(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.

(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.

The perfect human can be neither grasped nor seen. What is seen can be grasped. No one can obtain this grace without putting on perfect light and becoming perfect light. Whoever puts on light will enter [the place of rest]. This is perfect [light, and] we [must] become [perfect humans] before we leave [the world]. Whoever obtains everything [but does not separate] from this world will [not] be able [to attain] that realm but will [go to the] middle place, for that one is not perfect. Only Jesus knows the fate of that person.

(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.

(53) Paul saith; “when that which is Perfect is come, then that which is in part shall be done away.” That is to say; in whatever soul this Perfect Good is known, felt and tasted, so far as may be in this present time, to that soul all created things are as nought compared with this Perfect One, as in truth they are; for beside or without the Perfect One, is neither true Good nor true Substance. Whosoever then hath, or knoweth, or loveth, the Perfect One, hath and knoweth all goodness. What more then doth he want, or what is all that “is in part” to him, seeing that all the parts are united in the Perfect, in One Substance? What hath here been said, concerneth the outward life, and is a good way or access unto the true inward life; but the inward life beginneth after this. When a man hath tasted that which is perfect as far as is possible in this present time, all created things and even himself become as nought to him. And when he perceiveth of a truth that the Perfect One is All and above All, he needs must follow after Him, and ascribe all that is good, such as Substance, Life, Knowledge, Reason, Power, and the like, unto Him alone and to no creature. And hence followeth that the man claimeth for his own neither Substance, Life, Knowledge, nor Power, Doing nor Refraining, nor anything that we can call good. And thus the man becometh so poor, that he is nought in himself, and so are also all things unto him which are somewhat, that is, all created things. And then there beginneth in him a true inward life, wherein from henceforward, God Himself dwelleth in the man, so that nothing is left in him but what is God’s or of God, and nothing is left which taketh anything unto itself. And thus God Himself, that is, the One Eternal Perfectness, alone is, liveth, knoweth, worketh, loveth, willeth, doeth and refraineth in the man. And thus, of a truth, it should be, and where it is not so, the man hath yet far to travel, and things are not altogether right with him. Furthermore, it is a good way and access unto this life, to feel always that what is best is dearest, and always to prefer the best, and cleave to it, and unite oneself to it. First: in the creatures. But what is best in the creatures? Be assured: that, in which the Eternal Perfect Goodness and what is thereof, that is, all which belongeth thereunto, most brightly shineth and worketh, and is best known and loved.

(1) Thereafter Jesus saw a woman who came to make repentance. He had baptized her three times, and yet she had not done what was worthy of the baptisms. And the Saviour desired to try Peter, to see if he was compassionate and forgiving, as he had commanded them. He said unto Peter: "Lo, three times have I baptized this soul, and yet at this third time she hath not done what is worthy of the mysteries of the Light. Wherefor then cloth she make her body good for nothing? Now, therefore, Peter, perform the mystery which cutteth off the souls from the inheritances of the Light; perform that mystery in order that it may cut off the soul of this woman from the Inheritance of the Light." When then the Saviour had said this, he tried [Peter] to see whether he was compassionate and forgiving. When then the Saviour had said this, Peter said: "My Lord, let her yet this time, that we may give her the higher mysteries; and if she is fit, then hast thou let her inherit the Light-kingdom, but if she is not fit, then hast thou [to] cut her off from the Light-kingdom." When then Peter had said this, the Saviour knew that Peter was compassionate as he and forgiving. When then all this was said, the Saviour said unto his disciples: "Have ye understood all these words and the type of this woman?"

(43) Further mark ye; that when the True Love and True Light are in a man, the Perfect Good is known and loved for itself and as itself; and yet not so that it loveth itself of itself and as itself, but the one True and Perfect Good can and will love nothing else, in so far as it is in itself, save the one, true Goodness. Now if this is itself, it must love itself, yet not as itself nor as of itself, but in this wise: that the One true Good loveth the One Perfect Goodness, and the One Perfect Goodness is loved of the One, true and Perfect Good. And in this sense that saying is true, that “God loveth not Himself as Himself.” For if there were ought better than God, God would love that, and not Himself. For in this True Light and True Love there neither is nor can remain any I, Me, Mine, Thou, Thine, and the like, but that Light perceiveth and knoweth that there is a Good which is all Good and above all Good, and that all good things are of one substance in the One Good, and that without that One, there is no good thing. And therefore, where this Light is, the man’s end and aim is not this or that, Me or Thee, or the like, but only the One, who is neither I nor Thou, this nor that, but is above all I and Thou, this and that; and in Him all Goodness is loved as One Good, according to that saying: “All in One as One, and One in All as All, and One and all Good, is loved through the One in One, and for the sake of the One, for the love that man hath to the One.” Behold, in such a man must all thought of Self, all self-seeking, self-will, and what cometh thereof, be utterly lost and surrendered and given over to God, except in so far as they are necessary to make up a person. And whatever cometh to pass in a man who is truly Godlike, whether he do or suffer, all is done in this Light and this Love, and from the same, through the same, unto the same again. And in his heart there is a content and a quietness, so that he doth not desire to know more or less, to have, to live, to die, to be, or not to be, or anything of the kind; these become all one and alike to him, and he complaineth of nothing but of sin only. And what sin is, we have said already, namely, to desire or will anything otherwise than the One Perfect Good and the One Eternal Will, and apart from and contrary to them, or to wish to have a will of one’s own.

(2) Moreover, of perfect men there are two differences. For some of them are naturally perfect; but others are perfect according to life. And those indeed alone that are good, are naturally perfect. But these are such as possess virtue. For the virtue of the nature of every thing is a summit and perfection. Thus the virtue of the eye is the summit and perfection of the nature of the eye. But the virtue of man is the summit and perfection of the nature of man. Those also are perfect according to life, who are not only good, but happy. For felicity, indeed, is the perfection of human life. But human, life is a system of actions: and: felicity gives completion to the actions.

Virtue also and fortune give completion to actions; virtue, indeed, according to use; but good fortune according to prosperity. God therefore is neither good through learning virtue from any one, nor is he happy through being attended by good fortune. For he is good by nature, and happy by nature, and always was and will be, and will never cease to be, such; since he is incorruptible, and naturally good. But man is neither happy nor good by nature, but requires discipline and providential care. And in order to become good, indeed; he requires virtue; but in order to become happy, good fortune. On this account, human felicity summarily consists of these two things, viz. of praise, and the predication of beatitude.

Of praise indeed, from virtue; but of the predication of beatitude, from prosperity. It possesses virtue therefore, through a divine destiny, but prosperity through a mortal allotment. But mortal are suspended from divine concerns, and terrestrial from such as are celestial. Things subordinate, also, are suspended from such as are more excellent. And on this account, the good man who follows the Gods is happy; but he who follows mortal natures is miserable. For to him who possesses wisdom, prosperity is good and useful. It is good, indeed, through his knowledge of the use of it; but it is useful, through his co-operating with actions. It is beautiful, therefore, when prosperity is present with intellect, and when sailing as it were with a prosperous wind, actions are performed looking to virtue; just as a pilot looks to the motions of the stars. For thus, he who does this will not only follow God, but will also co-arrange human with divine good.

(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.

(24) Moreover there are yet other ways to the lovely life of Christ, besides those we have spoken of: to wit, that God and man should be wholly united, so that it can be said of a truth, that God and man are one. This cometh to Pass on this wise. Where the Truth always reigneth, so that true perfect God and true perfect man are at one, and man so giveth place to God, that God Himself is there and yet the man too, and this same unity worketh continually, and doeth and leaveth undone without any I, and Me, and Mine, and the like; behold, there is Christ, and nowhere else. Now, seeing that here there is true perfect manhood, so there is a perfect perceiving and feeling of pleasure and pain, liking and disliking, sweetness and bitterness, joy and sorrow, and all that can be perceived and felt within and without. And seeing that God is here made man, He is also able to perceive and feel love and hatred, evil and good and the like. As a man who is not God, feeleth and taketh note of all that giveth him pleasure and pain, and it pierceth him to the heart, especially what offendeth him; so is it also when God and man are one, and yet God is the man; there everything is perceived and felt that is contrary to God and man. And since there man becometh nought, and God alone is everything, so is it with that which is contrary to man, and a sorrow to him. And this must hold true of God so long as a bodily and substantial life endureth. Furthermore, mark ye, that the one Being in whom God and man are united, standeth free of himself and of all things, and whatever is in him is there for God’s sake and not for man’s, or the creature’s. For it is the property of God to be without this and that, and without Self and Me, and without equal or fellow; but it is the nature and property of the creature to seek itself and its own things, and this and that, here and there; and in all that it doeth and leaveth undone its desire is to its own advantage and profit. Now where a creature or a man forsaketh and cometh out of himself and his own things, there God entereth in with His own, that is, with Himself.

(18) And that inward sight likewise perceiveth what is best and noblest in all things, and loveth it in the one true Good, and only for the sake of that true Good. Behold! where there is this inward sight, the man perceiveth of a truth, that Christ’s life is the best and noblest life, and therefore the most to be preferred, and he willingly accepteth and endureth it, without a question or a complaint, whether it please or offend nature or other men, whether he like or dislike it, find it sweet or bitter and the like. And therefore wherever this Perfect and true Good is known, there also the life of Christ must be led, until the death of the body. And he who vainly thinketh otherwise is deceived, and he who saith otherwise, lieth, and in what man the life of Christ is not, of him the true Good and eternal Truth will nevermore be known.

(26) O! is not that a cheerful Welfare, when the Soul dares to look into the Holy Trinity, wherewith it is filled, so that its always the Hallelujahs or Songs of Praise break forth in God's Deeds of Wonder, where the perpetual growing Fruit springs up [in infinitum] endlessly, according to thy Will, where thou enjoyest all, where there is no Fear, Envy, nor Sorrow, where there is mere Love of one another, where one rejoices at the Form and Beauty of another, where the Fruit grows to every one according to their Essences [and Taste or Relish,] as there was tasted to every one according to their Essences [or Desire?] Of the Way [or Manner] of the Entrance.

(23) this were a good path to that which is Best, and a noble and blessed preparation for the farthest goal which a man may reach in this present time. This is the lovely life of Christ, for He walked in the aforesaid paths perfectly and wholly unto the end of His bodily life on earth. Therefore there is no other and better way or preparation to the joyful life of Jesus Christ, than this same course, and to exercise oneself therein, as much as may be. And of what belongeth thereunto we have already said somewhat; nay, all that we have here or elsewhere said and written, is but a way or means to that end. But what the end is, knoweth no man to declare. But let him who would know it, follow my counsel and take the right path thereunto, which is the humble life of Jesus Christ; let him strive after that with unwearied perseverance, and so, without doubt, he shall come to that end which endureth for ever. “For he that endureth to the end shall be saved.”30

(1) Peter responded to these comments and said, "Sometimes you urge us on toward the kingdom of heaven, but at other times you turn us away, master. Sometimes you encourage us, draw us toward faith, and promise us life, but at other times you drive us away from the kingdom of heaven."

(109) And they shall be resplendent for times without number; for righteousness is the judgement of God; for to the faithful He will give faithfulness in the habitation of upright paths.

(3) Now ope thine eyes to what I answer thee, And thou shalt see thy creed and my discourse Fit in the truth as centre in a circle. That which can die, and that which dieth not, Are nothing but the splendour of the idea Which by his love our Lord brings into being; Because that living Light, which from its fount Effulgent flows, so that it disunites not From Him nor from the Love in them intrined, Through its own goodness reunites its rays In nine subsistences, as in a mirror, Itself eternally remaining One. Thence it descends to the last potencies, Downward from act to act becoming such That only brief contingencies it makes; And these contingencies I hold to be Things generated, which the heaven produces By its own motion, with seed and without. Neither their wax, nor that which tempers it, Remains immutable, and hence beneath The ideal signet more and less shines through; Therefore it happens, that the selfsame tree After its kind bears worse and better fruit, And ye are born with characters diverse.

(3) And therefore whoso were reformed by grace thus to continue in keeping of the stirrings of his will, should never be in this life—as he may not be without these stirrings in nature—without some taste of the endless sweetness, and in the bliss of heaven without the full food. And therefore have no wonder though I stir thee to this work. For this is the work, as thou shalt hear afterward, in the which man should have continued if he never had sinned: and to the which working man was made, and all things for man, to help him and further him thereto, and by the which working a man shall be repaired again. And for the defailing of this working, a man falleth evermore deeper and deeper in sin, and further and further from God. And by keeping and continual working in this work only without more, a man evermore riseth higher and higher from sin, and nearer and nearer unto God.

(4) Without, then, any merit of their deeds, Stationed are they in different gradations, Differing only in their first acuteness. 'Tis true that in the early centuries, With innocence, to work out their salvation Sufficient was the faith of parents only. After the earlier ages were completed, Behoved it that the males by circumcision Unto their innocent wings should virtue add; But after that the time of grace had come Without the baptism absolute of Christ, Such innocence below there was retained. Look now into the face that unto Christ Hath most resemblance; for its brightness only Is able to prepare thee to see Christ." On her did I behold so great a gladness Rain down, borne onward in the holy minds Created through that altitude to fly, That whatsoever I had seen before Did not suspend me in such admiration, Nor show me such similitude of God. And the same Love that first descended there, "Ave Maria, gratia plena," singing, In front of her his wings expanded wide.

(148) But what I am, that are all men, who wrestle in JESUS CHRIST our King for the crown of the eternal joy, and live in the hope of perfection; the beginning whereof is at the day of the resurrection, which is now shortly near at hand; which, in the circle of the rising or horizon of the east in the flash, is very well to be seen, in which nature sheweth itself as if it would be daybreak.

(152) Here make to yourselves many masses, out of which there may proceed other manner of men of other qualities, and then you may be in the right. But out of the one only mass you can make no more than one only love of God, which presseth forth through the first man, and so presseth through and upon all. If God should have permitted Peter or Paul to have written otherwise, then look to the ground, to the heart.