that they must be spiritually discerned and experienced.

Nearly everything connected with Randall's name presents an historical
puzzle to us. His biography, as we have seen, lies hid in obscurity
and his books present baffling problems. There are three translations
of religious classics which bear his name on the title-page, and which
are introduced to the reader in Prefaces written by him, but it is far
from certain that he actually made the {256} translations. In 1646 he
published a little book called the _Single Eye, or the Vision of God
wherein is unfolded the Mystery of the Divine Presence_. Randall says
that the book was written by "that learned Doctor Cusanus." It is in
fact a translation of the _De visione Dei_ of Nicholas of Cusa, and it
is word for word a printed copy of the Cambridge MS. ascribed to John
Everard. The other book, published in 1648, is an English edition of
_Theologia Germanica_, the translation being made from the Latin of
"John Theophilus," that is, Sebastian Castellio. It is called "a
Little Golden Manuall briefly discovering the mysteries, sublimity,
perfection and simplicity of Christianity in Belief and Practice."
Everard, it will be remembered, also translated this "little golden
book," but in this case there are very great variations between
Randall's printed copy and the Cambridge MS., and they probably did not
come from the same hand.[63] The English translation was evidently
made some time before the appearance of this edition of 1648, for
Randall says in his Introduction that "This little Book was long veiled
and obscured (by its unknown tongue) from the eye of the illiterate and
inexpert, until some years since, through the desires and industries of
some of our own countrymen, lovers of Truth, it was translated and made
to speak to thee in thine own dialect and language. But the time of
its Nativity being under the late wise and wary Hierarchic who had
monopolized and engrossed the discovery of others . . . it walked up
and down the city in MSS. at deer rates from hand to hand of some
well-wishers to truth, in clandestine and private manner; like Moses in
his Arke, or the little {257} Child fled and hid from Herod, never
daring to crowd into the Presse, fearing the rude usuage of those then
in authority."[64]

Both Robert Baillie and Benjamin Bourne had seen the treatise before
their respective books against heresy appeared in 1646, and they were
deeply stirred against