e happiness consists in a participation of God; and that "we
cannot enjoy God by any external conjunction with Him."

The question was naturally raised, "If man by putting on Christ's life
can get nothing more than he has already, what good will it do him?"
The answer in the _Theologia Germanica_ is as follows: "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." It is plain that any view which regards man as essentially
Divine has to face great difficulties when it comes to deal with
theodicy.

The other view of deification, that of a _substitution_ of the Divine
Will, or Life, or Spirit, for the human, cannot in history be sharply
distinguished from the theories which have just been mentioned. But
the idea of substitution is naturally most congenial to those who feel
strongly "the corruption of man's heart," and the need of deliverance,
not only from our ghostly enemies, but from the tyranny of self. Such
men feel that there must be a _real_ change, affecting the very depths
of our personality. Righteousness must be imparted, not merely
imputed. And there is a death to be died as well as a life to be
lived. The old man must die before the new man, which is "not I but
Christ," can be born in us. The "birth of God (or Christ) in the soul"
is a favourite doctrine of the later German mystics. Passages from the
fourteenth century writers have been quoted in my fourth and fifth
Lectures. The following from Giseler may be added: "God will be born,
not in the Reason, not in the Will, but in the most inward part of the
essence, and all the faculties of the soul become aware thereof.
Thereby the soul passes into mere passivity, and lets God work." They
all insist on an immediate, substantial, personal indwelling, which is
beyond what Aquinas and the Schoolmen taught. The Lutheran Church
condemns those who teach that only the gifts of God, and not God
Himself, dwell in the believer; and the English Platonists, as we have
seen, insist that "an infant Christ" is really born in the soul. The
German mystics are equally emphatic about the annihilation of the old
man, which is the condition of this indwelling Divine life. In
quietistic (Nominalist) Mysticism the usual phrase was that the will
(or, better, "self-will") must be utterly destroyed, so that the
Divine Will may take its place. But Crashaw's "leave nothing of myself