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 in me," represents the aspiration of the later Catholic Mysticism generally. St. Juan of the Cross says, "The soul must lose entirely its human knowledge and human feelings, in order to receive Divine knowledge and Divine feelings"; it will then live "as it were outside itself," in a state "more proper to the future than to the present life." It is easy to see how dangerous such teaching may be to weak heads. A typical example, at a much earlier date, is that of Mechthild of Hackeborn (about 1240). It was she who said, "My soul swims in the Godhead like a fish in water!" and who believed that, in answer to her prayers, God had so united Himself with her that she saw with His eyes, and heard with His ears, and spoke with His mouth. Many similar examples might be found among the mediæval mystics.