“He who knows not his own soul, how shall he know the soul of another? and he who only knows hand and foot, how shall he know the Godhead? The prophets are unequal to understanding this matter; why dost thou foolishly claim to do so? When thou hast brought forward a demonstration of this subject, then thou wilt know the pure essence of the faith; otherwise what have faith and thou in common? thou hadst best be silent, and speak not folly. The learned talk nonsense all; for true religion is not woven about the feet of everyone.”

— Sanai

Enclosed Garden Of Truth (Hadiqat al-Haqiqa wa Shari'at al-Tariqa): translated by John Stephenson, 1910

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Sanai 2

Persian poet 1080–1131

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Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 236.

“Think not so much of what thou hast not as of what thou hast: but of the things which thou hast, select the best, and then reflect how eagerly they would have been sought, if thou hadst them not. At the same time, however, take care that thou dost not, through being so pleased with them, accustom thyself to overvalue them, so as to be disturbed if ever thou shouldst not have them.”

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Variant Translation: Let not thy mind run on what thou lackest as much as on what thou hast already.
VII, 27
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“St. Augustine confesses that he himself had been formerly in a similar mistake. 'I was once,' says he, 'a Pelagian in my principles; I thought that faith towards God was not the gift of God, but that we procured it by our own powers, and that then, through the use of it, we obtain the gifts of God; I never supposed that the preventing grace of God was the proper cause of our faith, till my mind was struck in a particular manner by the apostle's argument and testimony: What hast thou that thou hast not received, and if thou hast received it, why dost thou glory as if thou hadst not received it?”

Thomas Bradwardine (1300–1349) Theologian; Archbishop of Canterbury

In this whole business I follow the steps of Augustine.
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“This is the understanding of this word: — That it shall be done for me, meaneth that it shall be done for the general Man: that is to say, all that shall be saved. It shall be worshipful and marvellous and plenteous, and God Himself shall do it; and this shall be the highest joy that may be, to behold the deed that God Himself shall do, and man shall do right nought but sin. Then signifieth our Lord God thus, as if He said: Behold and see! Here hast thou matter of meekness, here hast thou matter of love, here hast thou matter to make nought of thyself, here hast thou matter to enjoy in me; — and, for my love, enjoy in me: for of all things, therewith mightest thou please me most.”

Julian of Norwich (1342–1416) English theologian and anchoress

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“Do any thing but love; or if thou lovest
And art a Woman, hide thy love from him
Who thou dost worship; never let him know
How dear he is; flit like a bird before him, —
Lead him from tree to tree, from flower to flower;
But be not won, or thou wilt, like that bird,
When caught and caged, be left to pine neglected,
And perish in forgetfulness.”

Letitia Elizabeth Landon (1802–1838) English poet and novelist

(26th April 1823) Fragment - Do any thing but love ; or if thou lovest
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“2489. Thou art not Master of what thou hast spoken, but mayest dispose of what thou hast not spoken as thou pleasest, and canst say it, or not say it, as thou wilt.”

Thomas Fuller (writer) (1654–1734) British physician, preacher, and intellectual

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“Faith ever says, "If Thou wilt," not "If Thou canst."”

Martin Luther (1483–1546) seminal figure in Protestant Reformation

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“Thou hast tasted of prosperity and adversity; thou knowest what it is to be banished thy native country, to be overruled as well as to rule and sit upon the throne; and being oppressed, thou hast reason to know how hateful the oppressor is both to God and man.”

Robert Barclay (1648–1690) Scottish Quaker apologist

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An Apology for the True Christian Divinity (1678)
Context: There is no king in the world, who can so experimentally testify of God's providence and goodness; neither is there any who rules so many free people, so many true Christians: which thing renders thy government more honorable, thyself more considerable, than the accession of many nations filled with slavish and superstitious souls.
Thou hast tasted of prosperity and adversity; thou knowest what it is to be banished thy native country, to be overruled as well as to rule and sit upon the throne; and being oppressed, thou hast reason to know how hateful the oppressor is both to God and man. If after all these warnings and advertisements thou dost not turn unto the Lord with all thy heart, but forget him who remembered thee in thy distress and give up thyself to follow lust and vanity, surely great will be thy condemnation.
Against which snare, as well as the temptation of those that may or do feed thee and prompt thee to evil, the most excellent and prevalent remedy will be to apply thyself to that Light of Christ, which shineth in thy conscience, which neither can nor will flatter thee nor suffer thee to be at ease in thy sins, but doth and will deal plainly and faithfully with thee as those that are followers thereof have also done.
God Almighty, who hath so signally hitherto visited thee with his love, so touch and reach thy heart, ere the day of thy visitation be expired, that thou mayest effectually turn to him so as to improve thy place and station for his name.

“Do not rest in so profound a doubt except she tell it thee, who shall be a light between truth and intellect. I know not if thou understand: I speak of Beatrice.”

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Canto VI, lines 43–46 (tr. Carlyle-Wicksteed).
The Divine Comedy (c. 1308–1321), Purgatorio

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Thomas Fuller (writer) (1654–1734) British physician, preacher, and intellectual

Introductio ad prudentiam: Part II (1727)

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Sanai 2

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