Seek for no commentaries or rational explanations of it to entertain your reason with it. ... To give yourself up to reasoning and notional conceptions is to turn from God and wander out of the way of all divine communication." Theophilus ended the third dialogue by returning to the cause of all the controversies of the Church, beginning with St. Austugine and Pelagius who in the fifth century A.D. wrangled about the freedom of the human will, followed by the horrible wars as the result from different interpretations of the Gospel between Catholics and Protestants. From there on Theophilus continued with the controversy between the Socinians and their opponents about “the Fall, original sin, its guilt, the vindictive wrath of God and the necessity of satisfying the divine justice, the necessity of the incarnation, sufferings, death and satisfaction of Christ ”, which were all tried at the “bar of reason” with each of them defending themselves that the “soul and everything else was created out of nothing”. This “vanity and blindness of the dispute”, argued Theophilus, could only lead to indifference and infidelity in the hearts of men. All controversy, both within and outside of the Church, was vain, according to Theophilus. What Boehme wrote did not alter the Gospel-doctrine, nor added anything to it. It disturbed no one who was in possession of the truth, drove to nothing but to the “opening of the heavenly life in the soul”:  "It calls no man from any outward form of religion as such, but only shows that no outward form can have any good in it. ... A Christian, says [Boehme] is of no sect, and yet in all sects; a truth which all sects will dislike and therefore a truth equally wanted to be known and equally beneficial to all sects. ... The truth is only then found when it is known to be of no sect, but as free and universal as the goodness of God and as common to all names and nations, as the air and light of this world. ... This is the truth found, living, speaking and working in your soul." And with these words Theophilus ended "The Way to Divine Knowledge". "The Way to Divine Knowledge" rather than helping to understand the philosophy of Jakob Boehme almost reads like a defence by Law (as Theophilus) against the attacks upon his mystically inclined works, which some critics, represented by Humanus and Academicus, found unorthodox.