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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.

(1) Courteous Reader, here I would have you faithfully admonished, to let go your Opinion and Conceit, and not to gaze after the Heathenish Wisdom, nor be offended at the Simplicity of the Author: for this Work comes not from his Reason, but from the Impulse of the Spirit.

(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.

(4) Lo, ghostly friend! hereby mayest thou see somewhat in part, that whoso knoweth not the powers of their own soul, and the manner of their working, may full lightly be deceived in understanding of words that be written to ghostly intent. And therefore mayest thou see somewhat the cause why that I durst not plainly bid thee shew thy desire unto God, but I bade thee childishly do that in thee is to hide it and cover it. And this I do for fear lest thou shouldest conceive bodily that that is meant ghostly.

(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.

(30) For the triumphing joyous Light in my Spirit shows it me sufficiently, in which I have also searched into the Depth of the Deity, and described it rightly according to my Gifts, and the Impulse of the Spirit, though in great Feebleness and Weakness, in that my original and actual Sins have often bolted the Door against me, and the Devil has danced before it, as a whorish Woman, and rejoiced at my Captivity and Anguish; yet that will bring very little Profit to his Kingdom.

(2) The Reader should not make himself blind through his Unbelief, and dull Apprehension; for here I bring in the whole or total Nature, with all her Children, for a Witness and Demonstration. And if thou art rational, then look round about thee, and view thyself; also consider thyself aright, and then thou wilt soon find from, or out of what Spirit I write.

(10) But seeing I have such an Impulse upon me, I let him act and move in me, who knows and understands what it is, and whose Pleasure it is that I should do it; I poor Man of Earth, Dust and Ashes, could not do it. But the Spirit invites and cites all such Mockers and Despisers before the innermost Birth or Geniture of God in this World, to desist from their Wickedness and Malice: If not, then they shall be spewed out as hellish Chaff into the outermost Birth or Geniture in the Wrath of God. Now observe,

(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.

(89) This is a short Introduction, that the Reader might the better understand the Divine Mystery; concerning the Fall of the Devil, and concerning the Creation of this World, you will find all more at large particularly described. Therefore I would have the Reader admonished, that he reads all in Order, and so he will come to the true Ground.

(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.]

(46) Of these Births or Generations, I will here write, and show to the Children of the last World, what God is; not out of any Boasting or Pride, thereby to disgrace or reproach any Body! no; the Spirit will instruct thee meekly and friendly, as a Father does his Children; for the Work is not from my fleshly Reason, but the Holy Ghost's dear Revelation, or breaking through in the Flesh. [Or the Reason of my Flesh.]

(91) For his Way which is before him is for the most Part hidden to me: But after him the Spirit sees, even into the highest and profoundest Depth.

(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

(91) If thou climbest up this Ladder on which I climb up into the Deep of God, as I have done, then thou hast climbed well: I am not come to this Meaning, or to this Work and Knowledge through my own Reason, or through my own Will and Purpose; neither have I sought this Knowledge, nor so much as knew any Thing concerning it. I fought only for the Heart of God, therein to hide myself from the tempestuous Storms of the Devil.

(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.