(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.

(44) It is a great folly when a man, or any creature, dreameth that he knoweth or can accomplish aught of himself, and above all when he dreameth that he knoweth or can fulfil any good thing, whereby he may deserve much at God’s hands, and prevail with Him. If he understood rightly, he would see that this is to put a great affront upon God. But the True and Perfect Goodness hath compassion on the foolish simple man who knoweth no better, and ordereth things for the best for him, and giveth him as much of the good things of God as he is able to receive. But as we have said afore, he findeth and receiveth not the True Good so long as he remaineth unchanged; for unless Self and Me depart, he will never find or receive it.

(10) What is better and nobler than true poorness in spirit? Yet when that is held up before us, we will have none of it, but are always seeking ourselves, and our own things. We like to have our mouths always filled with good things, that we may have in ourselves a lively taste of pleasure and sweetness. When this is so, we are well pleased, and think it standeth not amiss with us. But we are yet a long way off from a perfect life. For when God will draw us up to something higher, that is, to an utter loss and forsaking of our own things, spiritual and natural, and withdraweth His comfort and sweetness from us, we faint and are troubled, and can in no wise bring our minds to it; and we forget God and neglect holy exercises, and fancy we are lost for ever. This is a great error and a bad sign. For a true lover of God, loveth Him or the Eternal Goodness alike, in having and in not having, in sweetness and bitterness, in good or evil report, and the like, for he seeketh alone the honour of God, and not his own, either in spiritual or natural things. And therefore he standeth alike unshaken in all things, at all seasons. Hereby let every man prove himself, how he standeth towards God, his Creator and Lord.

(6) Hereby shall we order our outward man, and all that is contrary to these virtues we must eschew and flee from. But if our inward man were to make a leap and spring into the Perfect, we should find and taste how that the Perfect is without measure, number or end, better and nobler than all which is imperfect and in part, and the Eternal above the temporal or perishable, and the fountain and source above all that floweth or can ever flow from it. Thus that which is imperfect and in part would become tasteless and be as nothing to us. Be assured of this: All that we have said must come to pass if we are to love that which is noblest, highest and best.

(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.