CHAPTER VIII OF THE DIFFERENCE BETWEEN THE SECRET FRIENDS AND THE HIDDEN SONS OF GOD

But further we find a more subtle and inward difference, between the secret friends and the hidden sons of God; and yet both these alike by their inward exercise maintain themselves in the Presence of God. But the friends possess their inwardness as an attribute, for they choose the loving adherence to God as best and highest of all that they ever can and will reach: and that is why they cannot with themselves and their own activity penetrate to the imageless Nudity. For they have, as images and intermediaries between God and themselves, their own being and their own activity. And though in their loving adherence they feel united with God, yet, in this union, they always feel a difference and an otherness between God and themselves. For the simple passing into the Bare and Wayless, they do not know and love: and therefore their highest inward life ever remains in Reason and in Ways. And though they have clear understanding and discernment of all virtues that may be conceived, the simple staring with open heart into the Divine Brightness remains unknown of them. And though they feel themselves uplifted to God in a mighty fire of love, yet they keep something of their own selfhood, and are not consumed and burnt to nothingness in the unity of love. And though they may desire to live for ever more in the service of God and to please Him eternally, they will not die in God to all the selfhood of their spirit, and receive from Him a God-formed life. [1] And even though they esteem little and count as nothing all consolation and all rest which may come from without, yet they greatly value the gifts of God, and also their own inward works and the solace and sweetness which they feel within and thus they rest upon the way, and do not so wholly die to themselves, as to be able to attain the highest beatitude in bare and wayless love. And even if they could practise and apprehend with clear discernment the perfection of loving adherence to God, and all the inward and upward going ways by which one may pass into the Presence of God; yet the wayless passing, and the glorious wandering, in the Superessential Love, wherein neither end, nor beginning, nor way, nor manner, can ever be found, would remain hidden from, and unknown of them.

And so there is a great difference between the secret friends and the hidden sons of God. For the friends feel nought else but a loving and living ascent to God in some wise, but, above this, the sons experience a simple and death-like passing which is in no wise.

The inward life of the friends of our Lord is an upward-striving exercise of love, wherein they desire to remain for ever with their own selfhood; but how one possesses God through bare love above every exercise, in freedom from one’s self, this they do not feel. Hence they are always striving upwards towards God in true faith, and await God and eternal blessedness with sincere hope, and are fastened and anchored to God through perfect charity. And therefore good things have befallen them, for they please God, and God is complaisant unto them: yet for all this, they are not assured of eternal life, for they have not entirely died to themselves and to all selfhood. But all those who abide and endure in their exercise and in that turning to God which they have chosen above all else, these God has chosen in eternity, and their names together with their works are written from eternity in the living book of the Providence of God. But those who choose other things, and turn their inward faces away from God toward sin, and endure therein (even though their names were written and known of God because of the temporal righteousness which they had practised before), their names shall be blotted out and erased from the Book of Life because they did not persevere unto death, and they shall never more be able to taste of God, nor of any fruit which springs from virtue. And therefore we must needs observe ourselves with diligence, and adorn our turning towards God, from within with inward love, and from without with good works: thus we can await in hope and joy the judgment of God and the coming of our Lord Jesus Christ. But could we renounce ourselves, and all selfhood in our works, we should, with our bare and imageless spirit, transcend all things: and, without intermediary, should be led of the Spirit of God into the Nudity. And then we should feel the certainty that we are indeed the sons of God: for as many as are led by the spirit of God, they are the sons of God, says the Apostle St Paul.

Nevertheless, you should know that all good and faithful men are the sons of God; for they are all born of the Spirit of God, and the Spirit of God lives in them. And He moves and stirs them—each according to his own capacity—to virtues and good works, wherein they are well pleasing to God. But because of the inequality of their adherence and their exercises, I call some the faithful servants of God and others I call His secret friends, and others again His hidden sons: nevertheless, they are all servants, friends, and sons, for they all serve and love and mean one God, and they live and work only by the free Spirit of God. And God permits and allows that His friends do and leave undone all those things which are not contrary to His commandments; and for those who are bound by the counsels of God, then this bond also is a commandment. And so no one is disobedient or contrary to God save he who does not keep His commandments; but all those things which God commands and forbids in Scripture or by Holy Church, or in our conscience, all these things we must do and leave undone, or else be disobedient to God, and lose His grace. But if we fall into venial sins, this is suffered both by God and by our reason, for we cannot wholly guard against them. And therefore such failings do not make us disobedient, for they do not drive out the grace of God nor our inward peace: nevertheless, we should always lament such lapses, how small soever they may be, and guard against them with all our might.

And by these words I have explained to you what I said at the beginning: namely, that every man must needs be obedient in all things to God and to Holy Church and to his own conscience; for I do not wish that any should be unjustly offended by my words. And herewith I leave it even as I have said it.