John Tauler · 30 of 121

Secondly, of the work and knowledge of grace. · 84.

It may be asked, What distinction is there between natural truth and divine truth? Natural truth consists in this, that a man knoweth the distinction of manifold things in such wise that the understanding creates images of each and every thing, which images approach most nearly to the truth, and that it understands each thing from its image or representation. Now, if the images are evil they are. from the evil spirit; if they are neither good nor evil they are from nature; if they are good, then are they from the angels. Again, these images are evil if they be turned to sins or to the source of sin. They are neither good nor bad, if they do not procure man eternal happiness, and if they are turned to the mere work of knowing everything generally; by this knowledge a man is not blessed or saved, but by knowing God, which is eternal life. Hence this knowledge is not to be called good, as it doth not obtain eternal life for man; nor is it evil, as sin is not committed with it. But these images of the understanding are good when they direct man to virtue, for by them life everlasting is obtained. Thus we see. that natural knowledge consisteth in the distinction of manifold things, that are neither good nor evil. But divine truth is a pure distinction of things everlasting, which man recognises in himself without all images, that is, by an internal consciousness and feeling showing him what God and creatures are, time and eternity, sin and virtue, manifold and simple, useful and hurtful, evil and good. It may be asked, “Can this be known without images?” I answer, Yes, in the truth; those men who are internally touched by God, these know all without natural images, for the truth reveals itself to them, without all images, in a pure consciousness. For the man who hath left creatures and turned himself to God, he findeth in himself, without all intervening images, the sweetness of God and the bitterness of creatures. It is not necessary to say anything to him in images or in manifold forms, for the divine image and the divine, simple form inform him, and open up to him all things. And this knowledge is in unity and not in the manifold, therefore it is called divine, for it is like unto God. And as God understandeth all things in Himself without all created images, in a simple survey or insight in Himself, so also a divine man understandeth all things in God by a pure indwelling in God. For whoso understandeth God understandeth all things. And to understand is nothing else than that man understands the work of God and its fruit. And by this work and fruit which man finds in Him he values and examines all other works and fruits that are not from God. For God’s work is delightful, and its fruit is sweet, but the work of creatures is without delight, unpleasant, and its fruit is bitter. Just as with a man who eateth a sweet and a sour apple; after doing so he knoweth the sweet from the sour. So also is it when man tasteth God, after which he recognises that all other things are bitter, and he values them accordingly. As Christ saith, “By their fruit ye shall know them” (Matt. vii. 44). And this is the distinction between natural and divine truth.