John Tauler · 93 of 121

The third way of a poor, perfect life, when you contemplate God internally, is, that a man do not fly from what may kill him in spiritual things. · 80.

But on the other hand, he who demandeth suffering and yet always attempteth to avoid it in action doth not present himself in the form of our Lord, which showeth that his desire was not complete (earnest), and he will therefore not take part in all sufferings. Man must, so long as he can work anything, work the work prescribed by God; first, when he hath accomplished all things, and desireth nothing more, God worketh instead of himself, and then for the first time beginneth the godly work in entirety, because the man in fact is freed from his own works. He beareth also now, though sinless, a suffering; what he can suffer he suffereth, what doth not occur to him he seeketh to suffer; love maketh the sufferings of strangers as his own, not one but all. Were God to impart him less than if he had suffered all he would not have rewarded him justly; but this is to be understood as essential and not as accidental reward, because essential reward is that one understandeth and loveth the pure truth. If in a perfect will is also an unbounded love of absolute truth, if absolute truth is the greatest reward, then the wish with love of suffering gains all essential reward. The object is simple, therefore also the reward. Some truly say, when a man hath come to complete truth he cannot increase it, because complete truth is simple, and he who once hath it hath it completely, and nothing can be wanting to him. True it is that in respect to the difference in number one cannot increase it, but in its simplicity and purity one can increase it so long as we live in time; the simpler and purer we are, the more we are able to understand absolute truth. If the man in the first attempt after absolute truth seeth not at once the highest pinnacle of pure internal simplicity, he can also not at once understand this truth; and as he increaseth in this singleness of purpose his reward will also increase. As his volition separateth itself from things to the one unity, which is God, after an essential manner, he therefore also increases in absolute reward; according as his spirit is united with God so also increaseth his absolute sanctity. When the will getteth into the condition that he increaseth in absolute reward, then he embraceth all good works with love, all virtues and sufferings, and perfects it all with charity (love). By love therefore he draweth forth the best fruit, and adheres to it, for it is God the fountain of all things; he compelleth God with this true love to place him as a co-worker in all good works in an essential manner. Whoever were to know what a hidden treasure he is bringing to himself by an humble and devoted will, would not stand on his own will, because with love he arrives at that point to which angels’ reason does not reach, in the beginning without end. The beginning of God, which is, however, without beginning, no one can know except God. Him can the will alone love in the past, and therefore God must reward him, as if he himself had always been, and as if he had always loved.