted me, that I thought fit to translate it into Latin; the stile is short and pithy, which may be compared to a green grove; although little, yet so planted, that therein is no Tree set only for pleasure and not for fruit, but is every where full of fruitbearing stocks: Even so this little book doth not delight the Reader with any eloquence of phrase, with no painting enticements, or (as it were) flowers of speech; but it doth deliver mere precepts, and those most profitable and behoveful to the instruction of a Christian: Indeed in regard of the shortness it is somewhat obscure, and often to be read over, and that with diligence.  
Also I add further, that if any man be desirous to read this Book, to the end only to increase his knowledge, and not to do the things contained therein, he reads it in vain; for he that intends to become a skilful husbandman, must put his hand to the plough.  
As concerning my translation, understand, that I have neither added nor detracted any thing from the Author, and I could no more avoid obscurity in translating a book compiled with much affected brevity, than the Author himself in writing of it; yet I counsel the Reader that he would often and attentively read it, which may ●●●ve in stead of a Comment; I have used some words in it, as these; Egoity, Selfness, Meity, Deified, Disposence, Personal●ity, etc. necessity compelling me thereunto, because the Author useth that manner of speech; wherein I ought to be thought no more  than Tidley, who doubted not to be bold in using the words Appiety and Lentallity; A Writer may make bold (when necessity requireth it) to command words, and not to learn them  
The Inscription of this Book is, Theologia Germanica, the Author is not named, only I find it written in a certain little Preface to the Book, that he was one of those who are called Dun Teutonicis, or Dutch Lords, the French call them Knights of the Rhodes, and that he was a Priest and Governor in the house of Teutonicis, or high Dutch at Frankfort.  
The Argument is of the new man, or the new creature, for he showeth the manner how a man may be restored, and return to God, from whence he is fallen by following his own will; It is necessary that he bewilling to be restored, because medicines are to be contrary to their diseases, that he be deprived of his own will & follow the will of God; and no man can serve two masters; but as a man may very well put out his own eyes, or kill himself, yet cannot restore himself to sight or life again: even so man is in Adam prone to destroy himself and all his posterity by following his own will. But neither he, nor any who is guilty, and overthrown by his sin, can possibly save himself, or repair the breach: It was necessary again, for the saving of the world, that one should arise and exist who was holy, harmless and undefiled, separate from sinners, to deliver others from sin, and teach the way of life, and this was Jesus Christ the Son of the living God, to whom all power is given both in heaven and earth, who doth not only teach man this way to salvation, but also giveth them power by Faith to walk in it.  
I would not hereby have you understand a dead Faith, for that is no more Faith than a dead man is a man; but a working and living Faith, such a one as Saint Peter describeth, together with the works and effects thereof, saying, Add to your faith virtue, and to your virtue knowledge, and to your knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity. For if these things remain and abound in you, they will make you that you shall neither be barren nor unfruitful in the knowledge of our Lord Jesus. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins: Wherefore the rather, brethren, give all diligence to make your calling and election sure; for if these things be in you, you shall never fail. S. Peter speaks of a true and lively faith, which doth not only procure unto a man the forgiveness of his sins by the merit of Christ, but also effecteth, that as before be yielded his members as weapons of unrighteousness unto sin, so hereafter he may give them as instruments of righteousness to do well. And because S. Peter in this place doth describe a certain ladder to salvation, I purpose to make it plain, whereby we may more evidently perceive by which steps we may ascend to the top thereof, lest that any man should be content to stand only upon the first step, and yet think he had attained tosalvation from which he was distant many degrees. Therefore (according to S. Peter) faith bringeth forth virtue, that is, strength and ability to perform those things which thou believest are to be done as so taught from God; As for example, Christ commands us to love our enemies, and to do good to them which do evil to us: Now there are some who believe that this cannot be done, again they hate their enemies and do them all mischief: others believe that it is to be done by the assistance of God, and therefore do good to their enemies. Consider all sects and kinds of men, and you shall find, that those, who believe it is possible to be done, do act the same; and that Christ, who hath given them power to believe, hath given them power also to perform his Commandments; for it is not said in vain; that all things are possible to him that believeth: And this I say generally of all other precepts of Christ, As thou believest (saith Christ) so be it to thee: this is generally to be taken, look how much faith any one hath; and so much strength of virtue he hath also. And virtue begeteth knowledge, for true knowledge consists in experience, which comes to pass when a man is made able to perform something, doth certainly know that that which before he did believe, he did not certainly know might have been performed: Examples hereof we have in Caleb and Joshua, and the rest of the Israelites, who did overcome the Canaanites▪ for than did they certainly know that those might be overcome, as they had before believed: but the rest of the Israelites, who did not believe that this could be done, could not do it: and again, they knew it not: So at this day such as do not believe that such a the power of Christ as that he is able to beat down the power of the Serpent under the feet of the faithful, those men are not able to resist sin, therefore they know not how it may be done, and therefore deny it; but those who believe, can do it by faith, and know certainly that it may be done, and again affirm it to be true.  
Knowledge bringeth forth temperance, for a man confirmed with this knowledge, goeth forward to the mark, hoping for the same success in the rest: and therefore withholds himself from bodily lusts and pleasures which fight against the soul, lest being hindered by them he be deprived of his Crown of victory. Now as the Chaldeans did vex and persecute Jerusalem, when it rebelled against them, having before of its own accord served and obeyed them: In like manner it falleth out in all rebellions of Subjects; for the lusts and pleasures which before we voluntarily served, when we rebel against them by temperance, do vex us in renewing their desires, and breed us grief as much as before they did delight; which that we may bear manfully, we stand in need of patience: And because we know that this trouble which we must undergo, in resisting these wicked lusts and affections in bearing of injuries, doth far exceed our strength, let us earnestly call upon God with David, that be would teach and furnish our hands in the battle, and that he would give us strength for the victory, which invocation and trust in him is true godliness. Further, having obtained benefits of God by this devotion, we do love him again for these benefits, and we desire to give him thanks: for even by nature it is ordained that thou canst not but love him who out of his love hath done thee good; but because we can give him nothing (for he needs not our goods) seeing all things are his, we turn our love upon them whom he loves and commendeth unto us, that is to say, upon godly men, and out of love we do them good. And because this love, which we bear to God and our brethren, in regard of God's benefits bestowed upon us, is imperfect, as being joined with the love of ourselves, that is, of our own profit, it never ceaseth to increase until it attain to perfection: For we see naturally come to pass in Plants and living Creatures, and all things, that they never cease growing until they come to ripe age; so it comes to pass, that we proceed so far as to love God, not because he is good to us, but because he is good; even as by nature we love those things which be beautiful for very names sake, though no profit redound to us: Now the beauty of God is goodness itself, besides which none ought to be loved, either for reward or fear of punishment: This is it which S. John calls perfect love; the perfection whereof all the elect of God strive to attain as the chief end; for there is nothing more perfect, and of more antiquity, than the love of God, yea God himself is love: Whosoever hath obtained this love, is deprived of all Egoity, (that I may use the words of our Author) and doth love God only as he is good, and all things besides, which God loves himself; that is, all things which are any where, sin excepted; for there is nothing which God loveth not, except sin.  
This little Book propoundeth to us the love of God, and doth teach us the way to attain the same; Blessed is he who valiantly striveth to obtain this price, and doth constantly run this Race; for if death do meet with him whilst he is running it, he shall die a Soldier of Christ, and so shall be acknowledged of him before his Father: Even as in the Law, a maid that was betrothed to a man, was esteemed and called his wife, although as yet they were not come together, Deut. 22.28, 29.  
JO. THEOPHILUS.   

Theologia Germanica, A Little Golden Book, showing briefly, how to put off the Old Man, and to put on the New.  

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 itself, and in that which it is, comprehendeth and containeth all things; and 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 itself, 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 myself, 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 myself, 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 myself, 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 than which floweth 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 itself from the immutable God, and adhereth to a mutable, that is, doth turn itself from that which is perfect, to that which is in part and imperfect, and especially to itself.— Now this observe, when the creature doth challenge any good thing to itself, as to be, to live, to know, briefly, to be able to do any thing that can be termed good, as being in itself that good thing, or as though that good thing were appertaining unto it, than it averteth itself. What other thing than did the Devil? Or what was his aversion and fall? but that he 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 myself, to be me, and to be mine, was his aversion and fall, and this is still in use.   

CHAP. III. adam's 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, etc. 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 than 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 proceeds 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 patiented, and God only the agent and doer; I suffering his work and will, which because I will not suffer, but will myself be I, and to me, and mine, this hindered God, that he could not work without disturbance, and so comes it to pass, that my fall and aversion remaineth unamended, and all this falleth out by reason of my Arrogancy.   

CHAP. IU. That all good is only Gods.  
GOD saith, Isai. 42. Mine honour will I give to none, which is as much as if he should say, that honour and glory is due to none but God only, 1 Tim. 1. Therefore if I do arrogate any goodness to myself, 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 myself, and turning them to my honour and glory, than I do doubly offend: for first I fall and avert myself as hath been formerly said; next I deprive God of his honour in attributing that to myself 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, knowledge, and all other things, which is not to be understood, that in man there should be no knowledge, or that God should not be known, loved, willed, desired, praised, or honoured in him, for this were a mighty fault, and man should become like to a beast: but we must proceed so far, that our knowledge may be so clear and perfect as to understand that this knowledge 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 knowledge 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 than aught man to become void of all things, that is, not to arrogate them to himself: When then man in this manner is made void of these, it comes to pass that this is the most excellent and clearest knowledge 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 myself, 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, etc. 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 honoured 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, honoured and known; for when opinion and ignorance are turned to knowledge and understanding of this, than Arrogancy vanisheth; for a man will then say on this wise, Wretch and fool that I am, I supposed myself 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, honour or reproach, praise or dispraise, or any such things, but that which in very truth is the most excellent and best; the same aught 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 than another, as the eternal good doth shine more in one then in another, in which thing therefore that eternal good doth most of all shine, is brightest, worketh, is known and admired; that among all creatures is most excellent: also, where it is less apparent, that likewise is the less good. Seeing therefore that man is conversant with the creatures, doth use them, and knows their difference; he ought to esteem that which is best, to be most dear, and to cleave unto it, and to unite himself thereto, and especially unto those things which are attributed unto God as his, and belongeth unto him, such as are his goodness, truth, peace, love and justice; and according unto these the outward man ought to frame his life, and to despise and fly all things which are contrary unto them: But if the inward man by a jump, as it were, will step into that which is perfect, that which is perfect will be found and perceived to be boundlessly, infinitely and innumerably more excellent and better than whatsoever is imperfect and in part; also the eternal, more than the transitory; and the fountain and beginning, more than all things which flow or can proceed from it: and so that which is imperfect, and in part, shall be unpleasant and become abolished. This observe to the end, that that which is excellent and the best, may be also held the dearest; it is requisite that this be done.   

CHAP. VII. Of the two Eyes of Christ.  
WE must consider that which is read and said, that the Soul of Christ had two eyes, the one the right, the other the left: In the beginning when things were created, the right eye did turn itself 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 remained unmoved, not hindered, free from all labour, pain and torment, which happened to the outward man. It is said, that when Christ was whipped at the pillar, and did hang on the Cross, according to the outward man, his soul, or his inward man did stand according to the right eye in perfect use of the divine nature, and in as high a condition of pleasure and joy as after he ascended into Heaven, and is now: Also that his outward man, or his soul, according to the left eye in this work in all things which did belong unto him, as concerning outward things, was not hindered 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 itself as if it were dead: Also, that the left eye might perform all his work, and be employed in outward things, and is in pain, and things created, it is necessary that the right eye be employed in contemplation.   

CHAP. VIII. Whether in this life eternal life may be tasted.  
IT is a question whether the soul, whilst it is in the body, may proceed so far as to behold eternity, and receive a taste of eternal life and everlasting happiness. Usually it is denied, 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 itself: 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 senses, 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 thyself, and from the knowledge of all these things which I have mentioned, and so come into that one unity of him who is above all nature and knowledge: thus far he. Now if this could not befall man, why doth he teach it, or why doth he speak to man in this life? Yea, further know, that a certain Master saith upon these words of Dennis, That it doth come to pass, that it doth often befall man, that he verily thinketh that he doth see and behold it as often as he will; and there is no such aspect, but that it is more excellent, dearer to God, and more worthy than whatsoever all things created, as created, can perform.   

CHAP. IX. That good, except it be in man, cannot make men happy.  
WE must especially observe and know, that no creature, no good; no, not the good itself, which is God, doth make man, or the soul endued with virtue, 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 inquire & search, and also to know what good men have done or suffered, how they have lived, and what God in them, or by them, hath done or willed; yet it is a hundred times better that a man should search & know, what, and of what kind the state of his own life is, and what God is, and would, and doth in him, and in what thing God is willing or unwilling to use him: Therefore this also is true, which is said, that it is never so good to go abroad, but it is better to remain at home: This also is to be known, that eternal happiness is in that only one, and none other; and that man, or his soul, should either be, or become blessed: It is necessary that that only thing should be in the soul. Some will ask, what is that one good? I answer, it is good, or to be made good, and yet it is neither this nor that good which can be named, known, or shown, 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 than multitude; for blessedness is not placed in many and multitude, but in one and unity; neither is it in many things created, or in the work of any created thing (that I may speak briefly) but blessedness is only placed in God, and his work; wherefore I ought to have respect to God and his work only, and to relinquish all natural things with their works, and chief myself; 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 knowledge and more ardent love, and a more ready submission, and to an entire subjection and obedience. So that every illuminate man may be able to say of this manner, I could wish I were the same to the eternal good that a man's 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 mere 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 than true spiritual poverty, and yet when it is set before us we will none of it? We would be (as I may so speak) over-wily, so that if we but feel a delicate taste, sweetness and pleasure in ourselves, 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 than 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 than he is worthy of: Further, he thinks himself worthy of more calamities than can befall him in this life; and that it is right and just that all things should fall cross upon him, and bring grief and torment to him, all which is less than 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 than he is worthy of. Neither will he, nor can he conceive any comfort or deliverance either from God or from the creatures, but is willing to want comfort and deliverance; neither doth he way wardly bear damnation and pain, for that it is equal, just, and not contrary to God, but agreeing to Gods will; therefore he doth love it, and take it in good part, not bearing unwillingly any thing but his own sin and ungodliness, because that is unjust and contrary to God: this doth grieve and trouble his mind, & this is called the true penitence for sin; and he that doth in this life so come into Hell, the same man after this life doth come into the Kingdom of Heaven, and in this life doth attain such a taste as passeth all the joy and pleasure, as either hath or can befall a man in this life from any temporal thing: and as long as a man is thus in Hell, neither God nor the creature can comfort him, even as it is written, In Hell there is no redemption; of this thing one said, I perish, I die, I live without comfort, being damned both within and without; I desire of none that I may be delivered: Now God hath not forsaken man in this Hell, but taketh him to himself; so as man desireth nothing but the eternal good, and understandeth the eternal good to be above measure good, and this is his pleasure, peace, joy, rest and satisfaction: and when man doth not regard nor desire any thing but the eternal good, and nothing in or concerning himself, it comes to pass that the peace, joy, rest, pleasure, and all such like things as do belong to the eternal good, become man's, 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 believe 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 departed 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 oftener, 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 patiented as Christ's Disciples were; and not they, but also all the elect friends of God, and all the true imitators of Christ: Wherefore persuade thyself, if any man confer his love, diligence and endeavours in and upon these things, he may sufficiently know the true and eternal peace (which is God) as much as is possible for a creature.  
Thaulerus saith, There are some in this life, who over-soon forsake their imaginations before the truth hath freed them from them; and because they do set themselves at liberty, therefore can they hardly, or not at all, attain to the truth. The work of God then, and his Commandment moving and admonishing, ought always to be diligently observed, and not the work, command and admonition of men. Now we must know that no man can be illuminated except he first be purged, cleansed and freed: and further, that no man can be united with God, except he first be illuminated; wherefore there are three ways, first, purgation; secondly, illumination; and thirdly, union.   

CHAP. XIII. Of the fall of Adam, and the amendment by Christ.  
WHatsoever died and was lost in Adam, the same quickened and revived again in Christ: Likewise whatsoever did rise and live in Adam, the same perished and died in Christ: But what is that? I say, it is true obedience and disobedience. And what is true obedience? I say it is this, a man ought so far to consist and to be absolutely without himself, and what may be termed his own, that is, without self-will, (and as I may so speak, being I) that he seeks and esteems himself, and what he is in all matters, no more than 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, etc.  
Man was and is created unto true obedience, Rom. 5. and doth owe the same unto God; and as this obedience was lost and perished in Adam, so it revived and flourished again in Christ: But disobedience arose and lived in Adam, but died in Christ. And surely the humanity of Christ was, and consisteth so far forth wholly and entirely without itself & 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 itself; nay, it did not challenge the very Divinity to itself, 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 befell 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 satisfy the Divinity, and that very desire the humanity did not attribute unto itself. Of this knowledge 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 selfsame 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, etc. 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 die in himself, it is as much as if you should say, it is necessary that himself, or egoity should die: S. Paul saith, Put off the old man with his works, and put on the new man, who is made and form according unto God: He that lives in selfness, and according to the old man, he is, and is called the son of Adam, and hath power most especially and in very truth to live with him; and is also the son and brother of the Devil: but he that liveth in obedience, and in the new man, he is the brother of Christ and the Son of God.  
Now when the old man dyeth, and the new man is born, there thence ariseth a new birth, of which Christ saith, Except ye be born again, ye shall not enter into the kingdom of God: Saint Paul also saith, Even as in Adam all men do die, 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 itself 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 itself. 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 wickedness 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 wholly and absolutely cast off himself, so as that he lived without all things in true obedience, as the humanity of Christ was, than he should be void 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 void of sin; howsoever it be, this is evident, that the nearer any man approacheth to this obedience, so much the less sin is in him; and the further he is from it, the more sin he hath: Finally, that a man should be good, better, or the best of all; evil, worse, or the worst of all, condemned, or blessed of God; all consisteth in this obedience or disobedience. This also is written, the more selfness and egoity, the more there is of sin and unrighteousness; and the lesser there is of the one, the greater want there is of the other: This also is written, the more that myself 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 easy 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 wholly and sincerely obedient, as we believe that Christ was, and as he was indeed (else he could not have been Christ) all men would be disobedient to this man, and would put him to all bitterness and miserable sorrow, for all men would be contrary to him, which we may understand by this; For that man in this obedience should be one with God, and God himself should be there man himself. Now all disobedience is contrary to God, and is nothing else; In very deed there is nothing contrary unto God, neither creature nor work of the creature, nor whatsoever can be named or thought, there are none of these I say, contrary unto God, or that can displease him, but only disobedience: But a disobedient man is so displeasant unto him, and contrary, and God complaineth so much of him, that when as man doth grieve and hath a feeling of those things which be contrary to him, that God would willingly endure an hundred deaths that he might kill disobedience in man, and beget there again his own obedience: And although no man be so wholly and so sincere in this obedience as Christ was, yet it may come to pass, that some may approach so near unto it as to be made and called, and so to be Divine and God: And the nearer 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 void 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 easy and sweet life whereby to please their minds, and in all things whatsoever give themselves wholly unto pleasure; but surely it is not so, for, their estate is no other than before is said: It is true, it would be so, if all men were endued with obedience, but they are not so; and again, this also cannot be: But some man will say, surely man ought to be free from all things, and not to attribute any thing unto himself, which is either bad or good. I answer, no man ought to attribute any good unto himself, for that is proper only to God and his goodness; but that man hath grace and eternal reward, who is fitted thereunto, being apt and prepared to be the house and habitation of the eternal good and Divinity, so as it may exercise in him, without hindrance, the power, will, and work of itself; but if man will exercise himself, and attribute none evil unto himself, but decline to the devil and wickedness, than I say, that blame, and Infamy, and eternal misfortune, 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, believe 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 selfness; also a dissolute & free life is most pleasant to nature, and selfness, and egoity: yet it is not the best and most excellent, but it may be made the best in some men: and although the life of Christ be most bitter, yet it is the best beloved of all, as from hence may appear, because that is the knowledge whereby the true and simple good is discerned, which good is not this or that, but the same whereof Saint Paul speaketh, When that which is perfect and entire is come, than all division and imperfection shall be abolished: which sentence of his is thus to be taken; That which is perfect, is superior to all division; and evety thing which is divided and imperfect, is nothing in comparison of that which is perfect. Thus also shall all knowledge of that which is divided be abolished: when and where that which is perfect is known, it is needful also that it be so loved; and that the other love wherewith a man doth love himself and all other things, be wholly abolished: and this knowledge 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 knowledge 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 sour, acceptable or troublesome to nature. Besides, it is to be observed, that in what man this true good is known, there it is necessary that the life of Christ should be, and remain unto the death of the body; he that thinketh otherwise is deceived, and he that speaketh otherwise, lieth; and in whom the life of Christ is not, he neither knoweth the true God, nor Truth itself.   

CHAP. XVII. Of the way to Christ.  
LEt no man conceive that he can attain to this true light and knowledge, 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 thyself and come after me. And he that doth not forsake himself and his own life, and doth not leave and lose it, is not worthy of me, neither can he be my Disciple: The meaning of which words is this, he that doth not forsake and abandon all things, can never know me truly, nor attain to my life: And say, that this had never been uttered by the mouth of man, yet truth speaketh by itself, for this is as true as truth itself: 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 chief accounteth of, and holdeth most dear.   

CHAP. XVIII. That the life of Christ is envied 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 man's nature doth abhor this life, supposing it to be evil, unjust, & foolish, and embracing a life fitting itself & pleasant, and such is his blindness that he doth hold it for the best. You see that there is no life so pleasant and agreeable to nature, as that which consisteth of liberty and dissolateness: Therefore nature cleaveth to this, enjoying it as her own flesh, peace and tranquillity; as also all things which are her own. And this comes to pass especially in them who are endued with excellent natural reason; for this doth climb so high, and standeth so far in her own light, and on herself, as that she thinketh herself to be that eternal and true light, and doth challenge to herself to be the same; and being deceived in herself, deceiveth others with herself, who know no better, being thereto also inclined.   

CHAP. XIX. The state of a Christian is not to be expresled.  
HEre some man will ask in what estate that man is who followeth the true light as much as is possible to him? To whom I will answer, that this can never truly be said: and why so? because that he who is not the thing, cannot say it; neither can he that is it, and knoweth it, speak it: But if any desire to know it, let him expect, until he be that thing.  
Further, I believe 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 persuadeth himself that many things are fitting and ought to be done, which notwithstanding are foul and not meet to be done: If a man's 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 favour 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 aught to be, and all these things are false. But if man had none other (must or aught) 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 carried of him, that is, by lies, 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, than this man were one of those of whom Saint Paul speaketh, Romans 8. Whosoever are carried and moved by the Spirit of God, the same are the sons of God, and not subjects to the Law: and to whom Christ saith, it is not you that speak, but the Spirit of Christ speaketh in you: but I fear that there are a hundred thousand, or rather, so many as cannot be numbered, who are moved by the Devil; whereas, in the mean time, not one is moved by the Spirit of God, which cometh to pass, because men have more likeness to the Devil then to God: for egoity and selfness belong wholly 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 wholly and plainly without thyself. And yet this matter is more fully and better declared, and shown, 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 endeavour that he might be prepared, surely God would prepare him sufficiently, and would add so much love, diligence and study to that preparation, as sold 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 endeavour 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 yourself do also enterprise 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 God's patients, and to yield 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 slander any, nor to act revenge, but in all things say, with a true, loving, and submissive mercy, Father, forgive them, for they know not what they do, This truly would prove a good way, & an excellent preparative towards the farthest end that man can attain unto in this life, which is the beloved life of Christ: For in the life of Christ the aforenamed ways exist, and are observed fully and perfectly, even to the end of the bodily life: wherefore there is none other, either more better or more prepared way for him that loveth the life of Christ, then to live and follow the same, and to exercise himself in it, so far as he may or can: It is already set down in part what is hereunto required; and whatsoever is said, either here, or elsewhere, 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 joined together, so that it may be truly said, and truth itself may acknowledge it, that the true and perfect God, and true perfect man are one; and man do so yield & 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 sense of pleasure and pain love & adversity, and of all things that can be felt or made trial 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 aught to continue from God as long as corporal and naturallise doth endure, and is. This also is to be observed, that that one thing where God and man are united together, doth consist without itself, and without all things, and is free from all things, that is, it is for God, and not for man, or the creatures; for it is the property of God to consist, and be without this or that, without selfness, egoity, and the like; but it is the property of the creature to seek and will (in all things which it doth or leaveth undone) himself, or those things which are his own, and this or that, here or there: When therefore the creature or man doth lose or lay off his own selfness or himself, it cometh to pass that God entereth into him with his own (that is) with his selfness.   

CHAP. XXIII. What it is to be rich in spirit.  
THis also is to be considered, after that man hath passed over all that way which leadeth him to the truth, and hath exercised himself therein, and hath suffered so much affliction; and so long, as that now he thinks himself wholly spent, dead, and gone out of himself, and given over wholly unto God: Then doth the Devil first begin to sow his seed in him, from which feed two fruits arise; one of which is spiritual riches or spiritual pride; the other is inordinate false liberty. These are two sisters, who ordinarily and willingly frequent together: and this happeneth after this manner. The devil doth so puff up man, as that he doth suppose he is come to the highest exaltation, so as now he stands in no more need of Scripture, or any other thing, & generally that he is become such a one as wanteth nothing: hence there ariseth in him a great cheerfulness and peace, whereupon it followeth that he speaketh after this manner; go to now, I am above all men, and know and understand more than the whole world; and therefore it is meet and right that I be the God of all creatures, & that all creatures, and especially all men should serve me, and worship me, and be subject to me: this he seeketh and desireth & willingly receiveth from all the creatures, and especially from man, and in his own conceit he is worthy of all these, and thinketh that they are due unto him, and he doth account all men as beasts, and whatsoever is such as that it can yield unto his body, flesh & nature, delight, pleasure, contentment, and cheerfulness, he thinketh himself worthy of it all, and that he seeketh and receiveth whensoever he can obtain it, and he thinks all too little which he can obtain, supposing that he is truly worthy of them all; and all men that do serve him, and are at his command, although they be thiefs 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 itself to stand in need neither of Scripture-teaching, nor the like: It cometh to pass that it doth not scorn alone, but also deride all Ceremonies, Ordinances, Precepts, Laws, and the very Sacraments of the holy Church: also all those men who have these orders in use, and do attribute any thing unto them: hence it is easily perceived that both these sisters do dwell together. Besides this, rich man in his pride doth sometime imagine that he understandeth and knoweth more than all men: whence it comes to pass, that he is forward to speak, and babble more than all other men, and would have his say and talk only in request, and to be heard, and all other men's discourses to be held erroneous, 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 God's 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 all the creatures should be mine enemies, and should censure me, and have right against me, and I have right to nothing: Hence it is, that this man neither will ask nor regard any thing of God or the creatures, but only things necessary, and that very fearfully, and as by free gift, and not of right: neither doth he afford his body or nature any more good or pleasure then necessity requireth; neither doth he suffer or permit, that any man should help or serve him, but in case of necessity, and that is not without fear, because he hath no right to any thing, and seemeth unto himself unworthy of all things. This man thinketh, that all his words and say 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 themselves, being prone, and ready to commit any sin and wickedness; therefore as it is necessary and behoveful, that there should be Ordinances, Ceremonies, Laws and Precepts, whereby their blindness may be discovered, and their ungodliness reduced unto order, which if it were not, men would become worse, and more disordered then dogs, and other beasts: Besides, many men are drawn and converted to the truth by these Ceremonies, and Ordinances, which otherwise would not be drawn; and surely few men attain to the truth, who have not first received Ordinances and Ceremonies, and exercised themselves in them whilst they knew no other, nor better thing: Hence it is, that Laws and Ordinances are not despised 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 thyself bewailest, that man's blindness, vice and wickedness doth cause that to be needful and necessary to be done, which notwithstanding in truth need not be, nor aught to be done. And here is a certain desire, that men who know nothing better, nor any other means to the truth, might know and understand to what end all Laws and Ordinances are, and were made; and this poor man in spirit, of whom I speak, doth use all these things together with other men, which know neither better, nor any other things, and is partaker of these with them; by this means he may keep them from turning themselves unto evil things, and that, if it be possible, he may bring them nearer.  
Again, whatsoever hath hitherto been spoken of poverty and humility, that is truly so, and may be made plain and evident by the life & words of Christ, who did exercise, and perfectly work every act of the humility, as it is found in his life, and as he taught by his words, saying, learn of me, because I am meek and lowly of heart; he did not neglect or despise the old Law and Discipline, nor the men who were subject to the Law, yet he said, that it was not sufficient, but that we must go forward, as it is true we ought. S. Paul also did write, that Christ took upon him the Law, that he might free those that were under the Law, that is, bring them to nearer and better things; Christ also said, I came not to be served, but to serve.  
Briefly, in all the deeds, words and life of Christ, there is nothing found but true humility and poverty: And (as I said before) where God is man, and where Christ is, there it is necessary that this should be: Therefore where pride of mind, and spiritual riches, and 〈◊〉 of a light mind is, there neither is Christ nor his true Imitators: Christ saith, My soul is sorrowful, even to the death, speaking of the death of the body, which came to pass, because he was born of Mary, until the death of his body, and how this was, hath been showed 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 departed from this kind of life, and doth cleave to the false and free life, as hath been said.  
Now some Adam or Devil, who desireth to excuse and defend himself, would come upon me, and say thus: You would prove indeed that Christ was without himself, and many other such like things, yet notwithstanding he speaks often of himself, and doth commend himself for this and that: Unto which I thus answer, When the truth ought, and is willing to do, or will, there is no other cause of its will, desire and action, but that the truth might be known and manifested, and this was in Christ, and hither did all his works and actions tend, and whatsoever was most profitable and behooful for that, also whatsoever things were done by him, from those he was free, as likewise from all other things which were done: You will say therefore there was in Christ some cause, why he did every thing? Unto which I thus answer, If any man ask the Sun why it shineth, it would answer, it is necessary that I shine, neither can I do otherwise, for this is proper, and belongeth to me, and it is my freedom of nature to be endued with this property, and to shine; even so it is with God and Christ, and all things that are divine, and belonging unto God, that they will do and desire no other thing, nor no other good, or for good, neither can any other cause be alleged.   

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 thyself be plainly, singly, and altogether simple in the truth, together with the simple and eternal will of God: And also that thou be wholly void of thy own will, and that the created will flow into the eternal will, and there dissolve and be turned into nothing, so that the ettrnal will do there only will, do, or leave undone any thing. And what is there that can help or further man to this matter? that can neither words, works, nor other Ceremonies do; nor finally any creature, nor the work, power, knowledge, 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, knowledge 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 unmovably joined with God, the outward man notwithstanding is moved.  
THis also is truly to be observed, that where unition befalleth, and is truly made, there immediately the inner man remaineth unmoveable, and suffereth his outward man to be moved hither and thither in those things, and to those things, which are convenient and necessary to be, and come to pass: So that the outward man may say, yea, and say truly, I neither will be, nor will not be, neither live, nor die, neither know, nor be ignorant, neither do, nor leave undone, or whatsoever of this kind, but what is fit and aught 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 satisfy the eternal will: for this we may truly perceive, that the inward man ought to stand , and the outward man ought and must move. And although the inner man be some cause of the moving of the outward man, yet this cause is no other thing but that it is necessary, and must be done by the decree of the eternal will; and where God himself would be, or is, there also the same thing is done, as is to be perceived in Christ. Also, where this is in the divine, and proceeding from the divine light, there is not spiritual pride, nor foolish liberty, or a mind licentious, but lowly submission, and a depressed, humbled and sorrowful soul, and all order, justice, equality, truth, and whatsoever belongeth to all virtue: 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 elsewhere said more at large: And as truly there is nothing which may help or further this unition, so is there nothing which can hinder or avert it, but only man himself through his own will.   

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

CHAP. XXVIII. How we must understand, that to a just man no law is to be given.  
IT is also said, that a man can and may transcend all virtue, 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 Virtue, Ceremony, Ordinance, etc. The Devil also is above all those, but after a divers 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 virtue, ordinances, justice, and the like: for whatsoever is, or might be attained unto by these things, all that is before in Christ, and there in readiness; and if you thus understand the case, than it is true; in the same sense, that saying of Saint Paul is true and so to be understood, Those who are endued, carried, 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 instructor, will teach them sufficiently, neither is any thing to be commanded or enjoined 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 enjoin them, likewise to retain the best, and quit the contrary, and they obey him accordingly. Hereupon it is that they need look for no Law, Doctrine, or precept; for another reason also they need no law, by means whereof to obtain or get profit to themselves; for whatsoever might be obtained, or gotten by these things, or by the help of all the creatures, or by speech, words, or works, either in eternal life, or to eternal life, all that they have obtained already; If you understand the cause on this manner, it is true, that a man may become more higher and excellent than all law and virtue, and also then the works, and knowledge, and strength of all creatures; But if you affirm that other, which is, that both aught to be done, I mean, that both the life of Christ, as also all commandments, laws, ordinances, and the like, aught to be laid aside, and cast off, and to be neglected, contemned and derided, then is it false, and full of lies.   

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, etc. 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 knowledge, 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 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 itself, and is neither this good, nor that good; but here something is to be marked, which is somewhere, either here or there, and that is, not in all ends, nor above all ends or places. Also that which is sometimes to day, or to morrow, is not always, nor every time, nor above all times; and that which is something, either this or that, is not all things, nor above all things. Now understand this after this manner: If God were any thing, either this, or 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 ay 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 knowledge, it appertaineth to light and knowledge, and is proper to it, to be bright and to shine, to appear and know. And because God is light and knowledge, it is necessary that he shine, be bright, and endued with knowledge; and all this, to shine and know, is in God, without the creatures, because he is not here as an action, but an essence and beginning And that it should be done as an action, by doing, it is necessary that it should be done in the creatures: And therefore when this knowledge and light doth work in any creature, there it doth know and learn what itself 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, knowledge and light, so is he also will, love, justice and truth; he is also all virtue, 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 itself, and hath power over it, and doth so prepare it and fit it, that it may know in it what belongeth to itself; so far forth (I say) as that one is will and love, and is taught of itself, as it is light and knowledge, neither willeth any thing, but that one which is itself. 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 itself: also all selfness and egoity, I, and to me, etc. are here left and fall to the ground; so that it is not said, I love myself, 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 than God, That were and aught to be loved for God: Therefore God doth not love himself, as himself, but as good; and if God knew any thing better than 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 than is needful, in respect of the persons: and this both aught to be, and in truth is, in a divine and truly 〈◊〉 〈◊〉 otherwise that man were neither divine nor deified.   

CHAP. XXXI. That a deified man knows nothing but to love.  
HEnce it cometh, that a deified man is indeed endued 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 savour 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 hearty love that man who had so often slain him; and although he had done him so many injuries, as you can devise, yet he would notwithstanding from his heart wish him well, respect him, and desire all good to befall him, yea and perform all good offices to him, so as the other were able to accept and admit them. This may be observed and plainly proved in Christ, who said unto Judas, that betrayed him, Friend, Wherefore art thou come? As if he should say, Thou hatest me, and art mine enemy; whereas I love thee, and am thy friend; and thou desirest, and wishest, and dost what evil to me thou either knowest or canst; whereas I both desire, and wish, and will well unto thee, and would give, and do unto thee willingly, all things that be good, if thou wert able to take and receive them: As if God should say out of his humanity, I am the pure and simple good, and therefore I neither can, will, desire, wish, do, or give any thing but good. And if I must reward thee for thy wickedness and ungodliness, I must do it with good, seeing I am nothing else, nor have any thing else. Hence it is that God in a deified man desires no revenge, nor doth will or do any mischief, wherewith he is or may be affected; this may be seen in Christ, who said, Father, forgive them, for they know not what they do. This also is proper to God, that he compelleth no man to do, or omit any thing, but suffereth every man according to his own mind to do, or leave undone as well 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, etc. I answer, he that furthereth the will of man, helpeth him to the worst things; for the more that man followeth his own will, and increaseth in the same, so much the further he is from God and the true good.  
Now God would willingly help man, and bring him to that which is best, and of itself 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 itself is best, and also best for man, let him follow the say, Doctrines and Commandments of God, so shall he receive help, & so is he now helped; there is no other means: Now God teacheth, and saith, That man ought to forsake himself, and all that he hath, and follow him; for whosoever loveth his own soul, that is, himself, and will be saved and defended; id est, he who hath a care of himself, and his own, in these matters, he shall lose his soul; but he who regardeth not his soul, and loseth both himself and all things belonging to him, he shall save his soul, and preserve it to eternal life.   

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

CHAP. XXXIV. That sin only is contrary to God.  
BUT here something is to be observed: It is said that something is, and may be done against God, and that there is somewhat which doth grieve him, and make him sorrowful: we must know that there is no creature against God, or which can procure his grief or sorrow, in that it is, or in that it liveth, knoweth, or can do any things, whatsoever are of this kind, are not contrary to God: That the Devil or man liveth, is, and the like, all this is good, and proceeds from God, for God is every way all these things, essentially and originally.  
God, I say, is the essence of all things which are the life of every thing that liveth, and the wisdom of all that are wise, for all things have their being, their power, their life, and more truly in God then in themselves, otherwise God were not all good, and therefore all things are absolutely good.  
Now that which is good; is beloved of God, and he will have it; and therefore it is not contrary to him. What then is grievous and contrary to God? nothing but sin: and what is sin? no other thing but that the creature willeth otherwise then God willeth, yea, contrary to the will of God: Every man may perceive this in himself, after this manner, he that willeth otherwise then I do, or contrary to that which I do, he is mine enemy; and he that willeth the same that I do, he is my friend, and dear unto me: After the same manner it is with God; You have here what sin is, and what is contrary to God, and what doth grieve and make him sorrowful; he therefore that willeth otherwise then I do, or contrary to that which I do, whatsoever he doth, or leaveth undone, whether he speak or hold his peace, all that is contrary and grievous unto me: and so in like manner it is with God, he that willeth otherwise, or contrary to God, whatsoever he doth, or doth not, or whatsoever he taketh in hand, is contrary to God, and is sin; and whatsoever willeth otherwise then God, the same is contrary to the will of God: For Christ saith, He that is not with me, is against me: the meaning whereof is this; he that willeth not the same thing, and is not of the same mind with me, he is of a will contrary to me. By these things a man may perceive whether he doth commit sin or no, and what sin is; by what means, or after what manner, sin may or aught 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 ourselves from him; all these are one and the same thing.   

CHAP. XXXV. That God in himself is impatiable, in man he is patiable.  
NOw this is to be observed; That pain, trouble, and displeasure, doth not fall upon God, as he is God; and yet God is troubled for the sin of man. And because this cannot come to pass in God without the creature, it is necessary that it be done where God is man, id est, in a deified man. But here sin bringeth so great sorrow and grief unto God, that God would willingly be tormented, and endure corporal death; so as by that means he might but extinguish the sin of one man: And if it should be demanded whether God had rather live, sin remaining, or not to destroy sin by his death, he would answer, that he would rather die; for the sin of one man is more grievous to God, and troubleth him more than the torment and death of God himself. Then if the sin of one man grieve him so much, what grief shall we think that he undergoeth through the sins of men in general? Here we may perceive after what manner man troubleth God by sinning, and where God is man, or in a deified man, there is no complaint of any thing but of sin, neither doth any thing else cause grief; for whatsoever is, or is done without sin, that God would have, and that should be. But the complaint of sorrow which is for sin, that is meet and fitting that it should remain in a deified man until the death of the body, though he should live to the last day, and for ever. From hence did and doth arise the hidden sorrow of Christ, which no man can either utter or know, but only Christ, and therefore it is both called, and indeed is a hidden sorrow. And surely this is a thing proper to God, who will have it so, and delighted therewith in man, and is certainly appertaining to God, for it doth not belong to man, neither is it in man's 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 itself, and not for reward.  
THerefore, wheresoever such a kind of deified man should be, or is, there also may be, and is, the best and excellentest life, and most acceptable unto God of any that ever was or shall be hereafter: and out of the eternal love, which loveth God, as good, and for good, and doth also love that in all things which is best and most excellent, only for good; this true and worthy life is so much beloved, that it is never forsaken of that man in whom it is, although he should live even to the last day; yea, and further, it is impossible that it should be forsaken, although that man should die 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 than 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 aught to arise, or any other thing be gained, but only in the behalf of love, and the excellency thereof also, because it is dear and acceptable to God: Now if any man will say, or think, that he hath gotten enough of it, or that he may give it over, this man doth neither feel nor know it; for where it is truly found and felt, it can never be forsaken; but he that hath the life of Christ to this end, that thereby he may attain or deserve something, this man hath it as an hireling and not for love, or rather he hath it not at all: He that hath it not in love, hath it not; and although he thinks he have it, he is deceived: Christ had this life, not for reward, but for love; and love makes this life easy, 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 labour: whereas a true lover taketh neither pain, time, nor labour, in ill part: for this cause it is written, To serve God, and to live to him, is easy 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 virtues and good deeds, and also of integrity, equity, and the like.   

CHAP. XXXVII. That God is above all order.  
IT is said, and it is true, that God is above all custom, measure, and order, and giveth custom, order, and measure to all things; which must be thus understood: God is willing to have all these things, but notwithstanding he cannot have them in himself without the creature; for in God, without the creature, there is neither order nor confusion, Rite nor Ceremony; for this cause his will is, that these things should be, and that they may and aught 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 than 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 aught to obtain and deserve the Kingdom of God and eternal life after this manner, and by no other means; and that he, who performeth the most of these things, is blessed; and he that doth omit or neglect any of them, is damned, and belongeth to the Devil: and these men use great pains and diligence herein, yet it is a bitter thing unto them.  
3. The third sort are evil and false spirits, who think and say that they are perfect, and that they stand in no need of these things, and therefore hold them in scorn and derision  
4. The fourth sort are such who are filled with a true light, and do not these things for reward, for they desire not to obtain any thing by them, or to attain any thing by their help: But whatsoever thing they perform, concerning these, they do it out of love: And these men are not so careful, how many of these things, or how soon they do these or the like things; but how well, and that they may be done in peace and 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 well, that order & reason are better, and of more esteem than any thing that is done without reason, therefore they will observe order, and yet they know that happiness 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 than 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 joined to God, which when it comes to pass, the outward man is so well ordered and instructed by the inner man, that indeed he standeth not in need of any outward Precept or Doctrine; but the Precepts and Laws of men belong to the outward man, and are necessary where better things are unknown; for these men are ignorant, either what to do, or what to leave undone; so as if Discipline be wanting, men become like to dogs, and other beasts.   

CHAP. XXXVIII. The description of false light.  
HAving made mention of a false light, something must be spoken thereof, as what it is, and what properly belongeth to it: Know therefore, that whatsoever is contrary to the true light, is belonging to the false. It is a general property of the true light not to deceive, nor to will that any should be deceived, neither to be deceived itself: 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 judge also of the true light. Now mark this, the true light is God, and some divine thing: The false light is men, or some natural thing. Now it is proper to God, not to be this or that, neither to will, desire, or seek this or that in a deified man, but good as good, and that for no other thing but for good: the same is to be held of the true light.  
Also, it is proper to the creature and nature, to be something, this or that, and to hold something in estimation, and to desire it, either this or that; neither doth it love that which is merely 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 itself; so the property and nature of the natural false light, is, to be I, myself, me, etc. so as it seeks itself, and its own in all things, more than 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 itself, and its own, as the best, which is falsehood, and the first deceiving. It doth also suppose, that it is that which it is not; for it doth suppose itself to be God, being nothing but nature, and supposing itself to be God, it challengeth to itself 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 itself that which belongeth to God, and is proper to him, as he is God, and without the creature for ever and ever: For (as it is said before) God is not poor, neither wanteth he any thing, he is free without business, at liberty above all things, etc. All which are true, he is also , 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 near 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 itself, it cometh to pass that it may be deceived, therefore it is deceived, and also deceived of itself.  
Some will say, how cometh it to pass, that whatsoever can be deceived, is deceived of itself? This doth proceed from the great and unmeasurable craftiness thereof; for it is so subtle, deceitful, and nimble of it self, that it ascendeth and climbeth so high, as to suppose itself to be above men, that neither nature, or any creature, can possibly mount so high; for this cause it supposeth itself to be God; then therefore it doth arrogate to itself all things which belong to God, and especially as God is in eternity, and not as God is man: For this cause it thinketh itself 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 itself, 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 senses, which must remain until the death of the body, and whatsoever pain can arise from thence: Yea, it doth say and 〈…〉 suppose, that man is become higher than the corporal life of Christ, and that he is and aught to be without pain and untouched, as Christ was after his Resurrection.  
There are many other, and wonderful errors, 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 itself, and its own, in all things; and that which is the best and fittest, most pleasant and sweet to nature itself in all things; and because it is deceived, it doth think and say, that whatsoever is the best, sweetest and most fit for itself, 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 itself, 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 merely nature, it cannot proceed so far.  
This false light doth also say, that it hath surmounted both Religion and Conscience, and whatsoever it doth, is right: In so much that a certain false libertine spirit did say, standing in this error, that although he had slain ten thousand men, he would make no more conscience of it then if he had killed a dog.  
Briefly, this false and deceived light doth fly all things that are contrary and grievous to nature, and this is proper unto it, because it is nature: and being so deceived, as that it supposeth itself 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 than the Devil himself.  
Observe also, that this light doth suppose itself to be God, and arrogateth the same to itself, and herein it is Lucifer, the Devil: and whereas it doth reject the Life of Christ, and many other things belonging to the true good, and such as were taught & beloved of Christ, it is Antichrist, seeing it doth teach and live against and contrary to Christ: And even as this light is deceived by its own subtlety, so likewise are all things deceived by it, which are neither God nor Divine; that is, all men who are not illuminated with the true light, and the love thereof: for whosoever they are that are illuminated of the true light they are never deceived; but whosoever hath it not, and yet is so affected, as that he will walk with this false light, and remain in it, he is deceived: And this comes to pass, because all men that are in the light (which is not true) are turned into themselves, and do esteem themselves, and that which is profitable, and fit for them, to be the chiefest good; and if any man will commend and propound that unto them for the chiefest good, and will help them to it, and teach them how to obtain it, him they follow and esteem as their Master.  
Now this false light doth teach all things belonging thereunto, and therefore all men follow it, who know not the true light; so it comes to pass, that they are deceived both together.  
It is said of Antichrist, that when he cometh, all that have not the Seal of God shall follow him, those which have it shall not follow him; and that is the same light: this is true indeed; if any man can attain to that which is best for himself, viz. that which is best, to God ward, that is excellent; but this is not done so long as man seeketh and loveth that which is best for himself; For to the end he may find and obtain that which is best for himself; it is necessary that he first lose that  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 void 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 void of Religion; to the which answer is made, that the Devil is void 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 man's fault, and not Gods; for God is free from all fault of sinning; who is he therefore that knoweth himself to be guiltless, except Christ alone (and some few besides.) Know, that whosoever is void 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 virtues: In this life, I say, all selfness, I, mine, etc. 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 virtues, but that is sought and beloved, which is fitting and pleasing to nature: hence proceedeth false and inordinate liberties, whereby man becometh secure and negligent in, and of every thing: For the true light is the seed of God, and therefore brings forth the fruit of God: The false light is the seed of the Devil, and where it is sown, there also the fruit of the Devil and the Devil himself increaseth: This may be perceived and understood by the words and arguments formerly set down.   

CHAP. XXXIX. Who and what a deified man is.  
IT might be demanded who is, or what is a deified, or a divine man? whereunto I answer; he who is illuminated and enbeamed with divine light, and kindled with the eternal and divine love, is a divine and a deified man: And of this light we have made some mention heretofore. But we must know, that light and knowledge is fit for nothing, nor is nothing without love; which may here be perceived; that although a man very well know what virtue or vice is, yet except he love virtue, he becometh not, neither is endued with virtue, but leaving virtue he followeth vice: But if he embrace virtue, than 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 virtue, that he cannot be at rest, except he doth exercise or enjoy it as much as he may, and that for no other cause, but for that he loveth virtue, and virtue itself 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 virtuous man, and he that is truly endued with virtue, would not for the whole world be bereft of virtue: Nay, he had rather die 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 die than 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 recompense them. Such a one becometh, and is a just man, who had rather die an hundred times than live unjustly.  
The like may be said of truth; Although a man know, in many things, what is true, what is false, and a lie, 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, Woe to them that are of a double spirit: those are they who outwardly serve God, but inwardly are full of lies, in whose mouth a lie is found.  
Hence we may learn, that knowledge and skill, being void 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 falsehood, etc. 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 virtues, which he knoweth: It is true indeed, that love and knowledge ought to be taught, but if love do not follow knowledge and accompany it, nothing is gained.  
And such is the consideration of God, and of his nature, and of those things that appertain to him, that if any man have great knowledge 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 join 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 knowledge there ariseth, what kind of knowledge 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 say agree together? unto which I answer, that here again something is to be observed: We have formerly spoken of two lights, whereof the one is true, and the other false; after the same manner we must discern that there is a double love, a true one, and a false one, both which must be taught and brought unto us by some light or knowledge: 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 persuade 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 man's, etc. It is necessary therefore it should be deceived, and false in itself, for I, or mine, never comes to the true light or knowledge undeceived, except only one, which is the divine persons. And to the end we may come to the knowledge of the simple truth, it is necessary that all these perish. This also is one special property belonging to the natural false light, that it desireth to know all things, if it be possible; and conceiveth much joy and pleasure, boasting in its knowledge and learning, desiring always to know more & more, and yet never resteth, or is contented therewithal; 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 height, that it supposeth itself to know all things, and more than all, then is it in the highest pleasure and triumphing, accounting of that knowledge as the most best & excellent thing, and therefore it teacheth, that knowledge and learning ought to be loved, as the most best and excellent thing. And thus it comes to pass, that knowledge & learning is more esteemed of then the thing itself which is known; for the natural and false light doth better love its knowledge and learning (id est, itself) than that selfsame 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 departed from its one property, that is, from itself and its own.  
After this manner is knowledge 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 itself to know God and the true and simple truth, and so it loveth itself in itself. Surely God is known of nothing but of God; and because this light supposeth that it knows God, it persuades itself also that it is God, and boasteth itself as God, and willing to be esteemed God, thinking itself worthy of all things, and to have right over all things, and that it hath overcome and conquered all things, etc. 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 burdensome 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 easy, and pleasant, and comfortable to nature, therefore nature esteems it best, because it seemeth best for herself.  
Some thing is known, but yet not loved of this false light, and of this false and deceitful love, but knowledge and learning is more loved than the thing itself which is known.  
There is also knowledge which is called Science, and yet is not Science, and this is when a man supposeth by hearing, reading, and some singular knowledge and learning, many things are known to him, the which is called Science, and saith, that it knoweth this or that: And if you ask him whence he knoweth it, he will make answer, that he hath read it in books, etc. And this is termed knowledge and science, etc. but it is belief, and not science or knowledge; and by this science or knowledge 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, etc. 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 itself; by this means something is acknowledged to be good and not loved. But the true love is taught and directed by the true light and knowledge, 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 itself; 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 itself is that same thing, it necessarily followeth, that itself should love itself, yet not itself, as itself, nor of itself, as of itself; 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 than 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 wholly 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, die, or not to be, etc. 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 lie, injustice, fraud, and all vices. Finally, whatsoever is, and is called sin, cometh hence, that man willeth otherwise then God, the true good: For if there were no will but this only one, there would be no sin committed. Therefore we may well say, that all our own will is sin, and that sin is nothing else but that which proceeds from our will; and this is only that whereof a true deified man doth complain, and indeed he is so far grieved and moved with, as that, if such a man were to endure a hundred infamous cruel deaths, he would not so much complain or grieve, as for sin. And this must of necessity continue so until the death of the body; where such a one is wanting, here surely is not a divine or deified man. Therefore after that in this light and in this love all good is loved in one, and as one, and one in all, and in all things, as one, and as all, it followeth necessarily, that whatsoever hath truly a good name, should also be loved, as virtue, order, integrity, justice, truth, etc. 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 void 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 aught to be suffered, done, or come to pass, to be willingly and freely done and suffered, though it be or might be grievous to nature.  
Again, Christ saith, My yoke is easy, and my burden 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 shortened and made easy 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 falsehoods, deceits, and that only for itself, so as that it cannot be expressed or written.  
Seeing then falsehood is deceived, and every deceit doth first deceive itself, it follows, that the same thing must befall this false light and love; for he that deceiveth is false himself, as is elsewhere 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 selfsame 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 thereof. 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 persuade 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. Therefore the Devil and Nature are one and the same; Overcome Nature, and you overcome the Devil and vanquish him; and as long as Nature is unconquered, the Devil is also unconquered; Whether this be referred to a worldly, or spiritual life, yet all this light remaineth false and erroneous, being itself 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 man's 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 man's own will.  
BUt if now any one ask, whether there be any thing contrary to God and the true good? I answer, that there is nothing, either contrary to God, nor without God, but only to will otherwise then the eternal will willeth. If thou willest any thing otherwise then the eternal will willeth, that is contrary to the eternal will. Now the eternal will willeth, and requireth, that nothing should be willed or loved, but only the true good; and if any thing be done otherwise, that is contrary to it. Hence it is, that this saying is true, That he who is not with God, is against God: but in very deed, nothing is against God, or the true good; which is thus to be understood, as if God had said, he that willeth of himself without me, or willeth not as I do, or willeth otherwise then I do, he willeth against me; for my will is, that no man should will otherwise then I do, or without me; and there ought to be no will without my will: As without me there is neither essence nor life, neither this nor that, so ought there also to be no will without me, or without my will: and truly, as all things, which are, are indeed one and the same in true essence, and every good is one good, neither can any thing be without that one; so also ought all wills to be one will in one perfect will, neither aught 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 void of the will of God, that is, every proper will, and whatsoever proceedeth from the self-will, is sin; so long as man seeketh his own good, and that which is best for himself, as his own, to himself, and as of himself, he doth never ' find it; for as long as this is done, man seeks not not that which is best for himself, and therefore is far from finding of it: For so long as man is thus affected, he seeks himself, and supposeth himself to be the best: and because man is not the best so long as he seeks himself; but in what man soever good is sought, loved, and respected, as good, and for good, and that none otherwise but only for the love of good, not as from me, I, mine, to me, or for me, etc. 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 God's hands; for hereby God is dishonoured, if you rightly understand it. Notwithstanding that true good doth favour every simple and foolish man who knows no better things, and doth suffer the best things to befall him as much as may be; and surely God granteth him as much good as he is able to receive: but, as it is formerly said, he neither findeth nor obtaineth it, so long as he is so affected; for he must necessarily forsake egoity wholly, 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 believeth in Christ, believeth that his life is most excellent, and the best life; he that believeth not this, neither doth he believe 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 therefore the life of Christ is, or may be, there that might be said to be, which Saint Paul speaketh, I live, yet not I, but Christ that liveth in me; and this is the best and most excellent life: for wheresoever this life is, there God himself is, and liveth, and likewise all good: Can there then be any better life than 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 show and approve himself holy, conformable, and obedient to God, must necessarily be conformable and obedient only in suffering, and neither resist, help, nor defend himself: he that doth not so conform himself, & become wholly 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, avoid, 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 than God: He than that loveth any thing more than God, or loveth any thing besides God, loveth not God; for God will and aught 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 than God doth; and to will this, is not to be, and therefore it is not good. Briefly, there is nothing good, but so far forth as it is in God; now all things are that which they are, in God, and that a great deal more than 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 Knowledge.  
CHrist said, He who doth not, or cannot, or will not believe, is lost and damned; this is true: For what man soever comes into this life, neither hath knowledge, not can attain to it, except he first believe; and he that will needs know, before he believe, never comes to true knowledge: These things are not to be understood of the chief points of Christian Faith; for all and every Christian of the common people doth believe them, the wicked as well as the innocent, the evil as well as the good: These are to be believed, else no man can come to the knowledge 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 believed before they be known or found out, else it is impossible to come to true knowledge: And of this Faith Jesus Christ speaketh.   

CHAP. XLVII. Of man's 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, etc. 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; chief, that which may be perceived or known, in this life, from temporary things, in the creatures, and out of the creatures of God, and eternity For the creatures are a demonstration and way which leadeth to God and eternity, therefore they are called a threshold and suburbs of eternity; and he may well be said to be the Paradise. In this Paradise all things were granted; which were in it, except one tree and the fruit thereof; which is thus to be understoud: There is nothing forbidden of all things which are there, nor contrary to God, saving one thing, which is our own proper will, or that man should will otherwise then the eternal will willeth. This is to be weighed: God saith unto Adam, id est, to every particular man, whatsoever thou dost, or dost not, that is lawful, and not forbidden, so as it be done, not out of thy will, nor according to the same, but out of mine, and after mine, for whatsoever is done out of thy will, that is wholly 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 man's 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 mere 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? etc. But on the contrary part, desireth only that himself might be annihilated in himself, and that his own will might perish, and the eternal will live and prevail in him, remained unhindered of any other wills, and that he himself, and all that is in him, might satisfy 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 knowledge, or reason, and will: which two are so joined together, that where the one is, there is the other also; and if these two were not, then would there be no reasonable creature at all, but only bruit beast, and bruitishness, which would be a great fault: Neither would God (as it is said formerly said) obtain his own nature, or the nature of those who are his, by acting, which not-notwithstanding is fit to be done, and appertaineth to perfection. Now this knowledge, and created reason, was given with the will, to the end it might both instruct the will, and itself, that neither the knowledge nor the will was of itself, and that neither of them had part of themselves, nor aught to serve themselves, nor their own will, and that neither of them ought to be profitable to itself, or to the use of itself, 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 will 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, than the eternal will is not appertaining to the creature: And because God cannot will with action and motion, without living creatures, therefore he will do it in and with the living creatures: Wherefore living things ought not to will any thing by this very will, but God ought and will, by action, will together, with the will which is in man, and yet is the will of God, which if it were any where, or that this were in man, absolutely or wholly, than 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 man's, but Gods; for whose the will is, his also is the love and sorrow, and this love and sorrow is not man's but Gods, but the will is not the will 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 knowledge, 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, than 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 by't 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 happiness there, either in this life or everlastingly. 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 carried 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 happiness: 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 will, 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 doth Christ, and all that imitate him. He that depriveth will of that his excellent liberty, and maketh it his own, this man's 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. Wherefore, 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 freewill 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 itself, which is to will, and that which it willeth, it willeth without hindrance, and it willeth that which in every thing is the 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, etc. There is no true liberty arising from the divine light, but a natural, unjust, false, erroneous & devilish liberty out of a natural life, and erroneous light: If there were no self-will, 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 will he hath, the less hell he hath, & the nearer he is to the kingdom 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 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, Fellow 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 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 believeth in Christ, must believe 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 than 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 aught to be plucked up by the roots, and resisted as soon and as well as may be: the like aught 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, 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 entereth into the same place where Christ is, id est, to the Father. This our Lord Christ doth 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, virtue orvice, order or confusion, etc. 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 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 man, as it were, in one moment, and one violent rapture, a certain desire of approaching the perfect good, and joining itself 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 join 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 say, 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 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 joined 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 man's opinion: But if it be truly understood, that only perfection is all things, and above all things, than it doth necessarily follow hence, that we do acknowledge every good thing to belong unto this perfect good, and not to any creature, as to essence, life, knowledge, science, power, etc. then it followeth, that man should arrogate nothing to himself, not life, essence, power, knowledge, 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 itself; so that it cometh to pass that it is God only who liveth, understandeth, is able, loveth, willeth, doth, or leaveth undone: That is, the eternal and perfect good aught thus to be, and where it is otherwise, there the matter might be both better and straighter: 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 join 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 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 steadfast, and flieth not back; than it comes to pass that he attaineth to something which is better than 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 honoured.  
THerefore if that which is best ought most of all to be loved, and if man do follow it, than the only eternal good aught, without doubt, alone, to be loved above all things, and man ought to stick thereunto only, and to join 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 beginning, going forward, and conclusion, ought rightly and truly to be acknowledged and esteemed from it, and the same aught 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 alleged, as against this, yet this is the way which leadeth into the true interior 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 void 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 than 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 this aught truly to be done for all breathing creatures, especially those who are endued with Reason; and chief man doth truly and deservedly owe 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 persuade 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 wholly 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 entereth rightly, nor hath attained the chief truth, but is a chief and a robber, That we may departed from our 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 reigneth with the Father in the Unity of the Holy Ghost, and the perfect Trinity everlastingly. Amen.   

Certain grave say, by which the diligent Scholar of Christ may search into himself, and know what is to be sought and strove for concerning the true inward uniting of himself to the one supreme good.  
GOd is one, and unity existeth, and floweth from him alone, and yet not out of him, otherwise it should decrease and become less.  
Where two are, which ought to be preserved, and agree together, it is possible that betwixt those discord should arise.  
These two cannot disagree, saving only in will, which would be the greatest cause of all discord in God himself, if two things could be in him.  
For there is nothing which may breed disagreement amongst all things, which may disagree, but dissimilitude of wills.  
This one God willeth that which is one, and is contrary to all things, which are two; Therefore whatsoever he himself hath created he created upon this one, otherwise it should have wanted order.  
Further, his Creation, or the things created, could have had no constancy, by reason of his contrary will, even as now it comes to pass, and therefore it must necessarily have perished.  
This Unity could not have been measured, considered, handled or known, but only of one, and through one, and that sometimes in its contrary.  
Contrariety existeth of itself without the fault of the Adversary.  
Hence it may easily be discerned, that this one, and this best, was to have some object, from whence it, as far as might be, should be known.  
That Object was and is the essence and being of all living things: Chief, and best, in the reasonable, and by the reasonable creature, which was Adam.  
Here the omnipotency, mercy and infinite goodness doth show itself, whose name is  
To the increasing of further knowledge, he created every thing free which he did craate: for whatsoever was, is, and so remaineth free, could not man naturally make or create any thing that was proper.  
Now also that free thing could not more conveniently work in any thing, or make itself apparent, then in its own object.  
He that concludeth and appropriateth any thing that is free, and aught to be free, doth the contrary to him which made and created it free, this is sin.  
Sin is plainly to be discerned, if you will throughly hate it.  
Hatred consisteth in that which is contrary to it; which is truly named the seed of God, or the Image of God, and desireth liberty without intermission. This remaineth, and is, and must necessarily so do, as long as God can be, and remaineth in that which itself is, for it proceedeth from one, and never suffereth itself to be drawn thence; that it might be both soon, and rightly made good again, that one, which is perfect, interposeth itself, for the restoring of all that to the full which was severed from itself.  
This could, not be done but in some one thing, which should pretend itself disjoined, yet without all detriment to the unity.  
This was meet and convenient, yea, necessary, to the end it might openly declare itself so far forth as it is one, and that only one, whereby liberty might return to its own estate, which notwithstanding it had never lost.  
Hereupon it is that Jesus of Nazareth taught, exercised and used the most absolute free will that might be.  
This was not his own (as himself witnesseth) but belonged only to him, of whom he had received it, that by him it might be made manifest: Yet could he not be deprived of it, both in regard of his right, as also of his perfection, which he was necessarily to have, in regard of the liberty, that he might declare the same in excellency, as it was meet. The entire and absolute uniting of will was most perfect in him, which did not arrogate that to himself of which itself was one, otherwise it had fallen from that one.  
Now there remaineth yet; as hath been showed, that free thing which is not to be forsaken or lost, else it would damnify the Divinity, from which it is, and to which is properly belongeth, for it would have lost something which would have gone to nothing, and something would have been, whereupon it might have followed, that the whole should have perished after the same manner.  
That this therefore might be done, it is necessary that it should be made according to the pattern, and that wholly answerable to the will and pleasure of one which never disagreed from itself, which pattern must necessarily be the perfectest, in regard of its office.  
This is, and is called to return from all disagreeing into that only one which we ought to endeavour all our life long: He that is willing, is able, and he that doth not believe it, let him make trial.  
This may and aught to be done only by the loss of that which is contrary to one, otherwise it is impossible; this is obedience in obedience; an entire yeeling up a certain perfect Sacrifice, which is voluntarily.  
To be short, it is Christ, the true Son of God, the first begotten of brethren; to whom whatsoever the Father can do properly belongeth, who is the true Reconciler, by whom only you may and ought necessarily to come to the only one, that is, the Father; the which Father hath ordained him to this thing.  
If any one cannot attain to the understanding of this discourse, he wanteth the Testimony of the Spirit, the discipline whereof he excludeth and refuseth. If any man understand it, let him judge, for the Spirit of God judgeth all things. If any man be deprived hereof, and wants it, it is his own fault, because he is not careful of his fall that it might be amended, which not withstanding to be corrected. If any man say, that these things are over sharp, let him know that the greatest folly of the Holy Ghost (as I may so speak) is more acute than the greatest wisdom in all the world.  
It is no wonder if these things seem sharp to flesh and blood, for they are Divine, of which the flesh cannot judge, and therefore it esteems them sharp; even as if an Owl should deny that she could behold the brightness of the day, because she only useth the height of the night, the most lightsome part whereof is darker than the most darksome part of the day.    

The Author's Institution contained in three points, wherein we learn how to forsake ourselves, and to put on God by a most perfect way.  
THE first is, That every man aspire to attain unto a more excellent degree of sanctity, and singular embracing of God by love; also, that he love God with all the powers of his soul, and his neighbour as himself; and that he desire to feel God truly working in himself in this world: Such a one ought both to extinguish, and also to have extinguished in him all delights and pleasures, bred by such mortal creatures as are without God, of what sort soever they are.  
The second is, That every one, both in this world, and in the world to come, desire to attain to the perfect knowledge of truth, and that he prepare and contain himself inwardly from being delighted in any sort spiritually, with any thing, which he may challenge, claim or possess as his own, or as proper to himself.  
The third thing is, That after a man is perfectly and wholly, both inwardly and outwardly, freed from adhering to any thing, and hath learned to rely upon his own nothing, but then instantly he hath a ready and free passage to the pure and simple good, that Almighty and most excellent God. But this conversation is wrought by a certain essential way or means: For here the Spirit is turned to God, not in part, but wholly and entirely, whence this is said, not only to be, but is a true, essential, entire and individed, and perfect conversion, for it is not withdrawn any whither from itself, and therefore may be said to be essential, and God himself doth ever answer it essentially.  

Perfection in the first, second, third and fourth degree.  
HE is truly and properly perfect in the first degree, who turneth his whole mind orderly and discreetly away from all visible and transitory things.  
In the second degree, who hath obtained a peaceable and quiet conscience.  
In the third degree, who takes all things in good part from God's hand, and resigneth himself wholly to him.  
In the fourth degree, he who forgetting himself, and all creatures, doth lose himself in God.  
HE that of virtue makes the truest gain,  
Seeks not reward, but labour for his pain.  

In war, that I am undertaking  
Against myself, my force doth spend me:  
Sith with myself war I am making,  
O from myself then God defend me.    

The Communication of Doctor Thaulerus with a poor beggar, wherein is comprehended the example of a perfect man, and how we should resign ourselves, in all things, unto the good pleasure of God.  
THere was, on a time, a great Divine, who prayed unto God the space of eight years, that it might be his good pleasure to direct him to a man that might instruct and teach him the true way of virtue; And it happened, being in this desire, that he heard a voice from heaven, which said unto him, Go unto such a Church-porch, and there thou shalt find a man that will instruct thee in the spiritual life: He walking then towards the said Church, found a poor beggar, who had his feet filthy and foul, and all naked, whose clothes were not worth a halfpenny, and he saluted him in this sort: God give you good morrow, my friend. The poor man answered him; Sir, I do not remember that ever I had an evil morrow. The Doctor said unto him, God give you a good and happy life: Wherefore say you that, quoth the Beggar unto him, for I was never unhappy? Which the Doctor not understanding, said unto him again God bless you, my friend: I pray you speak a little more clearly, for I know not what you mean.  
Then the poor Beggar answered him; Good master Doctor, I shall do it willingly: You know you bade me good morrow; whereunto I replied, that I had never any evil morrow: for when I have hunger I praise God: If it frieze, hail, snow, rain, be it fair or foul, I give praise to God; though I be poor, miserable, and despised of each one, I give thanks unto God: and therefore I never had any evil morrow. You did wish unto me also a good and happy life; whereunto I made you answer, that I was never unfortunate; because I have learned always to resign myself unto the will of God, being certain that all his works cannot be but very good; by reason whereof, all that happeneth unto me, by his permission, be it prosperity or adversity, sweet or sour, I receive it as from his own hand, with great joy and comfort, and therefore I was never unfortunate; for I never desired any thing, but the good pleasure of God: which the poor man having said; The Doctor answered: But what would you say (my friend) if God would damn you? If God would damn me (said the poor man) verily if he would use me so hardly, I have two Arms to embrace him: The one whereof is a profound humility; by the which I am united unto his holy humanity: The other is love and charity, which joineth men unto his Divinity, by which I would embrace him in such sort, that he should be constrained to descend with me into Hell: And I had rather, without comparison, be in Hell with God, then to be without him in Paradise.  
The Doctor learned in this Communication, That a true resignation, accompanied with profound Humility of heart, is the shortest way to attain unto the love of God. After that, he asked of him again, from whence he came; unto whom he made answer, that God had sent him. The Doctor enquired yet of him, Where he had found God? I found him (quoth he) so soon as I had renounced and forsaken all creatures. And where didst thou leave him, replied the Doctor? I left him (answered the Beggar) with the pure and clean hearts, and amongst men of good will. But who art thou (my friend) said the Divine unto him? The poor man made him answer, That he was a King: And he ask him where his Kingdom was, it is (quoth he) in my soul: For I can so well rule and govern my senses, as well outward as inward, that all my affections and passions do obey unto REASON: which Kingdom is without doubt more excellent, than all the Kingdoms of this world.  
Moreover the aforesaid Doctor demanded of him, who it was that had brought him to so great perfection? It was silence (answered the poor man) and mine high and lofty meditation, and the union which I had with God; I could take no repose nor comfort in any creature of the world, by the means whereof I found out my God, who will comfort me, world without end: Amen.  
Laus Deo.    

De Anima.  
The Soul is 

1. absolutely 

An intellectual substance enlightened by God.  
A bodiless form, framing and ruling the body and created of nothing.    
2. By relation 

1. To the creatures, a similitude of all things, because it comprehendeth all things.  
2. To God, a form of God, because it is after his likeness; a breath of life, because it was breathed into us to give us life.  
3. To his end a spirit ordained to felicity.      
The Soul was supposed to be of 

Plato, number moving itself.  
Aristotle, the motive and form of the body.  
Pythagoras, a harmony of elements.  
Hypocrates, a subtle spirit.  
Rabanus, light.  
Democritus, a Composition of Sunny motes.  
Aconomius, a fire.  
Parmenides, a Compound of fire and earth.  
Epicurus, a mixture of air and fire.  
Gallenus, a Blood.  
Hermogenes, a water, or humid vapour.    
The Soul hath divers names in respect of his divers operations.  
It is called  

Anima, as it quickeneth the body.  
Mens, as it understandeth.  
Animus, as it willeth.  
Ratio, as it judgeth.  
Spiritus, as it giveth breath.  
Sensus, as it feeleth.  
Memoria, as it remembreth.  
Voluntas, as it consenteth to the thing willed.   
There is a Soul both  

1. Vegetable, which giveth growth and being; this soul is in all plants.  
2. Sensible, which giveth being and sense; and this with the vegetable also is in beasts.  
3. Reasonable, which giveth being, sense, and reason; and this with the vegetable and sensible is also in man; yet are there not divers souls in man, but divers faculties, and one reasonable Soul.   
The Vegetable Soul hath power to  

1. Beget and make generation for the preservation of the Kind.  
2. To nourish and sustain the Kind produced.  
3. To increase and augment the Kind nourished.   
The nourishing part of the Vegetable Soul hath power  

1. Attractive, to draw into itself necessary food.  
2. Digestive, to dispose and concoct that food.  
3. Retentive, to hold in the strength of that food.  
4. Expulsive, to send the superfluity of this food into the Draught.   
The sensible Soul hath power  

1. Apprehensive to conceive and comprehend withal, and that either 

Outwardly, as the 5. outward Senses; 

Sight.  
Hearing.  
Smelling.  
Taste.  
Touch.    
2. Inwardly, as the inward Senses; 

Common sense.  
Imagination.  
Estimation.  
Phantasie.  
Memory.      
2. Motive to move the 

1. Appetite 

Concupiscible to all desires.  
Irascible to all passions, as joy, grief, hope & fear, in this is contained Sensuality.    
2. Faculty 

Natural, which from the liver doth stir all the humours of the body by the vital, which from the heart doth move the pulses by the Arteries.  
Animal, which from the head doth move the members of the body by the nerves and sinews.       
The object of 

Sight is Colour, his organ is the Eye.  
Hearing is Sound, his organ is the Ear.  
Smell is Odour, his organ is the Nose.  
Taste is Savour, his organ is the Tongue.  
Touch is every tangible thing, his organ is the whole body.    
The common Sense is the  

1. Fountain whence all outward senses flow.  
2. End whither all outward senses are directed.  
3. Judge that determineth the object of every outward sense, and it is called the common Sense, because it is the head and guider of all the outward Senses alike.  
His place is in the forepart of the brain, whither the Senses, in their operations, have recourse.   
The Imagination  

Doth preserve those Impressions which the common Sense receiveth.  
Doth defer to the estimation those forms reserved: His place is in the fore part of the brain, whither the the common Sense tendeth and devolveth his Impressions.   
The Estimation  

1. Apprehendeth natural intentions of those Impressions.  
2. Determineth what is to be followed and what avoided. His seat is the middle part or Cell of the brain, whither the Imagination stretcheth his Impresses.   
The Fantasy compareth 

Forms with forms, as black with white.  
Forms with Intentions, as the form of a wolf with the flight of a wolf.  
Intention with Intention, as the feeding of her own with the rejecting of another.  
His seat is betwixt the Memory and the Estimation, because is concerns them both; for it is enlightened by Estimation & maintained by Memory.    
Led by Phantasie, Creatures  

Make them caves and nests.  
Provide them sustenance a far off.  
Know and distinguish this to be this.  
Choose and refuse this and that.   
Memory  

Doth receive the operations of all the Senses from the Common Sense.  
Doth reserve the things receive, as Imagination doth the Intents: His seat is in the hinder part of the head.   
Memory is  

Artificial, got by literal observation and practice.  
Natural, instilled in our composition.   
The Reasonable Soul hath  

1. Inbred Powers.  
2. Acquired Habits.  
3. Inferred Passions.   
The inbred powers of the Soul are  

1. Understanding 

Speculative, to contemplate withal.  
Practic, to exercise; and this is the Cogitative part of the Soul which apprehendeth withal.    
2. Will 

Natural, which is directed by instinct.  
Deliberative, which is guided by reason; and this is the Motive part of the soul which produceth all the operations both of body and mind.     
The Soul 

Knoweth the good, by the speculative understanding.  
Affecteth the good, by practic understanding.  
Discerneth good and evil, by Reason.  
Chooseth the good from evil, by freewill.  
Consenteth to chosen good, by rectified will.  
Inventeth means to accomplish it by will.  
Raiseth itself to virtue by the motive of the Conscience.    
This is the order and degree of Understanding;  

1. Sense perceiveth.  
2. Imagination representeth.  
3. Understanding formeth.  
4. Wit deviseth.  
5. Reason judgeth.  
6. Memory preserveth.  
7. Intelligence apprehendeth.  
8. Contemplation perfecteth,   
The Soul knoweth things  

Present, by Sense.  
Absent and to come, by Imagination.  
Absent and past, by Memory.  
Itself, by reflection upon itself.  
God, by elevation above itself.  
Creatures, by humiliation of itself.   
The Soul is immortal,  

1. Because it is capable of felicity, which is eternal.  
2. Because it is made after God's similitude, which is immortal.  
3. Because it hath no contrariety to corrupt it.   
A Spirit doth unite the Soul unto a body, whose  

Flesh & bones are made of earth.  
Humours (to wit) Blood, Phlegm, Choler, and Melancollick, are made of water.  
Lights are made of air to cool the heat of the heart.  
Heart containeth fire to temper the moisture of the brain.   
The members of the body are  

1. Radical, wherein is the root of life, as in the 

Liver.  
Heart.  
Brain.  
Tests.    
2. Serviceable, to convey the natural, animal and vital spirits, as the 

Veins.  
Nerves.  
Arteries    
3. Official, to perform the offices of the body, as the 

Eyes.  
Hands.  
Feet.     
The Soul was united to the body  

1. To teach us the union of our Soul and God.  
2. To accomplish and perfect the work of God. For as God made one creature merely spiriritual, as the Angels; and one merely corporal, as the World; so he hath made one both spiritual & corporal, which is Man.   
The acquired habits of the Soul be  

1. Virtues.  
2. Habitual Customs got by industry and use.   
Virtue's proceed from grace  

1. Incoative, which begetteth them.  
2. Continuing, which maintaineth them.  
3. Perfecting, which consummates and acteth them.   
Virtue in respect of the  

1. Giver, is the operation of God in man.  
2. Subject, is the habitation of a well-governed mind.  
3. Working, is a habit bringing us to Mediocrity.  
4. End, is a disposition to the best perfection.  
5. Quality, a good faculty whereby we live well.   
All Virtues consist in  

1. Understanding hard matters  
2. Enduring adverse crosses.  
3. Abstaining from pleasures.   
The measure of Virtue is placed in Doing  

1. Doing neither 

above Measure  
nor under Measure  
but in Measure.    
2. Having neither 

Excess  
nor Defect.    
3 Bearing 

Prosperity with humbleness  
Adversity with patience,     
The tree of Virtue hath his  

1. Seed, Fear.  
2. Irigation, Grace.  
3. Root, Faith.  
4. Bud, Devotion.  
5. Growth, Desire.  
6. Strength, Charity.  
7. Greenness, Hope.  
8. Leaf, Heed.  
9 Flourish, Discipline.  
10. Fruit, Doctrine.  
11. Maturity, Patience.   
The condition of Virtue is to  

1. Remove tentations, this settles Virtue in the Root.  
2. Multiply virtuous actions, this is the flower of Virtue.  
3. Delight in goodness, this the fruit of Virtue.   
There be four mother Virtues  

1. Faith to conceive them.  
2. Charity to bring them forth.  
3. Wisdom to dispose and order them.  
4. Humility to sustain and uphold them.   
Men are more inclinable to one virtue then to another  

1. Because they have the gift of that special virtue.  
2. Because their complexion inclineth to that virtue.  
3. Because use exerciseth them in that virtue.  
4. Because that virtue is not suppressed by his contrary vice.   
Virtue's are  

1. Intellectual, conducing to God 

1. Wisdom, which ruleth our affections and will.  
2. Intelligence, which guideth cogitations and understandings.  
3. Knowledge of the Spirit, which governeth both the will and understanding.    
2. Consuetudinal to converse with men, as 

1. Honesty, to order our private actions.  
2. Liberality, to benefit our neighbours.     
Consuetudinal virtues are,  

1. Moral to inform our manners.  
2. Oeconomical to dispose our family.  
3. Political to order Kingdoms and Cities.   
Man's life is guided by seven Virtues; By  

3 Theological: 

1. Faith, whereby we know God as Verity.  
2. Hope, whereby we trust in God as in Eternity.  
3. Charity, whereby we love God as the only Bonity.    
4 Cardinal: 

4. Prudence, which rectifieth Reason.  
5. Fortitude, which tempereth Anger.  
6. Temperance, which moderates desire.  
7. Justice, which confirmeth all our powers.     
1. Faith is either  

Historical, to believe the histories of Scripture.  
Miraculous, to believe in Christ for Miracles.  
Diabolical, to confess of necessity without Hope.  
Justifying, to believe and confess with full Hope.   
2. Hope is either for  

Pardon  
Grace.  
Glory.   
3. Charity is refered  

Naturally to ourselves, this is called Love,  
To our Parents, this is called Piety.  
To our Neighbours, this is called Dilection.  
To our follows, which is called Friendship, and contains 

1. Familiarity.  
2. Society.  
3. Benevolence.  
4. Benignity.    
To our Enemies, which is called 

Exitation.  
Love of Innocency.    
To God, which is properly called 

Charity.     
4. Prudence  

1. Loveth all things by the line of Reason.  
2. Neither willeth nor doth any thing, otherwise then right.   
Prudence must be in the  

Heart, to guide our thoughts and intents.  
Mouth, to order our speech.  
Works, to grace our actions.   
Prudence may be divided into  

Intelligence, to understand things present.  
Prudence, to guests at things to come.  
Remembrance, to recall matters past.   
5. Temperance  

1. Brings the appetite under the Rule of Reason.  
2. Never exceedeth the Laws of Moderation.   
Temperance may be divided into  

1. Continency, which refrain and restrain pleasures.  
2. Charity,  
3. Clemency, which appeaseth anger  
4. Sobriety, which avoideth excess in Eating, Drinking.  
5. Modesty, which escheweth vain-gloriousness in our words or actions.   
6 Fortitude  

1. Attempteth dangers discreetly, not rashly.  
2. Endureth calamity, not weakly but patiently.   
Fortitude may be divided into  

1. Magnificence, which deviseth and atchieveth brave exploits.  
2. Confidence, which is not daunted with appearance of peril.  
3. Patience, which willingly suffereth misfortune for virtue or profit.  
4. Perseverance, which continueth in doing and suffering valiantly.   
7. Justice  

1. Giveth every one his due.  
2. Is not deflected or wrung from Truth, by 

Love.  
Fear.  
Rancour.     
Justice may be divided into  

1 Religion, which bindeth to give due to God.  
2. Piety, which tieth us to give duty to our parents and kindred.  
3. Favor, whereby we return due to our friend.  
4. Vindication, whereby we vindicate ourselves from injuries.  
5. Observance, whereby we give due to our betters.  
6. Verity, whereby we deal uprightly in the eye of men.  
7. Equity, whereby we deal justly in our conscience, if the matter be not manifest to the world.    

Definitions Theological.  
ALL Divinity is said to be put into a circle, because one attribute is affirmed of another, and for God, to have a thing is to be that thing, his having is his being, his moving is his standing, his running is his resting.  
He is the absolute Reason in which all Alterity is Unity, all Diversity, Identity.  
The Invisibility of God is represented by contracted shadows, conceived in the mind and understanding, and in the things that are; Itself being free from all contraction, as not being subject to quantity nor quality, time nor place, but is the absolute Form of all forms, the adequate measure of all things, and superexalted, etc.  
He therefore that sees God, sees nothing divers from himself, because he sees his own truth, or the truth of himself.  
God is seen alike by all that see him.  
God is the proper object of the mind.  
When man attributeh a face to God, he seeks not for it out of the Latitude of the Species of man, because his judgement is contracted; ergo, exceeds not the passion of this Contraction, as if a Lion should ascribe him a face, he would give only a lion's face, etc.  
All things that see his face are not sufficient to admire it which cannot be seen until a man enter into a secret and hidden silence, where there is neither knowledge nor conception of a face; For this Mist, Cloud, Darkness and Ignorance he enters into when he surmounts all knowledge.  
He that sees God's Face, sees all things openly, and there is nothing hid unto him; yea, he knows and hath all things, because no man sees God but he that hath Him  
No man comes to God, because unapproachable.  
No man can take God, except he give himself unto him.  
How wilt thou give thyself unto me, unless thou givest all things that are.  
How wilt thou give thyself unto me, unless thou give myself unto me; whilst I rest in this silence of contemplation, and hearken unto the Word of God, which ceaseth not to speak within me, I shall be freed from the service of sin, and enjoy God as his own gift and the infinite treasure of all desirable things.  
God sees all things, and every particular, together or at once.  
God standeth still, and is moved together, because neither motion nor rest without God.  
Thou, O God, art wholly present to each thing at once, and yet art thou neither moved nor restest, because super-exaited and free from all.  
God is above all station or motion, in most simple and absolute Infinity.  
God's eternal Word cannot be manifold, nor divers, nor variable, nor changeable, because it is simple Eternity; Nothing can there be past or to come, where to come and past concide with the present.  
In God the End concides with the Beginning. Alpha and Omega are the same.  
All things are all that they are, because God is.  
God is no such thing as can be said, or conceived, but infinitely and absolutely superexalted above all things.  
To understand Infinity is to comprehend that which is incomprehensible.  
The understanding knows itself ignorant of God, because it knows he cannot be known, unless that which is unknowable be known, the invisible be seen, the inaccessible be approached, etc.  
God is an end without an end, because the end of himself; his end is his essence; ergo, that end, which is the end or bound of itself, is infinite; ergo, God is the bound without bound, which passeth all reason, for it infolds contradiction, etc.  
Contradiction in Infinity, is without contradiction, because Infinity.  
In Infinity, is opposition of opposites without opposition.  
If there were Infinity and something besides it, it were not Infinity.  
Infinity complicates all things, and nothing can be besides it, or divers unto it.  
Infinity is so all things, that it is none of them all.  
Infinity is neither great, nor little, nor any thing that can be named, neither great nor less, nor equal to any thing.  
Neither yet is it equality, as contracted equality is understood, but it is infinite equality, not capable of more nor less.  

Definitions Theological and Philosophical.  
GOd is the Father, and the good; In Being all things: For he both will be this and is it; and yet all this for himself.  
But then shall we see the chief good when we have nothing at all to say of it. [Hermis holy Ser.]  
For the knowledge of it is a divine silence, and the Rest of all the Senses; For neither can he that understands that, understand; nor he that sees that, see, nor hear any other thing; nor, in sum, move, etc.  
For it is possible for the soul to be Deified, while it lodgeth in the body, contemplating the beauty of the Good.  
God, and the Father, and Good, is neither spoken, nor heard: and Knowledge differs from Sense.  
Knowledge is the gift of God: All knowledge is unbodily using the mind as an instrument, as the mind useth the body.  
That which is good, is immaterial and not passable; as the world is the first of all passable things, and the second of the things that are, was once made, is ever in generation, of things that have quantity and quality, ergo, not that good. The world is a sphere, i. e. a head, above the head nothing material, beneath the feet nothing intellectual.  
All things depend of one beginning, and the beginning depends of that which is one and alone.  
The beginning is moved, and that which is one standeth and abideth unmoved.  
God is above all, and the Beams of God are operations.  
If God were apparent, he were not all; for whatsoever is apparent is generated; but God is always, and makes all other things manifest, and aparent is nothing but generation.  
God which maketh all things appear, appeareth in all and by all, especially in those things wherein himself listeth.  
The understanding sees that which is not manifest, itself being not manifest, yea, it contemplates the Image of God.  
The things that are he hath made manifest, and the things that are not he hath hid in himself.  
This is God that is better than any name, that is secret, that is most manifest, seen by the mind; that hath no body, that hath many bodies: rather there is nothing of any body, which is not he; for he alone is all things.  
Which way shall I look when I praise thee, upward downward, outward, inward? All things are in thee, from thee, thou givest all things, hast all things, and there is nothing that thou hast not.  
Thou art what I am, what I do or say, thou art all things, and there is nothing that thou art not.  
Good is in nothing but in God alone, or rather God himself is that good always.  
One is the beginning of all things, for it giveth all things.  
God wanteth nothing, that he should desire it, nor can any thing be taken from him; the loss whereof may grieve him.  
Nothing is stronger than he, that he should be opposed by it, nor equal to him, that he should be in love with it; so that nothing remains in his essence, but only the good.  
The good is only in that which is not generated. God is the fullness of good, or good the fullness of God. Beauty in God is above comparison; and that good is inimitable, as God himself.  
Every motion is in station, and is moved of station. There is nothing empty; only that which is not, is empfy and a stranger to existence.  
That which is, could not be, if it were not full of existence: that which is in existence, can never be made empty.  
God is nothing that can be named, but the cause of all things.  
God is to be worshipped by these two appellations, Good, (for God is good, not according to honour, but nature,) and Father, because of his making of all things,  
Nothing can be like the unlike, and only One; neither hath he given of his power to any other,  
Whatsoever is in the world, is moved either according to augmentation or diminution.  
Generation is not a Creation of life, but a production of things to sense: Neither is change death, but occultation or hiding of that which was.  
God is both act and power, and there is nothing that is not God.  
Things that appear not are hard to be believed. Things most apparent, are evil; but the good is secret, having neither form nor figure; it is like unto itself, but unlike all other things.  
Unity is the original of all things, as being the Root and Beginning.  
Nothing is without beginning, but beginning is of nothing but itself, for it is the beginning of all other things.  
Unity therefore, being the beginning, containeth every number, itself being contained of none; it begetteth every number, itself being begotten of none other number.  
Every thing that is begotten or made, is imperfect, may be divided, increased, diminished.  
To the perfect there happeneth none of these.  
That which is increased is increased by Unity.  
Truth is the most perfect virtue, highest, not troubled by matter, not encompassed by a body; naked, clear, unchangeable, venerable, unalterable, good.  
Every thing that is altered, is a lie; for being changed it shows other appearances.  
Man, as man, is not true; for that which is true, hath of itself alone it constitution, remains and abides to itself according as it is.  
But Man doth not abide of himself, but is turned and changed, age after age, and Idea after Idea; and this while he is yet in the Tabernacle: and being in many appearances and changes, is falsehood.  
Nothing that remans' not in itself is true.  
The first Truth, the one and only, not of matter, not in a body, without colour, without figure, immutable, unalterable, and always is.  
But Falsehood is corrupted.  
Corruption followeth every generation that it may again be generated.    

THE CONTENTS.  

WHat is perfect, and what is imperfect. pag. 1  
What is sin. pag. 4  
The sin of Adam. pag. 6  
That all good is only God. pag. 7  
Of the putting off the old man. pag. 8  
How the life of man is to be composed. pag. 10  
Of the two eyes of Christ. pag. 11  
Whether in this life eternal happiness may be tasted. pag. 13  
Except goodness be in man, it cannot make man happy. pag. 15  
Of the desire of those who be illuminated. pag. 17  
Of Hell and of the Kingdom of Heaven. pag. 19  
Of true peace and happiness. pag. 23  
Of the fall of Adam, and the amendment made by Jesus Christ. pag. 24  
What the old and new Man is. pag. 27  
That a man ought to attribute all good to God, and evil to himself. pag. 32  
That a Christian life is the best. pag. 33  
Of the way to Christ. pag. 35  
That the life of Christ is envied of humane wisdom. pag. 36  
The estate of a Christian is not to be expressed. pag. 37  
That the world is mad. pag. 39  
Of the way unto the life of Christ. pag. 42  
In what man true Christ is. pag. 43  
What it is to be rich in Spirit. pag. 45  
What it is to be poor in Spirit. pag. 48  
That all things are to be left and lost. pag. 54  
That the inward man is immovably joined with God, the outward man notwithstanding is moved. pag. 55  
That no man in this life can be free from pain. pag. 57  
That to a just man no Law is to be given. pag. 59  
Of true and false Lights, also of perseverance in the life of Christ. pag. 61  
That God is one and simple good, and only to be loved. pag. 63  
That a deified man knoweth nothing but love. pag. 67  
That the will of man is prone to evil, and therefore to be forsaken. pag. 69  
Of true humility and spiritual powerty. pag. 71  
That sin only is contrary to God. pag. 73  
That God in himself is impatiable, in man he is patiable. pag. 75  
That the life of Christ is to be loved for itself, not for reward. pag. 77  
That God is above all order. pag. 79  
The description of the false Light. pag. 83  
Who and what a deified man is. pag. 92  
Whether God may be known and yet not loved. pag. 95  
Of the true love of God. pag. 100  
That there is nothing contrary to God but man's own will. pag. 106  
Where the life of Christ is, there is Christ. pag. 109  
☞ To be content with God. pag. 111  
Whether sin is to be loved. pag. 113  
That Faith bringeth forth Knowledge. pag. 115  
Of man's own proper Will. pag. 116  
Why God created man's own will, seeing it is contrary to the eternal will. pag. 118  
Why God created the will. pag. 120  
How the Devil and Adam challenge will to themselves. pag. 122  
That in what man the truth is, in that man free will is also. pag. 124  
Treating of Christ and his Cross. pag. 127  
Of the Imitation of Christ. pag. 129  
How the Father draweth to the Son, and the Son reciprocally to the Father. pag. 131  
How God becometh all things in man. pag. 133  
That God alone is to be loved and honoured. pag. 135  
Certain grave say, by which the scholar of Christ may search into himself, and know what is to be sought and strove for concerning the true inward uniting of himself to the one supreme good. pag. 138  
How to put on God by a most perfect way. pag. 144  
Perfection in the first, second, third and fourth degree. pag. 145  
The Communication of Dr Thaulerus with a Beggar, wherein is contained the example of a perfect man. pag. 146  
An exact Treatise of the Definitions of the Soul. pag. 151  
Definitions Theological and Philosophical. pag. 167