Theologia Germanica: which setteth forth many fair lineaments of Divine Truth, 1874 by gnosisclassics

tCIjeologta fettetl) fortfj

dBermamca man?

of Dittne ^cutlj, and

fate

faitlj

Hineamentg terp loft?

anti lofoelp tl)ing# toucljfng:

a perfect Hife*

EDITED BY DR. PFEIFFER FROM THE ONLY

COMPLETE MANUSCRIPT YET KNOWN. TRANSLATED FROM THE GERMAN BY

SUSANNA WINKWORTH. With

PREFACE

by the Rev. CHARLES KINGSLEY,

of Everfley, and a

LETTER to

the Tranflator

CHEVALIER BUNSEN, D.D., D.C.L., &c.

LONDON:

MACMILLAN AND 1874.

the

CO.

CHISWICK PRESS

PRINTED BY WHITTINGHAM AND WILKINS,

TOOKS COURT, CHANCERY LANE.

PREFACE. O

thofe

after

who

righteoufnefs

fore long to

nefs

is,

that they

thofe

faith,

who

righteouf thofe

is,

from

Jin itfelf

;

and who therefore that they

may

avoid

wijh to be really j unified

by being made jujl perfons by

and who cannot

who

merely from the punijh-

know what Jin

;

thirjl

and who there

Jin after they die, but

while they live on earth

wijh to

hunger and

know what

may copy

long to be freed, not

ment of

really

faith

;

fatisfy either their confciences

or reafons

by fancying that God looks on them

as right,

when they know themfelves

wrong, or that the

God

to be

of truth will Jloop to

Preface.

fiSions

(mijcalled

which would be

forenjic)

con/idered falje and unjuft in

of law

who

thoje

any human court

cannot help trujling

that union with Chrijl mujl be jbmething real

and

and not merely a metaphor,

Jubjlantial,

and a flower of

who

rhetoric

thofe,

lajtly,

cannot help feeing that the doclrine of

Chrijl in every

of God,

comes

The

man, as the Indwelling

Word

Light who lights every one who

into the world,

no peculiar tenet of

the Quakers, but one which runs through the

whole of the Old and

New

Tejlaments, and

without which they would both be unintelligible, jujl as the Jame doclrine runs through the hi/lory of the centuries,

and

reading of

itfelfj it

for its

for the

firjl

the only explanation of

all theje this

commend

Early Church

noble

little

and may

to them,

and

orthodoxy

;

book

God

two

them

;

will re

blejs

the

lejs.

to all others to

whole

&quot;

evangelical

vii

Preface.

Chrijtians

Martin Luther

this,

own words ought

For he has

to be jufficient warrant.

he owed more to

Jaid that

than to any other book,

Javing the Bible and Saint Augujline.

on the other hand, to

whom

Luther

Thoje,

name

does not Jeem a Jufficient guarantee, mujl recolleft,

that the

Author of

this

knight of the Teutonic order Jidered himjelf,

book was a

one

;

who

and was conjidered, as

con-

far as

we know, by his contemporaries, an orthodox member of the Latin Church that his friends ;

and

were principally monks exer-

difciples

influence in the Catholic cijlng a great

of their days

;

that one of their leaders

appointed by Pope John overfeer of the

Dominican order

which elapfed between

and the

ecclejlajlical

was

XXII. Nuncio and

and that during the hundred and

book

Church

the

Reformation,

Germany

Jeverity years

writing it

;

of this

incurred

cenjure whatsoever, in generations

viii

Preface.

which were but too fond of making men

offen

ders for a word.

Not found

that

agree with

in this

book.

It is

which

to be

for its noble

views

all

of righteoujhejs and of Jin that

and

now

rejoice at Jeeing for the

which

honour

it,

publi/hed in Englijh,

time from an edition bajed on

firjl

But even

the perfec? manujcript. in

jhould like to fee

in thoje points

altered,

am well

aware that there are Jlrong authorities againfl me.

The

very exprejQion, for injtance, which

mojl Jlartles me, divine,

&quot;vergottet&quot;

ujed, word

for

deified or

made

word, both by Saint

Athanaje and Saint Augujline, the former of

whom has Jaid be

made God

men Gods,

&quot;

He became man, that we might

1 j&quot;

and the

&quot;

latter,

as being deified

by His grace, not

eomwBoofjtsv.

Orat. de Incarn. Verbi, torn.

called

page 108.

ATHAN.

Preface.

Jubjtance.&quot;

Apojlles, which,

we It

the

are

many

of the

Epijlles

paraphrase them

at all,

can hardly paraphrase in weaker words.

Jeems to of

letter

of the

Theologia

One

and wijef but

make

&quot;

a word

to cling to the

God

juch a

man

Germanica&quot;

forbid that

as the

Author

an offender

for

point

many

more may be worthy of remark.

objcure pajjages of this book, words

are ufed, both in

lator,

fafer

Scripture

jhould wijh to

moreover,

pajfages,

There

as born of his

the

Author and by the Tranf-

their jlricl,

original,

and

Jcientific

meaning, as they are ufed in the Creeds,

and

not in that meaning which has of late crept into our

Locke 1

&quot;

very pulpits, under the influence of philojbphy.

Homines

dixit

de fubftantia fua

Bened. torn.

iv.

When,

for injlance,

Decs, ex gratia fua

natos.&quot;

page 414.)

AUG.

deificatosj

in Pfalm. xlix.

it is

non (Ed.

Preface.

Jaid that

God

this exprejion,

Jubftance,

the Subftance of

grojjejt

in the true

jftance

word, as

Jignifies the

Pantheijm

but

which

;

&quot;

Sub

and ancient meaning o of the

appears in the Athanajian Creed, very oppojite

;

namely, that which

Jlands under the appearance and the matter that

virtue of

its life, its

;

the matter

made

or jluff of which all things are

&quot;

things

in the vulgar Lockite jenje of

would mean that God

would be the

all

which a thing has

real exijlence, as far as

any; and thus

in averting that

Jubjlance of

things, this

all

fall

form,

may have God is the

book means that

every thing (except Jin, which the dijeaje and

its

;

of a thing)

no thing, but a thought of

God.

So again with Eternity. in this

book

mean

It will

be found

not merely Jbme future

endlejs duration, but that ever-prejent moral

world, governed by ever-living and abjblutely

Preface, necejjary laws, in which

now

;

and

we and

are

all Jpirits

which we jhould be equally,

whether time and /pace, extenfion and duration,

and the whole material univerfe

which they

belong, became nothing this moment, or lajled endlejjly.

think

necejjary to give theje cautions,

becauje by the light of Locke

philojbphy,

little or nothing will be dijcerned in this book,

and what

dijcerned, will probably be

little is

utterly mijunderjlood. fee clearly to

what

forget

Jyjlems, all

all

any man wijhes

herein written,

let

him

try

popular modern dogmas and

popular

philofophies

(falfely

his Bible, called), and be true to the letter of

and of

to the injtin&s

God was wont

he was yet a then

let

which the Indwelling to

little

him be

awaken

Word

in his heart, while

unfophijlicated child

;

and

in this Jure that he will find

book germs of wider and deeper wifdom than

xii

its

Preface.

good author ever dreamed of;

thoje great Jpiritual

and that

laws, which the Author

only applies and that often inconjijlently, to an ajcetic

and

pajjively contemplative

life,

will

hold jujl as good in the family, in the market, in the jenate, in the Jludy, ay, in the battle field itjelf

;

and teach him the way

whatsoever Jlation of

life

may

to lead, in

be placed, a

truly man-like, becaufe a truly Chrijllike and

God-like

life.

CHARLES KINGSLEY. Torquay, Lent, 1854.

Hiftorical Introduction,

BY THE TRANSLATOR.

Treatije before us was discovered

by Luther, who notice

later,

the following Preface

weighty and powerful himjelf that his

all

into

which he

he introduced with

read that St. Paul,7 though O he was of

weak and contemptible

words of

Second Edition, which

came out two years

brought

by an Edition of

publijhed in 1516.

&quot;

firjl

man

presence, yet wrote

letters,

Jpeech device,

but

and he

boajls of

not with enticing full

knowledge and wifdom.

of the riches

And

xiv

Hiftorical

confider the

that

wondrous ways of God,

clear,

He hath never chofen mighty and eloquent

preachers to Jpeak His word, but as *

it is

Out of

it is

written:

the mouths of babes and Jucklings

hajl thou perfected praije,

Ps.

viii.

And

For wijdom opened the mouth of the

again,

dumb, and made the tongues of them that can not jpeak eloquent,

offended at theje Jlmple ones.

&c.

x. 21.

Wijdom

Con/ilium inopis,

have made a mock at the counjel

of the poor, becaufe he putteth his

Lord, Ps. xiv. &quot;

This

Jay becaufe

this

its

little

much

book, that he

own

hurt, at

its

crabbed and uncouth words.

For this noble book, though words,

have every one

will

Jhould not take offence, to his

bad German,

trujl in the

warned who readeth

Again,

blameth Juch as are high-minded and are

it be

poor and rude in

the richer and more precious

knowledge and divine wifdom. And I

will fay,

Introduction,

though

be boajting of myjelf and

Jpeak as

a fool, that next to the Bible and St. Augujtine,

no book hath ever come into I

have

are

and now

;

would wijh

learnt, or

what God, and

my hands, whence to learn

more of

Chrijt,

and man and

find the truth of

firjl

certain of the learned

have Jaid

all

things

what

in fcorn of us

theologians of Wittemberg, that

we would be

thought to put forward new things, as though

had never been men eljewhere and before

there

our time. Yea, verily, there have been men, but

God s

wrath, provoked by our Jins, hath not

judged us worthy is

well

known

to Jee

and hear them

things have not been treated of ties

nay,

;

Word is

God

;

for it

that for a long time pajl Juch

has gone Jo is

our univerji-

far, that the

Holy

not only laid on the Jhelf, but

almojl mouldered

Let as many as

away with

will, read this

then Jay whether Theology

dujl

and moths.

little

new

book, and or an old

xvi

Hiflorical

among

thing

But

German

theologians,

thank God, that

God

for this

;

book

they Jay as before, that

not new.

are but

deny

tongue, as neither

it.

have heard and found

German

the

will not

my nor

they have yet found him in the Latin, Greek,

Hebrew

God

grant that this book

be Jpread abroad, then we jhall find that

may the

tongue.

German

theologians are without doubt the

bejl theologians.

(Signed, without date,) &quot;

Dr.

MARTIN LUTHER, AUGUSTINIAN

of Wittemberg.&quot;

Theje words of Luther will probably be conJidered to form a jufficient jujlification for an

attempt to prejent the Theologia Germanica in

an Englijh

forth,

its

drejs.

effort to

Jpiritual life

When

Luther Jent

revive the conjcioujhejs of

was received with enthujiajm by

his

xvii

Introduftion.

whom

fellow-countrymen, in

breaking with

volcanic

clods of formalism

the

that

was then

life

energy through the

and hypocrijy, with which

Romijh Church had fought

to jlifle

its fires.

fewer than Jeventeen editions of the work

appeared during the lifetime of Luther. to the prejent day,

favourite

where

handbook of devotion

Germany,

has pajjed through certainly as

as Jixty Editions,

and

circulated in France

has continued to be a

many

has aljb been widely

and the Netherlands, by

means of Latin, French, and Flemijh

tranjla-

tions.

the quejlion,

who was

the author of a

book which has exerted Jo great an no anfwer can be given, deavours to

all

influence,

the various en

dijcover him having proved fruitle/s.

Till within the lajl few years, Luther Jble

was our

authority for the text of the work, but,

about 1850, a manuscript of

was difcovered

xviii

Hiftorical

Profejjor Reufs, the librarian

Wurtzburg, by

of the Univerfity there, which has jince been publijhed verbatim

Prague.

consequently time,

and

found

it is

Jbmewhat

Jeemed

of the

s, it

;

older than Luther s

As upon

careful

com-

to the tranjlator indifputably

Juperior to thebejl

Luther

Pfeiffer,

contains Jbme pajfages not

aljb

in his editions.

parijbn,

Profejjbr

This Manufcript dates from 1497

modern

editions bafed

upon

has been Jelecled as the groundwork

prefent translation, merely correcting

from the former, one or two pajfages which

appeared to contain errors of the

prejs, or

likely of the transcriber

The

not found in Luther

pen.

pajfages

edition are here enclojed

between brackets.

As logia

has been Jtated, the author of the Theo-

Germanica

from his whole

cajl

unknown

;

but

it is

evident

of thought, as well as from

a Preface attached to the

Wurtzburg Manu-

xix

Introduction.

he belonged to a clafs of

fcript, that

Jprang up

men who

Southern Germany at the begin

ning of the fourteenth century, and

who were

dijlinguijhed for their earnejl piety

and

their

practical belief in the prejence of the Spirit of

God

with

all Chrijlians, laity

Theje men had

fallen

as well as clergy.

upon

times.

evil

Their age was not indeed one of thoje periods in

which the vigour of the nobler powers of the

Jbul

enfeebled

the abundance of material

prosperity and phyjlcal enjoyment, nor yet one

of thoje in which they are utterly crujhed out

under the hoof of opprejfjion and mijery it

was an age

v&quot;jre

The

and temporal authorities were

at deadly Jlrife

themselves

;

and

few provinces the

but

conflicting elements

wildly Jtruggling for the majlery.

highejl jpiritual

Juffer

which

;

with each other and

among

in their contejls, there

were

towns that did not repeatedly

horrors

war.

The

dejblation

Hiflorical

caufed by

its

ravages was however Jpeedily

repaired during the intervals of peace,

extraordinary energy which the displayed in that bloom of

by the

German

its

nation

manhood

;

that times of deep mi/cry and great prosperity

But on

rapidly alternated with each other. the whole, during the

firjl

half of this century,

the fenje of the calamities, which were con tinually recurring, predominated over the recol lection of the calmer years,

which were barely

Jufficient to allow breathing time

JucceJJive

waves that threatened

Jbcial order

The Jiajrn

between the

overwhelm

and happinejs.

unquejlioning faith and honejl enthu-

which had prompted the Crujades, no

longer burnt with the Jame fierce ardour, for the

unhappy

ijfue

of thoje Jacred enterprises,

and the jcandalous worldly ambition of the heads of the Church, had moderated

and Jaddened the hearts of true

its

fervour

believers.

Yet

xxi

Introduction,

the one Catholic, Chrijtian creed

Jlill

held an

undivided and very real Jbvereignty over

men

minds, and the Jupremacy of the Church in things Jpiritual

many were

was never

beginning to

for the State to

of the Jpiritual authority

Pope and how much

and doctors of the Church.

way

was needful

and the quejlion was warmly

how much

rejlded in the

have an independent authority

in things temporal,

agitated

quejlioned, though

feel that

the dijpute

But

between theje

might be adjujled, the reverence

in the bijhops in

whichever

rival for

of the clergy remained unimpaired.

was very perfonsy

owing lives.

different

claims

the

The

office

cafe

with the reverence for their

which had

fallen

to the worldlinejs

to a very

low ebb,

and immorality of their

This again was much encouraged by

the conduct of the Popes, who, in their zeal to ejlablijh

worldly dominion, made

ecclejlajlical

appointments rather with a view to gain political

xxii

Hiftorical

adherents, or to acquire wealth

by the

/ale of

benefices, than with a regard to the fitnefs of

the

men

Jelecled, or the welfare of the people

committed to

On the

their charge.

whole,

was an age of faith, though

by no means of a things for granted.

blind, unreasoning taking

the contrary, the evi

dences of extreme activity of mind meet us on

every hand, in the monuments of architecture,

and

its literature,

invention.

few

facls

Jlrikingly illujtrate the divergent tendencies of

Thus we may

thought and public opinion.

remember,

how

the profligate

was

currently reported that

Pope Boniface VIII. was

pri

vately an unbeliever, even deriding the idea of the immortality of the foul, at the very time

when he was maintaining Fair, the right of the reprefentative, in

Pope

againjl Philip the to

fit,

judgment on the

as ChriJVs living

and

the dead, and to take the fword of temporal

Introduction.

xxiii

power out of the hands of thofe who mifujed it.

Whether

was

true or not,

a remarkable Jfign o of the times that

this accufation

Jhould have been widely believed.

Some

when

years later, and

the increased

corruptnefs of the clergy, after the removal of

the Papal Court to Avignon, provoked

louder

complaints,

patriotic

XXII.

&quot;

fitted,

his

the

ajcetic

ejleem,

Neandefs

Roman

new Pope was a

every

hold on public

Emperor could not

that the

&quot;

Band

15,

Johannes Tauter

lion

Kirchengefchichte.&quot;

This work and Schmitz

Strajhurg&quot;

fetting

unblemijhed character and

manners, to gain jee

Rome, and

in order to pleaje the

But though

people.&quot;

and

of herejy, in a public ajjembly held in

up another Pope

20.

Jlill

Emperor, Louis IV., accufmg John

the fquare of St. Peter

way

fee the religious

are the authorities for moft of the fa6ls

here mentioned.

xxv

Hiftorical

maintain him againjl the legitimately elecled

Pope, who, from his jeat at Avignon, had

power

to harafs the

Jo greatly with

Emperor

his interdicts, that the latter, finding all efforts

conciliation

fruitless,

would have bought

peace by unconditional JubmiJJion, had not the EJlates of the humiliation.

Empire

refufed to yield to Juch

Yet we

find

this

very

Pope

obliged to yield and retraft his opinions on a point of dogmatic certain treatije

theology.

had

propounded the opinion that the

Jbuls of the pious

would not be admitted

the immediate vifion of the Deity until after

The King

of France,

the

day of judgment.

1333, called an ajflembly of Prelates and

theologians at his palace at Vincennes, where

he invited them to difcufs before him the two quejlions, whether the Jbuls of departed Jaints

would be admitted

an immediate

the Deity before the refurreftion

;

vijion

and whether,

xxv

Introduction,

if Jo, their vijion

different

would be of the Jame

kind after the Judgment

theological faculty having differing

Jbme

rejpefts

come

or of a

to conclujions

from thoje of the

Pope, the King threatened the

latter

with the

jlake as a heretic, unlejs he retraced

John XXII. he had Jaid

The

Day?

ijjued a bull, declaring that

what

ought only to

written,

received in Jo far as

and

;

agreed with the Catholic

Faith, the Church and

Holy

Scripture.

circumjlance, perhaps, offers a more remarkable Jpeftacle to us in

its

our

own

the

Pope ould not Jit

times.

contrajl with the Jpirit of

the prejent for a

day

moment, when in Jafety

his

temporal throne without the defence of French or Aujlrian bayonets,

can Jcarcely conceive

an Emperor of France or Aujlria taking upon himjelf to convene an ajjembly of Catholic theologians,

and

cenfure on the

the

latter

pronouncing

dogmas propounded by

the

Head

xx vi

Hiftorical

of the Church

would be hard

Jay

whether the Sovereigns of the prejent day would be more amufed by the abfurdity of devoting their time to Juch dijcuflions, or the consciences

of good Catholics more Jhocked at the prejumption of Juch a verdicl.

muft not be forgotten that the im

Still it

portance of religious affairs in that age mujl

not be ajcribed too exclujively to earnejlnejs

about religion

itjelf,

for the ecclejlajtical interejl

predominated over the purely religious.

Pope and

the

Emperor reprejented

The

the

two

great antagonize powers, Jpiritual and tem poral, the rivalry itjelf all

could

between which abjbrbed into

the political and Jbcial quejlions that

then be

allegiance to the

agitated.

Pope

The

or the

quejlion

Emperor was like

the contejl between royalijm and republicani/m

the Ghibelline called himfelf a patriot, and called

;

was

his adverjary, the Guelf, a worldly

xxvii

Introduction.

man

or even an infidel, while he retorted

calling the

an enemy of national

Guelf a betrayer of his country, and liberties.

cannot help feeing, however, that in

thofe days both princes and people, wicked as their lives often were, did really believe in the

Chrijlian religion,

and that while much of the

mythological, and

much of

ment mingled

the formalijlic ele

in their zeal for

outward objerv-

much thoroughly Jlncere enthujlajm among them. But both the two ances, there

was

aljb

great powers opprejjed the people, which looked alternately to the one jlde or the other for

eman

cipation from the particular grievances felt to

be mojl galling at any given

moment

or place.

In the frightful moral and phyflcal condition

of jbciety,

was no wonder that a defpair of

Providence Jhould have begun to attack Jbme minds, which led to materialijtic fcepticijm, while others fought for help on the path of wild

xxviii

Hiftorical

The

^peculation.

appears to have been

latter

the caje with the Beghards or Sifters

of the Free

injlitute

&quot;

Brothers and

who attempted

Spirit,&quot;

a reform by withdrawing the people

altogether from the influence of the clergy, but

whoje followers

after a time too often fell into

the vices of the priejls from

Jeparated themjelves.

whom

1317,

they had find the

Bifhop of Ochjenjlein complaining that Aljace

was

with theje Beghards,

filled

who appear

have been a kind of antinomian pantheijls, teaching that the Spirit

and annihilating the Creator

and

excellences

modern

&quot;

the

and

bound by no law,

dijlinclion

creature.

between the

Both

their

defecls they remind us of the

German

Catholics,&quot;

and of Jbme,

too, of the recent Protejlant fchools in

Germany.

There Jeems

unbelievers,

but that Jbme individuals were

have been no party of profejjed

Juch in word as well as deed, appears from

xxix

Introduction,

what Ruyjbroch of BruJJels, 2 (1300-1330) fays of thofe

&quot;

who

mortal

live in

them/elves about

God

Jin,

not troubling

His grace, but think

ing virtue Jheer nonfenfe, and the Jpiritual

hypocrify or delufion all

mention of

perfuaded that there

Heaven, or Hell

nothing but what

The

and hearing with

;

God

dijgujl

or virtue, for they is

;

are

no fuch thing as God, for

they acknowledge

palpable to the

fenfes.&quot;

early part of the fourteenth century

Germany

life

jaw

divided for nine years between the

rival claims

of two Emperors, Frederick of

by Pope John XXII. and Germany, and Louis of Bavaria,

Auftria, fupported

a faction in

whoje cauje was ejpoujed by a majority of the princes of the Empire, as that of the defender

of the dignity and independence of the State,

S. 769.

quoted by Neander.

Kirchengefchichte, B. 6.

xxx

Htftorical

and the champion of reform within the Church.

The

death of Frederick in 1322,

Louis the

left

undijputed Emperor, as far as nearly

and he would

Jubjecls were concerned,

all

his

have

fain

purchased peace with the Pope on any reajbnable terms, that he might apply himjelf to the internal

improvement of

John XXII. was

wage

againjl

his

dominions

;

but

implacable, and continued

him and

his adherents a

deadly

warfare, not clofed until his Juccejjor Charles

IV. Jubmitted to

all

the papal demands, and

to every indignity impojed

One

enmity between John Bavaria, to the

was the

latter,

upon him.

of the mojl fearful conjequences of the

XXII. and

Louis of

unfortunate Jubjefts Interdict

under

of the

which

his

dominions were laid in 1324, and from which

fome

places, dijlinguijhed for their loyalty to

the Emperor, were not relieved for Jlx and

twenty

years.

Louis,

indeed,

dejired

his

xxxi

Introduction.

pay no regard

Jubjecls to

to the bull

communication, and mojl of the of the larger towns,

him

in fpite

of the

laity, especially

would gladly have obeyed

Pope

of the bijhops and Jpiritual

of ex

head, and

but the greater part

;

with

clergy held thus

the

their

inhabitants

Strajburg, Nuremberg, and other

cities,

where

the civil authorities jlded with the Emperor,

and the clergy with the Pope, were after year without for public

life

any

religious

worjhip ceafed, and

all

left

year

privileges

;

the bujinejs

went on without the benedictions of the

Church, no

rite

being

allowed but baptijm

and extreme unclion. After

this

had

Emperor, wijhing Jciences of his

manifejto

Jlxteen

years, the

to relieve the anguijhed con-

people, ijjued, in conjunction

with the Princes to all

lajled

the

Empire, a great

Chrijlendom, refuting the Pope

he accusations againjl him, maintaining that

xxxii

Hiftorical

who had been was,

legally chojen

by the Ele&ors

virtue thereof, the rightful

Emperor,

and had received

his

dignity from

God, and

that

all

who

this

proclaiming

guilty of high treajbn

denied

were

that therefore none

;

Jhould be allowed any longer to obferve the Interdict,

and

all

who Jhould

continue to do Jo,

whether communities or individuals, Jhould be deprived of every

and

privilege.

civil

and

rejponfe in the heart

edicl

on the Jlde of the Emperor.

places

the

Yet on

the whole

priejls

and

;

for in

monks

were

Jleadfajl in their allegiance to the

refufing

found a

itjelf morejlrongly

rather increajed the general anarchy

many

right

of the nation, and public

opinion continually declared

ecclejiajlical

This courageous

adminijler

public

Pope, and,

Jervice,

altogether banijhed from the towns, and

churches and convents clofed. for injlance,

were the

In Strajburg,

where the regular clergy had long

Introduction.

jince

cea/ed

perform

xxxiii

the

rites,

religious

Dominicans and Francifcans had continued preach and perform mafs frightened

to di/regard the

they too, in

Pope, dared no longer

renewed fentence of excommu

nication hanging over them,

majs, were expelled

and refufmg

by the

Town

to read

Council.

of theje banijhed clergy wandered about

in great dijlrejs,

among

now

by the Edift, which placed them

direcl opposition to the

Many

but

;

with

difficulty finding refuge

the jcattered rural population, and the

Bufferings they endured proved the Jmcerity of

Some

their conscientious Jcruples.

few, either

from worldly motives, or out of pity people, remained at their pojls.

The

for

the

former

indeed throve by the mijeries of their fellowcreatures, driving a ujurious trade in the famine

of Jpiritual confolation

;

for

it is

upon

record,

that in time of pejlilence, the price of jhrift has

been as much as jixty

florins

xxxiv

Hiftorical

The

JpeSacle of Juch dijcord between the

clergy and the laity

was jbmething unjpeakably

Jhocking to the Chrijlian world

in that age,

and the energetic proceedings of the magijlracy mujl have utterly Jlaggered the faith of many.

all

the events that were Jlirring

pajjlons to

and energies, none was more calculated

move

their Jbuls to the

very centre, than to

find themjelves compelled to Jland

againjl thofe

down

up men

before,

whom and

they had been wont to

arms

bow

reverence as the Jburce of

thoje spiritual blejjings, for the Jake of which

they were

now

awful

Jlep.

this

theje political

were added, After

driven in dejperation to take

and

religious

dijfenjions

procejs of time, other miseries.

had been preceded by earthquakes,

hurricanes and famine, the Black out, Jpreading terror

Southern Europe.

Death broke

and dejblation through

Men

jaw

in theje frightful

xxxv

Introduction.

judgments of God, but looked

calamities the in vain for

any

jhow them a way of deliver

Some

ance and ejcape.

day was approaching

;

believed that the

lajl

Jbme, remembering an

old prophecy, looked with hope for the return

of the Great Emperor Frederick jujlice

and peace

in the

II. to

rejtore

world, to punijh the

wicked clergy, and help the poor and opprejjed flock

their

Others traverjed the

rights.

country in procejjions, jcourging themjelves and

praying with a loud voice, in order to atone their jins

veighing called

God

and appeaje

man

againjl

down God

Jbme thought

anger, and in

unbelief,

which had

wrath upon the earth

God

for

Jervice,

;

while

by wreaking

vengeance on the people which had

Jlain the

Lord, and thousands of wretched Jews perijhed in the flames kindled

things

worked together

frantic terror.

&quot;

All

deepen the Jenfe of

the corruptnefs of the Church, to lead

men

xxxvi

Hiftorical

thoughts onwards from their phy/ical to their Jpi ritual

wants, to awaken reflection

judgments of God, and indications

of the

to fix their eyes 1

Jo that

future,&quot;

Winterthur was probably not alone ing to his

own

on the

John of

apply

times what St. Paul jays of

the perils of the latter days. In the/e chaotic times, and in the countries

where the jlorms raged mojl

were

fiercely, there

Jbme who fought that peace which could not be found on earth,

in intercour/e

world.

of help

Dejtitute

with a higher

and comfort and

guidance from man, they took refuge

and finding that

them

prejent help in time of trouble,&quot;

of a great rock in a weary

God,

had proved &quot;

land,&quot;

&quot;

as the jhadow

they tried to

bring their fellow-men to believe and partake in a life raijed

above the troubles of this world.

Neander, Kirchengefchichte.

6, S. 728.

xxxvii

Introduction.

They life

dejired to

jhow them

and enduring

that that Eternal

peace, which

Chrijl

had

promijed to His difciples, was, of a truth, to be

found by the

Way which He had

who had

With

Jent

pointed out,

Him

and the Father

like-minded

men and women

by a living union with

Him.

this aim,

joined themjelves together, that by communion

heart

and mutual

they

might

common

efforts

counjel

Jtrengthen each other in their

to revive the jpiritual life of thoje

The lejl

AJJbciation they founded

around them.

was kept

Jecret,

through mi/conception of their principles,

they might

fall

under Jujpicion of herejy, and

the Inquijition Jhould put a Jlop to their labours ;

but they dejired to keep themjelves aloof from

every thing that favoured of herejy or dijbrder.

the contrary, they carefully objerved all

the precepts of the Church, and carried their

obedience Jo far that

many

of their number

xxxviii

Hiftorical

were among the

who were

priejls

banijhed for

obeying the Pope, when the Emperor ordered

them

to dijregard the Interdicl.

the appellation of

&quot;

They ajjumed

Friends of

(Gottes-

God,&quot;

freunde) and, in the courfe of a few years, their ajflbciations

extended along the Rhine provinces

from Bajle to Cologne, and eajlwards through Swabia, Bavaria, and Franconia.

Strajburg,

Conjlance, Nuremberg and Nordlingen were

among

their chief feats.

Their dijlinguijhing

doclrines were Jelf-renunciation,

the complete

giving-up of Jelf-will to the will of

God

the continuous activity of the Spirit of all believers,

between all

and the intimate union

God and man

religion bajed

reward

;

and the

upon

;

fear

They

pojjible

or the hope

for the

of the laity

Jake of order and

dijcipline, the organization of the

necejjary.

God

the worthlejjnejs of

ejjential equality

and clergy, though

;

Church was

often appealed to the decla-

xxxix

Introduction.

ration of Chrijt (John xv. 15), &quot;Henceforth call

you not fervants

;

for the jervant

not what his lord doeth friends

Father

from &quot;

;

but

for all things that I

;

this

knoweth

have called you

have heard of my

have made known unto you they probably derived their

Friends of

&quot;

;

and

name of

Their mode of aclion was

God.&quot;

Jlmply perjbnal, for they made no attempt to gain political and hierarchical power, but ex erted all their influence ing,

writing and

ciation

counted

monks, and or Jex.

connection

among

its

members

AJJb-

priejls,

without dijlinffion of rank

leaders Jlood

with jeveral

thoje of Engenthal,

likewije

convents,

cloje

especially

and Maria-Medingen near

Nuremberg, prejided over by the tina

The

jbcial intercourse.

laity,

Its

by means of preach

Jljlers

Chrij&quot;-

and Margaret Ebner, much of whofe

correfpondence

jlill

extant.

Agnes, the

widow of King Andrew of Hungary, and

Hiftorical

various knights and burghers, are aljb as belonging to

named

it.

Foremojl among the leaders of

this

party

Jhould be mentioned the celebrated Tauler, a

Dominican monk of Strajburg, who Jpent life

down

preaching and teaching up and

the country from Strajburg influence

whoje

to this

to Cologne,

day

aftive

his

and

among

his

countrymen by means of his admirable Jermons, which are

Jlill

widely read.

the time of the

Interdict he wrote a noble appeal to the clergy

not to forfake their flocks, maintaining that the

Emperor had

Jinned, the blame lay with

him only, not with

wretched JubjeSs, Jo

his

was a crying Jhame

that

the

innocent

people,

to vifit his guilt

but that

opprejjion would be recompenjed

God

hereafter.

principles,

afted

their

upon

unjujl

them by

his

own

and when the Black Death was

raging in Strajburg, where

carried oft 16,000

Introduction.

was unwearied

viclims, he

xli

in his efforts to ad-

aid and conjblation to the jick

minijter

and

dying.

Much

of Tauler

religious fervour

and

light

he himjelf attributed to the injtruftions of a

layman,

his friend.

contemporary records that

now known from this

was Nicholas

of Bajle, a citizen of that Free town and a Jecret

Waldenjian.

beyond the with

facl that

known

of his

life

he was intimately connected

of the heads of this party, and was

many

rejbrted to

Little

by them

for

guidance and help

;

for,

being under jujpicion of herejy, he had to con ceal all his

movements from the however,

Jucceeded,

Inquijltion.

carrying on his

labours and eluding his enemies, until he reached

an advanced age

and unprotected

;

but at length, venturing alone

into France, he

burnt at Vienne in 1382.

Tauler

and

was taken, and

Another friend of

him an eloquent and powerful

xlii

Hiftorical

preacher, whoje delight,

fermons are

Jlill

read

with

was Henry Sujb, a Dominican monk,

belonging to a knightly family in Swabia.

One

of the leaders of the

Nicholas of Strajburg, was

by John XXII. the

&quot;

Friends of

God,&quot;

1326 appointed

nuncio, with the overflght of

Dominican order throughout Germany,

and dedicated

to that

learning and

ability,

Pope an Ejjay of great refuting the

interpretations of Scripture,

prevalent

which referred the

coming of Antichrijl and the Judgment day the immediate future. &quot;

Friends of

God

political party,

&quot;

and

Thus we

fee that the

were not confined to one this likewije

the hijtory of another celebrated

appears from

member of

this

Henry of Nordlingen, a priejl of Conjlance, who, like Sujb, was banijhed for his adherence

Jedl,

to the

Pope.

One

of the mojl remarkable

of this Jeft was a layman and married,

men

Rulman

Merjwin, belonging to a high family at Straf-

Introduflipn.

burg.

religious life

was

to his fellow

perhaps

Jlill

who

more largely

&quot;

but he contributed

creatures,&quot;

his activity in charitable

the author of Jeveral

myjlical works which, he fays, he wrote

good

influence of Tauler,

by the

his confejfor.

have been led

appears

xliii

to their benefit

works, for he ejlablijhed

one hofpital and Jeems to have had the overfight of others

aljb.

having founded a houje

John

in Strajburg.

of the

&quot;Friends

indicated.

gave largely to

likewise

churches and convents, but

bejl

for the

known by

Knights of

The characterise doclrines of

God&quot;

have already been

That theyjhould

jbme exaggerations was but where they have done Jo, into

not have fallen Jcarcely pojjible, it

may

generally

be traced to the influence of the monajlic to

St.

life

which mojl of them were dedicated, and to

the perplexities of their age.

The book

before us

was probably written

xliv

Hiftorical

jbmewhere about i35O,Jlnce

known.

as already well

the as

&quot;

Friends of

much

refers to

deavours to be

This

ufeful.

why we have

wrote,

Manufcript

was

Luther

no indication of

appears that the writer order, a priejl

its

author-

that which

from which

in the

in Frankfort.&quot;

their en

was of the Teutonic

and a warden

Teutonic order of this Preface

&quot;

Wurtzburg

common with

hands, and

lejl

probably the

jhip beyond a preface, which the pojjejjes in

names

to conceal their

&quot;

when they

pojjible

Tauler

the practice of

fame Jhould mingle with

dejire for

reajbn

God

was

houje of the

tranjlation

prefixed to the prejent volume.

Wurtzburg Manu was Juppofed that this Preface was

Till the dijcovery of the jcript, it

from Luther it

hand,

who merely embodied

the tradition which he

Jburce

unknown

regarding

its

to us

had received from Jbme

;

authority,

and hence, Jbme, have

ajcribed

dif-

the

Introduction,

Theologia Germanica to Tauler, whoje it

rejembles Jo

his

work, but

that

for the reference to

now

proved,

with the information which

Jtyle

might be taken for

Since however

mentioned. the Preface

much

the

him already antiquity of

we muji be it

content

affords us, unlejs

any further discoveries among old manujcripts Jhould throw frejh light upon the Jubjecl.

Should of the

this

attempt to introduce the writings

&quot;Friends

God&quot;

them and

interejl in

England awaken

their works, the

lator propofes to follow

Tranf-

the prejent volume

with an account of Tauler and Jeleftions from his writings

German

;

believing that the Jludy of theje

who were

theologians,

old in Luther

age,

would

already called

furnijh the bejl

antidote to

what of mijchief Englijh readers

may have

derived

from German theology,

faljely Jo called.

Manchefter, February, 1854.

LETTER FROM CHEVALIER BUNSEN TO

THE TRANSLATOR. 77 Marina, St. LeonarcTs-on-Sea,

nth May,

MY DEAR FRIEND, OUR Letter and the

1854.

proof Jheets of

your Tranjlation of the Theologia

Germanica, with Kingjley

Pre

face

and your Introduction, were delivered

yejlerday,

was

leaving

Terrace to breathe once more, the

You

for a

Carlton

few days,

refrejhing air of this quiet, lovely place. told

me, at the time, that you had been

Letter

xlviii

the

Tauler and the Theologia Ger-

led to jludy

manica by Jbme conversations which we had on their Jubjecls

to Jtate to

what place

now

1851, and you

your readers,

a few

wifh lines,

conceive this Jchool of Germanic

theology to hold in the general

development

of chrijiian thought, and what appears to to be the bearing of this

work

in particular

upon

the prefent dangers and profpeftsof Chrijlianity, as well as

upon the

in the heart

of every

eternal interejls of religion

man and woman.

In complying willingly with your requejl, I

may

rank

begin by faying that, with Luther,

this Jhort treatije

next to the Bible, but

unlike him, Jhould place after

St.

learned, is,

Augujline.

before rather than

That

Jchool

and profound men of which

of pious, this

were, the popular catechijm,

Germanic counterpart of Romanic

book

was

the

Jcholajli-

cijm, and more than the revival of that Latin

xlix

Tranflator.

theology which

thinkers, from Augujline,

Aquinas,

many eminent father, to Thomas

produced jb its

great genius, whofe death did

its lajl

not take place until after the birth of Dante,

who again was of

Socrates

the

of the

contemporary

Rhenijh

Meijler

fchool,

Eckart, the Dominican.

The

theology of this Jchool was the

protejl of

the

mind

Germanic

againjl

firjl

the

Judaijm and formalijm of the Byzantine and medieval Churches, to

the hollownejs of Jcience

which fcholajticijm had

nejs

of Jbciety which

power nor the

will

and the

but had not the

to correct.

Eckart and

Tauler, his pupil, brought religion fruitless

ginary

own

home from

{peculation, and reajbnings upon ima or

heart

common

rotten-

pompous hierarchy

vain to conceal,

Jlrove

led,

impojflible

juppojitions,

man

and to the underflanding of the

people, as

Socrates did

the

Greek

Letter

There

philojbphy.

to the

both

remarkable

analogy and a jlriking contrajl between the great Athenian and thoje Socrates did ideas

Dominican

friars.

the deep

ethical

full jujlice

embodied

the ejlablijhed religion of

and

its

venerated myjleries, which

his country

he far preferred to the Jhallow philojbphy of the Jbphijls

;

but he dijjuaded his pupils from

Jeeking an initiation into the myjleries, or at leajl

from rejling their convictions and hopes

upon them, exhorting them

to rely, not

upon

the oracles of Delphi, but upon the oracle in their

own bojbm.

The

&quot;

Friends of

on the other hand, believing

(like

God,&quot;

Dante) mojl

profoundly in the truth of the Chrijlian gion, on

age,

which the ejlablijhed Church of

notwithjlanding

ejjentially

its

corruptions,

reli

their

was

founded, recommended Jubmiflion

the ordinances of the church as a wholejbme

preparatory discipline for

many

minds.

Tranflator.

the jaint of Athens, however, they fpoke plain

truth to the people. thoje

who came

exhibited

chrijiian philojbphy,

after

all

them

whole

the

their

which

life

Chrifl

Jbul s

;

real

has been

lijlens

Go/pel and

and a

the

God

Jelf-Jacri-

a philojbphy which, conjidered

merely as a ^peculation,

far

than any Jcholajlic Jyjlem.

was

that

which opens to the mind

creation find in a Jincere heart

that

Jcholajlic conventionalism

rejponje

and

for injlruclion, they

depth

thrown away, and the

ficing

dijciples,

intelligible to all,

no fulfilment of

rites

more profound But,

in a jlyle

they preached that

and ceremonies, nor of

jb-called religious duties,

in facl,

no outward

works, however meritorious, can either give peace to

man

Jlrength to bear

conjcience, nor yet give

projperity and the

him

againjl the temptations of

trials

of adverjlty.

In following this courje they brought the

Letter

the

people back from hollow profejjion and real dejpair, to the blejflings of gojpel religion, while

they opened to philosophic minds a new career of thought.

faith,

and by

man

teaching that faith alone,

jujlified

they prepared the

popular intellectual element of the Reformation;

by teaching that

faith has

this

its

philojbphy,

as fully able to carry conviction to the under-

Jlanding, as faith conscience, they

to give peace to the troubled

paved the way

for that Jpiritual

philojbphy of the mind, of which Kant laid the foundation. ijls,

as the

But they were not

were driven to be by

men

controverjial-

Reformers of the Jixteenth century their

pojition,

and not

of fcience exclujlvely, as the majlers of

modern philofophy

Germany were and

Although mojl of them

friars, or

are.

laymen con

nected with the religious orders of the time,

they were

They

men

of the people and

men

of action.

preached the javing faith to the people

liii

Tranjlator. in

churches, in hofpitals, in the Jlreets and

public places.

In the Jlrength of this faith,

Tauler, when he had been already for years the univerjal object of admiration as a theolo

gian and preacher through

all

Cologne, humbled

the Rhine, from Bajle to himjelf,

two

and remained

years, after

Jhown him the

jilent for the Jpace

the myjlerious

layman had

injufficiency of his Jcholajtic

learning and preaching. faith,

the free cities on

In the Jlrength of this

he braved the Pope

Interdicl,

and gave

the conjblations of religion to the people of

Strajburg, during the dreadful plague which

depopulated that flourijhing faith,

city.

For

this

Eckart Juffered with patience Jlander and

persecution,

had borne with

formerly he

meeknejs, honours and praije.

Nicolaus of Bajle, jlranger at Tauler

ment of his

who s

Jat

feet to

For

down

this faith,

as a

humble

become the

real enlightenment, died a

inftru-

martyr

liv

Letter

in the flames.

In this fenje, the

God

were, like the

&quot;

the

ApoJUes,

&quot;

Friends of

men

of the

people and practical Chrijlians, while as

men

of thought, their ideas contributed powerfully to the great efforts of the

European nations

the Jixteenth century.

Let me, all

therefore,

philojbphical

dear friend, lay ajide

and theological terms, and

Jlate the principle of the golden

book which you

are jujl presenting to the Englijh

what

public, in

confider, with Luther, the bejl Theolo

gical exponent, in plain Teutonic, thus

Sin

Jelfijhnejs

Godlinejs

godly

unfelfijhnejs

life is

the Jledfajl working out of

inward freenejs from Jelf

become thus godlike

back of man

this lajl point,

dejliny,

s firjl

the bringing

nature.

man

divine dignity and

Tauler jpeaks as jlrongly as our

Tranjlator. author, and

Man a

almojl as jlrongly as the Bible.

indeed to him

fculptor,&quot;

century,

own image.

for

faid to

monk

of the fourteenth

have exclaimed indignantly

on feeing a rude block of marble, beauty thou hidejl

man &quot;

whom God

may &quot;

pajjage,

we may

begin,&quot;

thus

what a god

God

own image

looks upon is

he Jays in

by loving God

hidden.&quot;

the

Him

we mujl throw them

away, and much more we mujl fcorn of reward, that

kindred

hope of reward,

exprejs ourfelves concerning

fymbols (Eilder) but

&quot;As

he fays Jbmewhere, with a jlriking

range of mind &quot;

God

we may

love

God

all

in all

idea

only becaufe

Supreme Good, and contemplate His

eternal nature as the real fubjiance of our

own

foul.&quot;

But

let

no one imagine that thefe men,

though doomed

to pajjivenefs in

many

thought a contemplative or monkifh

life

refpefts,

a condi-

Letter

Ivi

the

tion of Jpiritual Chrijlianity,

danger

Tauler,

&quot;

it.

&quot;

If a

man truly loves

and has no

will but to

the whole force of the river

him and peace

will

;

dijlurbance,

ourjelves

not

dijlurb

God,&quot;

God

Jays

s will,

Rhine may run at him or break his

outward things a danger and

find

and not rather a

comes from our appropriating

what

God

s.&quot;

But Tauler, as

well as our Author, ujes thejtrongejl language to exprejs his horror of Sin,

and

their

view on

man s own

this Jubjecl

creation,

forms their great

contrajl to the philosophers of the Spinozijlic

Among

Jchool.

the Reformers, Luther /lands

nearejl to them, with rejpecl to the great fun

damental points of theological teaching, but their intenje

God,

Jhared both by Luther and Calvin.

Among

dread of Sin as a rebellion againjl

later theologians, Julius Miiller, in his

profound Ejjay on Sin, and Richard Rothe, in his great

work on Chrijlian

Ethics,

come

nearejl

Ivii

franjlator.

them in depth of thought and

nejs,

and the

out, as

ethical earnejl-

of theje eminent writers carries

firjl

appears to me, mojl confidently that

fundamental truth of the Theologia Germanica that there

Selfijhnejs

Jin

but Selfijhnejs, and that

all

is Jin.

Such appear

to be the characlerijiics

of our book and of Tauler.

may

be allowed

to add, that this Jmall but golden Treatije has

been

now

comfort to (mojl of to

May

tranjlation in in

me and

whom have

whom

Chrijlian friends

many

already departed in peace),

had the happinejs of introducing

become a

Germany I

real

&quot;book

with Tauler

many

for the

million&quot;

already Jhares

matchlejs Sermons,

rejoice to hear that

a Jele&ion for publication. blejOiing

it.

your admirably faithful and lucid

England, a privilege which

of which

an unjpeakable

for almojl forty years,

you are making

May

become a

a longing Chrijlian heart in

Iviii

Letter to the TranJJator.

that dear country of yours, which

point of leaving, after

many happy

rejldence, but on which

years of

can never look as a

Jtrange land to me, any more than confider myjelf as

on the

a Jlranger

Jhall ever

in that

home

of old Teutonic liberty and energy, which I

have found to be

Chrijlianity

aljb the

home of

and of warm and

practical

faithful affeclion.

BUNSEN.

TABLE OF CONTENTS. Page

CHAP.

which

perfeft

that

II.

which

and

how

in part,

done

part

CHAP.

perfeft

away, when

and

that which that

that is

which

in is

come

Of what

Sin

is,

and how we muft

not take unto ourfelves any good Thing, feeing that it belongeth unto the true Good alone

CHAP.

III.

How Man

muft be amended

CHAP. IV. in

Fall and going aftray

Adam

How Man, when

good Thing

God

for his

His Honour

own,

Fall

was

he claimeth any

falleth,

andtoucheth

CHAP. V. How we are to take that Saying, that we muft come to be without Wifdom, Will, Love, Defire, Knowledge, and the like

Contents.

Page

How

CHAP. VI.

that which

beft

fhould alfo be loved above

all

merely becaufe it Is the beft CHAP. VII. Of the Eyes of the

Man

with

other in

its

Things by

us,

15 Spirit,

where

Eternity and

looketh into

Time, and how the one

into

hindered of the

Working

How

CHAP. VIII.

and nobleft

the Soul of

yet in the Body,

while

Man,

it is

obtain a Foretafte of

may

eternal Bleflednefs

How

CHAP. IX. for a will

Man

it is

better

and more

that he (hould perceive

witli

him, or to

Ufe of Him, than

what end He he

knew

all

profitable

what

God

will

make

that

God

had ever wrought, or would ever work through all the Creatures and how Bleflednefs lieth ;

alone in

any

God, and not

in the Creatures, or in

Works

CHAP. X.

How

25 the perfeft

Men

have no other

Defire than that they

be to the Eternal

Goodnefs what

how

they have

his

loft

may Hand

to a

Man

the Fear of Hell,

;

and

and Hope

of Heaven

CHAP. XI.

How

a righteous

Man

in this pre-

Time is brought into Hell, and there cannot be comforted, and how he is taken out

fent

Ixi

Contents.

Page

of Hell and carried into Heaven, and there cannot be troubled

CHAP. XII.

Touching

which Chrift

left to

that true inward Peace,

His Difciples at the

laft

too foon

CHAP. XIV. is

led

How a Man may caftafide Images

CHAP. XIII.

upwards

three Stages till

Man

by which a

he attaineth true Perfec

tion

CHAP. XV. How all Men are dead in Adam and are made alive again in Chrift, and of true Obedience and Difobedience Telleth us what

CHAP. XVI. and what

CHAP. XVII. felves

the

45 is

the old

Man,

new Man

How we are not

what we have done

to take unto our-

well, but only

what

we have done amifs

CHAP. XVIII.

How

56 the Life of Chrift

the

nobleft and beft Life that ever hath been or

can be, and

dom

how

a carelefs Life of

CHAP. XIX.

How we

falfe

Free

....

the worft Life that can be

cannot come to the true

Light and ChrhTs Life, by

much

or Reading, or by high

natural

Queftioning Skill

and

Reafon, but by truly renouncing ourfelves and all

Things

Contents.

Ixii

Page

CHAP. XX. is

How,

feeing that the Life of Chrift

moft bitter to Nature and

have none of Life, as

How

Man

reft

fometimes the Spirit of alfo the Evil Spirit

may

and have the Maftery over 67

He who

CHAP. XXIII. to

God and

will

fubmit himfelf

be obedient to

ready to bear with all himfelf,

and

dient to

them

all

Things

Him ;

muft be

to wit,

God,

Creatures, and muft be obe

all,

whether he have to

fuffer

or to do

CHAP. XXIV. ful before a

and be

How

that four

Man

can receive divine Truth

Things

poflcfled with the Spirit of

CHAP. XXV.

outward Works, fuch Things ought to be, and doth not con

God, and fometimes him

...

a Friend of Chrift willingly

cern himfelf with the

CHAP. XXII. a

falfe carelefs

his

as muft be and

poflefs

Nature will

Self,

and choofeth a

moft convenient to herfelf

CHAP. XXI. fulfilleth

it,

Of two

are need

God

do fpring the Seed of the and are from Evil Spirit, up two Sifters who love to dwell together. The

one

nefi,

evil Fruits that

called fpiritual Pride

and the other

is falfe,

and Highmindedlawlefs

Freedom

Contents.

Ixiii

Page

CHAP. XXVI. true

Touching Poornefs of Spirit and Humility, and whereby we may difcern the

true and lawful free

Men, whom the Truth

hath made free

CHAP. XXVII. How we Words when he bade us

to take Chrift s

are

forfake all Things and wherein the Union with the Divine Will ;

ftandeth

CHAP. XXVIII.

after a

How,

Divine Will, the inward

Union with the

Man

ftandeth im-

moveable, the while the outward

moved

Man

hither and thither

CHAP. XXIX.

How

Man may

not attain fo

high before Death as not to be moved and touched by outward Things

CHAP.

On what wife we may come to

XXX.

beyond and above all Cuftom, Order, Law, Precepts, and the like

CHAP. XXXI.

How we

until

CHAP. XXXII. perfect

are not to caft off the

Life of Chrift, but pra&ife

walk

diligently,

and

Death

102

How God

a true,

fimple,

Good, and how He

Reafon and

all

Virtues,

higheft and beft, that

moft loved by us

is,

is a Light and a and how what is

God, ought

to be

106

Ixiv

Contents.

How

CHAP. XXXIII.

Love

truly godlike, his

and he loveth beft for

them

made

pure and unmixed,

his 1 1 1

How

CHAP. XXXIV. to that which

that if a

who

;

Man will attain

he muft forfwear his

beft,

own Will and to his own Will Thing he can CHAP. XXXV.

Page is

Creatures, and doth

all

Man

when a

helpeth

helpeth him

Man

to the worft

114

How

there

deep and true

Humility and Poornefs of Spirit in a Man who made a Partaker of the Divine Nature

&quot;

CHAP.

&quot;.

God

but Sin only

nothing is contrary to and what Sin is in Kind

;

.120

and Aft

How

CHAP. XXXVII.

God,

can neither be Grief, Sorrow, nor the

Man who

like, &quot;

but

how

God,

there

Difpleafure,

otherwife in a

made a Partaker of the Divine 123

Nature&quot;

CHAP. XXXVIII. Life

117

How

XXXVI.

How we

are to put

on the

of Chrift from Love, and not for the

fake of Reward, and carelefs

concerning

CHAP. XXXIX.

how we muft never grow

it,

or caft

How God

Cuftom, Meafure, and the

will

off

....

have Order,

like in the

Crea-

126

Ixv

Contents.

Page ture, feeing that

he cannot have them with

Men Law and

out the Creature, and of four forts of

who

are concerned with this Order,

Cuftom

129

CHAP. XL. and

its

A good Account of the Falfe Light

Kind

How

CHAP. XLI.

truly, a Partaker is

he that

to be called,

and

of the Divine Nature,

who

illuminated with the Divine Light, and in

Eternal Love, and how Light and Knowledge are worth nothing without

flamed with

Love

146

CHAP. XLII. A Queftion whether we can know God and not love Him and how there :

are

two kinds of Light and Love,

and a

a true

falfe

150

CHAP. XLIII. Whereby we may know a Man who is made a Partaker of the Divine Nature, and what belongeth unto him and further, ;

what

the token of a Falfe Light and a Falfe

Free-Thinker

CHAP.

XLIV

157

How nothing is contrary to God

but Self-will, and how he who feeketh his own Good for his own fake findrth it no and how a Man of himfelf neither knoweth j

nor can do any good Thing

166

Ixvi

Contents.

tian

life,

Life

Page

How

CHAP XLV.

that where there

Chrift dwelleth, and

a Chrif-

how

(Thrift s

the beft and moft admirable Life that

ever hath been or can be

How

CHAP. XLVI.

170

entire Satisfaction

Reft are to be found in

God

and true

alone, and not

any Creature ; and how he who will be obedient unto God muft alfo be obedient to in

the Creatures with

would

love

CHAP. XLVII. ought to love Sin alfo

all

God, muft

Quietnefs,

love all

Queftion

and he who

Things in One Whether if we

Things, we ought to love

all

176

How we

CHAP. XLVIII.

Things of God can come to a

muft believe certain

Truth beforehand,

true

ere

Knowledge and Ex

perience thereof

CHAP. XLIX. and

Adam

Of fell

178 Self-will,

and how Lucifer

away from God through

Self-

will

179

CHAP. L. dife

172

How

this prefent

Time

a Para-

and Outer Court of Heaven, and how is only one Tree forbidden, that

therein there is,

Self-will

CHAP. LI.

Wherefore

will, feeing that it

God

hath created Self-

fo contrary to

Him

182

Contents.

Page

How

CHAP. LII. Chrift

Ixvii

&quot;

we muft take that Saying of No man cometh unto the Father 195

butbyme&quot;.

CHAP. LIU. Chrift

&quot;

Confidereth that other Saying of

No Man

CHAP. LIV. own,

How

either in

me except me draw him&quot;

can come unto

the Father which hath fent

Man

Things

199

mall not feek his

fpiritual or natural,

God

only ; and how he muft enter in by the right Door, to wit, by

but the Honour of

Chrift, into Eternal life

208

preface* little

33oo&

f&amp;gt;atf&amp;gt;

fpo&en BE rigfjteous

man, ^10

teutonic orner, a of

t!?e

moutl) of a

tlje

teutonic

aimigfjtg anu (Eternal

toife, inrterfiantiing, faithful,

frientit to!?o

IPriefl

aforetime toao of

ann a aKHarfcen in

ortier in jfranfefort:

mucl) preciou0 inficijt into Hibine ciallg teacijet^

Difcern

tfje

ijotn

anu

anD

tije it

tajjerebg toe

map

true anu upright jFrienB0

falfe free=tfrin&er0,

tofjo

are mofl

ful to

tlje

t|je

fjoufe

ttut|) t anil efpe*

of (Sou from tfjofe unrig^teou0 anti

&amp;lt;8oD

Theologia Germanica.

CHAPTER Of that part,

which

perfett

and that which

and how that which

away, when that which

T. is

perfect

and

that which

That which

that which

perfeft

hath comprehended

away.&quot;

perfecl,&quot;

part.&quot; &quot;

come.

come, then that which

&quot;

that which

part Jhall be done is

in part is done

&quot;

mark what

&quot;

PAUL faith, When

Now &quot;

a Being,

and included

Cor.

xiii.

10.

all

who

things

Theologia Germanica. in

Himjelf and His own Subjlance, and with

out

whom, and

whom

Sub/tance, and in

For

Subjlance. things, and

there

whom,

bejide

no true

things have their

all

the Subftance of all

Himjelf unchangeable and

immoveable, and changeth and moveth things

But

elje.

the Imperfect,

&quot;

that which

that which hath

or Jpringeth from the Perfect

;

in its

part,&quot;

all

Jburce in,

jujl as a bright-

nejs or a vijlble appearance floweth out from

the Jim or a candle, and appeareth to be Jbmeor that.

what,

this

ture

and of

;

part,&quot;

fecl

The

none

all

And &quot;

theje

things which are in

the Perfect.

things which are

in part.

part can be appre ;

but the Per

cannot be apprehended, known, or ex-

prejjed fore

aljb the Per-

none of the things which are

hended, known, and exprejQfed fect

called a crea

by any

we do

creature as creature.

not give a

name

There

to the Perfect, for

Theologia Germanica. it is

none of

know

cannot ceive &quot;

creature as creature

nor apprehend

name nor con

it,

it.

Now

when

that which

then that which

But when doth

The

tbefe.

may

be,

in part jhall

come

known,

Perfect

Jay,

felt

be done

when

and

come,

away.&quot;

much

tajled of the

foul.

f_For the lack lieth altogether in us,

not in

it.

and

In like manner the fun lighteth the

whole world, and yet a blind

man

as near to one as another, it

feeth

not

;

but the fault

thereof lieth in the blind man, not in the fun.

And

like as the

fun

may not hide

its

brightnefs,

but mujl give light unto the earth (for heaven indeed draweth

its

fountain), fo alfo

light

and heat from another

God, who

the highejl

willeth not to hide Himfelf from

foever

Good,

any ? where-

findeth a devout foul, that

tho

For

roughly purified from

all

what meafure we put

off the creature, in the

creatures.

Theokgia Germanica.

&amp;lt;

fame meafure are we able

more nor

neither

tor;

to fee anything,

be purified from heat and

enter

light

;

But one might fect

in,

&quot;

creature, but the Jbul

mine eye

Jingle, or elfe

and where

;

and darknefs

cold

cannot be otherwise.]

Jay,

known

cannot be

mujl be

other things

all

mujl needs depart

For

lefs.

on the Crea

to put

Now

Per

Jince the

nor apprehended of any is

how

a creature,

can

known by the jbul?&quot; Anfwer This is why we fay, by the Jbul a s a creature? We mean it is impojjible to the creature in virtue

&quot;

its

which

creature-nature and qualities, that &quot;

&quot;

faith

and

For

&quot;

myfelf.&quot;

whatfoever creature the Perfect Jhall be known, therein creature-nature,

qualities, the

Self and the like, mujl

all

away. St.

This

Paul

come,&quot;

&quot;

(that

the

When is,

lojl

the

and done

meaning of that faying of that which

when

perfect &quot;

known,)

then

Theologia Germanica. that which

in part

qualities, the

&quot;

(to wit, creature-nature,

the Self, the

Mine)

So long

dejpijed and counted for nought.

think

much of

theje things, cleave to

with love, joy, pleajure or

dejire, Jo

maineth the Perfect unknown to

But

might further be

bejide the fayejl it

Perfect there

it,

long re-

Thou

Jayejl,

no Subjlance, yet

not that which hath flowed out

Jbmething bejide

why we

Jay, bejide

no true Subjlance. forth

them

us.

&quot;

Jaid,

again that jbmewhat floweth out from

now

from

will be

from

it, is

it,

it?&quot;

Anjwer

or without

it,

This

there

That which hath flowed

no true Subjlance, and hath

no Subjlance except in the Perfect, but

accident, or a brightnejs, or a vijible appear

ance, which

no Subjlance, and hath no Sub

jlance except in the

fire

whence the brightnejs

flowed forth, Juch as the Jun or a candle.

Theologia Germanica.

CHAP. Of

what Sin

II.

and how we mujl

is,

not take

unto ourfehes any good Thing, feeing that

belongeth unto the true Good alone.

Scripture and the Faith and the

Truth

Jay, Sin

nought

Good and betaketh

the unchangeable the changeable

away from

that

to fay, that

Perfect to

&quot;

part

mark

when

own anything

call

turneth

itjelf.

the creature claimeth for

its

good, juch as Subjlance, Life,

Knowledge, Power, and Jhould

but

itjelf to

that which

and imperfeft, and mojl often

&quot;

Now

the

;

elfe,

away from

that the creature turneth

good, as

that,

or that were

from

it,

if it

in jhort

were

itjelf,

as often as this

whatever

that, or pojflejfed

or that

cometh

proceeded to pajs, the

Theologia Germanica.

What

creature goeth ajlray. elfe, or elfe,

what was

his going ajlray

his,

Jetting

his fall

it is

his

fall.

III.

Fall and going ajlray muji be

elfe

did

Fall was.

Adam

Jame thing? becauje

cauje of his

fell.

Adam I

Jbmething I,

and

his I

to this day.

HAT

his claiming

This

going ajlray, and his

amended as Adam

lojl,

jbmewhat

him

and

CHAP. How Man

up of a claim and

thus

he was

that

and Jbmewhat was due

Mine, the/e were

And

and

but that he claimed for himfelf to be alfo

Jbmewhat, and would have

was

did the devil do

Jay,

do but Jaid,

this

was

ate the apple that it

for his

was becauje of own, and be

Mine, Me, and the

like.

Had

Theologia Germanica.

he eaten Jeven apples, and yet never claimed anything for his own, he would not have fallen

but as Jbon as he called Jbmething his

own, he

fell,

and would have

never touched

Behold

an apple.

and gone a hundred times

Adam

and not

;

all

farther ajlray than

mankind could amend

By whom,

and on what

wije was that healing brought to pajs

man

God

took

Wherefore

manhood upon himjelf and

nature or

was made man, and man was made

aljb

the healing

mujl

Mark

could not without God, and

jhould not without man.

Thus

ajlray.

my fall be amended ? It mujl Adam s fall was healed, and on

the Jelf-Jame wije.

human

his

jhall

be healed as

have

him back from going

or bring

But how

this

he had

a hundred times more often and deeply,

fallen

fall,

fallen if

fall

was brought

be healed.

divine.

to pajs.

cannot do the

work without God, and God may not

or will

Theologia Germanica. not without

God

me,

too,

God

Jbrt that

for if

;

Jhall be accomplijhed,

man

mujl be made

mujl take to himjelf

;

all

me, within and without, Jo that there

be nothing

me which

himjelf

men

all

Jlriveth againjl

Now

or hindereth his work.

were made divine fulfilled in

God

filled

me,

aljb. I

may God

took to

them, and they

him, and

this

work were

wandering

and

fall

would never be amended except

and healing,

that are in the world, or ever

were, and were made man

not

Juch

that

And

can, or

in this

may,

were

ful

bringing back

do nothing

or /hall

of myjelf, but jujl Jlmply yield to God, Jo that

He and

may do

alone I

may

Juffer

divine will. I

all

him and

And

becauje

count myjelf to be &quot;

&quot;

Mine,&quot;

&quot;

things in

all his I

work and

his

but

will not

Jo,

own, and Jay

and the like,

Jo that he cannot do his

me and work,

work

God in

&quot;

I,&quot;

hindered,

alone and

Thfologia Germanica.

without hindrance

going ajlray remain unhealed.

cometh of

this all

for this caufe

;

fall

and

Behold

claiming Jbmewhat for

own.

CHAP. How Man, when for

his

IV.

he claimeth any good Thing

own, falleth, and toucheth God

in his

Honour.

OD Jaith, to

&quot;

will not give

another.&quot;

[

This

to Jay, that praije

glory belong

now,

if I call

were

it,

none but to

any good thing

or of myjelf

anything, or as

my glory much

and honour and

God

had power

But

only.

own, as

or did or

if I

knew

anything were mine or of

me, or belonged to me, or were due

Theologia Germanica. the like,

take unto myjelf Jbmewhat of honour

and glory, and do two fall

evil things

and go ajlray as aforejaid

touch

1 1

God

Secondly,

honour and take unto myjelf

in his

what belongeth

Firjt, I

God

For

only.

that

all

mufl be called good belongeth to none but to the true eternal Goodnejs which

and whojb taketh

again/I

CHAP.

How we come fire,

are

Knowledge, and

ERTAIN to be dejire,

Hereby

only,

God.

take that Saying, that

be without Will,

God

unto him/elf, committeth

unrighteoujhejs and

muft

Wifdom, Love, De-

the like.

men fay

that

we ought

without will, wifdom, love,

knowledge,

and the

not to be underjlood that there

like. is

Theologta Germanic a.

be no knowledge in man, and that to be loved

by him, nor

dejired

nor praifed and honoured great

lofs,

and man were

God

not

and longed

for,

were a

for that

;

like the beajls [and

But

as the brutes that have no reajbn.]

meaneth that man clear

and

knowledge Jhould be Jo

perfect that he Jhould

acknowledge

of a truth [that in himfelf he neither hath nor

can do any good thing, and that none of his

knowledge, wifdom and

art, his will,

love and

good works do come from himjelf, nor are of

man, nor of any

creature, but] that all thefe

are of the eternal

[As Chrijl himfelf faith,

proceed.

me, ye can do &quot;What

nothing.&quot;

St.

as to fay

didjl receive

John

it,

xv.

why

&quot;

nothing.

all

&quot;Without

alfo,

received?&quot;

Now

thou

dojl thou glory as if thou

they

Paul faith

hajl thou that thou hajl not

As much

whom

God, from

Cor.

iv. 7.

Theologia Germanica. hadjl not received that

are

Again he

?&quot;

13 &quot;

faith,

Not

of ourjelves to think

Jufficient

anything as of ourjelves, but our Jufficiency of

God.&quot;

]

Now when

theje things in himjelf,

man duly

perceiveth

he and the creature

fall

behind, and he doth not call any thing his own,

and the

himjelf, the aljb

and the

he taketh this knowledge unto

lejs

perfecl doth

with the

like.

will,

For the

become.

and love and

lejs

dejire,

call theje things

our own, the more perfect and noble and god like

do they become, and the more we think

them our own, the bajer and perfecl

do they become.

Behold on from

us,

refrain

pure and

lejs

and

this jbrt

mujl

cajl all things

Jlrip ourfelves of them

from claiming anything

;

we mujl

for our

When we do this, we jhall have the bejl, 1

2 Cor.

iii.

own.

fullejl,

Theologia Germanica.

and noblejl knowledge that a man can

clearejl

have, and aljb the noblejl and purejl love, will

and

God

alone.

God

dejire

for then theje will

;

It is

had done,

good Jin

knew,

thing, or that

and

known by me,

Jhould aljb

pajs,

it,

that

any

like.

Jhould needs ceaje to

If this call

not mine,

do not know

and the

were,

this is all of

know

not that good thing and that

cannot do

the truth were rightly

nor of me, and that

that

or could perform

were mine,

For

folly.

Now

to myjelf, as if

good

all

better that they Jhould

than the creature

ajcribe anything

much

it,

and

came

anything

own. It is

better that

God,

be known, as far as loved, praijed

even that or

be pojjible to us, and

and honoured, and the

man Jhould

praifeth

or his works, Jhould

like,

and

vainly imagine he loveth

God, than that God Jhould be

I heologia Germanic a.

altogether unpraifed, unloved, unhonoured and

For when the vain imagination

unknown.

and ignorance are turned

into

an underjland-

ing and knowledge of the truth, the claiming

anything

for

our

own

Then

the

that

was, imagined

is,

man

will

&quot;

fays:

and was, of a

truth,

Behold!

was

which

is beft

itfelf.

poor fool

but behold

God!&quot;

CHAP. How that

ceafe

VI.

and

noblejl Jhould alfo be

loved above all Things by us^ merely becaufe is

the beft.

MASTER &quot;

It is

that

fpoken the

of fin that

which

truth.

be the dearejl of

called

all

Boetius

we do

Bejt.&quot;

That which things to us

;

faith,

not love

hath

bejl Jhould

and

our

I heologia

love of

it,

Germanica.

neither helpfulnejs nor unhelpfulnejs,

advantage nor injury, gain nor

lojs,

honour

nor dijhonour, praije nor blame, nor anything

of the kind Jhould be regarded in truth the noblejl

and

be aljb the dearejl of

bejt,

all

other cauje than that

it is

His outward

creatures one as

Good

his life within

life

for

it/elf,

Jliineth

loved,

wherein the Eternal the leajl

good of

when we have

and the

among

manifejleth

one than

mojl known and

the noblejl and bejt.

Good

itjelf

in another.

Good

that creature in which the Eternal

manifejleth

for

better than another, according

the Eternal

worketh more

things, Jhould

things, and that

Hereby may a man order without.

all

but what

;

forth,

and

Now mojl

worketh,

the bejl, and that is

leajl

all creatures.

manifejled

Therefore

do with the creatures and

hold converje with them, and take note of their diverje qualities, the bejl creatures mujl always

Theologia Germanica.

we mujl

be the dearejl to us, and

them, and unite ourfelves tho/e which to

him

to them,

all to

as belonging

and the

like.

Hereby

order our outward man, and

all

that

we mujl ejchew and

from.

But

our inward

and Jpring tajle

cleave to

above

or divine, Juch as wiJHom, truth, kind-

contrary to theje virtues

flee

God

attribute to

nefs, peace, love, jujlice,

Jhall

how

man were

into the Perfecl,

that the Perfect

number

which

imperfecl and

make

a leap

/hould find and

without meafure,

and nobler than

end, better

in part,

all

and the Eternal

above the temporal or perijhable, and the foun tain

and Jburce above

ever flow from feft

and

be as nothing to that

we have

to love that

Thus

it.

in part

all

that floweth or can

that which

would become us.

Jaid mujl

which

imper-

ajfured of this

come

and

tajlelejs

to pa/s if

noblejl, highejl

and

All are

bejl.

Vheologia Germanica.

CHAP. Of

VII.

wherewith

the Eyes of the Spirit

eth into Eternity

one

and

into

look-

Time, and how the

hindered of the other in

Man

its

Working.

remember how

written

and faid that the foul of Chrijl had two the beginning,

eyes, a right

when

and a

left eye.

the jbul of Chrijl

was

created, Jhe fixed her right eye

upon eternity

and the Godhead, and remained

in the full in

tuition

and enjoyment of the Divine Ejjence

and Eternal Perfection

unmoved and

;

and continued thus

undijlurbed by

all

the accidents

and travail, juffering, torment and pain that ever befell the outward man. left all

But with

the

eye Jhe beheld the creature and perceived things therein, and took note of the differ-

/-&amp;lt;&amp;gt;/t

Theologia Germanica.

ence between the creatures, which were better or worfe, nobler or

the outward

Thus

man

meaner ; and thereafter was of Chrijl ordered.

the inner

man

of Chrijl, according to

the right eye of his foul, jlood in the full exercife

of his divine nature, in perfect blejfednefs,

But

joy and eternal peace. and the

left

him

perfect

and

affliction

man

the outward

eye of ChriJVs foul, Jlood with fuffering,

travail

;

and

all

this

tribulation, in

fuch fort

that the inward and right eye remained

moved, unhindered and untouched by

the

travail, fuffering, grief

befell

that

and anguifh that ever

the outward man.

when

Chrijl

all

was bound

hath been faid

to the pillar

fcourged, and when he hung upon the

according

man, or

to the

outward man, yet

crofs,

his inner

foul according to the right eye, Jlood

in as full pojjejfion of divine

nefs as

and

joy and

did after his afcenfion, or as

blejfedit

doth

Theologia Germanic a.

now.

In like manner his outward man, or

was never hindered,

Jbul with the left eye,

dijlurbed or troubled its

by the inward eye

contemplation of the outward things that

belonged to

it.

Now the eyes.

created Jbul of

The

one

man

hath alfo two

the power of feeing into

eternity, the other of feeing into time and the

creatures, of perceiving

each other as

how

aforefaid,

they differ from

of giving

and

life

needful things to the body, and ordering and

governing

for the bejl.

man

of the Jbul of

work

at once

;

But

thefe

cannot both perform their

but

if the Jbul jhall fee

the right eye into eternity, then the

mujl clofe

itfelf and

be as though be

fulfilling

that

is,

creatures

its

two eyes

refrain

were dead. office

with

left

eye

from working, and

For

the left eye

toward outward things

;

holding converfe with time and the ;

then mujl the right eye be hindered

Theologia Germanica. in its

working

that

;

is,

in its contemplation.

Therefore whojbever will have the one mujl let the other

;

for

&quot;

man

can Jerve two

majlers.&quot;

CHAP. How

the Soul

Body,

may

Man,

obtain

VIII. while

Foretafte

yet in the

of eternal

Ble/ednefs.

hath been ajked whether

is yet pojjible for the foul, while it

in the

body, to reach Jo high as to

cajl a

glance into eternity, and receive a fore-

tajle

of eternal

This Jenje.

Jbul

life

and eternal

commonly denied For

;

blejjednejs.

and truly Jo

indeed cannot be Jo long as the

taking heed to the body, and the things

which minijler and appertain

thereto,

and

Theologia Germanic a.

time and the creature, and

difturbed

and

For

the

troubled and dijlracled thereby. Jbul Jhall

to Juch

rife

a Jlate, Jhe mujl be

pure, wholly Jlripped and bare

quite

images, and be entirely Jeparate from

and above

tures,

think this

all

from

tains that

words

in his &quot;

herfelf.

But

pojflible,

Epijlle

crea

all

impojflible

St. Dionyfius

all

Now many

not to be done and

in this present time.

Jaith

find

main

from

his

Timothy, where he

For the beholding of the hidden things

of God, Jhalt thou forjake fenje and the things of the

flejh,

and

all

that the Jenfes can appre

hend, and that reajbn of her bring forth,

and

all

created that reajbn

own powers can

things created and un able to comprehend and

know, and Jhalt take thy Jland upon an

utter

abandonment of thyjelf, and as knowing none of the aforejaid things, and enter into union

with

Him who

is,

and who

above

all

ex-

Theologia Germanica.

iflence

and

all

Now

knowledge.&quot;

not hold this to be pojjible time,

why

Jhould he teach

us in this prejent time to

know

may happen

man

to a

accujtomed to

it,

firjl

often,

prejent

and enjoin it

behoveth you

pojjible,

and

he become Jo

till

[For when a thing

will.

man and

very hard to a

Jeemingly quite impojjible, Jtrength

this

he did

as to be able to look into

eternity whenever he at

that a majler hath Jaid on this paf-

Jage of St. Dionyjius, that

But

and energy

into

it,

Jlrange,

he put

and

all

and his

perjevere

therein, that will afterward

grow

and eajy, which he

thought quite out

of reach, feeing that

any work,

unlejs

flrjl is

may

quite light

of no ufe to begin

be brought to a good

end.]

And

a Jingle one of theje excellent glances

better, worthier, higher

God, than

all

and more pleajlng

that the creature can perform

Theologia Germanica.

as a creature.

[And

hirnfelf in fpirit,

mind entereth above time, jlored in a

all

as foon as a

and with

into the

man

mind of God which

that ever he hath

moment.

turneth

whole heart and

his

And

re-

lojl is

man were

thus a thoujand times in a day, each time a frejh in

and

this

truejl

union would take place

;

and

Jweet and divine work jlandeth the

and

prejent

real

fulleji

time.

thereto, ajketh

found the

For

nothing further, for he hath

Kingdom

Life on earth.]

may be in this who hath attained

union that

Heaven and Eternal

1 heologia Germanic a.

How

it is

better

CHAP.

IX.

and more

profitable for

that he Jhould perceive

him, or

what end

what God will

He will make

Man

do with

Ufe of him,

than if he knew all that God had ever wrought, or

would ever work through

and how

all the Creatures

Blejfedness lieth alone in God,

never

Good which

make a man

Jo long as

long as the

man

all

God

manner of

Himjelf, can

virtuous, good, or happy,

outjide the Jbul is

of a

and goodnejs, and even

virtue

that Eternal

know

Jhould mark and

very truth that

and

Works.

not in the Creatures, or in any

;

[that

is,

holding converje with out

ward things through

his Jenjes

and

reajbn,

and

doth not withdraw into himjelf and learn to

Theologia Germanica.

under/land his

The

own

who and what he

life,

and

true of Jin

evil.

is.]

[For

all

manner of Jin and wickednejs can never make us

long as

evil, Jo

Jo long as

we do

confent to

it.]

it is

outfide of us

not commit

Therefore although

we Jhould

able that

that

is,

or do not give

be good and profit

ajk,

it,

;

and learn and know,

what good and holy men have wrought and Juffered, and how God hath dealt with them, and what he hath wrought

we Jhould

in ourjelves learn

who we

underjland,

own

life

what he

were a thoujand times better that

them, yet

is,

have from

and perceive and

how and what

are,

what God

will

and

us,

truth, thoroughly to art, for

know

us.

onejelf,

the highejl art.

thyjelf well, thou art better

our

doing in us,

and

he will or will not make uje of

and through

what ends [For, of a

above

all

If thou knowejl

and more

praije-

Theologia Germanic a.

worthy before God, than

know

thyfelf,

thou didjl not

but didjl underjland the courfe of

the heavens and of all the planets and jlars,

and the Jtrufture

aljb the virtue of all herbs,

and of

dijpojitions of all beajls, and, in

all

the Jkill of

it is

heaven, faying, that proverb

are

came a voice from

Man, know true,

never Jo good, but Jtaying at

Thus

thyjelf.&quot;]

out were

&quot;

Jtill

all

heaven and on

Jaid, there

&quot;

aljb the nature

Juch matters, hadjl

who

all

For

earth.

mankind,

going

home were much

better.&quot;

Further, ye Jhould learn that eternal blejfednejs lieth in one thing alone, elje.

made

And

Now

that one thing

or that

man

ever

blejjed, that

the Jbul. is

and

or the Jbul

nought is

to be

one thing alone mujl be &quot;

Jbme might ?&quot;

ajk,

answer,

it is

which hath been made good

neither this O good nor that,* which

But what Goodnejs, ;

and yet

can name,

Theologia Germanica.

or perceive or all

good

jhow

needeth not to enter into the

there already, only

Jbul, for

ceived.

When we

we mean

that

Jay we

we Jhould

And now Jmce

it.

tajle

Jinglenejs

One and

any

creatures, but

works.

and

his

feel

it,

In like manner

God

all

For

work of

God and

mujl wait only on

and

fir/I

all

the

God crea

myfelf.

the great works and

won

has ever wrought or Jhall ever

all

things exijl or

in his

through the creatures, or even

himjelf with

and

One, unity and

work, and leave on one Jlde

in or

it,

much and many, but

creature,

tures with their works,

work

Jeek

lieth alone in

Therefore

ders that

unper-

Jhould come unto

In one word, blejfednejs

onenejs.

not in

better than manifoldnejs.

blejjedne/s lieth not in

lieth

and above

all

it is

things.

Moreover,

it,

but

;

God

his goodnejs, Jo far as theje

are done outjlde

of me, can

Theologia Germariica.

make me

never the}

but only in Jo far as

and are done and loved, known,

exijl

and

tajled

blejjed,

within me.

felt

CHAP. X. Haw

the perfett

that they

loji

may be

Hand

his

the

Men

have no other Defire than

the Eternal Goodnefs

Man, and how

they

what have

Fear of Hell, and Hope of Heaven.

1OW

let

mark

Where men

are

enlightened with the true light, they perceive that all which they might dejire or chooje,

nothing to that which

all

creatures, as creatures, ever dejired or choje or

knew. choice,

and

Therefore they renounce

all dejire

and

and commit and commend themjelves

all

things

the

Eternal

Goodne/s.

Nevertheless, there remaineth in them a dejire

Theologia Germanic a.

go forward and get nearer

Goodnefs

that

;

ledge, and

is,

warmer

ajjurance, and

come

love,

his

to a

always that he

for the Jalvation

do not

and more comfortable

man

call this

dejire is not

unto

could Jay

for

And

man.&quot;

&quot;

;

what

he feareth

not enough Jo, and longeth

And

men.

all

Juch

know

good

well that this

of man, but of the Eternal

whatsoever

men

own, nor take

longing their

unto themjelves, for they

;

know

fain be to the Eternal Goodnejs,

own hand

nejs

to a clearer

perfecl obedience and Jubjeclion

Jo that every enlightened

would

to the Eternal

Jhall

Good

no one take

himjelf as his own, feeing that

be-

longeth to the Eternal Goodnejs only.

Moreover, theje men are

dom, becauje they have or hell,

lojl

a Jtate of free

the fear of pain

and the hope of reward or heaven,

but are living in pure Jubmifllon to the Eternal

Goodnejs,

the perfect freedom of fervent

^heologla Germanica.

This mind was

love.

and

aljb in

his

in Chrijl in perfection, in

followers,

But

Jbme more,

a Jbrrow and Jbme le/s. jhame to think that the Eternal Goodnejs is it

ever mojl gracioujly guiding and drawing us,

and we

will not yield to

What

it.

and nobler than true poorness

when

that

none of

it,

tilled

we may have

are well pleafed,

us.

utter lojs

Jpiritual

have

[We

like to

have our

ourjelves a lively tajle

When

and think

this

Jo,

Jlandeth not

[But we are yet a long way

from a perfeft us

will

with good things,] that

pleajure and Jweetnefs.

draw

but are always Jeeking ourjelves,

mouths always

off

Yet

in Jpirit ?

held up before us,

and our own things.

amijs with

better

life.

For when God

Jbmething higher, that

will is,

and forjaking of our own things,

and natural, and withdraweth

comfort and Jweetnejs from us,

faint

his

and

Theologia Germanica.

are troubled, and can in no wife bring our

minds

;

and we forget

holy exercijes,

This

and fancy we are

Goodnejs

For a

God, loveth him or the Eternal

alike, in

in Jweetnejs

negleft

lojl for ever.]

a great error and a bad Jign.

true lover of

report,

God and

and

and the

having and bitterness,

like, for

in not

having,

good or

evil

he Jeeketh alone the

honour of God, and not his own, either Jpiritual or natural things.

iflandeth alike

jeajbns.

how

unjhaken

[Hereby

let

And

therefore he

in all things, at all

every

man

prove himjelf,

he Jlandeth towards God, his Creator and

Lord.]

fheolegia Germanica.

CHAP. XL How

a righteous

Man

in this prefent

Time

brought into Hell, and there cannot be com forted,

and how he

carried into

and

taken out of Hell

Heaven, and there cannot be

troubled.

HRIST S

foul mujl needs defcend

into hell, before

heaven.

man.

So mujl

But mark ye

cometh to

pafs.

afcended

into

alfo the foul of

what manner

this

When a man truly perceiveth

and confidereth himfelf, who and what he and findeth himfelf utterly

and unworthy of

all

vile

is,

and wicked,

the comfort and kindnefs

that he hath ever received from

God,

or from

the creatures, he falleth into fuch a deep abafe-

fheologia Germanica.

34 ment and

defpijing of himjelf, that he thinketh

himjelf unworthy that the earth Jhould bear

him, and

Jeemeth

him reasonable that

all

creatures in heaven and earth Jhould rije

him and avenge their Creator on him, and that and Jhould punijh and torment him

againjl

;

he were unworthy even of

that.

And

jeemeth to him that he Jhall be eternally

and damned, and a in hell, all

too

and that

little

often and againjt

God

this is

many

from

and

to his Jlns

jujl,

[and

which he Jo

ways hath committed

he will not and dare not

ture that

right

And

his Creator.]

or releaje, either

lojl

footjlool to all the devils

compared

in Jo

dejire

God

therefore aljb

any conjblation from any crea

heaven or on earth

willing to be unconjbled

;

but he

and unreleajed, and

he doth not grieve over his condemnation and Jufferings

;

for

they are right and jujt, and not

contrary to God, but according to the will of

tfheohgfa Germanica.

God.

Therefore they are right in his eyes,

and

he hath nothing to Jay again/I them.

Nothing grieveth him but wickednejs trary to

God, and

And

for Jin.

for that cauje

and

guilt

con

grieved

in Jpirit.

what

own

for that is not right

;

and troubled

This

his

meant by

who

true repentance

prefent time

this

entereth into this hell, entereth afterward into the

Kingdom O

of Heaven, and obtaineth a fore-

tajle thereof which excelleth

all

and

the delight

joy which he ever hath had or could have this prejent

whiljl a

him, neither

thus in hell, none

God

written, this Jlate

hath one faid,

die

The

live

writer

may

conjble

nor the creature, as

In hell there

&quot;

But

time from temporal things.

man

no &quot;

it 1

redemption.&quot;

Let

perijh, let

without hope ; from within and

probably alluding to Ps.

xlix. 8.

. :

Germanic a,

tfheologia

from without

am condemned,

let

may be releajed.&quot; Now God hath not forjaken

that

He is laying

but

hell,

the

no one pray

man may

man

His hand upon him, that

not dejire nor regard anything

but the Eternal

Good

know

that that

only, and

Jo noble

and

may come pajfllng

that none can Jearch out or exprejs conjblation and joy, peace,

And

when

then,

Good

nor his

the

made a

man

good, blijs,

and Jatisfa&ion.

neither careth for,

dejireth,

anything but the

alone, and Jeeketh not

himjelf,

things, but the honour of God only,

own

peace,

blijs,

rejl

its

man

the

nor Jeeketh, nor

Eternal

in this

partaker of rejl

and

all

manner of joy, and

Kingdom

conjblation,

henceforth in

the

Heaven. This

ways is

hell

for

who

and

man

this

heaven are two good,

in this prejent time,

truly findeth them.

J~afe

and happy

Theologia Germanica. For

this hell fhall pafs

But Heaven

Aljb

let

nothing

conjble

him

in this hell,

and he cannot be

;

he Jhall ever be releajed or comforted.

But when he ;

away, endure for aye.

fhall

man mark, when he

may

lieve that

him

heaven, nothing can trouble

he believeth aljb that none will ever be

able to offend or trouble him, albeit true, that after this hell

and

Again a

and

releajed,

troubled and

man

left

be comforted

heaven he

after this

this hell

;

may

without confolation.

and

in Juch Jbrt, that

they come

indeed

it is

heaven come about

this

he knoweth not whence

and whether they come

to him, or

depart from him, he can of himjelf do nothing

towards

it.

give nor take

theje things he can neither

away from

nor banijh them, but as

wind bloweth where

the found

that

thereof,&quot;

them

himjelf, bring it

lijleth, is

&quot;

written,

The

and thou hearejl

to Jay, at this time

Theologia Germanica.

38 &quot;

prejent,

but thou knowejl not whence

cometh, nor whither

man

him

other

;

night,

when

Jtates, all

right

as Jafe in hell as in heaven,

and Jo long as a man for

goeth.&quot;

one of theje two

with him, and he

And when

on earth,

it is

poJJIble

to pajs ofttimes from the one into the

nay even within the Jpace of a day and and

the

all

man

without his is

in neither

own

doing.

But

of theje two Jtates

he holdeth convefje with the creature, and

wavereth hither and

thither,

what manner of man he

is.

and knoweth not

Therefore he Jhall

never forget either of them, but lay up the

remembrance of them

in his heart.

I heologia

Germanica.

CHAP.

XII.

Touching that true inward Peace, which Chri/f left

to his

ANY rejl,

Difdples at the

Jay they have no peace nor but Jo

afflictions

know

not

how

Now

them.

lajl.

many

crojjes

and

trials,

and Jbrrows, that they

they Jhall ever get through

who

in truth will perceive

and

take note, percetveth clearly, that true peace

and

lie reft J

were

when

Jo, the

for if

the caje

There

wicked. &quot;^

Evil Spirit aljb would have peace

things go according to his will, [which

nowije &quot;

not in outward things O

;

for

the

prophet declareth

no peace, Jaith

And

therefore

Ifaiah

Ivii.

my God, we mujl

21.

the

conjlder

Theologia Germanic a.

40 and

Jee

what

that peace which Chrijl left to

his dijciples at the lajl, I

peace

leave with you,

[We may

you.&quot;

not

Chrijl did

peace

for his

;

friends

when he

&quot;

Jaid

peace

give unto

perceive that in the/e words

mean a beloved

bodily and outward dijciples,

and followers, have ever

with

all his

Juffered,

from

the beginning, great affliction, perjecution, nay, often martyrdom, as Chrijl himjelf Jaid this

world ye Jhall have

meant that

Chrijl

ever hereafter. the world

Therefore he /aid]

giveth,&quot;

man on

little.

earth

world

for the

deceiveth in her gifts

and performeth

;

But

John

falje,

Moreover there

and

liveth

who may always have

xiv. 27.

for

not as

&quot;

[Jhe promijeth much,

and peace without troubles and

true, inward peace of the

which beginneth here, and endureth

heart,

tribulation.&quot;

&quot;

John

crojjes,

xvi.

33.

rejl

with

a Germanya.

whom there

things always go according to his will is

always Jbmething

turn which

way you

will.

And

are quit of one ajfault, perhaps

Wherefore

place.

;

to be Juffered here, as Jbon as

two come

you

in its

yield thyjelf willingly to

them, and Jeek only that true peace of the heart,

which none can take away from thee,

that thou mayejl overcome all ajjaults.]

Thus

then, Chrijl:

meant that inward peace

which can break through

all ajjaults

and

croj[fes

of opprejjion, JufFering, mijery, humiliation and

what more

man may

there

may

be of the

like, Jo that

be joyful and patient therein, like

the beloved dijciples and followers of Chrijl.

Now

who

will in love give his

whole

dili

gence and might thereto, will verily come to

know

Himjelf, as far as

[Injbmuch that Jhall

peace which

that true eternal it

God

pojjlble to a creature

what was

become fweet, and

;

him

before,

his heart Jhall

remain

bitter to

Ihgologia Germanica.

unmoved under after this life,

all

changes, at

all

times,

and

he jhall attain unto everlajling

peace.]

CHAP. How

Man

may

XIII.

caft afide

AULER faith

&quot;

too foon.

Images

Jbme men

there be

at the prejent time,

who

take leave

of types and Jymbols too Jbon, be fore they injlruftion

have drawn out contained

all

the

truth

and

Hence they

therein.&quot;

are jcarcely or perhaps never able to under1 Jland the truth aright.

Here Luther

[For Juch

Edition has the following

inftead of the remainder of this chapter

mould

God of

at all times give diligent

and

and not

his

&quot;

will

pafTage

therefore

heed to the works of

commandments, movings and admonitions, works or commandments or admonitions

to the

men.&quot;

men

Theologia Germanica. follow no one, and lean unto their Jlandings, and

They would

fledged. in

one flight

his

dejlre

43 own under-

fly before

they are

fain

mount up

heaven

albeit Chrijl did not Jo, for after

;

rejurre&ion, he remained full forty days

with his beloved

made

perfect in a day.

denying himjelf, things for

own

difciples.

God and

will,

one can be

man mujl

begin by

and willingly forjaking

all

Jake, and mujl give

his

all his

natural inclinations, and

Jeparate and cleanfe himjelf thoroughly from

and

all Jlns

evil

humbly take up the Aljb

let

After

ways. crojs

him take and

let

and follow

receive

injtruclion, reproof, counfel

this,

him

Chrijl.

example and

and teaching from

devout and perfect Jervants of God, and not follow his

own

guidance.

Thus

the

work Jhall

be ejlablijhed and come to a good end.

when

man

outleaped

And

hath thus broken looje from and

all

temporal things and creatures,

Theologia Germanica.

44 he

afterwards become perfect in a

may

For he who

contemplation. let

mujt

the other

have the one

will

There

go.

life

no other

way.]

CHAP. XIV. Of three

Stages by which a

till

Man

be ajfured that no one can be

enlightened unlejs he be or purified

and

enlightened. o

ing

;

the purification thirdly,

and

who

aljb,

unlejs he be

Jecondly, the enlighten

[The

purification

are beginning or repent

brought to pajs in a threefold wije;

contrition

fejjion,

;

God

cleanjed

there are three flages

the union.

concerneth thoje ing,

Thus

firjl

Jlripped.

no one can be united with

firjt,

upwards

he attaineth true Perfection.

firft

led

and Jbrrow

for Jin,

by hearty amendment.

full

The

con-

enlighten-

Theologia Germanica.

ing belongeth to Juch as are growing, and aljb

taketh place in three ways

by the

to wit,

ejchewal of Jin, by the practice of virtue and

good works, and by the willing endurance of all

manner of temptation and

The

trials.

union belongeth to Juch as are perfect, and aljb is

in three

brought to pafs

purenejs and Jlnglenejs of

the contemplation of

all

things.]

ways

heart,

to wit,

love,

by and

the Creator of

God,

CHAP. XV. How

all

Men

alive again

and

are dead In in Chri/l,

Adam and

and of

are made

true Obedience

Difobedience.

that in

raifed Chrijl,

was made

alive

Adam

fell

again and

and in

all

Adam,

and died, was

made

that roje fell

alive

up and

and died

Theologia Germanica.

But what was

Chrijt.

that

obedience and dijbbedience. obedience

man

and Me, and

Self,

Jhould take as

little

What

which we

may

nothing but

Behold

and thus nothing

exijl,

all

and if

works.

all his

the creatures for

there then, which

count for Jomewhat

that which

this is

like,

more Jeek or

he did not

Likewije he Jhould count

true

of his

account of himjelf as

were not, and another had done

nothing.

is,

and Mine, and the

that in all things, he Jhould no

regard himjelf, than

jhould Jo

being quit of himjelf, that

Jlarid free, I,

anjwer, true

But what

anjwer, that a

we may

is,

and

anjwer,

call

God.

very obedience in the truth,

will be in a blejfed eternity.

Jought nor thought

of,

There

nor loved,

but the one thing only.

Hereby we may mark what dijobedience is man maketh Jome account of :

to wit, that a

himjelf,

and thinketh that he

is,

and knoweth,

Theologia Germanica.

and can do Jbmewhat, and Jeeketh himjelf and

own

his

ends in the things around him, and

hath regard to and loveth himjelf, and the

Man

created for true obedience, and

of right to render

and died

ence

fell

lived in Chriji.

was

Adam, and

Yea,

Chrijl s

nothing God.&quot;

elfe

but

no man &quot;

And

God.

Jo utterly bereft of Self,

all creatures, as

like.

bound obedi

this

roje again

human

and

nature

and apart from

ever was, and

was

a houje and habitation of

Neither of that in him which belonged O

God, nor of that which was a

living

human

nature and a habitation of God, did he, as man,

claim any thing for his own. nature did not even take unto

undone his

the

God

was, nor any thing

Jame Godhead

willed, or did or left

human

itjelf

head, whoje dwelling that this

His human

him, nor yet any thing of

all that

nature did or Juffered; but in Chrijl

nature there was no claiming of any

Theologia Germanic a.

thing, nor Jeeking nor dejire, faving that

what

was due might be

God

rendered

the

head, and he did not call this very dejire his

own.

matter no more can be Jaid or

this

written here, for

unjpeakable, and was

never yet and never will be fully uttered it

;

for

can neither be Jpoken nor written but by

Him who God

Himjelf,

and knows

who

its

can do

ground all

;

that

is,

things well.

CHAP. XVI. Telleth us

what

the

the old

Man, and what

GAIN, when we man and

the

mark what

Adam

old

man

the

Me, and

Chrijl

new Man. read

of the old

new man we mujl

that

meaneth.

and dijbbedience, the

fo forth.

But

the

The Self,

new man

and true obedience, [a giving up and

Theologia Germanicd.

denying onejelf of

all

Jeeking the honour of

And when

temporal things, and

God

alone in all things.]

dying and perijhing and the

are Jpoken of,

meaneth that the old man and not jeek

Jhould be dejlroyed,

its

either in Jpiritual or in natural things.

where

brought about

there the

light,

this

manner,

new man

is,

clingeth

that

to earthly pleasures,

whatever

man

and thinketh much

man it

himfelf, be,

to be

man Jhould

the Self,

thereof in man, to which he

and on which he

content,

be the

For

born again.

conjblations, joys, appetites, the all

own

a true divine

hath been jaid that

die unto himjelf [that

and

yet leaning with of.

Whether

any other

mujl depart and

creature,

die, if the

brought aright to another mind,

according to the truth.]

Thereunto doth &quot;

Put

St.

Paul exhort

us, faying

off concerning the former conversation

1 heologia

the old man, which deceitful lujls

Germanic a. corrupt according to the

new man, which

the

after

righteoujhejs and true

who

liveth to

and

called

though he of his

may he

created in

Now

the old man,

holinejs.&quot;

Adam

and

;

give diligence to the ordering is

the child and brother

jlill

But he who

humble obedience and Chrijl, he

is 1

truly a child of

of the Evil Spirit.

God

himjelf after

life,

and that ye put on

is,

in like

the

liveth in

new man which

manner, the brother

of Chrijl and the child of God.

Behold

new man

where the old man dieth and the born, there

which Chrijl

&quot;

Jaith,

that Jecond birth of

Except a man be born

again, he cannot enter into the God.&quot;

Adam

kingdom of

Likewije St. Paul Jaith; all die,

Ephefians

iv.

&quot;As

even Jo in Chrijl Jhall

zz. 24.

John

iii.

all

Theologia Germanica.

made

That

alive.&quot;

Adam

pride,

lujl

to Jay, all

of the

who

and

flejh,

dijbbedience, are dead in foul, and never will

made

or can be

this cauje, Jo

child,

who he

long as a

not with

who

Whence

againjl

man

without God.

And

alive but in Chrijl.

me.&quot;

liveth.

dead before God.

Adam

children

But he who Jlandeth

God.

Jin lieth

Now

with Chrijl in perfeft obedience, he

God and

for

or his &quot;

againjl

God,

Adam

Chrijl Jaith,

followeth that all

are dead before

with

hath been faid already,

the turning

away

of the creature

from the Creator, which agreeth with what we

have now

Jaid.

For he who Jin

in dijbbedience is in Jin,

and

can never be atoned for or healed but by

returning to

God, and

Cor. xv. 22.

this

brought to pajs

Matt.

xii.

30.

Theologia Germanica.

by humble obedience.

For Jo long

as a

man

continueth in dijbbedience, his Jin can never

be blotted out availeth this.

him do what he

let

will, it

Let us be ajfured of

For dijbbedience

man

all

;

him nothing.

But when

itfelf Jin.

entereth into the obedience of the faith,

healed,

and not

and blotted out and forgiven, Injbmuch that

elje.

himjelf could

come

into

true

the Evil Spirit

obedience,

would become an angel again, and

all his Jin

and wickednejs would be healed and blotted out and forgiven

at once.

into dijbbedience, he

evil Jpirit

If then

were

wholly and purely

human

quite without Jin, Chrijl,

could an angel

fall

would Jlraightway become

although he did nothing afrejh. poJJIble

nounce himjelf and

did in his

And

all

for a

man

things, and

to re

to live as

in true obedience, as Chrijl

nature, Juch a

man were

and were one thing with

and the fame by grace which Chrijl

Theologia Germanic a.

was by So

aljb

But

nature.

&quot;

it is

But be

Jaid

that as

that the nearer

the lejs

the more

may,

we Jin.

all

In brief

Jinful or

;

Jin

the

is,

God

Now, dience,

For

if it

there

were

certain

;

whether a

all

;

are,

man be

bad, worfe, or

Javed before

God

;

it all

Therefore

more of Self and Me, the

is,

Jelf-Jeeking

increaje in

mankind abode

likewije

and

the

Jelfijh-

man, the more doth God

Himjelf,

if all

the more the Self, the

the Mine, that

nejs abate in a

that

and wickednefs.

hath been Jaid

Me,

much

matter of obedience.

hath been Jaid

more of

none without Jin.&quot;

are to perfect obedience,

good, better, or bejl of worjl of

this

and the farther from

Jin,

lieth in this

Jaid this cannot be.

it is

there

him. in

true

obe

would be no grief nor Jbrrow. Jo, all

men would be

at one,

none would vex or harm another; Jo none would lead a

life

and aljb,

do any deed contrary

Tkeologia Germanica.

54 to

God

Jbrrow

Whence

will.

then Jhould grief or

But now

arije ?

alas

all

men, nay

the whole world lieth in dijbbedience

Now

were a man Jim ply and wholly obedient as were to him a

Chrijl was, all dijbbedience

But though

Jharp and bitter pain.

all

men

were againjl him, they could neither Jhake nor trouble him, for while in this obedience a

were one with God, and

man

God Himjelf were

[one with] the man.

Behold now

all

dijbbedience

God, and nothing is

contrary to

In truth, no

elje.

God

Thing

no creature nor creature

;

work, nor any thing that we can name or think of

Him, man.

contrary to

God

or dijpleajing to

but only dijbbedience and the dijbbedient In Jhort,

and good

bedient man. hateful to

God

all

that

s eyes,

But he

God and

is,

well-pleajing

Javing only the dijb

Jo dijpleajing

grieveth

Him

and

Jo /ore, that

I heologia if it

were

poJJIble for

Germanic a.

human

nature to die a

hundred deaths, God would willingly juffer them all for

one dijbbedient man, that

He might

Jlay

dijbbedience in him, and that obedience might

be born again. D

Behold

no man

albeit

may be

Jo Jingle

and

perfect in this obedience as Chrijl was, yet poj(}ible to

every

man

approach Jo near

thereunto as to be rightly called godlike, and &quot;

a partaker of the divine

nearer a

man cometh

nature.&quot;

And

the

thereunto, and the more

godlike and divine he becometh, the more he

hateth nejs,

all

dijbbedience, Jin, evil

and unrighteouf-

and the worje they grieve him.

Dijbbedi

ence and Jin are the fame thing, for there Jin

but dijbbedience, and what

obedience to

all Jin.

Therefore

done of all

dij~-

we have

keep ourfelves from dijbbedience.

2 Peter

T heologia

Germanica.

CHAP. XVII.

How we

are not

take unto ourfelves

have done well, but

only

what we

what we have

done

amifs.

EHOLD

now it

reported there be

Jbme who vainly think and Jay that they are jb wholly dead to Jelf and quit of Jlate

it,

as to have reached and abide in a

where they

by nothing,

juffer

nothing and are moved

jujl as if all

men were

living in

obedience, or as if there were no creatures.

And

thus they profefs to continue always in an

even temper of mind, Jb that nothing cometh amifs to them, howjbever things or Jb, all

Nay

ill.

but as

verily

we have

then,

cannot be.

well

the matter Jlandeth not

Jaid.

men were brought

fall out,

might be thus,

into obedience

;

but until

Theologia Germanica.

But

be ajked

may

Jeparate from

Are not we

all things,

and neither

unto ourjelves evil nor good Jhall

take

goodnefs

unto

to be

to take

anjwer, no one for

himjelf,

God and His

belongeth to

that

goodnejs only

;

but thanks be unto the man, and everlajling

reward and bkflmgs, who

fit

and ready

be a dwelling and tabernacle of the Eternal

Goodnejs and Godhead, wherein exert his power, and will and

But

hindrance. for Jin,

any now

refufing to take

and laying the

himjelf,

Evil Spirit, and thus quite pure

Adam

what

guilt thereof

make

evil

;

when each

upon the

firjl

written,

Therefore

laid the guilt

no right at &quot;there

Jay

;

unto

himjelf out to be

and innocent (as our

other), he hath is

will excuje himjelf

and Eve did while they were

paradije

God may

work without

all to

parents r } et

upon the this

none without

;

for

Jin.&quot;

reproach, Jhame, lojs, woe,

Theologia Germanica.

and eternal damnation be fit

to the

man who

and ready and willing that the Evil

and falsehood,

lies

and

all

Spirit

untruthfulnejs,

wickednejs and other evil things Jhould have their will

and pleajure, word and work

and make him

their houfe

CHAP. How

XVIII. is

the nobleft

carelefs

Life of falfe Freedom

worft Life that can

truth

we ought is

of Chrijl, and yet

felfijhnejs the bitterejl life.

and freedom

the

know and

life

and good and well plea/ing life

be.

believe that there

nejs

and

Life that ever hath been or can be, and

how a

as the

him,

and habitation.

that the Life of Chrtft

heft

it is

Jo noble to

God,

to nature

life

and

of carelejf-

nature and the Self

Theologia Germanica.

and the Me, the Jweetejl and pleajantejt but

it is

not the bejl

become the

;

and

But though

worjl.

be the mojl bitter of preferred above this

There

power it is

all.

Hereby

Jhall ye

One

true

&quot;when

come, then that which away.&quot;

that which

Whole

Thus

to the Perfect.

up when the Whole that Good is known,

be done

and imperfecl,

wije all knowledge of the parts

and loved

perfedl

St.

the fragments, and

all

in part

nought compared

for

he meaneth, that the

this

which

mark

which

in part Jhall

and Perfect excelleth all

Good, and that

neither this nor that, but that of

yet

life

Chrijl

an inward Jight which hath

to perceive the

Paul Jaith;

that

all,

life,

Jbme men may

known

;

like-

Jwallowed

and where

cannot but be longed

Jo greatly, that all other love

Cor.

xiii.

10.

Theologia Germanic a.

man

wherewith the

hath loved himfelf and

And

other things, fadeth away. Jight likewije in

all

perceiveth what

and loveth

things,

Good, and only Behold the is

man

for the

and

and endureth

noblejl

one true

in the

this

inward

fight, JO

and the

this perfect

and

life,

s life

and therefore the

and he willingly accepteth

pleafe or offend nature or other

men, whether he

like or dijlike like.

true

And

Good

find

it,

fweet

therefore wherever

known, there

aljb

of Chrijl mujl be led, until the death

And

of the body. otherwise

wife, lieth, is

and noblejl

without a quejlion or a com

it,

plaint, whether

life

bejl

Jake of that true Good.

where there

mojl to be preferred,

the

that inward

perceiveth of a truth, that Chrijl

the bejl

or bitter

not, of

who

deceived, and he

and

him

vainly thinketh

who

what man the

the true

Good and

will nevermore be known.

faith other-

life

of Chrijl

eternal

Truth

Theologia Germanica.

CHAP. XIX. How we

cannot come

the

Light and

true

Chriffs Life, by much ^ueftloning or ing, or by high natural Skill

by truly renouncing ourfelves

and Reafon, but

and

all

Things.

no one Juppoje, that we

attain to this true light

knowledge, or

much

Read

may

and perfect

of Chrijl, by

life

by reading

and Jludy, nor yet by high

Jkill

and great

Jo long as a

man

taketh ac

quejlioning, or

Yea,

learning.

by hearjay,

count of anything which it

whether

this or that,

be himjelf, or any other creature

;

or doeth

anything, or frameth a purpoje, for the Jake of his

own

likings or defires, or opinions, or ends,

he cometh not unto the

life

of Chrijl. This hath

Chrijl himjelf declared, for he faith

man

will

come

after

me,

let

&quot;If

him deny

any

himjelf,

I heologia

and take up

his crojs,

Germanica. 1

and follow

&quot;

me.&quot;

that taketh not his crojs, and followeth after

me,

not worthy of

and

me.&quot;

not his

father

children,

and brethren and

own

life

alfo,

meaneth

thus

&quot;

hate

and wife, and

mother,

he cannot be &quot;

And

Jijlers,

yea, and his

3 dijciple.&quot;

who doth

not forjake

and part with every thing, can never know eternal truth, nor attain unto

though

this

the

But

Jo long as a

elements

(and above

And

life.&quot;

had never been declared unto

yet the truth herfelf Jayeth truth.

my for

it,

man

and fragments

all

to hirnfelf),

it is

unto

clingeth

us,

Jo of a

this

world

and holdeth con-

verje with them, and maketh great account of

them, he ceiveth

what

deceived and blinded, and peris

good no further than as

Matt. xvi. 24. 3

Luke

Matt.

xiv. 26.

x. 38.

T heologia

Germanica.

mojt convenient and pleajant to himjelf and profitable to his to

own

Theje he holdeth

ends.

be the highejl good and loveth above

all.

f_Thus he never cometh to the truth.]

CHAP. XX. How,

feeing that the Life of Ghrift

bitter

Nature and

have none of Life, as

and

it,

Self,

choofeth

mojl convenient

OW, Jlnce way

the

life

mojl

Nature will

a falfe

carelefs

to her.

of Chrijl

mojl bitter to nature

every

and the

Me (for in the true life the Me and nature mujl

Self and the

of Chrijl, the Self and be

forfaken and

therefore, in

it,

folly,

lojl,

and

die

altogether),

each of us, nature hath a horror

and thinketh and grajpeth

evil

and unjujl and a

after juch a life as Jhall be

Theologia Germanic a.

mojt comfortable and pleajant to herjelf, and

and believeth

Jaith,

Juch a is

life is

to that,

her

Now,

the bejl pojjlble.

Jo comfortable

free, carelefs

aljb in her blindnejs, that

and pleajant of

way

life,

therefore Jhe clingeth

and taketh enjoyment

in herjelf

own powers, and looketh only

peace and comfort and the

happeneth mojl of

nothing

to nature, as a

like.

and

to her

own

And

this

where there are high

all,

natural gifts of reajbn, for that Jbareth upwards in its lajl

own

light

and by

cometh to think

Light, and giveth thus

deceived in

people along with

its

it,

till

itjelf the true Eternal

itjelf itjelf,

own power,

out as Juch, and

and deceiveth other

who know no

aljb are thereunto inclined.

better,

and

Theologia Germanica.

CHAP. XXI. How

a Friend of Chrift willingly fulfilleth by

outward Works, fuch Things as muft

his

and ought with the

to be,

doth not concern himfelf

reft.

OW,

power

and

Jtate

may be ajked, what is of a man who followeth

true

Light to the utmojl of his

anjwer truly,

declared aright, for he

who

is,

utter

it,

knoweth for

indeed

unjpeakable.

him who would know diligence that he

;

may

it,*

the the

never be

will

not juch a man,

know

can neither underjtand nor

who

it,

and he

but he cannot

Therefore give O

enter therein

his ;

let

whole

then will

he fee and find what hath never been uttered

by man

man

s lips.

However,

believe that Juch a

hath liberty as to his outward walk and

TKfoiogia Germanica.

what

conversation, Jo long as they conjljl with

mujl be or ought to be

man maketh

oftentimes a

mujl-be

and ought-to-be

The which man

not

may

with what he merely willeth to be.

conjljl

But

but they

;

may

moved by

to himjelf

many

which are

falje.

when a

Jee hereby, that

his pride or covetoufnejs or

other evil dijpojltions, to do or leave undone

anything, he ofttimes faith, Jo,

and ought

or held

to be

Jo.&quot;

men

body, he Jaith,

ought to be

mujl needs be he

s eyes, or

driven to,

&quot;

but Jiich as

love, friend-

mujl needs be

Yet behold,

Jo.&quot;

Had we

dejire to

and appetites of

Jhip, enmity, or the lujls

falje.

back from anything by the

find favour in

&quot;

no mujl-be

God and

the

that

and

Jo, is

his

utterly

nor ought-to-

Truth jhow

us,

forjboth, to order

to, we jhould have lejs, and do than now [for we

make

much

and conjlrain us

to ourjelves

;

dijquietude and

diffi-

Theologia Germanica.

culty

which we might well be Jpared and

raijed above.]

CHAP. XXII. How fometimes alfo

the

the Spirit

of God, and fometimes

Evil Spirit may

poffefs

Man

and

have the majiery over him.

written

that

fometimes

the

Devil and his

Jpirit

do Jo enter

into

and

man, that he knoweth

pojjefs a

not what he doeth and leaveth undone, and

hath no power over Spirit

hirnfelf,

hath the majiery over him, and doeth

and leaveth undone

in,

and with, and through,

and by the man what he Jenje that all the world JeJJed

but the Evil

will. is

It is true in

jubjecl to

with the Evil Spirit, that

faljehood,

and other vices and

is,

evil

and pofwith

ways

;

lies,

this

1 heologia

Germanica.

cometh of the Evil

alfo

Spirit,

but in a dif

ferent Jenje.

Now,

man who

Spirit of

by the

pojjejjed

Jhould be in like manner Jo that he

God,

know what he doeth

Jhould not

or leaveth

undone, and have no power over himjelf, but the will and Spirit of

God

Jhould have the

majlery over him, and work, and do, and leave undone with him and by him, what and as

God would

;

whom

Paul

are led

St.

by the 1

God,&quot;

but under &quot;

For

it is

man were

Juch a

&quot;

Jaith

Spirit of

and they 2 grace,&quot;

&quot;

God

For as many as

they are the Jons

are not under the law

and

whom

Chrifl Jaith

not ye that Jpeak, but the Spirit of

your Father which Jpeaketh

But

one of thoje

fear that for one

Romans

who

viii.

14, 3

Matthew

3 you.&quot;

Romans

x. 20.

truly pof-

vi.

14.

Theologia Germanica.

fejfed

with the

Spirit of

69 are

there

God,

hundred thoufand or an innumerable multitude pojfejjed with the

cauje

men have more

and the

that he

it is,

hath been Jaid by theje

and

fully Jifted, proved,

Now men wrought

&quot;

Jay,

work, and in

Self.&quot;

for this

&quot;

But by

me,&quot;

Jet forth.

no wife prepared it

cannot be

find

an excuje,

therefore

and thus they

Jo that they neither are ready nor to be Jo.

Spirit.

words, the matter hath been more

many

this

the

utter all that

many words

Jlmply and wholly bereft of

for

Evil

the

an Evil

Behold one or two words can

theje

be-

belong to the Evil Spirit,

like, all

and therefore

likenejs

For the Self, the

God.

Spirit than to

This

Evil Spirit.

And

truly there

but themjelves.

For

in the

way

no one to blame if

man were

looking and Jlriving after nothing but to find a preparation in

all

things,

and diligently gave

Theologta Germanica.

whole mind to fee how he might become

his

prepared for

God

God would

giveth as

and love pouring

verily

;

much

well prepare him,

care

to the preparing of a in

and earnejlnefs

man,

when

of His Spirit

as to the

man

the

prepared.

Yet

there be certain &quot;

faying

is,

to learn

not, four things are

mojl needful of

means thereunto,

an art which thou knowejl needful.&quot;

all is, a

this

be learned.

The

firfl

great dejire and

gence and conjlant endeavour

And where

as the

and dili

to learn the art.

wanting, the art will never

fecond

by which thou mayejt

is,

a copy or enfample

The

learn.

third

give earnejl heed to the majler, and watch

how all

he worketh, and to be obedient to him

things, and

The

fourth

trujl

to put

him and follow him.

thy

own hand

See note, p. 75.

to the

Iheologia Germanica. work, and praclije

with

where one of theje four

with

indujlry.

this preparation.

conjlant,

perjevering dejire towards

will aljb

jeek and find

thereunto, or

all

and

therefore findeth not,

ever unprepared.

profitable to

earnejtnejs

it.

and

jeeketh not, and

and therefore remaineth

And

taineth unto that end.

that

dejire,

his end,

that appertaineth

Jerviceable and

But he who hath not diligence, love

like-

thorough diligence and

firjl,

is,

For he who

hath the

that

But

wanting, the art

and majlered.

will never be learned

wije

all

therefore he never at-

Germanic a.

TJieofygia

CHAP. XXIII. He who

will fubmit

obedient all

himfelf

be ready to bear

Him, muft

Things;

whether he have

HERE

with

God, himfelf, and all

wit,

and muft

Creatures,

God and

be obedient to them all,

fuffer or

be jbme

to do.

who

talk of other

ways and preparations

to this end,

and jay we mujl

under

lie Jlill

God

hand, and be obedient and rejlgned and Jubmit to

Him.

This

perfected in a

true

;

man who

for all this

would be

Jhould attain to the

uttermojl that can be reached in this prejent time. lie Jlill

But

under

aljb to be

man ought and is willing to God s hand, he mujl and ought

jlill

under

come from God,

all

things, whether they

himfelf,

the creatures,

Theologia Germanica.

And

nothing excepted. obedient, rejigned

and ought

who would be

and JubmiJJive

God, mujl

be aljb rejigned, obedient and

jubmijjive to all things, in a Jpirit of yielding,

and not of

rejijlance,

and take them

in Jilence,

on the hidden foundations of

rejling

and having a

enableth him to

take

all

and whatever

willingly,

his Jbul,

Jecret inward patience,

that

chances or crojjes

befalleth, neither to

nor dejlre any redrejs, or deliverance,

call for

or rejijlance, or revenge, but always in a loving, Jincere humility to cry, for

they

know not what

Behold which

tion for

this

Bejt,

&quot;

Father, forgive them,

they do

were a good path to that

and a noble and

the farthejl goal

reach in this prejent time, life

!&quot;

blejjed prepara

which a man

This

of Chrijl, for he walked

may

the lovely

in the aforejaid

paths perfectly and wholly unto the end of his bodily

life

earth.

Therefore there

Theologia Germanica.

other and better

joyful

life

or preparation to

way

of Jejus Chriji, than this Jame courje,

much

of what belongeth thereunto

and

to exercife

may

be.

And

onejelf therein,

have already Jaid Jbmewhat

all

nay,

;

have here or eljewhere Jaid and written,

way is,

means

to that end.

knoweth no man

who would know

But what

to declare.

it,

But

that is

life

after that

of Jejus Chrijl

;

but a

the end let

him

counjel and

take the right path thereunto, which

humble

the

[let

him

the

Jtrive

with unwearied perfeverance, and Jo,

without doubt, he Jhall come to that end which

endureth for ever. the -end Jhall be

&quot;

For he that endureth 1

Javed.&quot;]

Matt.

x. 22.

Theologia Germanica.

CHAP. XXIV.

How

Man

that four Things are needful before a

can receive divine Truth and be poffeffed with the Spirit of God. 1

OREOVER ways

bejides to wit,

God and man

The

heading of to

latter half

its

thoje

are

of Chrijl, of:

jhould be wholly

can be Jaid of a truth, that are

this

xxii.

This cometh

one.

Chapter appears to have no

contents, while

of Chap.

other

yet

we have jpoken

God and man

that

united, Jo that

relation

there

to the lovely life

(p.

70),

perfeftly

fuits

the

which has nothing

it in the heading of that chapter. As however the heading of Chapter xxiv. is common both to the Wurtzburg MS. and Luther s editions, the

correfponding to

tranflator has pofition.

no option but

to retain

its

prefent

Theologia Germanica.

Where

pafs on this wife.

that true perfect

reigneth, Jo

man

perfecl

place to

yet the

are at one,

man

and

too,

and

without any

and man

this

manhood,

Jo giveth

and

there

fame unity worketh undone

and Me, and Mine, and the

Chrijl,

and nowhere

feeing that here there

Now,

doeth and leaveth

behold, there

;

Truth always God and true

God, that God Himfelf

continually,

the

Jo there

true

elfe.

perfect

a perfeft perceiving and

feeling of pleajure

and pain, liking and

dif-

liking, fweetnefs andbitternefs,joy and Jbrrow,

and

all

that can be perceived and felt within

and without.

And

made man, he

feeing that

God

alfo able to perceive

here

and

feel

love and hatred, evil and good and the like.

man who

note of

and

all

not God, feeleth and taketh

that giveth

pierceth

him

what offendeth him

him pleafure and

to the ;

heart, it

alfo

pain,

efpecially

when God

Theologia Germanica.

God

and man are one, and yet there everything

man becometh

nought, and

man, and a jbrrow hold true of

God

every

this

mujl

and

as a bodily

long

contrary to

And

to him.

that

;

Jince there

alone

with that which

is it

felt

And

God

man

the

perceived and

God and man.

contrary to

thing, Jo

Jubjlantial life endureth.

Furthermore, mark ye, that the one Being in

whom God and man of himjelf and of

free

ever

man

for

him

in s,

property of

there for

the

God

all

are united, jlandeth

and what

things,

God

creature

Jake and not

For

to be without

this

and

the

that,

and without Self and Me, and without equal or fellow

;

but

it is

the nature and property of

the creature to Jeek itfelf and

and

this

that

its

and

that, here

its

and there

doeth and leaveth undone

own advantage and

profit.

own ;

things,

and

in all

its dejlre is

Now

where

Theologia Germanica.

a creature or a

man

forjaketh and cometh out

own

of himjelf and his

entereth in with His own, that

God

there

things,

with

is,

Him

jelf.

CHAP. XXV. Of

two evil Fruits that do fyring up from the

Seed of the Evil Spirit, and are two Sifters

who

love to

Pride

fpiritual

The

dwell together.

and

one

called

Highmindednefs t

the

other isfalfe, lawlefs Freedom.

OW,

after that

in all the

the therein,

not

ways

truth,

and

Jparing

his

man

hath walked

him unto

that lead

himjelf

exercijed

labour

;

now, as

often

and as long D as he dreameth that

work

altogether

finijhed,

and

his

this

time quite dead to the world, and come

out

from Self and given up to

behold

the

God

alone,

Devil cometh and Jbweth his

^heologia Germanica.

feed

man

the

Jpring two

fruits;

or pride, the other

Theje are two

Now,

puffeth

Jijlers

till

this

J~eed

Jpiritual fulnejs

falje, lawlejs

who

beginneth on

up the man,

From

heart.

the one

freedom.

love to be together.

this

wije

the Devil

he thinketh himjelf to

have climbed the topmojl pinnacle, and to have

come

near to heaven, that he no longer

needeth Scripture, nor teaching, nor this nor that, but

altogether raijed above any need.

Whereupon Jatisfaftion

with himjelf, and then

that he Jaith or thinketh

above

all

other men,

more than any one is

certainly jujt

the lord and

that

all

&quot;

and

peace it

followeth

Yea, now

and know and under/land in the

world

;

therefore

and reajbnable that

commander of

creatures,

Jhould Jerve

And

a falje

there arijeth

and

me and

Jhould be

all creatures,

ejpecially

all

be Jubjeff unto

and

men, me.&quot;

then he Jeeketh and dejireth the Jame,

T heologia Germanic a.

8o and taketh cially

gladly from

all creatures,

ejpe-

men, and thinketh him/elf well worthy

and that

all this,

men

his due,

were the bea/ts of the

as if they

and thinketh himjelf worthy of tereth

profit,

or joy,

his

and looketh

body and or

all

that

field, minij&quot;-

and nature,

life

pleasure, or even pajlime

and amujement, and he Jeeketh and taketh

And what

wherever he findeth opportunity. ever

him

all

done or can be done too

little

for

and too poor,

him, Jeemeth

for

he thinketh

himjelf worthy of Jlill more and greater honour

And

than can be rendered to him.

men who even

derers,

Jerve him and

all

the

they be downright thieves and mur

he Jaith nevertheless, that they have

faithful, noble hearts,

faithfulnejs

And Juch men Jeeketh

are JubjeS to him,

them

and have great love and

the truth and are praijed

and

poor men.

by him, and he

followeth

after

them

Theologia Germanica.

wherever

But he who doth not

they be.

the will

order himjelf according to

high-minded men, nor is

not

after

Jbught

Jubjecl unto them,

by them,

blamed and Jpoken

likely

of theje

ill

of,

nay,

even though

And

he were as holy as St. Peter himjelf. Jeeing

that

thinketh

proud and puffed-up

this

that

Jhe

needeth

ture, nor injlruffion, nor

therefore Jhe giveth order, laws

neither

Jpirit

Scrip

anything of the kind,

no heed to the admonitions,

and precepts of the holy Chriflian

Church, nor to the Sacraments, but mocketh at

them and

at all

theje ordinances

Hereby we may Jljlers

men who walk

and hold them

according Q to in reverence.

plainly Jee that thoje

two

dwell together.

Moreover

Jince this Jheer

know and underjland more

pride thinketh to

than

therefore Jhe choojeth to prate

other men, and

would

fain

all

men bejides,

more than

all

have her opinions

Theologia Germanica.

and Jpeeches to be alone regarded and to,

and counteth

be wrong, and holdeth

liflened

that others think and Jay

all

derifion as

folly.

CHAP. XXVI. Touching Poornefs of Spirit and true Humility

and whereby we may lawful free

Men whom

difcern the

the

true

and

Truth hath made

free.

UT is

quite otherwise where there

poornejs

humility

;

and

Jpirit, is

and

Jo becauje

true it

found and known of a truth that a man, of himjelf and his

own power,

nothing, can do and

only infirmity and the all

man

evil.

nothing, hath

capable of nothing but

Hence followeth

findeth himjelf altogether

that

unworthy of

that hath been or ever will be done for him,

I heologia Germanica. by God

or the creatures,

debtor to

God and

God for,

and that he

Jlead, both to bear with,

and to Jerve them.

And

and

to labour

therefore he doth

own

rights,

but from the humility of his heart he It

and reasonable that

jujl

creatures Jhould be again/I right over me,

aljb to all the creatures in

not in any wije Jland up for his

&quot;

and

faith,

God and

all

me, and have a

me, and that

Jhould

not be against any one, nor have a right to

Hence

folio we th

that the

any

thing.&quot;

man

doth not and will not crave or beg for

from

either

any thing,

God

or the creatures,

beyond mere needful things, and

for thoje

only

with Jhamefacednefs, as a favour and not as a right.

gratify

And his

body

beyond what Jhould help necejjlty,

will

not

minijler

unto

any of his natural dejires,

needful, nor allow that

or ferve

him except

and then always

any

caje of

in trembling

;

for

Germanica.

tfheologia

he hath no right to any thing and therefore he

thinketh himjelf unworthy of any thing. his

likewije all

and works jeem and a

own

dijcourje,

to this

man a

ways, words

thing of nought

Therefore he Jpeaketh

folly.

doth not take upon himjelf to

little,

and

admonijh or

rebuke any, unlejs he be conjlrained thereto

by love

even then he doth

may

in fear,

and Jo

little

be.

Moreover, when a

humble

how

jelves,

and inclined

that all

account

man

hath

this

poor and

he cometh to fee and understand

Jpirit,

aright,

this

God, and

towards

faithfulnejs

men to evil

are bent

upon them-

and

and that on

Jin,

needful and profitable that

there be order, cujloms,

law and precepts,

the end that the blindnejs and foolijhnejs of

men may

wickednejs

may be

to Jeemlinejs.

corrected,

and that

vice

and

kept under, and conjlrained

For without ordinances, men

Theologia Germanic a.

would be much more mijchievous and ungovern able than dogs

come

to the

and

And few have

cattle.

knowledge of the truth but what

have begun with holy practices and ordinances,

and exercijed themjelves therein Jo long as they

knew nothing more nor better. Therefore one who is poor in humble mind doth not

Jpirit

dejpije or

make

and of a light of

law, order, precepts and holy cujloms, nor yet of thoje

who obferve and

cleave wholly to them,

but with loving pity and gentle Jbrrow, crieth &quot;Almighty

Father,

Thou

Eternal Truth,

make my lament unto Thee, and

Thy

Spirit too, that

infirmity,

and

mujl be, which needful nor fecl are

through

that

Jin,

man

made

grieveth

s blindnefs,

needful and

deed and truth were neither

right.&quot;

f^For thoje

who

are per-

under no law.

order, laws, precepts

and the

merely an admonition to men

who

like are

under/land

Germanica.

rfheologia

know and

nothing better and wherefore the

men

ignorant

and

as underjland

praclife

And

ordained.^

and know nothing

with them, to the intent

be retrained thereby, and kept

that they

may

from

ways, or

evil

accept the law along with fuch

perfect

better,

law and order

all

not

perceive

if it

pojjible,

brought to

jbmething higher.

Behold

all

and humility

that

we have

Jo of a truth,

proof and witnefs thereof Chrijl, tifed

and holy

and all

;

in his words.

and we have the

in the pure life

For he both prac-

every work of true humility

fulfilled

other virtues, as jhineth forth in his

life,

of me

and

faid of poverty

and he faith

for

&quot;

alfo exprejflly

am meek and

Jhall find rejl unto

your

Learn

lowly of heart fouls.&quot;

and

Moreover

he did not defpife and fet at nought the law

Matt.

xi.

29.

Theologid Germanic a.

and the commandments, nor yet the men who are under the law.

is is

&quot;

faith

not come

law or the prophets but

to dejlroy the

But he

fil.&quot;]

[He

not enough,

to ful

faith further, that to keep

them

we mujl

what

prejs forward to

higher and better, as

indeed true.

f_He

&quot;

Jaith

Except your righteoujhejs

jhall

ceed the righteoujhejs of the Scribes and PhariJees,

Heaven.&quot;

no cafe enter into the kingdom

ye Jhall

For the law forbiddeth

evil

works, but Chrijl condemneth aljb evil thoughts ; the law alloweth us to take vengeance on our

enemies, but Chrijl

them. of

The law

this world,

them.

And

commandeth

us to love

forbiddeth not the good things

but he counjelleth us to dejpije

he hath Jet his Jeal upon

/aid, with his

own holy

nothing that he did not

Matt.

life

;

fulfil in

v. 20.

for

all

he taught

work, and he

Theologia Germanica.

kept the law and was Jubjeft unto of his mortal

Likewije St. Paul faith

life.]

was made unde/ the law

&quot;

Chrijl

end

to the

them that were under the

law.&quot;

redeem

That

is,

that he might bring them to Jbmething higher

and nearer

Son of man came not to

to himjelf.

&quot;

Jaid again,

The

to be minijlered unto but

2 minijler.&quot;

In a

word

works, we

and poverty juch as we have therefore

the

man

where is

and words and

in Chrijl s life

find nothing but true, pure humility

God

Jet forth.

dwelleth in a man, and

a true follower of Chrijl,

and mujl be, and ought where there

pride,

And

will be,

to be the Jame.

and a haughty

a light carelejs mind, Chrijl

Jpirit,

But and

not, nor any

true follower of his. &quot;

Chrijl Jaid

Galat.

iv.

Jbul

troubled, even

Matt.

xx. 28.

Theologia Germanica. unto

death.&quot;

QThat

to fay

meaneth

his bodily death.

from the time that he was

born of Mary, until his death on the crofs, he had not one joyful day, but only trouble, forrow and contradiction^ juft

and reasonable that

even as their &quot;

Majler.

BlejQfed are the

who

dom

truth,

and

God

fpirit,&quot;

faith

(that

alfo

is,

thus

made man.

find

For

in all his true followers, there

thofe

for theirs is the

&quot;

And

Heaven.&quot;

where

Chri/l

poor in

are truly humble,)

Therefore

his fervants Jhould be

king

of a

in Chrijl

mujt needs

be thorough humility and poornefs of

fpirit,

a lowly retiring difpofition, and a heart laden

with a fecret forrow and mourning, fo long as this

mortal

otherwife

him

life lajleth.

he who dreameth

deceived, and deceiveth others with

as aforefaid.

always avoid falfe

And

this

Therefore nature and Self life,

and

cling to a life of

freedom and eafe, as we have

faid.

Theologia Germanica.

90 Behold

now cometh an Adam

or an Evil

to jujlify himjelf

and make

Spirit, wijhing

excufe, and jaith that Chrijl

was

Thou

&quot;

wilt almojl have

bereft of felf

and the

like,

yet

he Jpake often of himjelf, and glorified himjelf

and

in this

whom

Anjwer

that.&quot;

when a man

the truth worketh, hath and ought to

have a will towards any thing, his will and endeavour and works are the truth will

was

may

no end, but that

be Jeen and manifejled

in Chrijl,

and

to this end,

And what

works were needful. caufe

for

was the mojl

profitable

;

and

this

words and

Chrijl did be-

and

bejl

means

thereunto, he no more took unto himjelf than

any thing

now

&quot;

Chrijl &quot;

?&quot;

elje that

Then I

Jhine,

there

anjwer,

Whyjhinejl

happened.

was a Wherefore

he would Jay:

and cannot do otherwije, ;

thou wert to ajk the fun,

thou?&quot;

nature and property

Dojl thou Jay

but this

for

&quot;

I is

mujl

property,

ffieologia

and the

light

not call

give,

unto God.

all

likewife

who

In them

not of myjelf, and

mine.&quot;

and Chrijt and

Germanica.

is it

with

God

are godly and belong

no willing, nor working

nor dejiring but has for

end, goodnefs as

its

goodnejs, for the Jake of goodnejs, and they

have no other Wherefore than

this.

CHAP. XXVII. How we

are

take Chrt/fs

bade us forfake all Things

Union

with, the

;

Words when be and wherein

the

Divine Wlllftandeth.

OW,

according to what hath been

Jaid,

ye mujl obferve that when we

Jay, as Chrijt aljb faith, that

ought to rejign and forjake is

all

things,

not to be taken in the fenfe that a

neither to do nor to purpoje

any thing

this

man ;

for

fheologia Germanlca.

man

mujl always have Jbmething to do and to

But we

order Jo long as he liveth.

under/land by Jlandeth

working

not

that

the union

any

man

all

what

Jhould be of

God his

powers, in

knowing,

the creatures taken together. this

union?

truth

wholly at one with the

God,

with

or abjlaining, perceiving or

nor in that of

Now

are to

purely, Jimply,

One

that

and

Eternal Will of

or altogether without will, Jo

that the

created will Jhould flow out into the Eternal

Will, and be Jwallowed up and that the Eternal

lojl therein,

Will alone Jhould do and

leave undone in us.

Now

mark what may

help or further us towards this end.

Behold,

neither exercijes, nor words, nor works, nor

any creature nor creature

In this wije therefore mujl forjake all things, that

work can do

we mujl

this.

renounce and not imagine or

Juppoje that any words, works, or exercijes,

I heologia any

Jkill or

Germanica.

cunning or any created thing can Therefore we mujl

help or Jerve us thereto. Juffer theje

what they

things to be

and

Yet outward

God.

enter into the union with

are,

we mujl do and refrain jb especially we mujl jleep and

things mujl be, and far as is necejjary,

wake, walk and jland

jlill,

and much more of the on jb long as

/peak and be

like.

Jilent

Theje mujl go

live.

CHAP. XXVIII.

How

after a

Union with the divine Will, the

Man Jtandeth immoveable^ the while outward Man is moved hither and

Inward the

thither.

OW,

when

to pajs

the

this

union truly cometh

and becometh

inward

forward immoveable

man this

ejlablijhed,

jlandeth

union

;

hence

and

God

Theologia Germanica.

outward man

Juffereth the

and

thither,

from

this to that,

Jaith in Jincerity,

&quot;

have no will to be

know

to be, to

;

ought

Juffer.&quot;

And

thus the outward

hath no Wherefore or purpoje, but only his

it is

man

part to further the Eternal Will.

perceived of a truth, that the inward

Jhall jland

needful

And in

ready

for all that is to be, or

and obedient thereunto, whether I have

For

undone and the

to leave

do or to

man

or not to

do or

know,

hither

of Juch things as

or not to be, to live or die, to

but

moved

So that the outward

are necejjary and right.

man

to be

for

the

immoveable, and that

outward

the inward

man

to be

moved.

man have any Wherefore

the a&ions of the outward

man, he

faith

only that Juch things mujl be and ought to be, as are ordained

where thus

;

God Himjelf dwelleth as

And

by the Eternal Will.

plainly Jee

in the

man,

Chrijl.

More-

Theologia Germanic a. over,

where there

this union,

off/bring of a Divine light

beams, there Jpirit,

;

aljb

and

mujl needs be there. is

and dwelleth

the

in its

and a lowly

an honejl blamelejs walk,

jujlice, peace, content,

there

which

no Jpiritual pride or irreverent

but boundlejs humility,

broken heart

all

that

Where

of virtue

they are not,

no right union, as we have

faid.

For

jujt as neither this thing nor that can bring

about or further

this union, Jo there is

which hath power to Jave the

doeth him ajjured.

man

himjelf with his

this great

nothing

frujlrate or hinder

wrong.

it,

Jelf-will, that

this

be well

Theologia Germanica.

CHAP. XXIX.

How

Man

Death

ward

may

as not

not be

attain fo

moved

Things.

HERE

be Jbme

man, while

may

who

affirm, that a

this

prejent

was

as Chrijl

try to prove I

flejh

me.&quot;

after his rejurreftion.

and

ejlablijh

And

again,

&quot;A

and bones as ye Jee me

Jayings Jeen

all rejpecls

This they s

Chrijl

words

go before you into Galilee, there jhall ye 1

Jee

time,

and ought to be above being

touched by outward things, and in

&quot;

high before

or touched by out

they interpret thus

&quot;

hath not

jpirit

have.&quot;

me, and been followers of me,

Matt. xxvi. 32, and

Luke

xxiv. 39.

Thefe

As ye have

xxviii. 7-10.

Tkeologia Germanic a. mortal body and to fee

me and

into Galilee

;

life,

Jo aljb

follow me, as that

behoveth you

go before you

to Jay,

into a Jlate

which nothing hath power to move or grieve the Jbul

;

on which

and continue

live

Juffered

And

ye Jhall enter, and

Jlate

therein, before that ye have

and gone through your bodily death.

as ye Jee

me having

flejh

and bones, and

not liable to Juffer, Jo Jhall ye likewije, while in

yet

the

body and having your

mortal

nature, ceaje to feel

outward things, were

even the death of the

body.&quot;

Now,

anjwer, in the

place, to this

firjl

affirmation, that Chrijl did not

man

Jhould or could

unlejs he have all

that

firjl

Chrijl

Juffered

that a

this

Jlate,

gone through and Juffered

did.

his

mean

attain unto

Now,

attain thereunto, before he

and

natural

things appertain thereto.

Chrijl

did not

had pajfed through death,

and what

Therefore no

man

Theologia Germanic a. can or ought to come to

and

mortal

liable

JufFer.

Jlate were the noblejl and pojjible

and

bejl

and

God

fore

if it

Chrijl,

Chrijl

;

then

noblejl, the worthiejl

Jight that ever

was

For

and

if it

it,

will

never be

that Juch a

not Jo.

life is

Juch a

were

as aforejaid,

of Chrijl

and

the

loveliejl in

or will be.

was not and could not be

would have been

for the life

Therefore though Jbme

it is

bejl,

right to attain to

in this prejent time,

attained

Jo long as he

There Jo with

Jo with any man.

may

imagine and Jay

the bejl and noblejl

life,

yet

Tkeologza Germanica.

CHAP. XXX. On what

we may

wife

come

be beyond

and

above all Cujlom^ Order^ Laiu, Precepts and the

like.

further, that

j|OME Jay ought

to get

beyond

cujiom and order,

and Jeemlinejs, Jo that

and

ajide,

thrown

off

there

truth,

Jbme

mark

own

and above

life,

nances and the

law, precepts

all theje

Jhould be laid

Jet at

Chrijl

like,

Herein

nought.

all

was greater than

that

was and

his

and Jo

aljb

above them on

words, and works,

doings and

his

virtue, cujlom, ordi

the Evil

For

Spirit above them, but with a difference.

Chrijl

all

and Jbme faljehood.

hold and

we can and

all virtue,

this

wije,

and ways,

refrainings, his Jpeech

and

his

Jllence,

ioo his

Theologia Germanica.

Jufferings,

and whatjbever happened to

him, were not forced upon him, neither did he

need them, neither were they of any

manner of the like is

was and

hirnfelf.

virtue,

already in

may to

Chrijl

Jenje, that faying of St.

ceiveth

its

&quot;

fulfilment,

the Spirit of &quot;

be reached by them

Paul

As many

true

as are led

that

Majler,

verily teach

know.

men them

is,

the

Spirit

them what

;

God,&quot;

* grace.&quot;

for

their

of God, Jhall

needful

for

them

Likewije they do not need that

jhould give them precepts, or to

re-

teach them what

do or abjlain from

this

and

God, they are the Jons of

That meaneth, man need not

perfection.

and are not under the law but under

they are

all

order, laws, decency, and

for all that

;

Jame with

the

profit to

command

do right and not to do wrong, and the

Rom.

viii.

10 and

vi.

14.

1 heologia like

teacheth them what is

101

fame admirable Majler who

the

for

;

Germanic a.

good or not good, what

higher and lower, and in Jhort leadeth them

into all truth,

reigneth aljb within them,

and biddeth them good, and to give

let the rejl go,

Behold

ear.

to hold fajl that

and

which

Him

they

in this fenfe they need

not to wait upon any law, either to teach

command them.

or to

In another fenfe aljb

they need no law; namely,

in order to feek or

win Jbmething thereby or get any advantage

For whatever help toward

for themfelves.

or furtherance in the

eternal

life,

lajling

they might obtain from the

counfel, or words, or works of

any

they pojfefs already beforehand. this

aljb

fenje

above

all

law and

works and creature.

true, that

virtue,

knowledge

and

way

ever-

creature,

Behold

we may alfc

aid,

rife

above the

and powers of any

IO2

Theologia Germanica.

CHAP. XXXI. How we

are not

but praffife

to caft

off the Life of Chri/i,

diligently ,

and walk

in it until

Death.

that

how

affirm,

off

and

all

other

and

that

thing which

we ought

they

throw

cajl afide the life of Chrijl,

laws and commandments, cujloms and

order and the like, and pay no heed to them,

but defpife and

make

a gether falfe and &quot;

lie.

light of them,

alto

Now Jbme may fay

;

Since neither Chrijl nor others can ever gain

a Chrijlian anything, either by

nor turn them pojjefs

and ordinances, and the

theje exercifes

they

life,

all

like,

any account, Jeeing

that

can be

had

already

all

through them, what cauje

that is

there

why

they

^heologia Germanica. henceforth

not

jhould

Mujl they

gether?

them

ejchew

alto

and praSije

retain

Jtill

103

them?&quot;

Behold, ye mujl look narrowly into

There

matter.

one

light

a created

called grace.

Light. O

light,

And

appertain

neither

the

will,

Nature or of true,

and the

better

perceive

firjl

God,

belongeth to

That

as a proper

is,

Godhead,

nor knowledge,

manifejlation, nor anything that or jay, or conceive.

;

theje are both the true

falfe light

than Jay or write.

true

but yet divine, which

This we can

falje ?

God

the

;

The

falje.

the

But why

Nature. jecond

that Eternal Light which

elfe it is is

and the other

true

two kinds of Light

are

this

But

nor

we can name,

God

God,

exprejs Himjelf, and know and

as a Perfon

name.

TR.

&quot;

;

God

&quot;

being ufed here

I heologia

IO4

Germanica.

love Himjelf, and to reveal Himjelf to Jelf ;

and

without any creature.

all this

all this rejleth in

God

no creature.

out of this exprejjing and revealing of

Himjelf unto Himjelf,

or one

where God dwelleth

who

nature,&quot;

arijeth the dijlin&ion

But when God

of Perjbns.

man,

And

as a Jubjtance but not

as a working, Jo long as there

And

Him-

&quot;

God

a godly man,

made a partaker of the

man Jbmewhat

Juch a

divine

appertaineth

unto

God which

Him

only and not to the creature.

made

His own, and belongeth

out the creature, this would

lie

And in

with

His own

Self as a Subjlance or well-Jpring, but would

not be manifejled or wrought out into deeds.

Now God

will

have

clothed in a form, for

wrought out and executed. for

profit?

Shall

it lie

idle ?

As good were

be exercijed and there only to be

What

What it

that

el/e is

then would it

had never

Germanica. been ; nay better, in

and that

vain,

and

ought

what

this

to do),

God and it

wrought

without the creature.

and were not

Nay, this

and

of real things,

full

what were God Himjelf, and to do,

and whoje

God would He

Here we mujl turn and

might follow until

have

like,

what had be

will

works, and a world

and the

of no uje exijteth

cannot come to pajs (which

there ought not to be,

that

abhorred by

However God

Nature. out,

for

105

this

we knew

matter

not where

Jhould find our

way

/top,

and

grope along

were, nor

out again.

how

io6

Theologia Germanica.

CHAP. XXXII. How God is a true, fimple, how He is a Light and Virtues,

that

and how what to

God, ought

is,

N Jhort,

thing.

Jbmetimes there

God

all

what

day, or to-morrow,

and above this or

things.

time

all

that,

Now

bejl,

to under-

(in Jo far as

But here mark one is

Jbmetimes here and

not everywhere, and above

and places

things

and

goodnejs as goodnejs, and

higheft

all

be mojl loved by us.

not this or that good.

Behold

and

Good,

a Reafon and

would have you

Jland, that

good)

perfefl

not

;

Jo aljb,

not always, at

and what

;

all

behold,

thing, this or that, he

what

all

times,

Jbme thing,

things and above if

all

God were Jbme

would not be

all

in all,

Theologia Germanlca.

and above

all,

and Jb

;

and yet

alfo,

Therefore

would not be true Perfection. is,

107

God

neither this nor that which

the creature, as creature, can perceive, name,

Therefore

conceive or exprejs. far as

good) were

would not be not be the

Now God

all

One is

this or that

Perfedl

God

Light and Reajbn,

And

perceive.

;

is.

all

not as a

work

Jubjlance or well-Jpring.

give light and

and inajmuch as

;

mujl give light

this

perceiving of light exijleth in creature

1 aljb a Light and a Reajbn,

and take knowledge

and

good,

Good, which

jhine,

(in Jb

and therefore he would good, * o

property of which

the

God

giving

God

without the

fulfilled,

But

and

for

but as it

to flow

out into a work, Jbmething really done and 1

Cognition

the

original Erkenntnifs,

word which comes

neareft to the

but would not harmonize with

the ftyle of the tranflation.

io8

Theologia Germanica. 1

accomplifhed,

whom where

there mujl be creatures through

can

this

come

creature,

and neither

how

;

knoweth

and

perceiveth

teacheth what itjelf

Look ye work in a :

pajs.

Reajbn and Light

this

in itjelf

that

and good

this thing nor that thing.

This Light and Reajbn knoweth and teacheth men, that which

a true, Jimple, perfecl Good,

neither this nor that Jpecial good,

but comprehendeth every kind of good.

Now, having declared that this Light teacheth the One Good, what doth it teach concerning

even as

God

Reajbn, Jb Jujlice

But

all

Give heed

it ?

the one

and Truth, and

Will and Love and in Jhort all virtues.

God

one Subjlance, and

none of them can be put

Behold

Good and Light and O

alfo

theje are in

to this.

Or, be realized.

exercije

and

Theologia

wrought out

109

into deeds without the creature,

God, without the

for

Germanic a.

they are

creature,

only as a Subjlance or well-Jpring, not as a

But where the One, who

work.

poJfejOlon it,

Jo that

and direfteth and maketh

it,

He may

of His own, behold,

and Love, that

willeth

yet

all

layeth hold of a creature, and taketh

theje,

perceive in in Jo far as

Jbmewhat

Will

taught of Himjelf, Jeeing

Light and Reajbn, and

aljb

uje

nothing but that

One

thing

which

is.

Behold

Juch a creature, there

longer anything willed or loved but that which is

good, becauje

reajbn than that

it is

good, and for no other

good, not becauje

it is

this

or that, or pleajeth or dijpleajeth Juch a one, is

pleajant or painful, bitter or Jweet, or

not. at.

All this

And

what

not ajked about nor looked

Juch a creature doth nothing for

its

no own

Theologla Germanica. fake, or

quitted

all

no longer

faith,

what

Love,

&quot;what &quot;

anfwer,

&quot;

Goodnefs.&quot;

deem

God,

And

that

lovejl

it is

God

and

Behold

And

better than

better

all

than

God.

there were, and

God,

Thus

Him only in for Him to be a !

and right

loveth not Himfelf as Himfelf,

belong to

come

jujl

?&quot;

the fake

that

Self and

God, and

fo far as they are

Perfon.

we have

to pafs in a godlike

would love

the

are wholly fundered from

necejfary

would

Wherefore

for

good and

that and not Himfelf.

the

jhe

to ajk

there were ought better than

but as Goodnefs.

knew, ought O

you were

thou?&quot;

that mujt be loved

thus

Goodnefs.&quot;

good,

thefe are departed.

&quot;

hath

love myfelf, or this or

And

not.&quot;

love it

Becaufe

and

like, &quot;

that, or

for

and Me, and Mine, and

Self,

and Ours, and the It

own name,

its

faid mujl indeed

man,

or one

who

made a partaker of the

&quot;

truly for elje

Germanic a.

tfheologia

divine nature

;&quot;

he would not be truly juch.

CHAP. XXXIII. How

when a

Love

Man

made

truly godlike,

his

pure and unmixed, and he lovetb

all

Creatures, and doth

ENCE

his bejt for them.

followeth, that in a truly

godlike man, his love

unmixed, injbmuch cerity

all

and

full

pure

kindnejs,

he cannot but love

that

men and

jin-

things, and wijh well,

and do good

them, and rejoice

welfare.

let

them do what they

Yea,

and

their

will to

juch a man, do him wrong or kindnejs, bear

him love

or hatred or the like, yea,

could

juch a

kill

man

and he always came

one

a hundred times over, to

life

again, he could

Theologia Germanica.

not but love the very

him, although

Jlain

man who had

he had been treated Jo

and wickedly, and

unjuftly,

Jo often

by him,

cruelly

and could not but wijh well, and do well

him, and Jhow him the very greatejl kindnejs in his power, if the other

and take nejs

would but only

The

at his hands.

whereof may be Jeen

proof and wit-

in Chrijl

;

for

when he betrayed him wherefore art thou come Jujl as to Judas,

Friend,

Jaid

yet

Thou

hatejl

me, and

love thee and

dejlrejl

and

rejoicejl in

wijh thee

and do

all

nature

yet

dojl

dejlre

and

good, and would fain give

for

and receive

;

thee, if

it.&quot;

Goodnejs, and

&quot;I

therefore

dejire, or rejoice in, or

thee,

thou wouldjl but take

As though God

were faying

Thou

and

affliction,

he had

mine enemy,

thy friend.

the worjl thou canjl unto

art

he Jaid

&quot;

?&quot;

&quot;

receive

human

pure, Jimple

cannot will,

do or give anything but

I heologia If

goodnejs.

and wickednefs, for

therefore

God,

partaker of His

no revenge

mujl do

wrong

This we

that

Jaid

Father,

not what they

Likewise

&quot;

made

and taketh

dejireth

nature,&quot;

Hence

elje.&quot;

man who

or can be

Jee in Chrijl,

when

for

they

doth

&quot;

know

with goodnejs,

nothing a

for all the

done unto him. he

113

to reward thee for thy evil

am and have

Germanica.

them,

forgive do.&quot;

God

property that

not conjlrain any by force to do or not to

do anything, but to

alloweth

do and leave undone according

whether

be good or bad, and

This too we rejijl

fee

or defend himjelf

hands on him.

And when

rejlfleth

his

none.

not

enemies laid

Peter would have

defended him, he Jaid unto Peter

thy Jword into the Jheath

to his will,

who would

Chrift,

when

man

every

&quot;

Put up

the cup which

Father hath given me, jhall

not drink

my ?&quot;

1 1

Theologia Germanica.

Neither

may

man who

made

a partaker of

the divine nature, opprejs or grieve any one.

That

is, it

never entereth into his thoughts, or

intents, or wijhes, to

cauje pain or dijlrejs to

any, either by deed or neglecl, by jpeech or Jilence.

CHAP. XXXIV. How

that if a

hefty

who

eth

him

Man

will attain

Man

the worft

and

to his

own Will

help-

Thing he can.

jjOME may jay willeth

that which

own Will; and

he mujl forfwear his helpeth a

&quot;

Now

dejlreth

Jince

God

and doeth the

may be to every one, He each man and order things

bejl that

ought Jo to help for

his

him, that they Jhould will

and

fulfil

his

fall

out according to

dejlres, Jo

that one

might be a Pope, another a Bijhop, and Jo

I heologia Be

forth.&quot;

his

own

off

own

will,

God

him

and

hath been faid,

and there

will be

to that

which

God would

fain give

But

and

highejl

never

not

things, nor

Jeek his

all

Jaid.

And

and counjel

man

Jeeking his

find

good would be

he Jhould

bring

to this end, all

good, he doth not Jeek what will

his help

thereunto, for Jo long as a

and

Now

man and

we have

man

off thine

hell.&quot;]

bejl in itjelf,

Jelf-will mujl depart, as

him,

Jelf-will.

Put

&quot;

very willing to help a

things the bejl for man.

own

him, the

groweth

Jelf-will

he from God, the true Good,

after his

nothing burneth in hell but

Therefore

man

helpeth a

helpeth him to the worjl that he

will,

Jelf-will,

farther f_for

who

ajjured, he

115

For the more a man followeth

can.

own

Germanica.

For a man

it.

and truly

himjelf

own end

bejl for

nor

is,

his

any

that

own

rejpecl,

either in things Jpiritual or things natural, but

Theologia Germanlca.

God

Jhould Jeek only the praije and glory of

and His holy

This doth God teach and

will.

us.

admonijh

God

Let him therefore who wijheth that Jhould help him to what

him, give diligent heed to

and

teachings,

thus, and not

elfe,

God

already,

obey

all

things,

who

help.

life

bejl for

counjels

;

and hath

Now God

teacheth

to forjake himjelf

x Jbul,&quot;

and

commandments

Him that

&quot;

only.

himjelf,

and

For and

Our authorized

verfion ufes the

in this verfe, but as that

would not quite

viii. &quot;

&quot;

and

he have,

to follow

loveth his

Mark

word

and

God

His

will

and admonijheth man

bejt,

35.

bring out the force of the original, I have ventured to ufe the

fame word

lated in the

Except

John

iii.

in this

for

X?&amp;gt;

two fucceeding

here,

by which

tranf-

verfes.

and another paffage, where, in quoting is tranflated, as in Luther s verfion,

mtvpa

Spirit inftead

of Wlnd^ our authorized verfion has been

always adhered

to.

TR.

Theologia Germanic a. will

that

guard is,

Jbul.

and keep

in all things, in Jo

who

Jhall loje

unto

forjaketh himjelf and

and giveth up

his

own

will, his Jbul will

his

and

will,

;&quot;

own

his

his foul for

eternal

life

doing lojeth his

But he who hateth

Jake Jhall keep he

&quot;he

it,

he who jeeketh himjelf and

advantage &quot;

117

&quot;

;

that

own

my is,

things,

fulfilleth

God

be kept and prejerved unto

Life Eternal.

CHAP. XXXV. How

there

deep

nefs of Spirit in

and

true Humility

a Man who

taker of the Divine

there

deep humility, and where hath not been

&quot;

made a Par

man who

made a partaker of

nature,&quot;

and Poor-

Nature&quot;

OREOVER, &quot;

&quot;

the

divine

a thorough and

this is not, the

made a partaker of the

man

divine

1 1

Theologia Germanica.

nature.&quot;

filled in

Chrijl taught in words

And

works.

in the

Jeeth (as

Knowledge, Power, and what all

belong to the

not to the creature itjelf is

when

Good

very

but that the creature of

;

evil.

letter,

works,7 nothing o

And

therefore

in itjelf,

true to the

and no right

itjelf is

God and

jujt.

And

ought

Jubmit to

this is

any

either over

and that

or over the creature,

becauje this

is left

that the creature, as creature, hath

thing, and no claim over any one,

to give

True

turneth itjelf ajlde from the

no worthiness

God

True Good, and

nothing and hath nothing, and that

in will or in

but pure

Light he

in the true

aljb really is) that Subjtance, Life,

Perceiving, thereof, do

ful

this humility Jpringeth

man, becauje it

and

Him

the chiefejl

and mojl weighty matter.

Now,

we ought

to be,

obedient and Jubmit unto

and

dejire to be,

God, we mujl

aljb

Theologia Germanic a.

Jubmit to what

119

receive at the hands

any of

his creatures, or our JubmiJJion

falje.

From as

humility,

former.

this

doth

And

in his life.

veritable manifejlation of

a truth, that of

from the

God

s jujlice,

words,* and

;

and

it is

Jo of

truth and jujlice this

God and

and no thing or per/on

God and

or obedient to her.

God

herein there

God

creature jhall be fubjecl to tures,

would not have taught o

fulfilled

aljb

unlejs this verily ought to be,

and were wholly agreeable Chrijl j

all

floweth true

latter article

indeed

And

all

crea

jhall be Jubjecl all

the creatures

have a right over her and to her, but jhe hath a right to nothing

nothing

owing

ready to bear if

all

needs be to do

Namely, God

Jhe

a debtor to

all,

and

to her, Jo that Jhe Jhall be

things from others, and aljb all

things for others.

And

having a right to our obedience.

I2O

Germanic a.

&quot;Theologia

out of this groweth that poornefs of Jpirit of

which

(that

Jpirit&quot;

theirs

BleJJed are the poor in

&quot;

Chrijl: J*aid

the

to fay, the truly

Kingdom

hath Chrijl taught

&quot;

humble)

All this

Heaven.&quot;

words and

for

with

fulfilled

his life.

CHAP. XXXVI. How

nothing

contrary

and what Sin

His

Spirit,

;

jhall

mark

when

Jaid that Jiich a thing, or Juch a

deed Juch a thing

but Sin only

Kind and At,

URTHER ye is

God

contrary to

hateful to

ye muft

know

God,

God and

or that

grieveth

that no creature

contrary to God, or hateful or grievous unto

Him,

in Jo far as

power

to do, or produce ought,

is,

liveth, knovveth,

and Jo

hath

forth,

T heologia for all this is not

or a

evil fpirit,

Germanica.

121

contrary to God.

That an

man

God

altogether good and of

Being of live,

all

and the

liveth,

is,

God

for

;

all

the wife

in themjelves,

and

rejl

not be

fore

And

what

He will

than

know

were not

good.

Now

God, and

have

Jo,

thus all

good

There

it.

cannot be contrary to Him.

But what then

God and But what elje

for if

;

all

creatures are good.

agreeable to

for all

;

aljb all their powers,

and the

God would

the

God

things have their being more truly in

life,

that are, and the Life of all that

and the Wifdom of

ledge,

like,

there which

hateful to

Him ?

Sin

Mark

contrary to

Nothing; O but Sin. this

Sin

nothing

than that the creature willeth otherwise

than of us

God

willeth,

may

and contrary

Jee this in himjelf

willeth otherwise than

trary to mine,

foe

or ;

to ;

Him. Each for

who con

whoje

will

but he

who

willeth

122 the

Theologia Germanlca.

jame as

even Jo with

It is

And

Him. Jilent, I

and that

love him.

and

is Jin,

willeth, Jpeaketh, or

contrary to me, and an offence

God

with

aljb

willeth otherwije than

when a

God, or contrary

God, whatever he doeth or leaveth undone, from him,

in jhort all that proceedeth

God and

trary to

is Jin.

willeth otherwise than

will.

Jin,

Chrijl Jaid

againjl

and

Jin,

And

me.&quot;

againjl

who

con

not

God

not with

Hereby may

each

he be

man

without

whether or not he be committing

for,

Jin

is,

and how

and wherewith

this contradiction to

call,

whatjbever Will

God,

whether or

and what

atoned

And

&quot;

plainly

Jee

doeth or leaveth undone, otherwise than

unto me.

God

who

will, is

man

and

friend,

God, and hateful and grievous

contrary to

I, is

and

is,

Jin

ought to be

may be God s will it

dijbbedience.

And

healed. is

what

therefore

Theologia Germanica. the

Adam,

123

the Self, Self-will, Sin, or the

Man,

the turning ajide or departing from

mean one and

all

the

Old

God,

Jame thing.

CHAP. XXXVII.

How

God, as God, there can neither be Grief,

Sorrow, Difpleafure, nor the is

otherwife

Partaker

of the

God,

Man

Divine as

like,

who

but

how

made a

&quot;

Nature.&quot;

God,

neither Jbrrow nor

grief nor dijpleajure can have place,

and yet of

men

God

s Jlns.

God

Now Jince

grieved on account grief cannot befall

without the creature, this cometh to pajs

where

in a godlike

Jo hateful to

that he

made man, man.

And

when he dwelleth

there, behold, Jin

God, and grieveth him

would willingly

Juffer

Jo Jbre,

agony and death,

Theologia Germanica.

2.4

one

man

s Jins

And

live

and that

might be thereby wajhed

out.

he were afked whether he would rather

by His death,

dejtroy Jin

die

Jin jhould remain, or

and

would anfwer

that he would a thoufand times rather die.

For

God

one

man

s Jin is

hateful,

and

grieveth

him worfe than His own agony and

death.

Now

what

Jo Jbre,

God

And

elje

without

But like

God

Jin,

;

for

all

God

greatly

man

made man,

a truly godlike man,

complained of but

hateful

God

men do

Jins.

where

when He dwelleth

Jin grieveth

how

conjider,

with his

therefore

nothing

mujr. the Jins of all

Hereby ye may grieveth

man

one

that

will

and nothing

Jin, is,

have

and it,

and

done, His.

the mourning and Jbrrow of a truly god

man on

lajl until

account of

Jin,

mujl and ought

death, Jhould he live

Judgment,

or for ever.

From

till

the

Day

this cauje aroje

Germanica.

heologia

125

that hidden anguijh of Chrijr., of which none

can

tell

knoweth ought fave himjelf

and therefore Moreover,

is it

this is

and

will have,

man

and

;

an attribute of God, which well pleajed to fee in a

indeed

God s own,

for

ejleemeth is,

man

Jin

more than ought

loveth

elje

;

and

becaufe

and Jaddejl that

can endure.

Jbul,

may

here written touching this divine

which

attribute,

God

will

have man

taught us by that true Light, which

man

whom

Jbrrow worketh, not to take

any more than

man

to pojQfeJs,

be brought into exercije in a living

aljo teacheth the

Jin,

things, the bitterejl

all

All that

that

for

grief

be-

And where God

to be Jo hateful to himjelf. this

make

longeth not unto the man, he cannot

findeth

alone,

called a myjlery.

this

unto himjelf,

he were not there.

feeleth in himjelf that

godlike

For Juch

he hath not made

126 it

^heologia Germanica.

to fpring

and that

in his heart,

of his, but belongeth to

God

it is

none

alone.

CHAP. XXXVIII. How we

are

put on the Life of Chrijl from

Love y and

not

for the fake of Reward, and

how we mujl never grow or caft it

it,

carelefs concerning

off.

j]OW, wherever a man hath

made in life,

been

a partaker of the divine nature,

him

is fulfilled

and the worthiejl

been or can be.

And

the bejl and noblejl

God

eyes, that hath

of that eternal love

which loveth Goodnejs as Goodnejs and

for

the fake of Goodnejs, a true, noble, Chrijl-like life is

Jo greatly beloved, that

forjaken or cajl this life,

with

it,

off.

Where

impojjible for

were he to

live

will never be

man

hath tajled

him ever

until

the

to part

Judgment

Theologia Germanic a.

Day.

And though

127

he mujl die a thoujand

deaths, and though all the Bufferings that ever befell all creatures could be

heaped upon him,

he would rather undergo them

away from exchange

This

this excellent life

for

an angel

and

;

s life,

than

all,

he could

he would not.

our anfwer to the quejlion,

man, by putting on Chrijl

s life,

fall

&quot;

can get nothing

more than he hath already, and Jerve no end,

what good

will

do him

&quot;

This

not

life is

chojen in order to Jerve any end, or to get

anything by

it,

but for love of

its

noblenejs,

and becaufe God loveth and ejleemeth greatly.

And whoever

enough of

it,

and

never tajted nor

may now known

truly felt or tajted

again.

And

it,

Jaith that he hath

;

lay for

had hath

ajide,

who hath

can never give

he who hath put on the

life

Chrijl with the intent to win or dejerve ought

thereby, hath taken

as an hireling

and

128

Theokgia Germanica.

not for love, and

he of

who

put

;

and love maketh Juch a

becometh Jweet and

Jo, as

and he would

life

hardjhips, Jo that

all its

But

gladly endured.

him who hath not put

reward,

hath none

Chrijl did not

deceived.

and taketh away

hath done

for love,

as his [for the Jake of reward,

life

but out of love

For

it.

may dream indeed that he hath

on, but he

lead Juch a

light

altogether without

doth not take

at all

on from love, but

he dreameth,

fake of

for the

and a wearinejs,

utterly bitter

fain be quit of

it.

And

Jure token of an hireling that he wifheth his

work were it, is

an end. But he

not offended at

the length of time &quot;

written,

to Jerve

eajy to him

who

him who doth

its toil

who

nor fuffering, nor

Therefore

lajleth.

God and

doeth

live

Truly

it.&quot;

for love,

truly loveth

but

it is

Him, is

Jo to

hard and

wearijbme to him who doth

for hire.

It is

Theologia Germanic a. the

Jame with

and good works, and

virtue

all

129

likewise with order, laws, obedience to pre cepts,

and the

man who

over one

But God

like.

rejoiceth

truly loveth, than over a

thoufand hirelings.

CHAP. XXXIX. How God and

will have Order^ Cuftom, Meafure^

the like in the Creature^ feeing that he

cannot have them without the Creature^

and

of four forts of Men who are concerned with this

Order,

Law, and

Cujlom.

and

faid,

truly,

God

above

and without cujlom, meafure, and order,

and yet giveth to

all

their cujlom, order, meafure, fitnejs, like.

The which

God

will

have

all

be thus underjlood.

theje

things

and the

be,

and they

Fheologia Germanica.

130

cannot have a being in Himjelf without the creature, for in

there

God, apart from the

creature,

neither order nor dijbrder, cujlom nor

chance, and Jo forth

therefore

;

will

have

things Jo that theje Jhall be, and Jhall be put in exercije.

For wherever

or change, theje mujl be order,

cujlom,

there

word, work,

either according to

meajure and

fitnejs,

cording to unfitnejs and dijbrder.

Now

and order are better and nobler than

fitnejs

their con

traries.

But ye mujl mark

men who

There

are four Jbrts of

are concerned with order, laws,

and

Some keep them neither for God s nor to Jerve their own ends, but from

cujloms. Jake,

conjlraint

may

be,

Jide, or

theje

and

The

yoke.

reward

have as find

little

do with them

them a burden and heavy

Jecond Jbrt obey for the Jake of

theje are better

men who know nothing

be-

than, laws and precepts, and

Theologia Germanica.

131

imagine that by keeping them they

kingdom of Heaven and Eternal

tain the

and not otherwise

Life,

and him who praclijeth

;

ordinances they think to be holy, and

many

him who omitteth any to be

may

tittle

Such men are very much

lojl.

and give great diligence they find

of them they think

a wearinejs.

to the

work, and yet

The

third Jbrt are

who dream and

wicked, falje-hearted men, declare that they are

ordinances, and

The

perfecl

and

need

with the True Light,

who

are enlightened

who do

reward, for

not

praclije

they neither look

nor dejire to get anything thereby, but

they do

from love alone.

And

all that

theje are

not Jo anxious and eager to accomplijh

and with

all

make a mock of them.

fourth are thoje

theje things for

in earnejl

Jpeed as the Jecond

Jbrt,

much

but rather

peace and good

Jeek to

do things

and

Jbme not weighty matter be neglected,

leijure

;

I heologia

Germanica.

they do not therefore think them/elves

they

know

very well that order and

better than dijbrder,

walk

lojt, for

fitnejs are

and therefore they chooje

orderly, yet

know

Jame time

at the

There

that their Jalvation hangeth not thereon. fore they are not

in Jo great anxiety as the

Theje men are judged and blamed by

others.

both the other parties, for the hirelings jay that they neglecl their duties and accuje

of being unrighteous, and the like others, (that in derijlon,

is,

better

This

the Free duftion.

men keep

aljb the bejl

;

and dearer to

them

and jay that they cleave unto weak

theje enlightened is

and the

the Free Spirits, 1 ) hold

and beggarly elements, and

which

;

them

evidently,

Spirit,&quot;

for

the

like.

But

the middle path,

a lover of

God

him than a hundred

an allufion to the

&quot;

Brethren of

mentioned in the Hiftorical Intro-

Germanica.

&quot;Theologia

thoufand hirelings.

the

133

fame with

all

their doings.

Furthermore, ye mujt mark, that to receive

God

commands and

teaching,

after that

there

and

his counjel

all his

the privilege of the inward is

united with God.

Juch a union, the outward

man,

And where man

Jurely

taught and ordered by the inward man, Jo that

outward

needed.

But

commandment the

teaching o

commandments and laws of

men belong to the outer man, and are needful men who know nothing better, for

for thoje elfe

they would not

to refrain from,

know what

do and what

and would become

the dogs or other beajls.

unto

Tkfolbgia Germanic a.

CHAP. XL.

A good Account of the

Falfe Light

have Jaid that there

Light

but

;

particularly

longeth thereunto. trary to the

Falje.

necejjity,

and

mujl

what

tell

it is,

Behold,

all

Its

Kind.

a Falje

you more

and what bethat

con

True Light belongeth unto the the True Light it belongeth of

that

jeeketh not to deceive, nor

conjenteth that any Jhould be wronged or de neither can

ceived, fal/e is

be deceived.

But

the

deceived and a delujion, and deceiveth

others along with

itjelf.

For God deceiveth

no man, nor willeth that any Jhould be de ceived,

Now

jfo

with His True Light. o

mark, the True Light

but the

Now

and

Falje Light

God

or divine,

Nature or natural.

belongeth to God, that

neither

Theologia Germanic a. this nor that, neither willeth

nor dejireth, nor

man whom He hath

feeketh anything in the

made a

partaker of the divine

Goodnefs as Goodnefs, and

This

Goodnefs.

But

Light.

135

the

nature, fave

for the

Jake of

token of the True

to the Creature

and Nature

be-

longeth to be Jbmewhat, this or that, and to intend and feek Jbmething, this or that, and not

jlmply what

And

good without any Wherefore.

God and

the

True Light

all felf-will, felfifhnefs,

the

Me,

the

Jeeketh

are without

felf-feeking, Jo

Mine, and the

unto the natural and things

and

itfelf

falfe

and

like,

Light

its

own

;

ends, rather

This

property, and the property of nature or

the carnal

man

each of us.

Now mark how it firjl cometh to It

belong

for in all

than Goodnejs for the Jake of Goodnejs. is its

doth not dejlre nor choofe

be deceived.

Goodnefs as

Goodnejs, and for the fake of Goodnefs, but

Theologia Germanica.

136 dejireth

and choojeth

error,

and

the

Good

Secondly, it is is

not, for

firjl

;

itjelf to

dreameth

itjelf to

what belongeth

God

when He

be God, ;

out the creature.

needeth nothing,

For, is

(which

all

true)

changeable, not to be

or dwelleth in

all

and God

;

well done &quot;

Light, better one

for the is,

and

with

God

and Jo is

moved by anything, and

Jaid,

things,

without conjcience, and what ;

God

in eternity,

&quot;

free, not bound to work,

apart by himjelf, above forth

itjelf

not that which

made man,

Him,

becauje

taketh to

a godlike man, but that which

belongeth unto

be God, and

And it

God and

ends,

this

be that which

itjelf to

truly nothing but nature.

imagineth

own

its

and

deception.

dreameth

and

itjelf

rather than the Higheji

will

be,&quot;

doeth that

faith the Falje

God

and therefore

one

is,

will be like

the

God

I heologia Germanic a. and at

will be

God, and

His right hand

aljb /aid.

and go and Jiand

will Jit

as Lucifer the Evil Spirit

:&quot;

Now God

137

in Eternity

without

contradiction, Juffering and

grief,

and nothing

can hurt or vex him of

that

or befalleth.

But with God, when

all

made Man,

it is

otherwije.

In a word

all that

can be deceived

Now

ceived by this Falje Light.

jince all

deceived by this Falje Light that can be de ceived,

and

all that is

and Jince

all

not

that

God

pojjible for

becometh and

Light

itjelf is

deceived by

itjelf to be

nature,

And

therefore in that

to Juch a height that

itjelf,

above nature, and fancieth

to be impojjible for nature or

and

may be deceived,

to be deceived.

and climbeth

dreameth it

creature and nature,

nor of God,

this Falje

rijeth

any creature

Ifaiali xiv. 13, 14.

Theologia Germanica.

138

get Jo high, and therefore

And

God.

itjelf

hence

that belongeth unto is

His as

imagine

taketh unto

itjelf all

God, and

Therefore

all

works, words,

cujloms, laws and order, and above that

which Chrijl led in his holy fejjeth to

ture

human

God

keepeth

or not,

and it

dreameth that

Jerve

jujl it,

itjelf

pojjejjed

likewije

all alike to it

apart from

no creature

deemeth

nature.

whether they be good or

;

itjelf

in Eternity,

body which he

life

pro-

remain unmoved by any of the crea

works

againjl

in the

thinketh and de-

clareth itjelf to be above

what

Jpecially

and not as

in Eternity,

made Man.

cometh

all

things,

that belongeth to

taketh unto this

and right that it

all

homage.

tradiction, Juffering or grief

and

God

God and

and vainly

belongeth unto

well worthy of

and do

itjelf,

;

evil,

all this,

and

;

and that

creatures Jhould

And is left

thus no con

unto

;

in-

I heologia

Germanica.

139

deed nothing but a mere bodily and carnal perceiving

mujl remain until the death

this

of the body, and what juffering therefrom.

Chrijl s

Jaith, that

life

pain, as

tion,

fle/h,

all

power

was with

together with

conceits

which

and what

may

Falje

Light

has got beyond

outward

that

to touch

or give

Chrijl after his rejurrec-

and grow up from

this Falje

itjelf

Light

and

its

own

falje

theje.

nature,

of nature, which

pojjejjeth the property

intend and jeek

accrue

many other jtrange and

arije

And now Jlnce

and

the

things have lojl it

this

Furthermore,

imagineth, and

may

in all things,

be mojl expedient, eajy and

pleajant to nature

and

itjelf.

And

becauje

imagineth and proclaimeth

be bejl that each jhould jeek and do what

deceived,

bejl for himjelf.

ledge of any

It refujeth aljb to

Good but

vainly fancieth to be

its

Good.

take

know

own, that which

And

one jpeak

Theologia Germanica.

140

of the One, true, everlajling Good, which

neither this nor

that,

knoweth nothing

and thinketh /corn of

thereof,

And

it.

this is

not unreasonable, for nature as nature cannot

Now

attain thereunto.

this

merely nature, and therefore

Light

Falje

cannot attain

thereunto.

Further, this Falfe Light faith that

got above conscience and the Jenje of that whatever Jaid

by Juch a

doeth

Free

falje

right.

Jin,

Yea,

who was

Spirit,

hath

and

was

in this

error, that if

he had killed ten men he Jhould

have as

little

fenfe of guilt as if he

a dog.

Briefly

fleeth all that

this falje

as to

Jeeing aljb that

dream that

Jwear by

what

all

bejl,

that

killed

and deceived Light

harjh and contrary to nature,

for this belongeth to

And

had

it,

Jeeing that is

nature.

Jo utterly deceived

God,

holy, that

and that both

it is

were ready to

knoweth

in belief

truly

and prac-

Theologia Germanica. tice

For

hath reached the very Jummit.

this cauje

cannot be converted or guided into

the right path, even as

Mark

further:

imagineth

far

itjelf,

this

God and

but in Jo far as

;

with the Evil

it is

itjelf to

attributes unto Spirit

141

Light

taketh his the Evil

Lucifer,

Jetteth at

Spirit.

nought the

life

of Chrijl, and other things belonging to

the

True Light, which have been taught and

fulfilled

teacheth

Light

deceived

dijcernment, Jo is

contrary

deceived by

it,

that

enlightened by the

For

all

who

are

its is

is,

for

Antichrijt,

And

Chrijl.

all

Chrijl,

this

own cunning and

not God, or of God, all

men who

True Light and

enlightened

are not

its

the

love.

True

Light can never more be deceived, but whojb hath

not and choojeth to walk

Light, he

by the Falje

deceived.

This cometh herefrom,

that all

men

whom

Theologia Germanica.

142

True Light

the

jelves,

not, are bent

and think much of themjelves, and jeek

and propoje whatever

own ends

their

declareth the

fame

and maintain

And

It is Jaid

who

him they follow

it,

and

wijejl

the Falje Light teacheth

come by their

thoje follow after

And whojb

very doctrine, and Jhoweth them

this

means

Light.

and

and helpeth and

to be the bejl

Now

of teachers.

them

things,

bejl.

to be bejl,

teacheth them to attain

the

in all

mojl pleajant and convenient to

themjelves they hold to be

after,

upon them

dejire

who know

it,

;

all

therefore all

not the

True

thus they are together deceived.

of Antichrijl, that

hath not the Jeal of

when he cometh,

God

his fore

as have

head, followeth after him, but as

many

the feal follow not after him.

This agreeth

with what hath been that or

good

come by

for a

his

Jaid.

man

own

It is

indeed true,

that he Jhould dejire,

good.

But

this

cannot

Theologia Germanica.

come

to pajs jb long as a

man

143 Jeeking, or

own good for if he is to find and come by his own highejl good, he mujl purposing his

lofe

that he

He who

&quot;

;

may

find

loveth his

life

it.

[As Chrijl Jaid

Jhall lofe

That

it.&quot;

he Jhall forfake and die to the dejires of

own

the flejh, and Jhall not obey his

the lujls of the body, but obey the

God and

thoje

Him, and not Jeek

who his

will nor

commands

are in authority over

own,

either in Jpiritual

or natural things, but only the praije and glory

God

find

his life Jhall

That

all

earth, a

again in Eternal Life.

in the creature, in

true lover of in

lojeth

the goodnejs, help, comfort,

joy which are

hended

For he who thus

in all things.

God

God Himjelf;

findeth

yea,

and

heaven or on

compre

unjpeakably

more, and as much nobler and more perfect as

God

the Creator

perfecl

than

His

better, nobler,

creature.

and more

But by

theje

Theologia Germanic a.

144

excellences in the creature the Falje Light

deceived, and-jeeketh nothing but itfelf and

own

Therefore

in all things.

to the right

its

cometh never

way.] Jaith, that

Jhould be without confcience or Jenfe of

Jin,

Further, this

and that

anything to

Falje

Light

a weaknejs and folly to have

do with them

and

this

will

prove by faying that Chrijl was without con-

\Ve may anfwer and

Jcience or Jenje of Jin.

Jay

Satan

the better for that. It is

is.

that we

away from God call Jin),

for

God

that

and that is

this.

Mark what

perceive

this is

knoweth himjelf ?

(this

man

none

a Jenfe of Jin

how man

in his will

guiltlefs of Jin.

Chrijl alone

them, and

aljb without

has turned

s fault,

what we

not

Now, who

God is

there

to be free from Jin Jave

Scarcely will any other affirm

Now he who

without Jenfe of Jin

either Chrijl or the Evil Spirit.

Theologia Germanic a.

Briefly is

where

a true, jujl

And

ejteemeth.

and

all

God

Juch as the

feS as ChriJVs was, yet after his,

True Light

this

life

his life

145

man

it is

there

is,

loveth

and

not per-

life is

framed and builded

loved, together with

that agreeth with decency, order, and all

other virtues, and all Self-will,

and the

is lojl

like,

nothing

;

Mine, Me,

purposed or

jbught but Goodnejs, for the Jake of Goodnejs,

Light life

From

there

is,

and

ever

men become

all virtue,

men grow

everything.

pleajant

falje, licentious

regardlejs and

And

nature.

freedom,

carelejs of is

God

bringeth forth the fruits

Jo likewije the

the feed of the Devil the fruits

heedlejs of Chrijl

For the True Light

and therefore

of God.

that Falje

and Jeek and intend what

convenient and

this arijeth

Jo that

Jeed,

But where

and as Goodnejs.

;

Falje Light

and where that

of the Devil Jpring up

Jbwn,

nay, the very

Theologia Germanlca.

146 Devil

hirnfelf.

This ye may underjland by

giving heed to what hath been faid.

CHAP. XLI. How

that he

be called,

and

truly,

Partaker of the Divine Nature, who

is illu

minated with the Divine Light, and inflamed

with

Eternal Love,

and how Light and

Knowledge are worth nothing without Love.

|OME may

&quot;

ajk,

What

to be

a partaker of the divine nature, or a godlike

who

man?&quot;

Anjwer

imbued with or illuminated by the

Eternal or divine Light, and inflamed or con-

Jumed with Eternal or divine love, he is a godlike man and a partaker of the divine na ture

;

and of the nature of this True Light we

have Jaid jbmewhat already.

Vheologut Germanica,

But ye muft know is

ledge

that this Light or

may fee if ye man may know

wickednejs, yet

what

very well

maketh him an enemy

But

;

it,

and

it,

his love

and hateth

and he loveth virtue

would not leave a

to wickednejs, jb that

he will not do or praftije

men

virtue or

he doth not love virtue, he

loveth virtue he folio weth after

other

This

mind, that though a

call to

not virtuous, for he obeyeth vice.

know

worth nothing without Love.

147

aljb

Jb that he

virtue unpraclijed even if he

might, and this for no reward, but Jimply for the love of virtue.

And

own

reward, and he

it.

man,

who

Such an one

or he is

a truly

to be Jb, to

would rather

him

virtue

its

content therewith, and

would take no treajure or for

riches in

already

way to be Jb. virtuous man would

in the

exchange

a virtuous

And

not ceaje

gain the whole world, yea, he die a miserable death.

148 It is

the

knoweth

Thffologia

Germanica.

Jame with

jujlice.

well

full

yet neither

what

jujlice,

worketh wickednejs and

feel

And

wherever he jaw

for

;

that he

it,

or Juffer anything that injujlice

be put an end

and

If he loved

injujlice.

Juch hatred and indignation to

injujlice

would do

And

and therefore he

he would not do an unjujl thing

he would

wards

and

jujl or unjujl,

nor ever will become a jujl man.

For he loveth not

jujlice,

man

Many

to,

he would rather die than do an all this for

might

and men might become

jujl.

injujlice,

nothing but the love of jujlice.

to him, jujlice

her

own

reward, and re-

wardeth him with herfelf ; and Jo there liveth a jujl- man, and he would rather die a thoufand

times over than live as an unjujl man. the Jame with truth

well what

the truth he loveth,

true or a is

lie,

not a

man may know

but

true

full

he loveth not

man

;

but

with truth even as with

jujlice.

I heologia Germanic a. Of jujlice &quot;

Woe

evil

good

Jpeaketh Ijaiah

unto them that

;

evil, right

but jlnce he hath

good that he he would

!&quot;

perceive that knowledge and

knoweth good and ;

that put bitter for Jweet,

Evil Spirit

the

the like

Jeeth,

no love

will avail nothing.

God and

divine things.

he Jeeth and

Himjelf

for the

It is

indeed true

is, if

Know

Knowledge be not followed by

much about God and divine that

and wrong, and

Love mujl be guided and taught of

Love,

Jee

perceiveth and

he had any love for the truth and

ledge, but if

with

he becometh not good, as

other virtues which he Jeeth. that

good, and

nothing without Love.

light profit in

;

for bitter

Thus may we

this

5th chapter

evil

that put darknejs for light, and

;

light for darknefs

and Jweet

in the call

149

the

jame

Let a man know

things, nay,

dream

underftandeth what God

he have not Love, he will never

Theologia Germanica.

150 become

like unto

divine

nature.&quot;

God,

But

or a if

&quot;

partaker of the

there be true

Love

along with his knowledge, he cannot but cleave to

God, and forfake

Him, and hate it

and

all

that

God

not

fight againjl

it,

or of

and

find

a crojs and a Jbrrow.

And

this

Love

maketh a man one with

God, that he can nevermore be jeparated from

Him.

CHAP. XLII.

A ^uejiion

whether we can

not love Hint)

and how

of Light and Love

ERE it

know God and

there are two kinds

a true and a falfe.

an honejl quejlion

hath been Jaid that he

God and loveth be Javed by his knowledge

Him ;

;

namely,

who knoweth

not, will never

the which Jbunds

Theologia Germanica.

151

we might know God and not love Him. Yet we have Jaid elfewhere, that where God

as if

known,

aljb loved,

knoweth God mujl theje things agree thing.

True and

and whojbever

How may

Him.

love

Here ye mujl mark one

have Jpoken of two Lights

a Falje.

aljb

two

there are

And

kinds of Love, a True and a Falje.

each kind of Love

own kind

taught or guided by

of Light or Reajbn.

Now,

its

the

True Light maketh True Love, and the Falje Light maketh Falje Love for whatever Light ;

deemeth

and biddeth her love

obeyeth, and

Now, natural,

fulfilleth

we have

and

it,

Jaid, the

Nature

Falje Light

longeth unto nature, Juch as the

Me,

;

Therefore

herjelf. it

and the

and Love

her commands.

every property belongeth unto

the Self,

Love

to be bejl, Jhe delivereth unto

as the bejl,

which bethe

and therefore

Mine,

mujl

Theologia Germanica.

152

needs be deceived in

Me,

itfelf

and be

Mine, ever came

falfe

for

;

True Light

to the

Knowledge undeceived, J*ave once only And if we are wit, in God made Man. or

;

come

to to

knowledge of the Jimple Truth,

to the

And

all thefe

mujl depart and

ticular

belongeth to the natural Light that

would

pojfjible,

know

fain

peri/h.

or learn

its

and therefore

discernment and it

knowledge

always longing

more and more, and never cometh and the more

Jatisfaclion,

knoweth, the more doth

And when

thinketh to

all

were

if it

much,

and hath great pleajure, delight and

glorying in

therein.

in par

things,

know

learneth

and and

delight and glory

hath come Jo high, that

all

things D and to be above

jlandeth on

its

highejl pinnacle of it

holdeth

ledge to be the bejl and noblejl of it

to rejl

delight and glory, and then

and therefore

;

know

teacheth

Love

all

to love

Know things,

know-

Theologia Germanica.

153

ledge and discernment as the bejl and mojl

know

Behold, then

excellent of all things.

ledge and discernment come to be more loved

than

that

natural

which

Light

natural

Light Jhould

Truth, as

would not

lofe

in its

the falje

and

knowledge

more than that which pojQlble that this falje

underjland

God and own

would not depart from Behold,

its

itjelf,

And were

known.

for

dijcerned,

loveth

powers, which are is

the

Jimple

in truth,

property, that

itjelf

in this Jenje there

out the love of that which

and

its

own

Jlill

is,

things.

knowledge, with or

may be known.

Aljb this Light rijeth and climbeth Jo high that

vainly thinketh that

knoweth God

and the pure, Jimple Truth, and thus itfelf in

Him.

And

known only by God.

true that

loveth

God

Wherefore

can

as this

Light vainly thinketh to underjland God, imagineth

itjelf to

be God, and giveth

itjelf

154

Germanic a.

Theologia

out to be God, and wi/heth to be accounted

and thinketh

itjelf to be

well worthy of

a right to

all

virtue, life,

all

Jo,

things, and

and that

things,

hath

and hath got beyond

things,

all things, juch as

above

commandments, laws, and

and even beyond Chrijl and a Chrijlian

and

jetteth all theje at nought, for

doth

not Jet up to be Chrijl, but the Eternal God.

And this

becauje Chrijl

s life is dijlajleful

and

burdenjbme to nature, therefore Jhe will have nothing to do with nity and not

man,

to be bejl.

is all

Further, there called

knowledge

in eter

may

was

and pleajant,

Jo Jhe holdeth

this falje

the feeing

more loved than that which

and

Behold, with

luded Love, Jbmething being loved,

eajy,

to nature,

for

God

or to be Chrijl as he

after his reJurrecTion,

and comfortable

but to be

;

and de

known without

and knowing

known.

a kind of learning which ;

wit,

when, through

Theologia Germanica. or

hearfay,

reading,

great

155

acquaintance

with Scripture, Jbme fancy themjelves to

much, and

know

call

this or

knowledge, and

And

that.&quot;

know

doft thou

read

in the

&quot;

you

ajk, &quot;

they anjwer,

Scriptures,&quot;

and the

J~ay, &quot;

&quot;

it ?

know

like.

How have

undemanding, and knowing. not knowledge, but belief, and

hold, this they call

Yet

this

many

things are

only with

There is

this Jbrt

loved and Jeen

of perceiving and knowing.

alfo yet another

kind of Love, which

when Jbmething is Jake of a reward, as when jujlice

especially falje, to wit,

loved for the is

known and

loved not for the Jake of jujlice, but to ob

tain Jbmething thereby ,

and Jo on.

And where

a creature loveth other creatures for the Jake of Jbmething that they have, or loveth God, for the falje

fake of Jbmething of her own,

Love

;

and

this

it is

all

Love belongeth pro

perly to nature, for nature as nature can feel

^heologia Germanic a.

156

and know no other love than look narrowly into

nothing befide thing

may

But

herfelf.

this

Love

for if

wife fome-

taught and guided by the

and Reajbn, and

this true, eternal

and divine Light teacheth Love

One

thing but the

that fimply for

true

its

And

all

in the

hope of obtaining

Love of Good-

good and hath a right

that

fake, and not for the

anything, but Jimply for the nefs, becaufe it is

to love

and Perfeft Good, and

own

fake of a reward, or

loved.

;

nature as nature loveth

be feen to be good and not loved.

true

true Light

it,

this

thus feen

the help

of the True Light mujl alfo be loved of the

Now

True Love.

call

that Perfecl

Good, which

God, cannot be perceived but by the

True Light wherever

therefore

;

feen or

mujl be loved

made known.

Theologia Germanica.

CHAP.

157

XLIII.

Whereby we may know a

Man

who

made a

partaker of the divine Nature, and what belongeth unto

him ; and further, what

token of a Falfe Light,

and a

the

Falfe Free-

Thinker.

URTHER mark ye

that

;

when

True Love and True Light man, the Perfeff Good and loved Jo that

the one

for itjelf

and as

;

True and

Perfeft

itjelf,

but

Good can and

will

in Jo far as elje,

mujl love

itjelf,

but

Good

loveth the

this

it is

Now

the one, true Goodnejs.

known

and yet not

loveth itjelf of itfelf and as

love nothing

itjelf

the

are in a

in itjelf, Jave

if this is itjelf,

yet not as itjelf nor as of wife

One

that

the

One

true

Perfeft Goodnejs, and

1 heologia Germanic a. the

One

true

Perfect Goodnefs

Himfelf as

Himfelf.&quot;

For

in this

there neither

Good which

Good, and that

where

this

True Light and

Light

only the One, nor that, but ;

and

One Good, One

knoweth that there

all

good things are of one fub-

is,

the

who

the like, but

Good and above

that without that

And

no good thing.

not this or that,

that

all

were

love that,

nor can remain any

One Good, and

jlance in the

One, there

all

loveth not there

Me, Mine, Thou, Thine, and

that Light perceiveth and is

in this fenfe

God

&quot;

God, God would

and not Himjelf.

True Love

that

true,

ought better than

And

and Perfect Good.

that faying

loved of the One,

above

Him

man

Thee,

neither all I

all

end and aim

or the like, but

nor

Thou,

and Thou,

Goodnefs

according to that faying

One, and One

therefore,

this

and

loved as &quot;

this

All

All as All, and

One

Tfoologia Germanica.

and

all

Good,

One, and that

man

for the

all

One.&quot;

man mujt

felf-feeking,

godlike, whether he do or

thought of

and

what

and furrendered

make up a

whatever cometh to pafs

this

lojl

God, except

they are necejjary to

Light and

all

felf-will,

cometh thereof, be utterly

this

Jo far as

And

perjbn.

man who

fuffer, all is

fo that he

truly

done

Love, and from the fame,

through the fame, unto the fame again. in his heart there

fake of the One, for the love

fuch a

and given over

One

loved through the

hath to the

Behold, Self,

159

And

a content and a quietnefs,

doth not dejire to

know more

to be, or not to lefs, to have, to live, to die,

be, or anything of the kind

;

thefe

become

all

one and alike to him, and he complaineth of

nothing but of fin only.

And what fin

have faid already, namely, anything otherwife than the

to defire

One

is,

or will

Perfect

Good

160

Theologia Germanica.

and the One Eternal Will, and apart from and contrary of one as

lies,

And what

own.

done of

hence, that

man hath

and the True Good

;

but the

One Will, no

mitted.

Therefore is

Jin,

call Jin,

for

Jin could ever

and there

this

man

all

what

Jin but

And

the only

complaineth

Juch a Jbre pain and

that he would die a hundred deaths in

agony and JTiame, rather than endure this his grief it is

be com

well Jay that

thing which a truly godlike is

God

were there no will

we may

of; but to him, this

cometh

another will than

Jpringeth therefrom.

grief,

Juch

Jin,

fraud, injujlice, treachery, and all ini

quity, in Jhort, all that

Jelf-will

have a will

to them, or to wijh to

mujl

lajl

until death,

not, there be Jure that the

man

;

and

and where is

not truly

godlike, or a partaker of the divine nature.

Now, feeing Good is loved

that in this Light and Love, all in

One and

One, and the

Theologia Germanica.

One

and

in all things,

in all things as

One and

as All, therefore all thoje things mujl be loved

that rightly are of good report

Juch as virtue,

;

order, jeemlinejs, jujlice, truth,

and

that belongeth

all

Good and and to

that

all

it, is

Jin, for

in the true

of a truth

;

the true

loved and praijed

Jin.

And

;

hated as

who

liveth

Light and true Love, hath the

and worthiejl

praijed above

and

without this Good, and contrary

and therefore

be,

God

a Jbrrow and a pain, and it is

noblejl,

His own,

and the

life

that ever

was

bejl,

or will

cannot but be loved and

any other

life.

This

in Chrijl to perfection, elje

life

was

he were not

the Chrijl.

And noble

the love wherewith the

life

which he

and

all

called

man

loveth this

goodnejs, maketh, that

upon

all

to do, or JufFer, or pafs

through, and which mujl needs be, he doeth or

endureth willingly and worthily, however hard

it &quot;

Theologia Germanica. Therefore Jaith Chrijl

be to nature.

may

My yoke

and

eajy,

burden

light.&quot;

This cometh of the love which loveth admirable

This we may

life.

loved Apojlles and Martyrs willingly and gladly

them, and never ajked of fering

remain

truly godlike

God

that their Juf-

the fruit of divine

man

Jlraightforward, that

give an account of

but only Jay that Jo

know

jhorter, or

Love

Jo Jimple, plain,

he can never

writing or

it is.

And

not doth not even believe in

he come to

JuflFered

endure to the end.

Jleadfajl&quot;and is

but only that they might

fewer,

truth all that

this

was done unto

and tortures might be made

lighter

they

;

that

all

in the

Jee

he ;

and

properly

by Jpeech,

who hath

how

then can

it ?

the other hand, the

Matt.

life

xi. 30.

of the natural

Theologia Germanica.

man, where he hath a nature,

Jo manifold

eth and inventeth Jo ings and falsehoods

163 cunning

lively, Jubtle,

and complex, and

many

for its

J*eek-

turnings and wind

own

jb continually, that this aljb

ends, and that neither to be

uttered nor Jet forth.

Now,

Jlnce all falsehood

deceived, and all

deception beginneth in Jelf-deception, Jb aljb

with

this falje

deceiveth before.

aljb deceived, as

And

in this falje

who

we have

Jaid

Light and Life,

for

Light and Life

found everything that belongeth to the Evil Spirit

and

be dijcerned apart Evil Spirit, Light.

injbmuch that they cannot

his, ;

for the falje

and the Evil

Spirit

Hereby we may know

Light is

this.

would

God, and

fain

the

For even

as the Evil Spirit thinketh himjelf to be

this falje

God,

be God, or be thought to be

in all this

Jb utterly deceived that he

doth not think himjelf to be deceived, Jb

fheologia Germanica.

164 aljb

with

Life that

And

thereof.

make them

works, and

his

and ujeth much with

as the Devil

men, and draw them

fain deceive all

and

Light, and the Love and

this falje

art

and cunning

this falje

to this end, Jo

and as no one

aljb

may

turn the Evil Spirit from his

no one can turn

Light from is,

its

this

errors.

;

to him/elf

like himjelf,

is it

Light

would

own way,

deceived and deceitful

And

the cauje thereof

that both theje two, the Devil and Nature,

vainly think that they are not deceived, and that

this is

the very worjl and mojl mijchievous

delujion.

one, is

Thus

the

and where nature

Devil and Nature is

quered. life

manner, where

not conquered the Devil

Whether

as touching

Light continueth

not con

the outward

the world, or the inward

Jpirit, this falje

are

conquered the Devil

aljb conquered, and, in like

nature

And

Jlandeth quite well with them.

life

of the

in its Jtate

Theologia Germanica.

blindnejs

deceived

and falfehood, Jo that itjelf

wherejbever

165 it

both

and deceiveth others with

it,

may.

From what hath

here been Jaid, ye

may

under/land and perceive more than hath been

For whenever we Jpeak

exprejjly jet forth.

of the

Adam, and

dijbbedience, and of the old

man, of Jelf-Jeeking, of the

the

Me, and

hood, the Devil, Jin thing.

Jelf-will,

Theje are

;

Jelf-Jerving,

the Mine, nature, falfe it is all

all

remain without God.

and

one and the Jame

contrary to God, and

Theologia Germanic a.

CHAP. XLIV. Plow nothing

and how he who feeketh

own fake, findeth

God

contrary

but Self-will,

own Good for his and how a Man of

his

not;

himfelf neither knoweth nor can do any good Tiling.

[

O W,

aught which the true wife,

there

may

Good

Will.

Now

;

that

is,

God and

No.

Jay,

there

;

Like-

God, ex

without

nothing

cept to will otherwise than

Eternal Will

ajked

contrary to

willed

the

contrary to the Eternal

the Eternal

Will

willeth that

nothing be willed or loved but the Eternal

Goodnejs.

And where

it is

otherwije, there

Jbmething contrary to Him, and it is

true that he

who

without

this Jenje

God

con-

Theologia Germanic a. trary to

God

contrary to

We &quot;

what

willeth without

will, or otherwije

willeth contrary to

Me,

for

though

Me,

will

;

or willeth not I

My will

one Jhould will otherwise than

God Jaid

than as

will,

that no

and that

Me, and with

there Jhould be no will without

out

no Being

Good.

or the true

mujl under/land

who

but in truth there

;

God

167

even as without

Me,

there

neither Subjlance, nor Life, nor this, nor that, Jo alfo there Jhould be

and without

no Will apart from Me,

will.&quot;

And

even as

in truth

all beings are one in Jubjlance in the Perfect

Being, and

all

good

one in the

and cannot

One Being,

and Jo

forth,

One, Jo

Jhall all wills be one in the

fecl

that

exijt

without that

One

Per-

Will, and there jhall be no will apart from

One.

And

whatever

therefore

Therefore

is Jin.

otherwije

God and His

wrong, and contrary

all

will,

and

will apart

Theologia Germanica.

God

from

and

is all

highejl

own

his

that

man

long as a

own

will (that is

feeketh his

ejl

fake, he will never find is

will

and

his

his,

and

for

for Jb

long

own

;

Good, and how then Jhould he this,

and dreameth that he

Good

and feeing that he

;

not feeking his

For Jb long as he doeth felf,

Jin,

Jelf-will.

own

Good, becaufe

felf-will)

done from

as he doeth this, he highejl

is, all

find

it ?

he Jeeketh him-

himfelf the high is

not the highejl

Good, he feeketh not the highejl Good, fo long

But whofoever

as he feeketh himfelf.

feeketh,

loveth, and purfueth Goodnefs as Goodnefs

and

for the

fake of Goodnefs, and maketh that

his end, for nothing but the love

not for love of the like,

Me, Mine,

and the

Self,

he will find the highejl Good,

feeketh

wife do

err.

the

of Goodnefs,

true

aright,

and

And

and they who feek truly

Perfe&amp;lt;3

it is

for

other-

this wife that

Goodnefs feeketh and

Theologia Germanica. loveth findeth

and purfueth

and therefore

itjelf.

a great folly

It is

when

ture dreameth that he plijh

itjelf,

169

aught of

a man, or any crea

knoweth

hirnfelf,

or can

and above

all

dreameth that he knoweth or can

accom-

when he

fulfil

any

good thing, whereby he may dejerve much at God s hands, and prevail with Him. If he understood rightly, he would Jee that this

True and on the better,

foolijh

Jlmple

as he

have Jaid the

afore,

True Good

changed

;

the

man who knoweth no

and ordereth things

God

But

Perfecl Goodnejs hath compajfion

and giveth him of

upon God.

a great affront

to put

for the bejl for

much of

him,

the good things

able to receive.

But

he findeth and receiveth not Jo long as he remaineth

for unlejs Self

will never find or receive

and it.

depart, he

Theologia Germanica.

170

CHAP. XLV.

How

that where

there

and

Chrlftian

Life,

and how ChriJPs Life

Chrijl: dwelleth, bejt

the

moft admirable Life that ever hath

been or can

be.

E who Chrijl

knoweth and underjlandeth s

knoweth and under

life,

jlandeth Chrijl himfelf ; and in like

manner, he who underjlandeth not not understand Chrijl himjelf.

his life,

And

he who

believeth on Chrijl, believeth that his the bejl and noblejl

man

life

that can be, and

life

doth

believe not this, neither doth he believe

on Chrijl himjelf.

And

life

according

dwelleth in him, and

in Jo

far as

Chrijl,

Chrijl

man

himjelf

he hath not the one

neither hath he the other.

For where there

Theologia Germanica. the

where

man &quot;

of Chrijl, there

life

I live,

yet not

this

or the

life

but Chrijl liveth in

of Chrijl,

all

whatever

let us

cleave with

elje

and

hinder

it.

all

it is

new birth which maketh

let

;

for in

is,

the

True Love,

the

Jame thing,

there are they all,

wanting* D there

them, for they are

And

bejl life

True Light,

the

and where one

Jlance.

and

me.&quot;

Jpeak of obedience, of the

and where -one of theje

;

and where a

God Himjelf dwelleth, with it, So how could there be a better

When we

new man, of

and

fay with St. Paul,

may

the noblejl

goodnejs.

life ?

life,

him who hath all

Chrijl himjelf,

his life is not, Chrijl is not,

hath his

And

171

all

one

in truth

may

none of

and jub-

bring about that

alive in Chrijl, to that

our might and to nought

us forjwear and flee

And

who hath

Galatians

ii.

all

that

may

received this

20.

life

Theologia Germanica.

172

Holy Sacrament, hath

in the

verily

and

deed received Chrijl, and the more of that

life

he hath received, the more he hath received of Chrijl, and the

lejs,

the lefs of Chrijl.

CHAP. XLVI. How be

entire

found

ture

;

Satisfaction

love all

not in any Crea be obedient unto

and he who would

Things

who

Jaid, that he

content to

find all his Jatisfaclion in

God, hath

and

this

true.

And

findeth Jatisfaclion in aught which that, findeth

findeth

love

in One.

enough O

and

be obedient to the Creatures,

alfo

all Quietnefs,

God, muft

who

alone,

true Reft are to

and how he who will

God, muft

with

God

and

God,

not in

God

findeth

;

he this

and he who nothing

elje,

Theologia Germanic a. but in that which is

and God

what

is,

and

is,

not One,

and above

God,

One

alike.

would

Now

God,

One

And

One.

God

not

who

cannot find

all

One

full

Jatisfaclion

to him,

jhould be

be true Jatisfaclion,

himjelf unto

findeth

All

and

and Jbmething and nothing are

But where

Therefore

aljb not

and from One only, as

unlejs all things are

All,

and what

receiveth all his Jatisfac-

Jburce,

man

;

One and above One, and

All.

Jatisfacfaon in

tion from

be One,

And now

not All and above All,

God

for

God,

One and mujl

All and mujl be All.

and is

neither this nor that, but

For God

All.

173

aljb,

who

God and

mujl aljb rejign himjelf

and not will

thus, elje.

wholly commit

obedient to

to all

there

Him,

things, and be

Literally aught and nought, icht und nlcht ; but aught means any thing, the idea of the original is TR. emphatically fame thing, a part, not the whole. 1

Theologia Germanic a.

174

willing to Juffer them, without rejijling or de

And

fending himjelf or calling for Juccour.

who doth

not thus rejign or Jubmit himjelf

One

to all things in

or Jubmit

God

under

things in

any

himjelf to

And

Chrijl.

That

fighteth

prevent

Now all

things

One

affliction, or

who in

One, and

this or

for the

Chrijl.

and

avoid

not withjland

of war, either

force

as All,

One

;

indeed, without

it,

or flee from

Jhall or will love

One

all

truly fighting againjl

But we may

All as All in

Jbmewhat,

Jlill

under

affliction,

we may

to Jay,

will or works. /in,

Jlill

no wife withjland

againjl

it, is

creature or thing

any

will lie

Such an one were a

refujeth to endure

God.

and

lie

rejign

Let us look

Jhall

One, and

who

God.

hand, mujl

One

Juffering.

And

who

One, doth not

it.

God, loveth

One and

All,

and

and he who loveth

that, otherwije than in the

Jake of the One, loveth not

Theokgia Germanica.

God,

for

God.

Now

175

he loveth Jbmewhat which

Therefore he loveth

he who loveth Jbmewhat more than

or along with

not

more than God.

God, loveth not God,

God

for

mufl be and will be alone loved, and verily nothing ought to be loved but

And when

God

the true divine Light and

alone.

Love

dwell in a man, he loveth nothing elfe but

God

alone, for he loveth

for the

God

Jake of Goodnejs, and

One, and one and One

as All

;

as all

Goodnejs and

Goodnejs as

for, in truth,

All in God.

All

One

Theologia Germanica.

176

CHAP. XLVII.

6)ueftion

Whether , if we ought

Things^

fay

mujl

Jwer all it

When

No.

Good

;

and

then love Jin

good except

God

things,&quot;

in Jo far as

good

all

and therefore

is evil,

And Willing

not good.

in Jo far as

Now

mean

to will, dejire, or love

an-

good, in Jo far as

doth.

Nothing

God and

things O have their Being O

God, and more truly

Jelves,

all

Devil

But Jin

not Being, therefore

with God.

Jay

too?&quot;

In this Jenje nothing

otherwije than as

&quot;

The

hath Being.

are to love all things,

all that is, is

he hath Being. or not good.

alfo

put a quejlion here and

JOME may &quot;

Sin

to love

ought

love all

all

God

than

them-

things are good in Jo

Theologia Germanica. they have a Being, and

far as

aught that had not

God

contrary to

Being

Now behold, the

not be good. ing which

its

God

177 there were

God,

would

willing or dejlr-

God

not in

;

for

cannot will or dejlre anything contrary

to Himjelf, or otherwise than himjelf.

fore

not good, and

evil

There

merely

all

works.

nought. O

God

loveth aljb works, but not

Which

then

Such

are done from the

teaching and guidance of the True Light and the

True Love

and

in theje,

what well. falje

;

and what

done is

thereof,

But what Love,

especially

all

in Jpirit

God

done from theje

and

falje

Light and

Wicked One

what happeneth,

and

Him

and pleajeth

done of the of the

in truth,

done or

;

left

and

done, wrought or Juffered from any other will, or dejlre, or love, than love.

This

is,

God

s will,

and cometh

or dejire, or

pajs, without

Theologia Germanic a.

iy8

God and

contrary to

God, and

trary to good works, and

utterly con

altogether Jin.

CHAP. XLVIII. How we

mujl believe certain Things of

Truth beforehand,

ere

Knowledge and Experience

HRIST not,&quot;

&quot;

truth

;

for a

a true

that

believeth

or will not or cannot believe, damned.&quot;

man, while he

it,

thereof,

&quot;He

Jaid,

Jhall be

time, hath not attain unto

can come

God

knowledge

unlejs he

who would know

firfl

;

Jo of a

in this

prejent

and he cannot believe.

And

before he believeth, cometh

never to true knowledge.

We Jpeak

not here

of the articles of the Chriflian faith, for every

one believeth them, and they are

common

every Chrijlian man, whether he be Jinful or

Theologia Germanica.

179

Javed, good or wicked; and they mujl be be lieved in the

come

cannot

place, for without that, one

firjl

know them.

But we

/peaking of a certain Truth which to

know by

ence, elje ye will never is

are

pojjible

experience, but which ye mujt

believe in, before that ye

This

it is

know

come

by experi

know

truly.

the faith of which Chrijl Jpeaketh in

that faying of His.

CHAP. XLIX. Of Self-will, and bow

Lucifer and

Adam

fell

away from God through Self-Will.

hath been faid, that there

nothing Jo will. is

nothing

there

elfe

were no

much

The which there

than

felf-will,

in hell as is

Jelf-

true, for there

Jelf-will,

there

and

would be no

i8o

Devil and no Lucifer

When

hell.

the

like,

would not be

And when we

Adam

and

will,

Paradife.

we mean,

jay Self-will,

otherwise than as the

God

own

at one with the Eternal Will.

likewife with

that

faid

meaneth nothing

than that he would have his

So was

from Heaven, and turned away

fell

God and

from elfe

Germanic a.

Theologia

One and

to will

Eternal Will of

willeth.

CHAP. How

this prefent

Time

Tree forbidden, that

HAT

that are

be called a is

Paradife.

therein there /V,

;

for all are

All

faid

things

goodly and

and therefore It

Self-will.

Paradife?

pleafant,

Paradife

a Paradife and outer

and how

Court of Heaven^ only one

may alfo,

an outer court of Heaven.

fitly

that

Even

Theologia Germanic a.

world

this

verily

Time,

Eternity

;

path unto

remindeth us of

God

this

well be called a Paradife, for

And

truth.

this

Paradife,

That

to fay

Adam, thou

Remember

it.

that

is,

bidden thy

if it

will,

things are

that

contrary to

is,

every man,

all

God

Self-will, or to

Will would

For God

this.

art, or doejl, or leavejl

ever cometh to pafs,

fuch in

fruits thereof.

will otherwife than as the Eternal

have

things that are, nothing

all

forbidden and nothing

but one thing only

it is

all

and the

lawful, fave one tree

world

an outer court of Eternity, and therefore

may

Thus

Eternity.

or crea

a guide and a

for the creatures are

God and

what

Jpecially

any temporal things

tures, manifejleth or

an outer court of the

Eternal, or of Eternity, and

ever in

&quot;

faith to

Whatever

undone, or what

lawful and not for

be not done from or according to

but for the fake of and according to

T heologia

But

My will. Will It

all

Germanica.

that

done from thine own

contrary to the Eternal

wrought

that

not

Will, but

Will.&quot;

every work which

itfelf

in Jo far

to the Eternal

contrary as

wrought from a

different will, or otherwije than

nal

thus

from the Eter

and Divine Will.

CHAP.

LI.

Wherefore God hath created Self-will^ feeing that

it is

fo contrary

jbme may

Him.

&quot;

ajk

Jince

tree, to wit, Self-will, is Jo

God and

wherefore hath

God

created

contrary

Eternal

the

it,

and

this

Jet

Will, it

Paradije?&quot;

Anjwer

to dive into

whatever

man

or creature dejlreth

and underhand the

Jecret counjel

Theologia Germanica.

and

will of

God

wherefore

and the

God,

doeth

For

elje

knowing,

this

Jheer pride.

glorieth

And

Adam

Jeldom from

taketh delight in

therein,

or the Devil.

Jhould reveal His

God

and ajk wherefore hindereth or forth

may

;

of him,

how

its

live in

thing,

may

will,

humble of

God

and Jo

know how he as

nought

and that the Eternal

him, and have

undijlurbed

due

this or that, or

God, and become

himjelf, having no

Will may

this

Jecrets unto him,

doeth

alloweth Juch

truly dejire

but he dejireth only to

pleaje

and

known, and the man

and enlightened man doth not that

and

Jo long as this dejire lajleth,

the truth will never be

even as

know

Adam

Jame

man

fain

doeth not that,

dejire

than that the

and

would

this, or

like, dejireth the

the Devil.

aught

Jo that he

183

full pojjeflion

by any other

will,

and

be rendered to the Eternal

Will, by him and through him.

184

there

However, quejlion, for

yet another

we may jay

delightful gift that is

Germamca.

Theologia

And

two are

theje

if it

were not

is,

to this

the mojt noble and

bejtowed on any creature

that of perceiving,

where the one

anj&quot;wer

Reajbn, and Will.

bound together, that aljb.

And

gifts, there

would

there the other

for theje

two

be no reajbnable creatures, but only brutes and brutijhnejs

;

God would

and that were a great

never have His due, and behold

Himjelf and

His

deeds and works is,

;

attributes

manifejled

the which ought to -be, and

necejjary to perfection.

ception and

for

lojs,

Reajbn

Now,

are created

behold, Per

and bejtowed

along with Will, to the intent that they

may

and

that

injlruft

the

will

aljb

neither perception nor will

nor ought to be unto or obey

itjelf.

Jelves to their

itjelf,

them/elves, is

itjelf,

nor

nor ought to jeek

Neither Jhall they turn them-

own advantage,

nor

make

uje of

Theologia Germanica. themjelves to their

own

ends and purpojes

Whom

His they are from

185

and unto

Him

Him, and become nought

jelves, that

conjlder

Eternal Will, which

and the fame

will

willing certain

its

What unlejs

elfe

principle

firjl

works and

For

to do,

the

there mujl be creatures,

effecls,

or the creature,

were

and

creature.

and God

them, to the end that the Will

/hall will Jbmething.

for ?

without

and bringing them

had Jbme work

not have

particularly,

There

belongeth unto the Will, and

property, that

God all

Man,

things,

Will.

touching the

For

them

is, in their jelfijhnejs.

and Jubjlance, apart from

pajs.

and flow

jhall they Jubmit,

But here ye mujl Jbmewhat

for

they do proceed,

back

into

;

may

realization, wirklichkeit.

this

vain, it

can

Therefore will

have

be put

Theologia Germanica.

God

means, and work, which

their

exerci/e

and mujl be without work.

the will in the creature, which

and

God

as truly

will, is

Jlnce

God

cannot bring His will

without the creature, therefore

do Jo

the will

and with the

only by God,

work out His own which

whatever

will

pleafeth

the

who

man

or creature

man

will

God

otherwife than as

And

would move the

willeth

will

would be exerted it

would

and the man would not

God

will

Jhould be purely

but by God, and thus

not be jelf-will,

the crea

hath a right to

by means of the is

Him

Therefore

creature.

man, and yet

and wholly thus, the

not given to be exerted

ture, but

Jelf

a created

working and caufing changes,

into exercije,

not

call

not of the creature.

And now,

Therefore

Eternal Will,

as the

;

for

will

God Him-

and not man.

And

thus the will would be one with the Eternal

Theologia Germanic a. Will, and flow out into

would

keep

Jlill

wherever

of liking and

his fenfe

the will

according to his will, the

they do not, he

dijliketh

the, will,

and

But nothing

contrary to

God

God.

and

producing,

the fource of

Now

but of God, there

Him

of,

alfo there

and that which

And

alfo.

fave only what

is is

no joy

His and with the

alfo with perception, reafon, gifts,

This fentence

in that bafed

it,

this liking

come from

complained

alone,

it.

man

dijliking

unto Him. belongeth O will, fo

and

the fource of thefe alfo.] 1

the will cometh not of

but of

liketh

man

f_For whatever

fore liking

it,

for if things

;

man

dijliking are not of the

God

dif-

For

like.

exerted, there mujl be

a fenfe of liking and dijliking

but of

man

though the

it,

pleafure and pain, and the

liking,

and

187

found

Luther

edition, but not

on the Wurtzburg Manufcript.

Theologia Germanica.

and

love,

all

man

the powers of

of God, and not of man.

;

they are

A nd wherever the will

jhould be altogether Jurrendered to God, the

would of a certainty be Jurrendered arid

God would have His

will

would not be

God

hath

Jhould be

Now

his

right,

own.

likewije,

that

and taketh

and

its

own

this

will

And

ends.

in the apple,

contrary to is

any

which

God.

this

unto

the

Adam

forbidden, becauje

And therefore,

Jo long

Jelf-will, there will never be

true love, true peace, true

both in

own, and ujeth

its

mijchief and wrong, and the bite that

as there

Jelf-will.

cometh the Devil or Adam, that

for itjelf

it is

Behold, therefore

and maketh the jame

made

rejl

and the man

created the will, but not

jay, falje nature, itjelf

all

man and

the

This we

rejl.

Devil.

And

see

there

will never be true blejjednejs either in time or

eternity,

where

this Jelf-will

working, that

Theologia Germanica. is

to fay,

Jelf

where man taketh the

and maketh

his

will unto

And

own.

if it

him-

be not

Jurrendered in this prejent time, but carried

over into eternity, will never

there

may

be forejeen that

be Jurrendered, and then of a truth never be

will

blejjednejs

;

content,

we may

fee

nor

rejl,

the Devil.

there were no reajbn or will in the creatures,

God

were, and mujl remain for ever, unknown,

unloved, unpraijed, and unhonoured, and the

creatures

would be worth nothing, and

were of no avail

there

God.

was put

quejlion which

And

all

Behold thus the

to us

anfwered.

were any, who, by

writing (which yet

God) might be

led to

brief

and

amend

my much

profitable in

their

ways,

this

were indeed well-pleajing unto God.

That which

is free,

Namely, why

God

none

may

call his

hath created the will.

own,

Iheologia Germanic a.

190

and he who maketh wrong. nothing

maketh remain lity,

his

whole realm of freedom,

Now,

in the

free as

his

own, and

what

Adam

who

leaveth the will in

and

lowers.

and

this

all

their its

doeth a grievous

done by the Devil

And whojb

But he

followers.

noble freedom doeth

doth Chrijl with

noble freedom and

not to

freedom, and free nobi

and

right,

Juffereth

in its free exercije,

This

wrong.

and he who

the will,

in its excellent

and

own, committeth a

all his

fol

robbeth the will of

maketh

its

own, mujl of

his

necejjity as his reward, be laden with cares

and

troubles, with dijcontent, dijquiet, unrejt,

and

all

manner of wretchednejs, and

remain and endure

But he who leaveth

the will in

and

hath content, peace,

rejt,

time and in eternity.

Wherever

whom

the will

this

time and in its

will

eternity.

freedom,

blejjednejs

there

not enjlaved, but

man con-

Theologia Germanica. tinueth noble and free, there

not

a true freeman

bondage to any, one of thoje to &quot;

Chrijl Jaid

the truth Jhall

and immediately Jhall

191

make you

after,

free,

make you

he jaith

&quot;

ye Jhall be

free

whom free

the

;&quot;

Son 1

indeed.&quot;

Furthermore, mark ye that where the will enjoyeth that

is,

ever

all is

its

freedom,

hath

And where

willing.

will unhindered,

things

what

not noble and good

bejt,

is,

manner of wicked nejs and

more do they grieve and whoje

leajl fettered or

will

all

that

afflicl

was the

the more

evil, injujlice, iniquity,

Jee in Chrijl,

and

And

it.

free and unhindered the will

all

choojeth what

hateth, and findeth to

be a o enef and offence unto

pained by

proper work,

always choojeth

and

noblejt

its it

and

in Jhort

and the

Jin, it.

is it

This we

purejl

and the

brought into bondage of any

John

viii.

36.

Theologia Germanica,

192

man

Chrijl s

ever

that

human

and yet

pain, and indignation at

felt

the deepejl grief,

Jin that

any creature

But when men claim freedom

felt.

own, Jo as to

their

tion at Jin

feel

and what

for

no Jbrrow or indigna contrary to God, but

we mujl heed nothing and

Jay that

was

likewije

nature the mojl free and Jingle

all creatures,

ever

lived.

care for

nothing, but be, in this prejent time, as Chrijl

was is

after his rejurredlion,

and the

;

this

no true and divine freedom Jpringing from

the

divine Light, but

true

righteous, falje,

and

ing from a natural,

Were

and

;

natural,

deceitful freedom, Jpring

falje,

and deluded

there no Jelf-will, there

no ownerjhip. Jliip

In heaven there

light.

would be is

aljb

no owner-

hence there are found content, true peace, all

upon him

blejjednejs. to call

any one there took

anything his own, he would

Jlraightway be thrujl out into

hell,

and would

I heologia become an have

will

Germanic a.

evil Jpirit.

But

on earth.

if there

Jhould get quit of his Jelf-will and

in hell call

own, he would come out of

heaven.

Now,

in this

manner

aljb here

is it

were one

every one

in hell

is all felf-will, therefore there

of mijery and wretchednejs.

his

nothing

hell

prejent time,

who

into

man

hell,

and may turn

himjelf towards which he will.

For the more

Jet

between heaven and

he hath of owner/hip, the more he hath of hell

and mijery hell,

;

and the

lefs

and the nearer he

Heaven.

And

of felf-will, the is

to the

lefs

Kingdom

of of

could a man, while on earth,

be wholly quit of Jelf-will and ownerjhip, and Jland up free and at large in

God

true light,

and continue therein, he would be Jure of the

Kingdom

of Heaven.

He who

thing, or feeketh or longeth to

of his own,

hath Jbme-

have Jbmething

himjelf a Jlave, and he

who hath

nothing of his own, nor Jeeketh nor longeth

Theologia Germanica.

194

and

free

thereafter,

at large,

and

bondage

to none.

All that hath here been Jaid, Chrifl taught in

words and

years, and he

thirty briefly

when he

who

for

fulfilled in

will

come

and the

Jaith

he renounced elje

teacheth &quot;

will follow

man

works

crojs is

&quot;

and followeth cannot be

all things,

things Jo utterly as no

all

Moreover, he who

him mufl take up the

crojs,

than Chrijl

s life,

nothing

And

But

me.&quot;

elje

for that is a bitter crojs to nature.

he faith

and

to us very

him mujt forjake

hath ever done. after

for three

Therefore

he that taketh not his

after

me,

my dijciple.&quot;

is 1

crojs,

not worthy of me, and

But nature in her

freedom, weeneth jhe hath forfaken

all

falje

things,

yet jhe will have none of the crojs, and Jaith jhe

hath had enough of it already, and needeth

Matt.

x. 38,

and Luke

xiv. 27.

Theologia Germanic a. longer, and thus jhe

195

For had Jhe

deceived.

ever tajled the cro/s Jhe would never part with it

again.

that believeth on Chrijl mujl

believe all that

here written.

CHAP.

How we &quot;

muft take

No Man

me&quot;

and

&quot;

the Father

thofe

LII.

two Sayings of Chrijt

comet h unto the Father, but

No Man

faith:

unto

the

Now

mark

cometh unto me, except

which hath fent me draw

HRIST

&quot;No

Father

him.&quot;

man cometh

but

how we

unto the Father through Chrijt. jhall Jet a watch over himjelf and

me.&quot;*

muff,

come

The man all

that be-

longeth to him within and without, and jhall

John

xiv. 6.

196

and guard

Jo direcl, govern in

him

Germanica.

Theologia

lieth, that neither

his heart, as far as

will nor dejire, love

nor longing, opinion nor thought, Jhall Jpring

in his heart, or

have any abiding-place

him, Jave Juch as are meet for

bejeem him well,

God Himjelf were made

And whenever

Man.

any thought

he becometh aware of

or intent rijing

that doth not belong to

meet for Him, he mujl as thoroughly

this

God and would

up within him

God and

rejijl

were not

and root

out

and as Jpeedily as he may. he mujl order his outward

rule

behaviour, whether he work or refrain, Jpeak or

keep

In Jhort

Jilence, :

wake

in all

as touching his

his

own

or Jleep,

go or /land

Jlill.

ways and walks, whether bujmejs, or his dealings

with other men, he mujl keep his heart with all diligence, lejl

he do aught, or turn ajlde to

aught, or Juffer aught to Jpring up or dwell within him or about him, or

lejl

anything be

T heologia done

him

Germanica.

197

or through him, otherwise than

were meet

for

and feemly

God, and would be

God Himfelf were

pojjible

verily

made

Man. Behold

whom

he,

Jhould be thus,

whatever he had within, or did without, would be

of God, and the

all

life

fuch Chrijl

;

in his

cometh

would come with

him &quot;

out

;

Chrijl

And

Father.

the

his Jervant, as

any man

and where

And

fervant

who

led

through

aljb a fervant of Chrijl, for

after

faith

and

he would be a follower of Chrijl

through Chrijl unto

would be

And

forth.

would go

life

for

therefore alfo he

a follower of Chrijl more truly than

can under/land or Jet

aljb

man would

be.&quot;

John

xii.

who

26.

and he

he who

he himjelf

Jerve me, let

am, there

him

Jhall alfo

thus a fer-

Theologia Germanic a. vant and follower of Chrijl, cometh to that place where Chrijl himfelf

the Father. I

Chrijl himjelf faith

me where

whom I

who walketh

in this path,

door into the

Jheep-fold,&quot;

life

and

&quot;

;

who

that

;

unto

is, &quot;

will that they aljb,

me, be with

Father,

thou hajl given

am.&quot;

Behold, he

that

is,

into eternal

him the porter openeth

entereth

by the

entereth in

&quot;

;

but

by Jbme other way,

come

vainly thinketh that he would or can

the Father or to eternal blejfednefs otherwife

than through Chrijl, in the right

deceived

\Vay, nor entereth

;

for

by the

not

right

Door.

Therefore to him the porter openeth

not, for

a thief and a murderer, as Chrijl

faith.

Now, in

behold and mark, whether one can be

the right

John

Way, xvii. 24.

and enter

by the

John

x. i, 3.

right

Theologia Germanic a. if

Door,

one be living in lawlejs freedom or dijregard of ordinances,

licenje, or

and the

vice, order or dijbrder,

liberty

we do

virtue or

Such

like.

not find in Chrijl, neither

any of his true

is it

LIII.

that other faying of Chrift,

Confidereth

followers.

CHAP.

Man

199

can come unto me,

except

which hath fent me draw him.

HRIST

the

&quot;

Father

hath aljb jaid

&quot;

No man

cometh unto me, except the Father

which hath Jent

Now

mark

me draw

by the Father,

Perfect, Simple

Good, which

John

vi.

44.

him.&quot;

under/land the All and above

Theologia Germanic a.

2OO All,

and without which and

there

which

bejides

no true Subjlance, nor true Good, and

without which no good work ever was or will be done.

And

in that it is All,

And

All and above All.

mujl be in

cannot be any one

of thofe things which the creatures, as crea tures,

For

can comprehend or underjiand.

whatever the creature, as creature (that

is,

her creature kind), can conceive of and under jland, is

Jbme

Jbmething, this or that, and therefore Jbrt

And now

of creature.

Simple Perfefl Good were Jbmewhat, that,

which the

creature

the

this or

underjlandeth,

would not be the All, nor the Only One, and therefore not Perfect.

be named, Jeeing that

Therefore alfo it is

none of

all

cannot

the things

which the creature as creature can comprehend,

know, conceive, this

Perfect

name.

Good,

Now

which

behold,

when

unnameable,

floweth into a Perfon able to bring forth, and

201

fheologia Germanic a.

bringeth forth the Only-begotten Son in that

and

Perjbn,

Him, we

itfelf

call

the

Father.

Now

mark how

When

unto Chrijt.

Good

Jbmewhat of

this Perfect

discovered and revealed within

Jbul of

men

the Father draweth

man, as

were

a glance or

the

flajh,

the Jbul conceiveth a longing to approach unto the Perfect Goodnejs, and unite herjelf with

And

the Father.

groweth, the more the

the

Thus

quickened.

Goodnefs.

revealed unto her

revealed unto her, the more

drawn toward

quickened

the Jlronger this yearning

into

And

the

union

this

who draweth

Him by

Jhe

dejire

drawn and Eternal

drawing of the

the is

Him

taught of

her unto Himjelf, that Jhe cannot

enter into a union with

unto

Jbul

with the

Father, and thus the Jbul

and her

Father,

and

;

the

life

Him

except Jhe come

of Chrijl.

Behold

now

202

Theologia Germanica.

Jhe

on that

putteth

Now fee of Chrift

meaning of

the

The

the Father but

&quot;

one,

draw him

that

&quot;

;

that

is,

moved and drawn of

&quot;

when

That

this Perfecl

may

life

me, except he be Father

that which

come, then that which away.&quot;

except the Father

that

;

is,

and Perfect Good, of which

the Simple faith

other faying,

he doth not take after

unto

through

is,

The

upon him and come

all

have

man cometh

as hath been Jet forth.

far as

two fayings

thefe

me;&quot;

no man cometh unto

Paul

which

afore.

fpoken

life,

life

Good be in

to fay is

perfecl

in part jhall ;

known,

of St. is

be done

whatever foul

in felt

and

tajled, fo

this prefent time, to that foul

created things are as nought compared with

this

Perfecl One, as in truth they are

befide or without the Perfecl

true

Good

nor

true

One,

Subjlance.

;

for

neither

Whofoever

1 heologia

Germanica.

203

then hath, or knoweth, or loveth, the Perfecl

One, hath and knoweth

all

more then doth he want, &quot;

part&quot;

outward

what

One

Subjlance

hath here been faid, concerneth the life,

and

the true inward

ginneth after that which

life

a good ;

way a

all

life

man hath

perfecl as far as

or accejs unto

but the inward

When

this.

this prefent time,

be-

tajled

pojfTible in

created things and even

himjelf become as nought to him.

And when

he perceiveth of a truth that the Perfect is

that

all

to him, feeing that all the parts

are united in the Perfecl, in

What

goodnejs.

One

All and above All, he needs mujl follow

after

Him, and

ajcribe all that

good, Juch

as Subjlance, Life,

Knowledge, Reajbn, Power,

and the

Him

ture.

like,

And

unto

hence

claimeth for his

own

alone and to no crea

followeth that

the

man

neither Subjlance, Life,

Knowledge, nor Power, Doing nor Refrain-

Theologia Germanic a.

204 ing,

nor

And

thus the

him a

aljb all things

left in

is,

liveth,

One

the

him but what

man

thus

worketh,

refraineth in the

of a truth,

left

which taketh

God

loveth,

Himjelf, is,

willeth,

And

man.

Jhould be, and where

God

Eternal Perfeflnejs alone

knoweth,

doeth and

wherein from hence

And

itfelf.

dwelleth in the man, Jo

God, and nothing

anything unto

all

is,

then there beginneth

life,

God Himjelf

that nothing

the

good.

Jo poor, that he

and Jo are

And

true inward

forward,

that

call

him which are Jbmewhat, that

created things.

or of

we can

man becometh

in himjelf,

nought

unto

that

anything

it is

thus,

not Jo,

hath yet far to travel, and things are

not altogether right with him.

Furthermore, unto this is

life,

deare/t,

cleave to

to feel

a good

way and

always that

what

and always to prefer the it,

and unite onejelf to

it.

accefs is

bejl,

Firfl

bejl

and :

Theologia Germanic a.

But what

the creatures. tures

ajjured

which the Eternal

what

thereof, that

is,

which belongeth thereunto, mojl brightly

all

jhineth and worketh, and

But what

loved.

and belongeth unto

call

bejl

known and

that which

Him

ever with jujlice and truth

of God,

anjwer

what

do, or might

good.

When man

therefore

among

cleaveth to that which

can perceive, and keepeth in Jinglenefs

what

and

all

to be

after

it,

above

creatures

the

the bejl that he

Jleadfajlly to that,

and

better,

at lajl, he

until,

tajleth that the Eternal

Good

Good, without meajure and number

Perfedl

above

the

of heart, he cometh afterward to

better

findeth

bejl in the crea

that, in

Perfect Goodnejs and

205

the

One

what

bejl

to follow

Good mujl and we mujl

be loved

Eternal

and alone,

and we are

dearejl to us,

all

Now

created good.

cleave to

206

Him

Theologia Germanica.

clojely as

Him

and unite ourfelves with

alone,

we may.

And now One

ajcribe all goodnejs to the

Eternal Good,

and truth we ought, Jo

as of right alfo of right

and truth

are to

ajcribe unto

mujr.

Him

the

beginning, middle, and end of our courfe, Jb that nothing remain to

they

or the creature.

let

men Jay what

will.

Now

this wife

inward

true

man

Jhould be of a truth,

would

life.

happen

Jhould attain unto a

And what the

foul,

revealed unto her, and what her

then or

further

would

life

would be

henceforward, none can declare or guejs. it is

that which hath never been uttered

lips,

nor hath

For

by man

entered into the heart of

man

to conceive.

In this our long dijcourje, are briefly

com

prehended thoje things which ought of right and truth to be fulfilled to wit, that man :

Theologia .Germanic a.

207

jhould claim nothing for his own, nor crave,

and what

like unto

God

intend anything but

will, love, or

Him,

that

alone,

to jay, the

One, Eternal, Perfect Goodnejs.

But

be not thus with a man, and he

if it

take, will, himfelf,

purpoje,

this

crave,

Jbmewhat

whatever

that,

bejide or other than the Eternal

Goodnejs which

much and a

man from

God

may

forjake

man

be,

and Perfecl

Him/elf, this

is all

too

great injury, [and hindereth the

a perfecl

wherefore he can

life;

never reach the Perfect Good, unlejs he all

for

things and himjelf

firjl

can Jerve two majlers,

trary the one to the other

;

the one, mufl let the other go.

who who

all.

firjl

For

are con will

have

Therefore

the Creator Jhall enter in, the creature mujl depart.

Of this

be ajjured.]

208

Theologia Germanic a.

CHAP. How

Man

LIV.

/hall not feek his own, either in

Things fpiritual or natural, but the Honour of God only ; and how he muft enter in by the wit, by Chrift, into Eternal

right Door, Life.

man may unto God

man, and not Jeek counjel,

Jay,

let

him

might to obey thoroughly at in

him

let

as his

thereunto, to

hand

to a

him be therewith content,

further.

and here

attain

[This

take

my jland. That

and wrejlle with

Jlrive

faithful is

all

God and His commandments all

times and

to his

in all things, that

there be nothing, Jpiritual or natural,

which oppojeth

and body with

God

;

and that

all their

his

whole Jbul

members may Jland

T heologia Germanica.

209

ready and willing for that to which ;

hand

man, which

to a

power, that

as ready

in the

moveth and turneth

when we

find

wholly

his

in his

twinkling of an eye, whither he

give our whole diligence to

we mujl

amend our

from love and not from

And

will.

otherwife with us,

hath

and willing as

created them is

God

Jlate

and

;

and

this

all

things whatsoever, Jeek and intend the

glory and praije of

God

alone.

fear,

We mujl not

Jeek our own, either in things Jpiritual or in It

things natural.]

to Jland well with

oweth

this

man

God,

creatures

[to

Jervants, that he

God

us.

And

if it is

every creature

of right and truth unto God, and

especially all

mujl needs be thus,

whom, by are made

may

the ordinance of Jubjecl,

and are

be Jubjeft to and Jerve

only].

Further,

climbed

Jfo

when a man hath come

Jo far,

and

that he thinketh and weeneth high, O 7

2io

TheologJa Germanic a.

he jlandeth jure,

him beware

let

own bad

jlrew ajhes and his

the Devil

lejl

feed on his heart,

and nature feek and take her own comfort, rejl,

peace, and delight in the profperity of his

Jbul,

and he

fall into

and

licentioufnefs,

and

will

war with a

happen

a foolijh, lawlefs freedom

which true

faid),

Way

right

Chrijl, as

this

hath not entered,

by the

Door (which

And

God.

life in

man who

to that

or refufeth to enter in

the right

altogether alien to,

and

we have

and imagineth that he would or could

come by any other way to the highejl truth. He may perhaps dream that he hath attained thereunto, but verily he

And

our witnefs

&quot;

Verily,

in error.

Chrijl,

who

declareth

jay unto you,

verily,

entereth not

by the door

robber.&quot;

John

[A x.

that

into the jheepfold,

but climbeth up Jbme other way, the fame thief and a

thief, for

he rob-

211

Theologia Germanica. beth

God

of His honour and glory, which

God

belong to himfelf,

murderer,

the

body

her

trine

by the

liveth

by God.

the Jbul liveth all

which

life,

who

thofe

And

but

as if he

would

Jay,

Him

will avail

Lord,

that faith unto

me Lord, Lord, Jhall

the will of

But he 1

&quot;

again

Heaven

&quot;

John Matt.

;

vi. 38. vii.

21.

own

me.&quot;

Lord?&quot;

Not every one enter into

but he that doeth

Father which

faith alfo

you nothing

And

Kingdom

&quot;

faith

that Jent

Eternal Life.

the

doc

his

not to do mine

Why call ye me

&quot;

again

even

Jbul,

For Chrijl

will of

the

For

Moreover, he mur-

ame down from heaven, will,

and

God.

follow him,

and example.

himfelf.

he Jlayeth his own Jbul,

for

away

dereth

he taketh them unto

;

and feeketh and purpofeth

taketh as

alone

in Heaven.&quot; 3

If thou wilt enter into 2

Luke

vi.

46.

212 life,

Theologia Germanic a.

keep the

commandments

the

God

with

all

and in

commandments.&quot;

all

&quot;

thy Jbul, and

all

thy mind

all

thyjelf.&quot;

two commandments

others

all

;

And

to love thy neighbour as

are

comprehended.

briefly

There more

are

love the Lord thy

thy heart, with

thy Jtrength, and with

theje

And what

nothing more precious to God, or

profitable to

man, than humble obedience.

In His eyes, one good work, wrought from true obedience,

of more value than a hundred

thoufand, wrought from Jelf-will, contrary to obedience.

Therefore he

dience need not dread in the right

Him,

for

way, and following

That we may

this

Juch a

obe

man

after Chrijl]

thus deny ourfelves, and for-

jake and renounce

all

and give up our own

who hath

Matt. xix. 17.

things for wills,

and

God

fake,

die unto our-

Luke

x. 27.

^heologia Germanica.

Jelves, will,

and

live

may He

unto

help us,

God

Lord, to

whom

alone and to His

who gave up His

His Heavenly Father,

213

will

Jefus Chrijl our

be blejQing for ever and ever.

Amep.

THE END.

PRINTED BY WHITTINGHAM AND WILKINS, TOOKS COURT, CHANCERY LANE.

CHISWICK PRESS

THE HISTORY AND

LIFE

THE

REV.

DOCTOR JOHN TAULER, OF STRASBOURG,

WITH TWENTY-FIVE OF

HIS SERMONS.

(Temp. 1340.)

Tra njla ted from

the

German, with Additional Notices of

Tauter&quot; s

Life and Times,

SUSANNA WINKWORTH. And

PREFACE by the Rev. CHARLES K.INGSLEY, Redlor of Everfly and

Canon of Weftminfter.

BV Theologia German i c a trans, from the German by S, Winfworth unacceaa* -

4834 .T47

1874