(43) And what is done of sin, such as lies, fraud, injustice, treachery, and all iniquity, in short, all that we call sin, cometh hence, that man hath another will than God and the True Good; for were there no will but the One Will, no sin could ever be committed. Therefore we may well say that all self-will is sin, and there is no sin but what springeth therefrom. And this is the only thing which a truly Godlike man complaineth of; but to him, this is such a sore pain and grief, that he would die a hundred deaths in agony and shame, rather than endure it; and this his grief must last until death, and where it is not, there be sure that the man is not truly Godlike, or a partaker of the divine nature. Now, seeing that in this Light and Love, all Good is loved in One and as One, and the One in all things, and in all things as One and as All, therefore all those things must be loved that rightly are of good report; such as virtue, order, seemliness, justice, truth, and the like; and all that belongeth to God is the true Good and is His own, is loved and praised; and all that is without this Good, and contrary to it, is a sorrow and a pain, and is hated as sin, for it is of a truth sin. And he who liveth in the true Light and true Love, hath the best, noblest, and worthiest life that ever was or will be, and therefore it cannot but be loved and praised above any other life. This life was and is in Christ to perfection, else He were not the Christ. And the love wherewith the man loveth this noble life and all goodness, maketh, that all which he is called upon to do, or suffer, or pass through, and which must needs be, he doeth or endureth willingly and worthily, however hard it may be to nature. Therefore saith Christ: “My yoke is easy, and My burden is light.”46 This cometh of the love which loveth this admirable life. This we may see in the beloved Apostles and Martyrs; they suffered willingly and gladly all that was done unto them, and never asked of God that their suffering and tortures might be made shorter, or lighter or fewer, but only that they might remain steadfast and endure to the end. Of a truth all that is the fruit of divine Love in a truly Godlike man is so simple, plain, and straightforward, that he can never properly give an account of it by writing or by speech, but only say that so it is. And he who hath it not doth not even believe in it; how then can he come to know it?

(11) But those who receive him to themselves with ignorance, the pleasures which are defiled prevail over them. It is those people who used to say; "God created members for our use, for us to grow in defilement, in order that we might enjoy ourselves." And they cause God to participate with them in deeds of this sort; and they are not steadfast upon the earth. Nor will they reach heaven, but [...] place will [...] four ... ... (3 lines unrecoverable) ... unquenchable ... ... (3 lines unrecoverable) ... word [...] upon the Jordan river, when he came to John at the time he was baptized. The Holy Spirit came down upon him as a dove [...] accept for ourselves that he was born of a virgin and he took flesh; he [...] having received power. Were we also begotten from a virginal state or conceived by the word? Rather, we have been born again by the word. Let us therefore strengthen ourselves as virgins in the [...].

(9) We should mark and know of a very truth that all manner of virtue and goodness, and even that Eternal Good which is God Himself, can never make a man virtuous, good, or happy, so long as it is outside the soul; that is, so long as the man is holding converse with outward things through his senses and reason, and doth not withdraw into himself and learn to understand his own life, who and what he is. The like is true of sin and evil. For all manner of sin and wickedness can never make us evil, so long as it is outside of us; that is, so long as we do not commit it, or do not give consent to it. Therefore although it be good and profitable that we should ask, and learn and know, what good and holy men have wrought and suffered, and how God hath dealt with them, and what He hath wrought in and through them, yet it were a thousand times better that we should in ourselves learn and perceive and understand, who we are, how and what our own life is, what God is and is doing in us, what He will have from us, and to what ends He will or will not make use of us.

(37) From this cause arose that hidden anguish of Christ, of which none can tell or knoweth ought save Himself alone, and therefore is it called a mystery. Moreover, this is an attribute of God, which He will have, and is well pleased to see in a man; and it is indeed God’s own, for it belongeth not unto the man, he cannot make sin to be so hateful to himself. And where God findeth this grief for sin, He loveth and esteemeth it more than ought else; because it is, of all things, the bitterest and saddest that man can endure. All that is here written touching this divine attribute, which God will have man to possess, that it may be brought into exercise in a living soul, is taught us by that true Light, which also teacheth the man in whom this Godlike sorrow worketh, not to take it unto himself, any more than if he were not there. For such a man feeleth in himself that he hath not made it to spring up in his heart, and that it is none of his, but belongeth to God alone.

(2) And the Saviour answered and said unto John: "If it is a brother who is not play-acting, but in truth longeth after God, if ye have given him many times the mysteries of the beginning and because of the necessity of the elements of the Fate he hath not done what is worthy of the mysteries of the Light-kingdom, then forgive him, let him pass through and give him the first mystery which is in the second space. Perchance ye win the soul of that brother. "And if he hath not done what is worthy of the mysteries of the Light and hath committed transgression and divers sins, and thereafter hath turned; again and been in great repentance and hath renounced the whole world and ceased from all the sins of the world, and ye know with certainty that he doth not play-act but in truth longeth after God, then turn ye anew, forgive him, let him pass on through and give him the second mystery in the second space of the First Mystery. Perchance ye win the soul of that brother and he inheriteth the Light-kingdom. "And again if he hath not done what is worthy of the mysteries, but hath been in transgression and divers sins, and thereafter again hath turned and been in great repentance and hath renounced the whole world and the whole matter therein and ceased from the sins of the world, so that ye know truly that he is not play-acting but longeth truly after God, then turn ye anew, forgive him and receive his repentance, because the First Mystery is compassionate and merciful-minded; let also that man pass through and give him the three mysteries together which are in the second space of the First Mystery.

(5) And He fmadet for all His works a new and righteous nature, so that they should not sin in their whole nature for ever, but thould be all righteous «ach in his kind alway.

(1) When then the Saviour had said this, John continued again and said to the Saviour: "My Lord, suppose an exceedingly sinful brother who hath renounced the whole world and the whole matter therein and all its sins and all its cares, and we shall prove him and know that he is not in deceit and play-acting but that in uprightness and in truth he longeth [after God], and we know that he hath become worthy of the mysteries of the second space or of the third,--desirest thou that we give him of the mysteries of the second space and of the third, before he hath at all received mysteries of the Inheritance of the Light or not? Desirest thou that we give or not?"

(109) And all the blessings destined for them I have recounted in the books. And he hath assigned them their recompense, because they have been found to be such as loved heaven more than their life in the world, and though they were trodden under foot of wicked men, and experienced abuse and reviling from them and were put to shame, yet they blessed Me.

(33) Hence it followeth, that in a truly Godlike man, his love is pure and unmixed, and full of kindness, insomuch that he cannot but love in sincerity all men and things, and wish well, and do good to them, and rejoice in their welfare. Yea, let them do what they will to such a man, do him wrong or kindness, bear him love or hatred or the like, yea, if one could kill such a man a hundred times over, and he always came to life again, he could not but love the very man who had so often slain him, although he had been treated so unjustly, and wickedly, and cruelly by him, and could not but wish well, and do well to him, and show him the very greatest kindness in his power, if the other would but only receive and take it at his hands. The proof and witness whereof may be seen in Christ; for He said to Judas, when he betrayed Him: “Friend, wherefore art thou come?” Just as if He had said: “Thou hatest Me, and art Mine enemy, yet I love thee and am thy friend. Thou desirest and rejoicest in My affliction, and dost the worst thou canst unto Me; yet I desire and wish thee all good, and would fain give it thee, and do it for thee, if thou wouldst but take and receive it.” As though God in human nature were saying: “I am pure, simple Goodness, and therefore I cannot will, or desire, or rejoice in, or do or give anything but goodness.

(2) Not only those who have come forth from the Logos, about whom alone we said that they would accomplish the good work, but also those whom these brought forth according to the good dispositions will share in the repose according to the abundance of the grace. Also those who have been brought forth from the desire of lust for power, having the seed in them which is the lust for power, will receive the reward for (their) good deeds, namely those who acted and those who have the predisposition toward the good, if they intentionally desire and wish to abandon the vain, temporal ambition, and they keep the commandment of the Lord of glory, instead of the momentary honor, and inherit the eternal kingdom.

(4) Mary answered and said: "To all men then who are in the world, will all which is appointed them through the Fate, whether good or bad or sin or death or life,--in a word, will all which is appointed them through the rulers of the Fate, have to come unto them?" "For this cause, therefore, hath John the Baptizer prophesied concerning me, saying: 'I indeed have baptized you with water unto repentance for forgiveness of your sins. He who cometh after me, is stronger than me. Whose fan is in his hand, and he will purify his floor. The chaff indeed he will consume with unquenchable fire, but the wheat he will gather into his barn.' The power in John hath prophesied concerning me, knowing that I would bring the mysteries into the world and purify the sins of the sinners who shall have faith in me and hearken unto me, and make them into refined light and lead them into the Light."

(10) Now let us mark: Where men are enlightened with the true light, they perceive that all which they might desire or choose, is nothing to that which all creatures, as creatures, ever desired or chose or knew. Therefore they renounce all desire and choice, and commit and commend themselves and all things to the Eternal Goodness. Nevertheless, there remaineth in them a desire to go forward and get nearer to the Eternal Goodness; that is, to come to a clearer knowledge, and warmer love, and more comfortable assurance, and perfect obedience and subjection; so that every enlightened man could say: “I would fain be to the Eternal Goodness, what His own hand is to a man.” And he feareth always that he is not enough so, and longeth for the salvation of all men. And such men do not call this longing their own, nor take it unto themselves, for they know well that this desire is not of man, but of the Eternal Goodness; for whatsoever is good shall no one take unto himself as his own, seeing that it belongeth to the Eternal Goodness, only. Moreover, these men are in a state of freedom, because they have lost the fear of pain or hell, and the hope of reward or heaven, but are living in pure submission to the Eternal Goodness, in the perfect freedom of fervent love. This mind was in Christ in perfection, and is also in His followers, in some more, and in some less. But it is a sorrow and shame to think that the Eternal Goodness is ever most graciously guiding and drawing us, and we will not yield to it.

(1) AND therefore, whoso coveteth to come to cleanness that he lost for sin, and to win to that well‑being where all woe wanteth, him behoveth bidingly to travail in this work, and suffer the pain thereof, whatsoever that he be: whether he have been an accustomed sinner or none.

(4) Now, people say when they commit sin, that they do not intend to do so always; they intend to turn away from sin. That is just as though a man were to kill himself and suppose that he could make himself alive again by his own strength. That is, however, impossible; but to turn from sin by one's own power and come to God is still much more impossible. Therefore, whosoever is to turn from sin and come to God in His heavenly kingdom, must be drawn by the heavenly Father with the might of His divine power.

The Father also draws the Son who comes to help us with His grace, by stimulating our free will to turn away from, and hate sin, which has drawn us aside from God, and from the immutable goodness of the Godhead. Then, if she is willing, He pours the gift of His grace into the soul, which renounces all her misery and sin, and all her works become living. Now, this grace springs from the centre of Godhead and the Father's heart, and flows perpetually, nor ever ceases, if the soul obeys His everlasting love. Therefore He saith in the prophets: "I have loved thee with an everlasting love, therefore with loving kindness have I drawn thee." Out of the overflow of His universal love He desires to draw all to Himself, and to His Only-begotten Son, and to the Holy Ghost in the joy of the heavenly kingdom.

Now, we should know that before our Lord Jesus Christ was born, the Heavenly Father drew men with all His might for five thousand, two hundred years; and yet, as far as we know, brought not one into the heavenly kingdom. So, when the Son saw that the Father had thus strongly drawn men and even wearied Himself, and yet not succeeded, He said to the Father: "I will draw them with the cords of a man." It was as though He said, "I see well, Father, that Thou with all Thy might, canst not succeed, therefore will I myself draw them with the cords of a man."

(3) For as all men were lost in Adam and all men that with work will witness their will of salvation are saved or shall be by virtue of the Passion of only Christ: not in the same manner, but as it were in the same manner, a soul that is perfectly disposed to this work, and oned thus to God in spirit as the proof of this work witnesseth, doth that in it is to make all men as perfect in this work as itself is. For right as if a limb of our body feeleth sore, all the tother limbs be pained and diseased therefore, or if a limb fare well, all the remnant be gladded therewith—right so is it ghostly of all the limbs of Holy Church. For Christ is our head, and we be the limbs if we be in charity: and whoso will be a perfect disciple of our Lord’s, him behoveth strain up his spirit in this work ghostly, for the salvation of all his brethren and sisters in nature, as our Lord did His body on the Cross. And how? Not only for His friends and His kin and His homely lovers, but generally for all mankind, without any special beholding more to one than to another. For all that will leave sin and ask mercy shall be saved through the virtue of His Passion. And as it is said of meekness and charity, so it is to be understood of all other virtues. For all they be truly comprehended in this little pressing of love, touched before.

(18) Of a truth we ought to know and believe that there is no life so noble and good and well pleasing to God, as the life of Christ, and yet it is to nature and selfishness the bitterest life. A life of carelessness and freedom is to nature and the Self and the Me, the sweetest and pleasantest life, but it is not the best; and in some men may become the worst. But though Christ’s life be the most bitter of all, yet it is to be preferred above all. Hereby shall ye mark this: There is an inward sight which hath power to perceive the One true Good, and that it is neither this nor that, but that of which St. Paul saith; “When that which is perfect is come, then that which is in part shall be done away.”22 By this he meaneth, that the Whole and Perfect excelleth all the fragments, and that all which is in part and imperfect, is as nought compared to the Perfect. Thus likewise all knowledge of the parts is swallowed up when the Whole is known; and where that Good is known, it cannot but be longed for and loved so greatly, that all other love wherewith the man hath loved himself and other things, fadeth away.

(1) Jesus answered: "Yea, he will receive it; if he hath committed three sins, he will receive chastisement for three." John said: "A man who hath committed all sins and all iniquities, but at last hath found the mysteries of the Light, is it possible for him to be saved?"

(1) It came to pass then, when Jesus had finished saying these words unto his disciples, that Mary came forward and said to the Saviour: "My Lord, will then a righteous man who is perfected in all righteousness, and that man who hath no sin at all, will such an one be tormented in the chastisements and judgments or not? Or will rather that man be brought into the kingdom of heaven or not?"

(2) By not enduring on the power that wills Curb for his good, that man who ne'er was born, Damning himself damned all his progeny; Whereby the human species down below Lay sick for many centuries in great error, Till to descend it pleased the Word of God To where the nature, which from its own Maker Estranged itself, he joined to him in person By the sole act of his eternal love. Now unto what is said direct thy sight; This nature when united to its Maker, Such as created, was sincere and good; But by itself alone was banished forth From Paradise, because it turned aside Out of the way of truth and of its life. Therefore the penalty the cross held out, If measured by the nature thus assumed, None ever yet with so great justice stung, And none was ever of so great injustice, Considering who the Person was that suffered, Within whom such a nature was contracted. From one act therefore issued things diverse; To God and to the Jews one death was pleasing; Earth trembled at it and the Heaven was opened.

(45) He who knoweth and understandeth Christ’s life, knoweth and understandeth Christ Himself; and in like manner, he who understandeth not His life, doth not understand Christ Himself. And he who believeth on Christ, believeth that His life is the best and noblest life that can be, and if a man believe not this, neither doth he believe on Christ Himself. And in so far as a man’s life is according to Christ, Christ Himself dwelleth in him, and if he hath not the one neither hath he the other. For where there is the life of Christ, there is Christ Himself, and where His life is not, Christ is not, and where a man hath His life, he may say with St. Paul, “I live, yet not I, but Christ liveth in me.”47 And this is the noblest and best life; for in him who hath it, God Himself dwelleth, with all goodness. So how could there be a better life? When we speak of obedience, of the new man, of the True Light, the True Love, or the life of Christ, it is all the same thing, and where one of these is, there are they all, and where one is wanting, there is none of them, for they are all one in truth and substance. And whatever may bring about that new birth which maketh alive in Christ, to that let us cleave with all our might and to nought else; and let us forswear and flee all that may hinder it. And he who hath received this life in the Holy Sacrament, hath verily and indeed received Christ, and the more of that life he hath received, the more he hath received of Christ, and the less, the less of Christ.