(41) And he who is a truly virtuous man would not cease to be so, to gain the whole world, yea, he would rather die a miserable death. It is the same with justice. Many a man knoweth full well what is just or unjust, and yet neither is nor ever will become a just man. For he loveth not justice, and therefore he worketh wickedness and injustice. If he loved justice, he would not do an unjust thing; for he would feel such hatred and indignation towards injustice wherever he saw it, that he would do or suffer anything that injustice might be put an end to, and men might become just. And he would rather die than do an injustice, and all this for nothing but the love of justice. And to him, justice is her own reward, and rewardeth him with herself; and so there liveth a just man, and he would rather die a thousand times over than live as an unjust man. It is the same with truth: a man may know full well what is true or a lie, but if he loveth not the truth he is not a true man; but if he loveth, it is with truth even as with justice. Of justice speaketh Isaiah in the fifth chapter: “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!” Thus may we perceive that knowledge and light profit nothing without Love.

(5) To accomplish the welfare of his fellow-creatures he has an Army, the troops of which are Love of Right, Constancy, Joy, and Abandonment. The Love of Right he will frame from the fear of suffering and from pondering upon merits. When he has uprooted his foes, he will strive for increase of vigour by means of his armies, which are the love of right, pride, joy, abandonment, devoted heed, and self -submission. Countless are the faults in myself and my fellows that I shall have to destroy, and hundreds of thousands of seons must pass ere even one of these fade away. But I find not in myself the least morsel of vigour to set myself to undo these faults; I am doomed to boundless anguish, and why does my bosom not burst? Many are the virtues in myself and my fellows that must be gained, and hundreds of thousands of aeons will scarce be enough for the practice of even one of them. But I have never practised the least morsel of virtue; to no purpose has been spent the birth so hardly and marvellously won. The joy of the great festivals in worship of the Lord has not been mine; I have done no honour to the Law, nor fulfilled the desire of the poor; I have not given security to them that are in fear, nor happiness to the afflicted; I have been only a vexation of my mother's womb, to work sorrow. Because of old I departed from the love of right, I am now in this evil plight; who would forsake the love of right? This love the Saint has proclaimed to be the root of all righteous works; and its root is the constant meditation upon the fruit that grows from deeds. Manifold are the pains, the sorrows, the terrors, and the disappointments that arise to sinners. Whithersoever the desire of the righteous turns, it is greeted with happy issue, because of their merits; and whithersoever turns the sinner's yearning for pleasure, it is smitten with swords of pain, because of his sins. They that are godly of works enter the wombs of broad, sweet-smelling, cool lotus-blossoms; their lustrous forms grow nurtured by the Conqueror's sweet melody; then they issue in comely beauty from the lotus-flowers awakened by the sunbeams of the Holy One, and are born as Sons of the Blessed in the presence of the Blessed. As to them that are ungodly of works, shrieking in anguish, they are flayed of their whole skin by the Death-god's henchmen, their bodies bathed with copper molten in the fire, their flesh cut off in gobbets by hundreds of blows from flaming swords and pikes, and they fall again and again upon beds of red-hot iron. Then let the love of righteousness be with you, and be heedful thus to foster it.

(38) For he who doth not take it up for love, hath none of it at all; he may dream indeed that he hath put it on, but he is deceived. Christ did not lead such a life as His for the sake of reward, but out of love; and love maketh such a life light and taketh away all its hardships, so that it becometh sweet and is gladly endured. But to him who hath not put it on from love, but hath done so, as he dreameth, for the sake of reward, it is utterly bitter and a weariness, and he would fain be quit of it. And it is a sure token of an hireling that he wisheth his work were at an end. But he who truly loveth it, is not offended at its toil or suffering, nor the length of time it lasteth. Therefore it is written, “To Serve God and live to Him, is easy to him who doeth it.” Truly is so to him who doth it for love, but it is hard and wearisome to him who doth it for hire. It is the same with all virtue and good works, and likewise with order, laws, obedience to precepts, and the like. But God rejoiceth more over one man who truly loveth, than over a thousand hirelings.

(1) AND therefore I pray thee, lean listily to this meek stirring of love in thine heart, and follow thereafter: for it will be thy guide in this life and bring thee to bliss in the tother. It is the substance of all good living, and without it no good work may be begun nor ended. It is nought else but a good and an according will unto God, and a manner of well‑pleasedness and a gladness that thou feelest in thy will of all that He doth.

(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?

(1) Love is a perfect muzzle of evil suggestions; Without love who ever succeeded in stopping them? Be a lover, and seek that fair Beauty, Hunt for that Waterfowl in every stream! How can you get water from that which cuts it off? How gain understanding from what destroys understanding? Apart from principles of reason are other principles Besides this reason of yours God has other reasons By your carnal reason you may procure earthly food, When, to win enduring love of God, you sacrifice reason, God gives you "a tenfold recompense;" yea, seven hundred fold.

(23) in this Strife and Fight against the Wrath of God, and the kindled Fierceness of the Devils, and of all wicked Men, the Light rises up in the Heart of the Honest and Upright; and the friendly Love of God embraces him, that he may not despair in his Cross, but strive further still against the Wrath and Fierceness.

(56) Therefore, O Man, look to it! [have a care] how you use the bestial Lust; it is (in itself) an Abomination before God, whether it be in the State of Wedlock, or out of it. But the right Love and Fidelity (in the Fear of God) covers it before the Countenance of God; and (through the Sun of the Virgin) it is regenerated to be a pure undefiled Creature again, in the Faith, if thy Confidence be in God.

(19) Wouldst thou fight against the Wrath of God? Then thou must put on the Helmet of Obedience, and not of Love, otherwise thou wilt not break through; and if thou dost not break through, then thou fightest in vain, and remainest to be a Servant or Minister of the Devil, in one Way as well as in the other.

(41) We see this in the Evil Spirit; he perceiveth and knoweth good and evil, right and wrong, and the like; but since he hath no love for the good that he seeth, he becometh not good, as he would if he had any love for the truth and other virtues which he seeth. It is indeed true that Love must be guided and taught of Knowledge, but if Knowledge be not followed by love, it will avail nothing. It is the same with God and divine things. Let a man know much about God and divine things, nay, dream that he seeth and understandeth what God Himself is, if he have not Love, he will never become like unto God, or a “partaker of the divine nature.” But if there be true Love along with his knowledge, he cannot but cleave to God, and forsake all that is not God or of Him, and hate it and fight against it, and find it a cross and a sorrow. And this Love so maketh a man one with God, that he can nevermore be separated from Him.

(38) Now, wherever a man hath been made a partaker of the divine nature, in him is fulfilled the best and noblest life, and the worthiest in God’s eyes, that hath been or can be. And of that eternal love which loveth Goodness as Goodness and for the sake of Goodness, a true, noble, Christ-like life is so greatly beloved, that it will never be forsaken or cast off. Where a man hath tasted this life, it is impossible for him ever to part with it, were he to live until the Judgment Day. And though he must die a thousand deaths, and though all the sufferings that ever befell all creatures could be heaped upon him, he would rather undergo them all, than fall away from this excellent life; and if he could exchange it for an angel’s life, he would not. This is our answer to the question, “If a man, by putting on Christ’s life, can get nothing more than he hath already, and serve no end, what good will it do him?” This life is not chosen in order to serve any end, or to get anything by it, but for love of its nobleness, and because God loveth and esteemeth it so greatly. And whoever saith that he hath had enough of it, and may now lay it aside, hath never tasted nor known it; for he who hath truly felt or tasted it, can never give it up again. And he who hath put on the life of Christ with the intent to win or deserve ought thereby, hath taken it up as an hireling and not for love, and is altogether without it.

(81) Let thy heart be strong, For the good shall announce righteousness to the good; The righteous with the righteous shall rejoice, And shall offer congratulation to one another.

(3) All outward morality must be built upon this basis, not on self-interest. As long as man loves something else than God, or outside God, he is not free, because he has not love. Therefore there is no inner freedom which does not manifest itself in works of love. True freedom is the government of nature in and outside man through God; freedom is essential existence unaffected by creatures. But love often begins with fear; fear is the approach to love: fear is like the awl which draws the shoemaker's thread through the leather.