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(30) Therefore I seriously exhort the Reader, and would have him faithfully warned, as it were with a Preface to this great Mystery, that if he does not understand it, and yet longs and would fain have the Meaning or Understanding thereof, that he would pray to God for his holy Spirit, and that he would enlighten him with the same.

(5) But seeing through the divine Grace in this high Article this great Mystery has been somewhat revealed to me, in my Spirit, according to the inward Man, which qualifies, mixes, and unites with the Deity, therefore I cannot forbear to describe it according to my Gifts. And I would have the Reader faithfully admonished, not to be offended at the Simplicity of the Author.

(20) What could I simple vulgar Layman teach or write of their high Art, if it was not given to me by the Spirit of Nature, in whom I live and am? I am in the Condition or State of a Vulgar or Layman, and have no Salary, Wages or Pay, for this Writing: And should I then oppole the Spirit, that He should not begin to open where, and in whom he pleases? I am not the Door, but an ordinary wooden Bolt upon it: And now if the Spirit should pluck me out from thence, and fling me into the Fire, could I hinder it? [a Subtil or have my Being.]

(6) I cannot at all write it in thy Heart, for it is not for every Man's Capacity, Understanding and Apprehension, especially where the Spirit stands in the House of Wrath, and does not qualify, operate, or unite with the Light of God. But I will show it to thee in an earthly Similitude, that thou mightest if possible get a little into the deep Sense.

(47) I must write by this Way of Distinction, that the Reader may understand it; for I cannot write mere heavenly Words, but must write human Words. Indeed all is rightly, truly, and faithfully described: But the Being of God consists only in Power, and the Spirit only comprehends it, and not the dead or mortal Flesh. And

(5) Then will He sometimes peradventure send out a beam of ghostly light, piercing this cloud of unknowing that is betwixt thee and Him; and shew thee some of His privity, the which man may not, nor cannot speak. Then shalt thou feel thine affection inflamed with the fire of His love, far more than I can tell thee, or may or will at this time. For of that work, that falleth to only God, dare I not take upon me to speak with my blabbering fleshly tongue: and shortly to say, although I durst I would do not. But of that work that falleth to man when he feeleth him stirred and helped by grace, list me well tell thee: for therein is the less peril of the two.

(1) Because I write here of Heavenly and Divine Things, which are altogether strange to the corrupted perished Nature of Man, the Reader doubtless will wonder at the Simplicity of the Author, and be offended at it.

(34) Neither can I declare it unto thee in any other Manner; for I must write so, as if the Generating, or Geniture of God had or took a Beginning, when Things came to be thus; but I write here really true, and precious dear Words, which the Spirit alone understands. Now observe the Gates of God.

(1) AND if thou askest me by what means thou shalt come to this work, I beseech Almighty God of His great grace and His great courtesy to teach thee Himself. For truly I do thee well to wit that I cannot tell thee, and that is no wonder. For why, that is the work of only God, specially wrought in what soul that Him liketh without any desert of the same soul. For without it no saint nor no angel can think to desire it. And I trow that our Lord as specially and as oft—yea! and more specially and more oft—will vouchsafe to work this work in them that have been accustomed sinners, than in some other, that never grieved Him greatly in comparison of them. And this will He do, for He will be seen all‑merciful and almighty; and for He will be seen to work as Him list, where Him list, and when Him list.

(4) On this same manner ghostly it fareth within our ghostly wits, when we travail about the knowing of God Himself. For have a man never so much ghostly understanding in knowing of all made ghostly things, yet may he never by the work of his understanding come to the knowing of an unmade ghostly thing: the which is nought but God. But by the failing it may: for why, that thing that it faileth in is nothing else but only God. And therefore it was that Saint Denis said, the most goodly knowing of God is that, the which is known by unknowing. And truly, whoso will look in Denis’ books, he shall find that his words will clearly affirm all that I have said or shall say, from the beginning of this treatise to the end. On otherwise than thus, list me not cite him, nor none other doctor, for me at this time. For sometime, men thought it meekness to say nought of their own heads, unless they affirmed it by Scripture and doctors’ words: and now it is turned into curiosity, and shewing of cunning. To thee it needeth not, and therefore I do it not. For whoso hath ears, let him hear, and whoso is stirred for to trow, let him trow: for else, shall they not.

(1) I say, when as much as may be, it is known, felt and tasted of the soul. For the lack lieth altogether in us, and not in it. In like manner the sun lighteth the whole world, and is as near to one as another, yet a blind man seeth it not; but the fault thereof lieth in the blind man, not in the sun. And like as the sun may not hide its brightness, but must give light unto the earth (for heaven indeed draweth its light and heat from another fountain), so also God, who is the highest Good, willeth not to hide Himself from any, wheresoever He findeth a devout soul, that is thoroughly purified from all creatures. For in what measure we put off the creature, in the same measure are we able to put on the Creator; neither more nor less. For if mine eye is to see anything, it must be single, or else be purified from all other things; and where heat and light enter in, cold and darkness must needs depart; it cannot be otherwise. But one might say, “Now since the Perfect cannot be known nor apprehended of any creature, but the soul is a creature, how can it be known by the soul?” Answer: This is why we say, “by the soul as a creature.” We mean it is impossible to the creature in virtue of its creature-nature and qualities, that by which it saith “I” and “myself.” For in whatsoever creature the Perfect shall be known, therein creature-nature, qualities, the I, the Self and the like, must all be lost and done away.

(1) I SAY not this because I will that thou desist any time, if thou be stirred for to pray with thy mouth, or for to burst out for abundance of devotion in thy spirit for to speak unto God as unto man, and say some good word as thou feelest thee stirred: as be these, “Good JESU! Fair JESU! Sweet JESU!” and all such other. Nay, God forbid thou take it thus! For truly I mean not thus, and God forbid that I should depart that which God hath coupled, the body and the spirit. For God will be served with body and with soul both together, as seemly is, and will reward man his meed in bliss, both in body and in soul. And in earnest of that meed, sometimes He will enflame the body of devout servants of His here in this life: not once or twice, but peradventure right oft and as Him liketh, with full wonderful sweetness and comforts. Of the which, some be not coming from without into the body by the windows of our wits, but from within; rising and springing of abundance of ghostly gladness, and of true devotion in the spirit. Such a comfort and such a sweetness shall not be had suspect: and shortly to say, I trow that he that feeleth it may not have it suspect.

(4) And yet, nevertheless, the thing that he said was both good and holy. Yea, and so holy, that what man or woman that weeneth to come to contemplation without many such sweet meditations of their own wretchedness, the passion, the kindness, and the great goodness, and the worthiness of God coming before, surely he shall err and fail of his purpose. And yet, nevertheless, it behoveth a man or a woman that hath long time been used in these meditations, nevertheless to leave them, and put them and hold them far down under the cloud of forgetting, if ever he shall pierce the cloud of unknowing betwixt him and his God. Therefore what time that thou purposest thee to this work, and feelest by grace that thou art called of God, lift then up thine heart unto God with a meek stirring of love; and mean God that made thee, and bought thee, and that graciously hath called thee to thy degree, and receive none other thought of God. And yet not all these, but if thou list; for it sufficeth enough, a naked intent direct unto God without any other cause than Himself.

(95) Hearken, there belongs more than so to this; thy animated or soulish Spirit must first qualify, operate or unite with the innermost Birth or Geniture in God, and stand in the Light, that it may rightly know and understand the astral Birth or Geniture, and that it may have a free and open Gate into all the Births or Genitures, else thou wilt not be able to write a holy and true Philosophy, but as it were full of Lice and Fleas, and to wit be found a Mocker against God. [Or many evil Beasts and creeping Vermine.]

(64) If thou wert come to this Window, thou wouldst not then say, that it is earthly: And though I must indeed use the earthly Tongue, yet there is a true heavenly Understanding couched under it, which in my outermost Birth I am not able to express, either in Writing or in Speaking.

(74) This I write in the Power and perfect Knowledge of the great God, and I understand his Will herein very well. For I live and am in him, and spring up with this Work and Labour out of his Root and Stock, and it must be so: Only take thou Heed, if thou blindest thyself, then there is no Remedy more; neither canst thou say, thou knewest not of it, therefore arise, for the Day breaks! [Or have my Being in him.]