THE
SECOND
BOOK
TREATING
OF
True
Resignation
.
How
Man
must
daily
die
in
his
owne
will
,
in
Selfe
:
and
how
he
must
bring
his
desire
into
God
,
what
he
should
ask
and
desire
of
God
:
also
how
he
must
spring
up
out
of
the
dying
of
the
sinfull
man
,
with
a
new
mind
and
will
through
the
Spirit
of
Christ
.
ALSO
,
What
the
old
and
new
Man
is
,
and
what
either
of
them
is
in
Life
,
Will
,
and
Doings
.
Written
in
the
German
Language
,
Anno
1622
▪
By
JACOB
BEHMEN
.
Alias
,
Teutonicus
Philosophus
.
LONDON
,
Printed
by
M.
S.
for
H.
Blunden
,
at
the
Castle
in
Corn-hill
.
1647.
Matth.
16.
24.
Mark
8.
34.
Luke
9.
23.
John
12.
26.
Christ
saith
,
Hee
that
wil
follow
ME
,
let
him
deny
HIMSELFE
,
and
take
up
his
Crosse
,
and
follow
ME.
Matth.
9.
27.
Mark
10.
28.
Luke
18.
28.
Peter
saith
to
Christ
,
Behold
,
we
have
FORSAKEN
ALL
,
and
followed
THEE
.
OF
TRUE
RESIGNATION
.
CHAP.
I.
WE
have
a
cleare
example
in
Lucifer
,
and
also
in
Adam
the
first
man
,
of
what
Selfe
doth
,
when
it
getteth
the
light
of
nature
to
be
its
owne
,
and
may
walke
with
the
Understanding
in
its
owne
dominion
:
we
see
it
also
in
men
learned
in
Arts
and
Sciences
that
when
they
get
the
light
of
this
outward
world
or
nature
into
the
possession
of
their
reason
,
nothing
cometh
of
it
but
pride
of
themselves
.
And
yet
all
the
world
so
vehemently
desireth
and
seeketh
after
this
light
as
the
best
treasure
;
and
it
is
indeed
the
best
treasure
this
world
affords
,
if
it
be
rightly
used
.
Secondly
,
But
while
Selfe
,
viz.
Reason
is
ensnared
and
fast
bound
in
a
close
and
strong
prison
,
viz:
in
the
Anger
of
God
,
and
in
earthlynesse
;
it
is
very
dangerous
for
a
man
to
make
use
of
the
light
of
knowledge
in
selfe
,
as
if
it
were
in
the
possession
of
Selfe
.
Thirdly
,
For
the
Wrath
of
the
eternall
and
temporary
Nature
will
soone
take
pleasure
in
it
,
and
then
selfe
,
and
a
mans
owne
reason
,
will
rise
up
in
pride
,
and
breake
it selfe
off
from
the
true
re●igned
humility
towards
God
,
and
will
no
more
eate
of
the
fruite
of
paradise
,
but
of
the
property
of
selfe
,
viz.
of
that
dominion
of
life
,
wherein
good
and
evill
are
mixt
:
as
Lucifer
and
Adam
did
;
who
both
entred
with
the
desire
of
selfe
,
into
the
Originall
againe
,
out
of
which
the
creatures
were
brought
forth
,
and
entred
into
[
the
condition
of
the
]
creatures
:
Lucifer
into
the
Center
and
wrathfull
Nature
,
into
the
[
*
](A28541-e3820-b)
*
Or
,
Vomb
,
which
bringeth
forth
fire
.
Matrix
of
the
fire
,
and
Adam
into
the
earthly
Nature
,
into
the
Matrix
of
the
outward
world
,
viz.
into
the
lust
after
good
and
evill
.
Fourthly
,
Which
happened
to
them
both
,
because
they
had
the
light
of
understanding
shining
in
selfe
,
wherein
they
could
behold
themselves
,
by
which
the
spirit
of
selfe
,
went
into
the
Imagination
,
(
viz.
into
a
desire
to
get
the
Center
,
)
that
they
might
exalt
themselves
,
and
so
grow
great
,
potent
and
more
skilfull
:
Now
when
Lucifer
sought
after
the
Mother
of
fire
in
his
Center
,
and
thought
to
raigne
therewith
over
the
Love
of
God
,
and
all
the
Angels
;
and
when
Adam
also
desired
to
trie
in
the
Essence
,
[
what
it
was
in
]
the
Mother
,
from
whence
evill
and
good
did
spring
,
and
brought
his
desire
into
her
,
of
purpose
to
become
skilfull
and
full
of
understanding
thereby
;
Both
Lucifer
and
Adam
were
captivated
thereby
in
their
evill
[
*
](A28541-e3850-b)
*
Or
false
.
desire
in
the
Mother
,
and
did
breake
off
themselves
from
Resignation
(
which
proceedes
from
God
)
and
so
were
captivated
by
the
spirit
of
the
will
,
by
the
desire
,
in
the
Mother
,
which
desire
immediately
did
get
the
dominion
in
nature
,
and
so
Lucifer
stucke
fast
in
the
wrathfull
Source
of
fire
,
and
that
fire
became
manifest
in
the
spirit
of
his
will
,
whereby
the
creature
in
its
desire
became
an
enemy
to
the
love
and
meekenesse
of
God
.
Fifthly
,
So
also
Adam
was
immediately
caught
by
the
earthly
Mother
,
which
is
evill
and
good
,
created
out
of
the
love
and
anger
of
God
,
&
made
one
substance
,
upon
which
the
earthly
property
immediately
got
the
dominion
in
Adam
,
and
from
thence
heate
and
cold
,
envy
and
anger
,
and
all
malice
and
contrariety
against
God
,
became
manifest
,
and
did
beare
rule
in
him
.
Sixthly
,
But
if
they
had
not
brought
the
light
of
knowledge
into
selfe
,
then
the
Glasse
of
the
knowledge
of
the
Center
,
and
of
the
Originall
of
the
creature
,
viz.
of
the
power
of
it selfe
had
not
been
manifested
,
from
whence
the
Imagination
and
Lust
did
arise
.
7
As
also
we
see
now
a
dayes
it
bringeth
danger
upon
the
enlightned
children
of
God
,
so
that
when
the
Sunne
of
the
great
Presence
of
Gods
Holinesse
shineth
,
by
which
the
life
passeth
into
triumph
,
and
then
Reason
beholdeth
it selfe
therein
,
(
as
in
a
glasse
,
)
and
the
will
goeth
on
in
selfe
,
viz.
in
its
owne
searching
,
and
will
trie
[
what
]
the
Center
[
is
]
out
of
which
the
Light
shineth
,
and
will
of
it selfe
force
it selfe
into
it
,
from
whence
ariseth
abominable
pride
and
selfe
love
,
so
that
[
o
](A28541-e3900-b)
o
The
creatures
.
its
owne
reason
(
which
is
but
a
mirrour
or
glasse
of
the
eternal
[
wisedome
,
]
supposeth
it selfe
to
be
greater
then
it
is
,
and
then
whatsoever
its
[
Reason
]
doth
,
it
thinketh
Gods
will
doth
it
,
in
it
,
and
that
it
is
a
Prophet
,
and
yet
is
but
in
it selfe
,
and
goeth
on
in
its
owne
desire
,
in
which
the
Center
of
nature
suddenly
raiseth
it selfe
a
loft
,
and
entreth
into
that
owne
selfe
desire
of
falshood
against
God
,
and
so
the
will
entreth
into
selfe-conceitednesse
.
8
And
then
the
flattering
Devill
entreth
into
[
*
](A28541-e3920-b)
*
Or
,
the
creature
.
it
,
and
fifteth
the
Center
of
nature
,
and
bringeth
[
*
](A28541-e3940-b)
*
Or
,
false
.
evill
desires
into
it
,
so
that
a
man
becomes
as
it
were
drunken
in
selfe
,
and
perswadeth
himselfe
that
he
is
driven
by
God
:
by
which
the
good
beginning
,
(
wherein
the
divine
light
did
shine
in
nature
,
)
cometh
to
be
spoyled
,
and
so
the
Light
of
God
departeth
from
him
.
9
Yet
then
the
outward
light
of
the
outward
nature
remaineth
shiing
in
the
creature
(
for
its
owne
selfe
throweth
it selfe
thereinto
)
and
then
supposeth
that
it
is
still
the
first
light
of
God
,
(
but
it
is
not
so
:
)
and
into
this
selfe-conceitednesse
,
in
the
light
of
its
outward
reason
,
the
Devill
throweth
himselfe
againe
(
though
in
the
first
light
,
which
was
divine
,
he
was
forced
to
depart
)
returning
with
a
seven-fold
desire
,
of
which
Christ
spake
,
saying
,
when
the
uncleane
spirit
departeth
out
of
a
man
,
he
wandreth
through
dry
places
seeking
rest
&
findeth
none
,
and
then
he
taketh
to
himselfe
seven
spirits
worse
then
himselfe
,
and
returneth
to
his
first
house
,
&
findeth
it
swept
&
garnished
,
and
then
he
dwelleth
therein
,
and
so
it
is
worse
with
the
man
then
it
was
before
.
10
This
house
,
that
is
thus
swept
and
garnished
,
is
the
light
of
reason
in
selfe
:
for
if
a
man
bring
his
desire
and
will
into
God
,
and
goeth
on
in
abstinence
from
this
wicked
life
,
and
desireth
the
love
of
God
,
then
that
love
will
manifest
it selfe
to
him
with
its
most
friendly
and
chearefull
countenance
,
by
which
the
outward
light
also
is
kindled
;
for
where
the
light
of
God
is
kindled
,
there
all
will
be
light
,
the
Devill
cannot
stay
there
,
he
must
depart
thence
:
and
then
he
searcheth
through
the
Mother
of
the
Originall
of
life
,
viz.
the
Center
,
but
it
is
become
a
dry
*
feeble
place
:
the
anger
of
God
,
viz.
the
Center
of
nature
,
is
in
its
owne
property
altogether
[
*
](A28541-e3980-b)
*
Or
,
barren
.
feeble
,
leane
and
dry
,
and
cannot
get
the
dominion
,
in
the
wrathfull
property
.
Satan
searcheth
through
these
places
to
finde
an
open
gate
to
enter
with
the
desire
,
&
so
sift
the
soul
that
it
might
[
come
to
]
exalt
it selfe
.
11
And
now
if
the
spirit
of
the
will
of
the
creature
,
doe
throw
it selfe
with
the
light
of
reason
into
the
Center
,
viz.
into
selfe
,
and
entreth
into
selfe-conceitednesse
,
then
it
goeth
forth
againe
from
the
light
of
God
:
and
then
the
Devill
findeth
an
open
gate
for
him
to
enter
in
at
,
and
a
garnished
house
to
dwell
in
,
viz.
the
light
of
reason
:
and
then
he
taketh
to
himselfe
the
seven
ᵒ
formes
of
the
property
of
life
in
selfe
,
viz.
the
flatterers
which
are
departed
from
God
into
selfe
.
And
there
he
entreth
and
putteth
his
desire
into
the
lust
of
selfe
,
and
evill
Imaginations
:
wherein
the
spirit
of
the
will
beholdeth
it selfe
in
the
formes
of
the
properties
of
life
,
in
the
outward
light
,
and
there
that
man
sinketh
into
himselfe
,
as
if
he
were
drunk
,
and
then
the
stars
lay
hold
on
him
,
&
bring
their
strong
constellations
into
him
,
[
*
](A28541-e4020-b)
*
Into
outward
Reason
.
that
he
might
seek
the
wonders
of
God
there
,
that
so
they
may
manifest
themselves
therein
:
For
all
creatures
groane
,
and
long
after
God
.
And
though
the
starres
cannot
apprehend
the
Spirit
of
God
,
yet
they
had
rather
have
a
house
of
light
wherein
they
may
rejoyce
,
then
a
house
shut
up
,
wherein
they
can
have
no
quiet
.
12
Then
this
man
goeth
on
,
as
if
he
were
drunke
in
[
the
light
of
the
outward
reason
:
which
is
called
]
the
starres
,
and
apprehendeth
great
and
wonderfull
things
,
and
hath
a
continuall
guide
in
them
:
and
then
the
Devill
presently
observeth
,
where
any
gate
standeth
open
for
him
,
where
he
may
kindle
the
Center
of
life
,
that
so
the
spirit
of
the
will
may
mount
aloft
in
pride
,
in
selfe
conceit
,
or
covetousnesse
;
from
whence
selfearrogancy
ariseth
,
the
will
of
reason
desiring
to
be
honoured
:
for
it
supposeth
it
hath
attained
the
summe
of
all
happinesse
,
when
it
hath
gotten
hidden
mysteries
.
the
light
of
reason
,
and
can
judge
the
ᵒ
house
that
is
shut
up
,
which
neverthelesse
God
can
well
unlocke
;
He
now
supposeth
,
that
the
honour
is
due
to
him
,
because
he
hath
gotten
the
understanding
of
reason
,
and
never
considereth
that
the
Devill
maketh
himselfe
merry
with
his
desire
in
his
seven
formes
of
life
,
of
the
Center
of
nature
,
nor
what
abominable
errour
he
setteth
up
.
13
From
this
understanding
,
false
Babell
is
brought
forth
in
the
Christian
Church
on
earth
;
where
men
rule
and
teach
by
the
conclusions
of
reason
,
and
have
set
the
childe
(
which
is
drunke
in
its
owne
pride
and
selfecovetousnesse
,
)
as
a
faire
Virgine
upon
the
Throne
.
14
But
the
Devill
is
entred
into
its
seven
formes
of
life
of
the
Center
,
viz.
into
its
owne
selfe
[
conceited
]
reason
,
&
continually
bringeth
his
desire
into
this
trimmed
Virgin
:
which
the
starres
receive
.
Hee
is
her
Beast
on
which
shee
rideth
well
adorned
in
her
owne
forces
of
life
,
as
may
be
seene
in
the
Revelations
;
Thus
it
hath
taken
into
possession
the
outward
glance
of
divine
holinesse
,
viz.
the
light
of
Reason
,
and
supposeth
it selfe
to
be
the
faire
childe
in
the
house
,
but
the
Devill
hath
his
lodging
within
it
.
15
And
thus
it
is
with
all
these
that
have
beene
once
enlightened
by
God
,
and
after
goe
forth
againe
from
true
resignation
,
and
weane
themselves
from
the
true
milke
of
their
Mother
:
viz.
true
humility
.
The
way
which
a
true
Christian
must
follow
.
16
REason
will
object
and
say
:
Is
it
not
right
for
a
man
to
attaine
the
light
of
God
,
and
also
the
light
of
the
outward
nature
and
reason
,
that
he
may
be
able
to
order
his
life
wisely
,
as
the
Scripture
sayth
?
17
Yes
it
is
very
right
,
nothing
can
be
more
profitable
to
a
man
,
neither
can
any
better
thing
happen
to
him
;
nay
it
is
a
treasure
above
all
earthly
treasures
,
for
a
man
to
have
the
light
of
God
and
of
time
,
for
it
is
the
eye
of
time
and
of
eternity
.
18
But
marke
how
thou
oughtest
to
use
it
;
the
light
of
God
first
manifesteth
it selfe
in
the
soule
,
it
shineth
forth
,
as
light
from
a
candle
,
and
kindleth
the
outward
light
of
reason
immediately
:
yet
it
yeeldeth
not
it self
wholly
up
to
reason
to
be
under
the
dominion
of
the
outward
man
;
no
,
the
outward
man
beholdeth
himselfe
in
this
,
through
shining
lustre
as
he
doth
his
likenesse
in
a
looking-glasse
;
he
presently
learneth
to
know
himselfe
,
which
is
good
and
profitable
for
him
.
19
And
when
he
doth
so
,
Reason
,
which
is
the
creaturely
selfe
,
cannot
doe
better
then
to
behold
it selfe
in
the
selfe
of
the
creature
,
nor
to
enter
with
the
will
of
the
desire
into
the
Center
,
in
seeking
it selfe
,
if
it
doe
,
it
breaketh
it selfe
off
from
the
substance
of
God
,
(
which
riseth
together
with
the
light
of
God
,
of
which
the
soule
ought
to
eate
,
and
refresh
it selfe
therewith
,
)
and
eateth
of
the
outward
substance
and
light
,
and
thereby
draweth
the
venome
into
it selfe
againe
.
20
The
will
of
the
creature
ought
to
sinke
wholly
into
it selfe
with
all
its
reason
and
desire
,
accounting
it selfe
an
unworthy
childe
,
that
is
no
whit
worthy
of
this
so
high
a
grace
,
nor
should
it
arrogate
any
knowledge
or
understanding
to
it selfe
,
or
desire
and
begge
of
God
to
have
any
understanding
in
its
creaturely
selfe
:
but
sincerely
and
simply
sinke
it selfe
into
the
grace
and
love
of
God
in
Christ
Jesus
,
and
desire
to
be
as
it
were
dead
to
it selfe
,
and
its
owne
reason
in
the
divine
life
,
and
wholly
resigne
it selfe
to
the
life
of
God
in
love
,
that
he
may
doe
how
and
what
he
will
with
it
,
as
with
his
owne
instrument
.
21
It
s
owne
reason
ought
not
to
enter
upon
any
speculation
in
divine
,
or
in
the
ground
,
[
or
foundation
]
of
humane
matters
;
nor
to
will
and
desire
any
thing
but
the
grace
of
God
in
Christ
;
and
as
a
child
continually
longeth
after
the
breasts
of
the
Mother
,
so
must
its
hunger
continually
enter
into
the
love
of
God
,
and
not
suffer
it selfe
to
be
broken
off
from
this
hunger
by
any
meanes
,
when
the
outward
reason
triumpheth
in
the
light
,
saying
;
I
have
the
true
child
;
but
then
the
will
of
the
desire
must
bow
it selfe
downe
to
the
earth
,
and
bring
it selfe
into
the
deepest
humility
and
simple
ignorance
,
and
say
;
thou
art
foolish
,
and
hast
nothing
,
but
the
grace
of
God
:
thou
must
wrap
thy selfe
up
into
that
,
with
great
humility
,
and
become
nothing
at
all
in
thy selfe
;
and
neither
know
nor
love
thy selfe
;
all
that
thou
hast
,
or
is
in
thee
must
esteeme
it selfe
as
nothing
,
but
a
meere
Instrument
of
God
,
and
then
must
bring
the
desire
onely
into
Gods
mercy
,
and
goe
forth
from
all
thy
owne
knowing
and
willing
,
and
esteeme
it
as
nothing
at
all
,
nor
must
thou
ever
entertaine
any
will
to
enter
into
it
againe
.
22
As
soone
as
this
is
done
,
the
naturall
with
entreth
into
weakenesse
,
and
then
the
Devill
is
not
able
to
fift
it
thus
any
more
with
his
[
*
](A28541-e4190-b)
*
Or
,
false
.
evil
desire
,
for
the
places
of
his
rest
become
very
[
o
](A28541-e4210-b)
o
Or
,
fruitlesse
,
or
barren
.
weake
and
drie
,
and
then
the
holy
Spirit
[
proceeding
]
from
God
,
taketh
possession
of
the
formes
of
life
,
and
maketh
his
dominion
prevaile
,
viz.
He
kindleth
the
formes
of
life
with
his
flames
of
love
;
and
then
the
high
skill
and
knowledge
of
the
Center
of
all
[
*
](A28541-e4230-b)
*
Essences
or
substances
.
Things
ariseth
,
according
to
the
inward
and
outward
Constellation
of
the
creature
,
in
a
very
subtile
drying
fire
,
with
great
delight
,
and
desire
to
sinck
downe
into
that
light
,
and
esteeme
it selfe
nothing
;
and
thinketh
it self
to
be
unworthy
of
it
.
23.
And
thus
it
s
own
desire
pierceth
into
that
nothing
(
viz.
into
that
wherein
God
createth
,
)
and
doth
what
hee
will
therein
:
and
the
Spirit
of
God
springeth
forth
through
the
desire
of
the
resigned
Humility
:
And
so
the
humane
self
immediately
followeth
the
Spirit
of
God
in
trembling
and
joy
of
Humility
;
and
so
it
may
behold
what
is
in
time
and
eternity
;
for
all
is
present
before
it
.
24.
When
the
Spirit
of
God
riseth
up
as
a
fire
and
the
flame
of
Love
,
then
the
spirit
of
the
soule
descendeth
,
and
saith
:
Lord
,
glory
be
to
thy
Name
,
not
to
me
;
Thou
art
able
to
take
vertue
power
strength
wisdom
&
knowledge
:
doe
as
thou
wilt
,
I
can
doe
nothing
,
I
know
nothing
;
I
will
goe
no
whither
,
but
whither
thou
leadest
me
as
thy
instrument
,
doe
thou
in
me
and
with
me
what
thou
wilt
.
25.
In
such
an
humble
and
totall
Resignation
,
the
spark
of
Divine
power
falleth
into
the
center
of
the
forms
of
life
(
as
a
spark
into
Tinder
)
and
kindleth
it
,
viz.
the
[
o
](A28541-e4270-b)
o
The.
earnest
zeale
.
fire
of
the
soule
,
(
which
Adam
made
to
be
a
dark
coale
in
himselfe
,
)
so
that
it
glimmereth
.
And
when
the
light
of
Divine
power
hath
kindled
it selfe
therein
,
the
creature
must
goe
on
as
an
instrument
of
Gods
Spirit
,
and
speak
what
the
Spirit
of
God
[
p
](A28541-e4280-b)
p
Or
prompteth
it
.
telleth
it
:
and
then
it
is
no
more
in
its
own
proper
possession
,
but
it
is
the
instrument
of
God
.
26.
But
the
will
of
the
Soule
must
without
ceasing
,
in
this
fiery-driving
sink
into
nothing
,
viz.
into
the
deepest
humility
in
the
sight
of
God
.
For
no
sooner
doth
the
will
of
the
soule
in
the
least
measure
goe
on
in
its
own
speculation
,
or
searching
,
but
Lucifer
layeth
hold
of
it
in
the
center
of
the
formes
of
life
,
and
sifteth
it
,
so
that
it
entreth
into
Selfe
:
it
must
therefore
continue
close
to
resigned
humilith
,
as
a
Well
doth
to
its
Fountain
,
&
must
suck
and
drink
of
Gods
Fountain
,
and
not
depart
from
the
wayes
of
God
at
all
.
27.
For
,
as
soon
as
the
soule
eateth
of
Selfe
,
and
of
the
light
of
outward
Reason
,
it
goeth
on
in
its
own
opinion
;
and
then
its
doings
,
which
it
sets
forth
for
Divine
,
are
but
from
the
outward
Constellation
,
which
presently
then
layeth
hold
on
the
soule
,
and
maketh
it
dry
,
and
then
the
soule
goeth
on
in
Errours
,
till
it
yeeld
it selfe
up
again
into
Resignation
,
and
acknowledging
it selfe
anew
to
be
a
defiled
child
,
resisteth
reason
,
and
so
getteth
the
love
of
God
again
,
which
is
harder
to
doe
now
,
then
it
was
at
first
:
for
the
Devill
brîngeth
in
strong
doubts
,
he
will
not
easily
leave
his
Fort
of
prey
.
28.
This
may
be
seen
clearly
in
the
Saints
of
GOD
from
the
beginning
of
the
world
;
that
many
who
have
been
driven
by
the
Spirit
of
God
,
have
yet
oftentimes
departed
from
Resignation
into
Selfe
,
viz.
into
their
owne
reason
and
will
,
in
which
Satan
hath
cast
them
into
sins
,
and
into
the
anger
of
God
,
as
appeareth
by
DAVID
&
SOLOMON
,
also
by
the
Patriarchs
,
Prophets
,
and
Apostles
,
who
have
oftentimes
committed
great
errours
,
when
they
have
departed
from
Resignation
into
Selfe
,
viz.
into
their
own
reason
and
lust
.
29.
Therefore
it
is
necessary
for
the
children
of
God
to
know
how
to
behave
themselves
when
they
will
learn
the
way
of
God
.
They
must
beat
down
&
cast
away
their
very
thoughts
,
and
desire
nothing
,
nor
have
the
least
will
to
learn
any
thing
,
unlesse
they
find
themselves
to
be
in
true
Resignation
,
so
that
Gods
Spirit
,
leadeth
,
teacheth
,
and
guideth
mans
Spirit
,
and
that
the
humane
will
which
is
addicted
to
it self
,
be
wholly
broken
off
from
its
own
lust
,
and
resigned
in
God
.
30.
All
speculation
in
the
wonders
of
God
,
is
very
dangerous
,
for
the
spirit
of
the
will
may
soon
be
captivated
therewith
;
unlesse
the
spirit
of
the
will
goeth
or
walketh
after
the
Spirit
of
God
,
and
then
it
hath
power
in
the
resigned
humility
to
behold
the
wonders
of
God
.
31
I
doe
not
say
that
a
man
should
search
and
learn
nothing
in
naturall
Arts
and
Sciences
;
no
,
for
it
is
profitable
for
him
,
but
a
man
must
not
begin
with
his
own
reason
:
Man
ought
not
onely
to
govern
his
life
by
the
light
of
outward
reason
,
which
is
good
in
it selfe
;
but
he
must
sink
with
that
light
into
the
deepest
humility
before
God
,
and
set
the
Spirit
and
will
of
God
first
in
all
his
searching
,
so
that
the
light
of
reason
may
see
through
the
light
of
God
.
And
though
reason
doe
know
much
,
it
must
not
arrogate
to
it selfe
as
if
it
were
in
its
own
possession
,
but
give
glory
to
God
,
to
whom
alone
wisdome
and
knowledge
doth
belong
.
32.
For
the
more
,
Reason
,
sinketh
it selfe
down
into
simple
humility
in
the
sight
of
God
,
and
the
more
unworthy
it
accounts
it selfe
in
its
sight
,
the
more
it
dieth
from
self-desire
,
and
the
more
the
Spirit
of
God
pierceth
through
it
,
and
bringeth
it
into
the
highest
knowledge
;
so
that
it
may
behold
the
great
wonders
of
God
.
For
the
Spirit
of
God
worketh
onely
in
resigned
humility
,
in
that
which
neither
seeketh
nor
desireth
it selfe
.
The
Spirit
of
God
taketh
hold
of
whatsoever
desireth
to
be
simple
and
lowly
before
him
,
and
bringeth
it
forth
in
his
wonders
;
he
hath
pleasure
onely
in
those
that
feare
and
bow
themselves
before
him
.
33.
For
God
hath
not
created
us
for
our selves
onely
,
but
to
be
instruments
of
his
wonders
,
by
which
he
desireth
to
manifest
his
wonders
.
The
resigned
will
trusteth
God
,
and
expecteth
all
good
from
him
;
but
self-will
ruleth
it selfe
,
for
it
is
broken
off
from
God
.
All
that
self-will
doth
is
sinne
,
and
against
God
,
for
it
is
gone
out
of
that
order
(
wherein
God
created
it
)
into
disobedience
,
and
desireth
to
be
its
own
Lord
and
Master
.
34.
When
its
own
will
dieth
from
it selfe
,
then
it
is
free
from
sinne
;
for
it
desireth
nothing
but
that
which
God
desireth
of
his
creature
;
it
desireth
onely
to
doe
that
for
which
God
hath
created
it
,
and
that
which
God
will
doe
by
it
;
and
though
it
is
and
must
bee
the
doing
,
yet
it
is
but
the
instrument
of
the
doing
,
by
which
God
doth
what
he
will
.
35.
For
this
is
the
true
Faith
in
36.
But
Selfe
doth
what
outward
reason
from
the
starres
commandeth
,
into
which
reason
the
Devill
bringeth
himselfe
flying
in
with
his
desire
.
All
what
ever
Selfe
doth
,
îs
without
the
will
of
God
,
and
it
is
done
altogether
in
the
phantasie
,
that
the
anger
of
God
may
accomplish
its
pastime
therewith
.
37.
No
work
which
is
done
without
the
will
of
God
,
can
reach
the
kingdome
of
God
,
it
is
all
but
an
unprofitable
[
*
](A28541-e4420-b)
*
Carv'd
work
.
Imagery
in
this
great
turmoyling
of
mankind
:
for
nothing
is
pleasing
to
God
,
but
what
he
himselfe
doth
by
the
will
,
[
as
his
instrument
.
]
For
there
is
but
one
onely
God
in
the
Essence
of
all
Essences
,
and
all
that
which
worketh
with
him
in
that
Essence
,
is
one
Spirit
with
him
:
but
that
which
worketh
in
it selfe
in
its
own
will
,
is
in
it selfe
without
[
being
under
]
his
dominion
;
it
is
indeed
[
under
]
or
in
that
Dominion
wherewith
he
ruleth
every
life
,
but
not
in
[
or
under
]
that
holy
Divine
Government
in
himselfe
,
but
in
the
dominion
of
Nature
,
wherewith
he
governeth
evill
and
good
,
nothing
is
divine
,
which
walketh
and
worketh
not
in
the
will
of
God
.
38
Christ
saith
,
Every
plant
which
my
heavenly
Father
hath
not
planted
,
shall
be
rooted
out
,
and
burnt
in
the
fire
:
All
the
works
of
man
which
hee
hath
wrought
without
the
will
of
God
,
shall
bee
burnt
up
in
the
last
fire
of
God
,
and
given
to
the
wrath
of
God
,
viz.
to
the
pit
of
darknesse
to
recreate
it selfe
withall
:
For
Christ
saith
,
Hee
that
is
not
with
me
is
against
me
,
and
he
that
gathereth
not
with
me
,
scattereth
.
Whosoever
worketh
,
and
doth
it
not
in
a
resigned
will
,
with
confidence
in
God
,
he
doth
but
make
desolate
and
scatter
,
it
is
not
acceptable
to
God
;
nothing
is
pleasing
to
him
but
that
which
himselfe
willeth
with
his
Spirit
,
and
doth
himselfe
by
his
own
instrument
.
39.
Therefore
whatsoever
is
done
by
the
conclusions
of
humane
Selfe
,
in
matters
of
the
divine
will
,
and
knowledge
,
is
a
meere
Fiction
,
or
Fable
,
and
it
is
Babel
,
and
is
but
a
worke
of
the
starres
,
and
of
the
outward
world
,
and
not
ackowledged
by
God
to
be
his
work
;
but
it
is
the
play
of
the
wrastling
wheele
of
Nature
,
wherein
good
and
evill
wrastle
one
with
the
other
,
what
the
one
buildeth
,
the
other
destroyeth
.
And
this
is
the
great
misery
of
vain
turmoylings
,
all
which
belongeth
to
the
judgement
of
God
to
decide
the
quarrell
.
40.
Whosoever
therefore
worketh
or
laboureth
much
in
such
turmoylings
,
he
worketh
but
for
the
judgement
of
God
:
for
no
whit
of
it
is
perfect
and
[
*
](A28541-e4460-b)
*
Or
,
durable
.
permanent
,
ît
must
all
be
separated
in
the
putrifaction
.
For
that
which
is
wrought
in
the
anger
of
God
,
will
be
received
thereby
,
and
shall
be
kept
in
the
mystery
of
its
desire
,
to
the
day
of
Gods
judgement
,
where
evill
and
good
shall
be
severed
.
41.
But
if
a
man
turn
and
go
forth
from
himself
,
and
enter
into
the
will
of
God
,
then
also
that
good
which
he
hath
wrought
in
himself
,
shall
be
freed
from
the
evill
which
he
hath
wrought
.
For
Isaiah
saith
,
Though
your
sins
be
as
red
as
scarlet
,
if
yee
turne
and
repent
,
they
shall
become
as
wooll
,
white
as
snow
:
for
the
evill
shall
be
swallowed
up
in
the
wrath
of
God
into
death
,
and
the
good
shal
goe
forth
as
a
sprout
out
of
the
wild
earth
.
CHAP.
II.
1.
WHosoever
intendeth
to
work
any
thing
that
is
good
and
perfect
,
wherein
he
hopeth
eternally
to
rejoyce
,
and
enjoy
it
,
let
him
depart
from
himselfe
,
viz.
from
his
own
desire
,
and
enter
into
Resignation
,
into
the
will
of
God
,
and
work
with
God
:
and
though
the
earthly
desire
of
Selfe
in
flesh
and
bloud
cleaveth
to
him
,
yet
if
the
will
of
the
soule
doe
not
receive
that
desire
into
it
,
Self
cannot
perform
any
work
:
for
the
resigned
will
continually
destroyeth
the
being
of
Selfe
againe
,
so
that
the
anger
of
God
cannot
reach
it
;
but
if
it
should
happen
to
reach
it
sometime
,
as
it
may
so
come
to
passe
,
yet
the
resigned
will
prevaileth
with
its
power
,
and
then
it
beareth
the
figure
of
a
victorious
work
in
the
wonders
,
and
may
inherit
the
[
*
](A28541-e4520-b)
*
Or
childship
.
filiation
.
Therefore
it
is
not
good
to
speake
or
doe
any
thing
,
when
Reason
is
kindled
in
the
desire
of
Selfe
;
for
then
the
desire
worketh
in
the
anger
of
God
,
by
which
a
man
would
suffer
losse
:
for
his
work
is
brought
into
the
anger
of
God
,
and
kept
there
to
the
great
day
of
Gods
judgement
.
2.
Every
[
*
](A28541-e4550-b)
*
Or
,
false
.
evill
desire
,
whereby
a
man
thinketh
craftily
to
gather
to
himselfe
much
of
the
world
from
his
neighbour
,
to
the
hurt
of
his
neighbour
;
is
taken
into
the
anger
of
God
,
and
belongeth
to
the
judgement
,
wherein
all
things
shall
be
made
manifest
,
and
every
power
,
and
[
*
](A28541-e4570-b)
*
Or
,
being
.
Essence
,
both
in
good
and
evill
,
shall
be
presented
to
every
one
in
the
mystery
of
the
revelation
.
3.
All
evill
workes
done
purposely
;
belong
to
the
judgement
of
God
:
but
he
that
turneth
,
hee
goeth
out
from
them
,
and
those
his
works
belong
to
the
fire
.
All
things
,
shall
and
must
be
made
manifest
in
the
end
:
for
therefore
God
brought
his
working
power
into
essence
,
that
the
love
and
anger
of
God
might
be
made
manifest
,
and
be
a
representation
of
Gods
deeds
of
wonder
,
to
his
glory
.
4.
And
every
creature
must
know
,
that
it
should
continue
in
that
[
condition
]
wherein
it
was
created
,
or
else
it
doth
run
on
into
a
contrary
will
,
and
into
enmity
to
the
will
of
God
,
and
bringeth
it selfe
into
pain
:
For
a
creature
which
is
created
of
darknesse
,
hath
no
pain
in
the
darknesse
:
As
a
venomous
Worm
hath
no
pain
in
its
venome
,
the
venome
is
its
life
;
and
if
it
should
lose
its
venome
,
and
have
some
good
thing
in
stead
thereof
brought
into
it
,
and
be
made
manifest
in
its
essence
,
this
would
bee
pain
and
death
to
it
,
and
so
also
the
evill
is
pain
and
death
to
the
good
.
5.
Man
was
created
of
,
for
,
and
in
Paradise
;
of
,
for
,
and
in
the
love
of
God
;
but
if
hee
bring
himselfe
into
anger
,
which
is
as
a
poysonous
pain
and
death
;
then
that
contrary
life
is
a
pain
and
torment
to
him
.
6.
If
the
Devill
had
been
created
of
the
wrathfull
Matrix
,
for
,
and
in
Hell
,
and
had
not
had
the
divine
[
*
](A28541-e4630-b)
*
or
,
essence
.
Ens
,
he
could
have
no
pain
in
Hell
:
but
he
being
created
for
,
and
in
Heaven
,
and
yet
did
stirre
up
the
source
or
property
of
darknesse
in
himselfe
,
and
did
bring
himselfe
totally
into
darknesse
;
therefore
the
light
is
now
a
pain
to
him
,
viz.
an
everlasting
despairing
of
Gods
grace
,
and
a
continuall
enmity
;
being
God
cannot
endure
him
in
himselfe
,
but
hath
spewed
him
out
:
and
therefore
the
Devill
is
angry
and
wrathfull
against
his
own
mother
,
(
of
whose
Essence
and
Being
he
hath
his
originall
,
)
viz.
the
eternall
Nature
,
which
keepeth
him
prisoner
in
his
own
place
,
as
a
revolter
,
or
fallen
Spirit
,
and
sporteth
it selfe
in
him
,
with
its
property
of
anger
and
wrath
.
And
seeing
he
would
not
help
forward
the
delight
of
the
Divine
joy
,
therefore
he
must
now
doe
the
contrary
,
and
be
an
enemy
against
goodnesse
.
For
,
of
God
,
and
in
him
,
are
all
things
,
darknesse
and
light
,
love
and
anger
,
fire
and
light
;
but
hee
calleth
himselfe
God
onely
,
as
to
the
light
of
his
love
.
7.
There
is
an
eternall
contrariety
between
darknesse
and
light
;
neither
of
them
comprehendeth
the
other
,
and
neither
of
them
is
the
other
;
yet
there
is
but
one
onely
Essence
,
Being
,
or
Substance
,
wherein
they
subsist
:
but
there
is
a
difference
in
quality
and
will
,
and
yet
the
Essence
or
Substance
is
not
divided
,
but
a
Principle
maketh
the
division
;
so
that
the
one
is
a
nothing
in
the
other
,
and
yet
,
it
is
there
,
but
not
manifest
in
the
property
of
that
thing
wherein
it
is
.
8.
For
the
Divell
continued
in
his
own
Dominion
,
or
Principality
,
but
not
in
that
wherein
God
created
him
,
but
in
the
aking
,
painfull
birth
of
eternity
,
in
the
center
of
Nature
and
the
property
of
wrath
,
in
the
property
which
begetteth
darknesse
,
anguish
and
pain
.
Indeed
he
is
a
Prince
in
the
place
of
this
world
;
yet
in
the
first
Principle
in
the
Kingdome
of
Darknesse
,
in
the
Pit
.
[
*
](A28541-e4680-b)
*
or
,
Abysse
.
9.
But
not
in
the
Kingdome
of
the
Sunne
,
Starres
,
and
Elements
,
he
is
no
Lord
or
Prince
therein
,
but
in
the
wrathfull
part
,
viz.
in
the
root
of
the
evill
of
every
thing
,
and
yet
he
hath
no
power
to
doe
what
hee
pleaseth
with
it
.
10.
For
there
is
some
good
in
all
things
,
which
holdeth
the
evill
captive
,
and
shut
up
in
the
thing
;
there
he
can
walk
and
rule
onely
in
the
evill
,
when
it
stirreth
up
an
evill
desire
in
it selfe
,
and
bringeth
its
desire
into
wickkednesse
;
which
the
inanimate
creatures
cannot
doe
:
but
man
can
doe
it
through
the
inanimate
creature
,
if
he
bring
the
center
of
his
will
,
with
the
desire
out
of
the
eternall
center
into
it
,
which
is
an
Inchantment
,
and
false
Magick
.
The
will
of
the
Devill
can
also
enter
into
that
whereinto
Man
bringeth
the
desire
of
his
soul
(
which
is
also
from
the
eternall
)
in
wickednesse
.
11.
For
the
originall
of
the
soule
,
and
of
Angels
,
out
of
the
eternall
,
is
the
same
.
But
the
Divell
hath
no
power
more
over
the
time
,
[
or
temporary
condition
▪
of
this
world
,
but
in
the
[
o
](A28541-e4730-b)
o
Or
,
Turba
,
magna
,
the
Curse
.
great
Turba
;
wheresoever
that
kindleth
it selfe
in
the
eternall
and
naturall
wrath
,
there
he
is
busie
,
as
in
warres
,
fighting
and
strife
,
as
also
in
great
tempests
without
water
:
in
the
fire
he
proceedeth
as
farre
as
the
[
*
](A28541-e4760-b)
*
Mischief
,
or
hurt
.
Turba
goeth
in
great
showres
and
tempests
of
thunder
,
lightning
and
haile
;
but
he
cannot
direct
them
;
for
he
is
not
Lord
or
Master
in
them
,
but
servant
.
12.
Thus
the
creature
stirreth
up
,
with
the
desire
,
good
and
evill
,
life
and
death
.
The
Humane
Angelicall
desire
standeth
in
the
center
of
the
eternall
Nature
(
which
is
without
beginning
)
and
wherein
it
kindleth
it selfe
,
whether
in
good
or
evill
,
it
accomplisheth
its
work
in
that
.
13.
Now
,
God
created
every
thing
for
,
and
in
that
wherein
it
should
be
,
the
Angels
for
and
in
heaven
,
and
Man
for
and
in
Paradise
:
if
therefore
the
desire
of
the
creature
goe
forth
from
its
own
mother
,
then
it
entreth
into
the
contrary
will
,
and
into
enmity
,
and
it
is
tormented
with
the
contrariety
therein
,
and
so
a
false
will
ariseth
in
a
good
:
and
thence
the
good
will
entreth
into
its
nothing
again
,
viz.
into
the
end
of
Nature
and
Creature
,
and
so
leaveth
the
creature
in
its
own
[
evill
,
or
]
wickednesse
,
as
appeareth
by
Lucifer
and
also
by
Adam
,
and
had
not
the
will
of
the
love
of
God
met
with
him
,
and
of
meere
mercy
entred
into
the
humanity
again
,
there
could
be
no
good
will
in
man
.
14.
Therefore
all
speculation
and
searching
about
Gods
will
,
is
a
vain
thing
,
without
the
mind
be
converted
:
For
when
the
mind
stādeth
captivated
in
the
selfe-desire
of
the
earthly
life
,
it
cannot
ᵒ
comprehend
[
what
]
the
will
of
God
[
is
,
]
it
runneth
on
but
in
Selfe
,
from
one
way
into
another
,
and
yet
findeth
no
rest
;
for
selfe-desire
evermore
bringeth
disquietnesse
:
but
when
it
sinketh
it selfe
wholly
into
the
mercy
of
God
,
desiring
to
die
from
it selfe
,
and
to
have
Gods
will
for
a
guide
to
the
understanding
,
so
that
it
acknowledgeth
and
esteemeth
it selfe
as
nothing
,
and
willeth
nothing
but
what
God
will
:
and
then
if
the
desire
of
anger
in
the
earthly
flesh
,
goe
along
or
joyneth
with
the
Devils
imagination
,
and
assaulteth
the
will
of
the
soule
,
then
the
resigned
desire
crieth
to
God
,
and
saith
,
Abba
,
Ioving
father
,
deliver
me
from
the
evill
:
And
then
(
though
the
earthly
wil
should
grow
too
strong
in
the
wrath
of
God
by
the
infection
of
the
Devill
)
the
desire
of
anger
would
work
but
in
,
or
upon
it selfe
;
as
St.
Paul
saith
:
Now
,
if
I
sin
,
I
doe
it
not
,
but
sin
that
dwelleth
in
my
flesh
:
also
,
now
I
serve
the
Law
of
God
in
my
mind
;
but
in
my
flesh
,
the
law
of
sinne
.
Paul
meaneth
not
,
that
the
will
should
consent
in
the
will
of
the
flesh
;
but
sin
is
so
strong
in
the
flesh
;
viz.
the
awakened
anger
of
God
in
Selfe
,
that
oftentimes
it
is
brought
into
lust
by
force
,
through
the
[
*
](A28541-e4840-b)
*
Or
,
conceive
.
evill
provocations
of
wicked
men
,
or
else
by
beholding
worldly
pomp
and
glory
,
so
that
it
wholly
bedeafeth
the
resigned
will
,
and
ruleth
by
force
.
15.
Now
,
when
sin
is
wrought
in
the
flesh
,
then
the
wrath
sporteth
it selfe
therewith
,
and
catcheth
at
the
resigned
will
,
and
then
the
resigned
will
crieth
to
God
for
deliverance
from
the
evill
,
and
prayeth
that
God
would
remove
the
sinne
away
from
it
,
aud
bring
sin
into
the
center
,
viz.
into
death
,
that
it
might
die
.
16.
And
S.
Paul
saith
further
,
Now
there
is
no
condemnation
to
those
that
are
in
Christ
Jesus
,
that
are
called
according
to
the
purpose
of
God
,
that
is
,
those
that
in
that
purpose
of
God
(
in
which
God
called
man
)
are
again
called
in
the
same
calling
,
to
stand
again
in
that
purpose
of
God
,
wherein
he
created
man
to
be
his
likenesse
,
and
image
of
him
.
17.
So
long
as
a
mans
own
will
standeth
in
Selfe
,
so
long
it
is
not
in
the
purpose
and
calling
of
God
,
it
is
not
called
,
for
it
is
gone
forth
from
its
own
place
;
but
when
the
mind
turneth
it selfe
back
again
into
the
calling
,
viz.
into
Resignation
,
then
the
will
is
in
the
calling
of
God
,
viz
in
the
place
for
,
and
in
which
God
created
it
,
and
then
it
hath
power
to
become
the
child
of
God
as
it
is
written
,
He
hath
given
us
power
to
become
the
children
of
God
.
18.
The
power
which
he
hath
given
us
is
his
purpose
,
for
,
and
in
which
he
created
Man
in
his
Image
,
this
God
hath
brought
again
into
the
humanity
,
and
he
hath
given
power
unto
that
power
,
to
break
the
head
of
sinne
in
the
flesh
,
viz.
the
will
and
desire
of
the
Serpent
:
that
is
,
the
resigned
will
in
Christ
treadeth
upon
the
head
of
the
desire
of
the
sinful
wil
of
the
Serpent
,
and
killeth
again
the
sins
which
were
committed
.
This
power
that
is
given
,
becommeth
a
death
to
death
,
and
the
power
of
life
to
life
.
19.
Therefore
no
man
can
make
any
excuse
,
as
if
he
could
not
will
.
Indeed
,
while
he
sticketh
fast
in
himselfe
,
in
his
own
desire
,
and
serveth
onely
the
law
of
sinne
in
the
flesh
,
he
cannot
:
For
he
is
kept
back
,
as
being
a
servant
of
sinne
;
but
when
he
turneth
the
center
of
his
mind
away
,
and
turneth
it
into
the
will
and
obedience
of
God
;
then
he
can
.
20.
Now
,
the
center
of
the
mind
is
[
come
]
out
of
eternity
,
out
of
Gods
Omnipotence
,
it
can
bring
it selfe
into
what
it
will
,
and
whither
it
will
:
for
that
which
〈◊〉
out
of
the
eternall
,
hath
no
Law
;
but
the
will
hath
a
law
to
obey
God
,
and
is
born
out
of
the
mind
,
and
it
must
not
rent
it selfe
away
from
that
,
out
of
which
God
created
it
▪
21.
Now
,
God
created
the
will
of
the
mind
for
and
in
Paradise
,
to
be
a
companion
with
him
in
the
Kingdom
of
divine
joy
,
it
ought
not
to
have
removed
it selfe
from
thence
;
but
since
it
hath
removed
it self
from
thence
,
God
hath
brought
his
will
again
into
the
flesh
,
&
in
his
new-brought-in
will
,
hath
given
us
power
to
bring
our
will
into
it
,
and
to
kindle
a
new
light
in
it
,
and
so
to
become
his
children
again
.
22.
God
hardeneth
no
man
;
but
his
own
will
,
which
[
o
](A28541-e4950-b)
o
Or
,
perse
.
vereth
.
goeth
on
in
the
flesh
of
sin
;
that
hardeneth
the
mind
,
viz.
the
will
of
Self
bringeth
the
vanity
of
this
world
into
the
mind
,
and
so
the
mind
is
shut
up
,
and
continueth
so
.
23.
God
,
so
far
as
he
is
called
God
,
&
is
God
,
cannot
will
any
eivll
;
for
there
is
but
one
onely
wil●
in
God
,
and
that
is
eternall
love
,
a
desire
of
thatwhich
is
his
like
,
viz.
Power
,
Beauty
,
and
Vertue
.
24.
God
desireth
nothing
but
what
is
like
his
desire
;
his
desire
receiveth
nothing
but
what
it selfe
is
.
25.
God
receiveth
no
finner
into
his
power
and
vertue
,
unlesse
the
sinner
goe
forth
from
his
sinnes
,
and
entereth
with
the
desire
into
him
:
and
he
will
not
cast
out
them
that
come
unto
him
;
he
hath
given
to
the
will
an
open
gate
in
Christ
,
saying
,
Come
unto
me
all
yee
that
are
heavie
laden
with
sinnes
,
I
will
refresh
you
;
take
my
yoak
upon
you
,
that
is
,
the
Crosse
of
the
enmity
in
the
flesh
,
which
was
the
yoak
of
Christ
,
who
must
beare
it
for
the
sinnes
of
all
men
.
This
crosse
the
resigned
will
must
take
upon
it
,
in
the
evill
earthly
sinfull
flesh
,
and
beare
it
after
Christ
in
patience
,
in
hope
of
deliverance
,
and
always
breakt
he
head
of
the
Serpent
with
the
resigned
will
of
the
soule
,
in
Christs
will
and
Spirit
,
and
kill
and
destroy
the
earthly
will
in
Gods
anger
,
and
not
let
it
rest
on
a
soft
bed
when
sinne
is
committed
,
thinking
I
wil
repent
one
time
or
other
.
26.
No
,
no
,
the
earthly
will
groweth
strong
,
fat
and
wanton
upon
this
soft
bed
:
But
so
soon
as
the
breath
of
God
shineth
in
thee
,
and
sheweth
sinne
to
thee
,
the
will
of
the
soul
must
sink
it selfe
down
into
the
passion
and
death
of
Christ
,
&
wrap
it selfe
up
close
in
it
,
and
take
the
passion
of
Christ
into
its
possession
,
and
be
a
Lord
over
the
death
of
sin
by
the
death
of
Christ
,
and
kill
it
and
destroy
it
in
the
death
of
Christ
.
27.
It
must
die
though
it
be
never
so
unwilling
:
Be
at
enmity
with
the
voluptuous
earthly
flesh
,
give
it
not
what
it
would
have
;
let
it
fast
and
suffer
hunger
till
its
tickling
cease
;
account
the
will
of
the
flesh
thy
enemy
,
and
do
not
what
the
desire
in
the
flesh
will
,
and
then
thou
shalt
bring
a
death
into
the
death
in
the
flesh
.
28.
Regard
not
any
scorne
of
the
world
,
think
they
doe
but
scorn
thy
enemy
,
and
that
it
is
become
a
foole
to
them
;
nay
,
doe
thou
thy selfe
account
it
thy
foole
,
which
Adam
caused
thee
to
have
in
thee
,
and
suffered
to
be
thy
false
heire
.
Cast
the
sonne
of
the
bond-woman
out
of
the
house
,
(
that
strange
child
which
God
did
not
give
to
be
in
the
house
of
life
in
Adam
at
the
beginning
:
)
for
the
son
of
the
bond-woman
must
not
inherit
with
the
son
of
the
free-woman
.
29.
The
earthly
will
is
but
the
son
of
the
Bond-woman
:
for
the
foure
elements
should
have
been
mans
servants
,
but
Adam
hath
brought
them
into
[
*
](A28541-e5070-b)
*
Or
,
childship
.
filiation
:
Therefore
God
said
to
Abraham
,
when
he
had
opened
the
covenant
of
the
promise
in
him
:
Cast
out
the
son
of
the
bond-woman
;
for
hee
shall
not
inherit
with
the
sonne
of
the
free
.
This
[
sonne
of
the
]
Free
is
Christ
,
which
God
of
his
grace
hath
brought
again
into
the
flesh
for
us
,
viz.
a
[
*
](A28541-e5100-b)
*
Renewed
mind
.
new
mind
,
wherein
the
will
,
viz.
the
eternall
will
of
the
soul
,
may
draw
and
drink
the
water
of
life
,
of
which
Christ
speaketh
,
saying
:
Whosoever
shall
drink
of
this
water
that
he
will
give
us
,
it
shall
spring
up
in
him
,
and
be
a
Fountain
of
eternall
life
.
This
Fountaine
is
the
renovation
of
the
mind
of
the
soule
,
viz.
the
eternall
Astrum
[
or
Constellation
]
of
the
eternall
Nature
,
viz.
of
the
creaturely
property
of
the
soul.
30.
Therefore
I
say
,
that
all
fictions
and
devices
,
to
come
to
God
by
,
let
them
have
what
name
soever
they
will
,
which
men
contrive
and
invent
for
wayes
to
God
,
are
lost
labour
and
unprofitable
,
without
a
new
mind
There
is
no
other
way
to
God
,
but
a
new
mind
;
which
turneth
from
wickednes
,
and
entreth
into
repentance
for
the
sinnes
it
hath
committed
,
and
goeth
forth
from
its
iniquity
,
and
willeth
it
no
more
,
but
wrappeth
its
will
up
in
the
death
of
Christ
,
and
with
all
earnestnesse
dieth
from
the
sinne
of
the
soule
in
the
death
of
Christ
,
so
that
the
mind
of
the
soule
willeth
sinne
no
more
.
31.
And
although
all
the
Devils
did
follow
him
hard
,
and
did
go
with
their
desire
into
the
flesh
,
yet
the
will
of
the
soule
should
stand
still
and
hide
it selfe
in
the
death
of
Christ
,
willing
and
desiring
nothing
but
the
Mercie
of
God
.
32.
No
hypocriticall
flattery
,
or
outward
comforting
ones
self
availeth
at
all
,
as
when
men
will
cover
sinne
and
iniquity
in
the
flesh
,
with
the
satisfaction
of
Christ
,
and
remain
in
Self
still
.
Christ
saith
,
Except
ye
turn
and
become
as
children
,
yee
shall
not
see
the
Kingdome
of
God
:
the
mind
must
become
as
wholly
new
as
in
a
child
,
that
knoweth
nothing
of
sinne
.
Christ
saith
also
,
Ye
must
be
born
anew
,
or
else
yee
shall
not
see
the
Kingdome
of
God
.
There
must
arise
a
will
wholly
new
,
in
the
death
of
Christ
,
it
must
be
brought
forth
out
of
Christs
[
*
](A28541-e5150-b)
*
Or
,
intarnation
.
entring
into
the
humanity
,
and
rise
in
Christs
resurrection
.
33.
Now
before
this
can
be
done
,
the
will
of
the
soule
must
dye
in
the
death
of
Christ
first
;
for
in
Adam
it
received
the
son
of
the
bond-woman
,
viz.
sinne
into
it
.
This
,
the
will
of
the
soul
must
first
cast
out
,
and
the
poore
captive
soule
must
wrap
it selfe
up
in
the
death
of
Christ
earnestly
,
with
all
the
power
it
hath
;
so
that
the
sonne
of
the
bond-woman
,
viz.
sin
,
in
it selfe
,
may
dye
in
the
death
of
Christ
.
34.
Truly
,
sin
must
dye
in
the
will
of
the
soule
,
or
else
there
can
be
no
vision
of
God
;
for
the
earthly
will
in
sinne
,
and
the
anger
of
God
,
shall
not
see
God
:
but
Christ
that
came
into
the
flesh
.
The
soul
must
put
on
the
Spirit
and
flesh
of
Christ
:
it
cannot
inherit
the
Kingdome
of
God
in
this
earthly
Tabernacle
;
for
the
kingdome
of
sin
hangeth
to
it
outwardly
,
which
must
putrifie
in
the
earth
,
and
rise
again
in
new
power
.
35.
Hypocrifie
,
flattery
,
and
verball
forgivenesse
,
availeth
nothing
,
we
must
be
children
,
not
by
outward
imputation
,
but
born
of
God
from
within
,
in
the
new
man
,
which
is
resigned
in
God
.
36.
All
such
flattering
of
our selves
,
in
saying
,
Christ
hath
paid
the
Ransome
,
and
made
satisfaction
for
sinne
,
he
is
dead
for
our
sinnes
:
if
we
also
do
not
dye
from
sinne
,
in
him
;
and
put
on
his
merit
in
new
obedience
,
and
live
therein
,
all
is
false
,
and
a
vain
frivolous
comfort
.
37.
He
that
is
a
bitter
enemy
and
hater
of
sinne
,
he
can
and
may
comfort
himselfe
with
the
sufferings
of
Christ
;
he
that
doth
not
willingly
see
,
hear
,
nor
tast
sinne
,
but
is
at
enmity
with
it
,
and
would
willingly
always
doe
that
which
is
well
and
right
,
if
he
knew
but
what
he
ought
to
doe
:
he
that
is
such
a
one
,
I
say
,
hath
put
on
the
Spirit
and
will
of
Christ
.
38.
The
outward
flattery
of
being
accounted
a
child
of
God
by
imputation
or
externall
application
,
is
false
and
vain
:
the
work
done
in
the
outward
flesh
onely
,
doth
not
make
the
child
of
God
,
but
the
working
of
Christ
in
the
Spirit
,
maketh
,
and
is
the
child
of
God
;
which
working
is
so
powerfull
in
the
outward
work
,
that
it
shineth
forth
as
a
new
light
,
and
manifesteth
it self
to
be
the
child
of
God
in
the
outward
work
of
the
flesh
.
39.
For
if
the
eye
of
the
soule
be
light
,
then
the
whole
body
is
light
in
all
its
members
.
Now
if
any
boast
himself
to
be
the
child
of
God
,
and
yet
suffereth
the
body
to
burn
in
sins
,
he
is
not
yet
capable
of
being
a
child
,
but
lieth
captive
in
the
fetters
of
the
Devill
,
in
great
darknesse
:
and
if
he
doe
not
find
in
himselfe
an
earnest
will
burning
in
him
,
of
well-doing
in
love
;
then
his
pretence
is
but
an
invention
of
Reason
,
proceeding
from
Selfe
,
which
cannot
see
God
,
unlesse
it
be
born
anew
,
and
shew
forth
in
its
power
and
vertue
,
that
it
is
his
child
:
For
there
is
no
fire
but
hath
light
in
it
:
and
if
the
divine
fire
be
in
the
mind
,
it
will
shine
forth
,
and
the
mind
will
doe
that
which
God
will
have
done
.
40.
But
perhaps
thou
wilt
say
,
I
have
a
will
indeed
to
doe
so
,
I
would
willingly
doe
it
,
but
I
am
so
hindred
,
that
I
cannot
?
41.
Yes
,
thou
vile
man
,
God
draweth
thee
to
be
his
child
,
but
thou
wilt
not
;
the
soft
cushion
in
evill
,
is
dearer
to
thee
then
so
;
thou
preferrest
the
joy
of
wickednesse
before
the
joy
of
God
,
thou
wholly
stick'st
fast
in
Selfe
still
,
and
livest
according
to
the
law
of
Sin
,
and
that
hindereth
thee
:
thou
art
unwilling
to
dye
from
the
pleasure
of
the
flesh
,
and
therefore
thou
art
not
in
the
filiation
,
and
yet
God
draweth
thee
to
it
,
but
thou
thy selfe
wilt
not
.
41.
O
how
fine
a
thing
would
Adam
think
it
to
be
,
if
he
might
be
taken
into
heaven
with
this
will
[
of
the
voluptuous
flesh
.
]
&
to
have
the
child
of
wickednesse
,
that
is
full
of
deceit
,
set
upon
the
Throne
of
God
.
Lucifer
also
would
fain
have
had
it
so
,
but
he
was
spewed
out
.
42.
It
is
a
troublesome
thing
to
mortifie
the
evill
will
,
none
are
willing
to
have
it
so
:
we
would
all
willingly
be
the
children
of
God
,
if
we
might
be
so
with
this
[
*
](A28541-e5280-b)
*
Or
,
fleshly
lust
.
garment
,
but
it
cannot
be
.
This
world
passeth
away
,
and
the
outward
life
must
dye
;
what
good
can
the
childhood
in
the
mortall
body
doe
me
?
43.
If
we
would
inherit
the
filiation
,
we
must
also
put
on
the
new
man
,
which
can
inherit
the
filiation
,
which
is
like
the
deity
.
God
wil
have
no
sinner
in
heaven
,
but
such
as
are
born
anew
,
and
become
children
,
which
have
put
on
heaven
.
44.
Therefore
it
is
not
so
easie
a
matter
to
become
the
children
of
God
,
as
men
imagine
.
Indeed
it
is
not
a
burdensome
thing
to
him
that
hath
put
on
the
filiation
,
whose
light
shineth
;
for
it
is
joy
to
him
.
But
to
turn
the
mind
,
and
destroy
Selfe
,
there
is
a
strong
continual
earnestnesse
requisite
,
and
such
a
purpose
,
that
if
the
body
and
soule
should
part
asunder
by
it
,
yet
the
will
should
persevere
constantly
,
and
not
enter
again
into
Selfe
.
45.
A
man
must
wrastle
so
long
,
till
the
dark
center
that
is
shut
up
so
close
,
break
open
,
and
the
spark
in
the
center
kindle
,
and
from
thence
immediatly
the
Noble
[
*
](A28541-e5330-b)
*
Or
,
Lilly-twig
.
Lilly-branch
sprouteth
,
as
from
the
divine
grain
of
Mustard
seed
,
as
Christ
saith
.
A
man
must
pray
earnestly
,
with
great
humility
,
and
for
a
while
become
a
foole
in
his
own
reason
,
and
see
himselfe
as
voyd
of
understanding
therin
,
untill
Christ
be
formed
in
this
new
incarnation
.
46.
And
then
when
Christ
is
born
,
Herod
is
ready
to
kill
the
child
,
which
he
seeketh
to
doe
outwardly
by
persecutions
,
and
inwardly
by
temptations
,
to
try
whether
this
Lilly-branch
will
be
strong
enough
to
destroy
the
kingdome
of
the
Devil
,
which
is
made
manifest
in
the
flesh
.
47.
Then
this
destroyer
of
the
Serpent
is
brought
into
the
wildernesse
,
after
he
is
baptized
with
the
holy
Spirit
,
and
tempted
and
tried
whether
he
will
continue
in
Resignation
in
the
will
of
God
:
he
must
stand
so
fast
,
that
if
need
require
,
hee
would
leave
all
earthly
things
,
and
even
the
outward
life
,
to
be
a
child
of
God
.
48.
No
temporall
honour
must
be
preferred
before
the
filiation
;
but
he
must
with
his
will
,
leave
and
forsake
it
all
,
and
not
account
it
his
owne
,
but
esteem
himselfe
as
a
servant
in
it
onely
,
in
obedience
to
his
Master
;
hee
must
leave
all
worldly
propriety
.
Wee
doe
not
mean
that
hee
may
not
have
,
or
possesse
any
thing
;
but
his
heart
must
forsake
it
,
and
not
bring
his
will
into
it
,
nor
count
it
his
own
;
if
he
set
his
heart
upon
it
,
he
hath
no
power
to
serve
them
,
that
stand
in
need
,
with
it
.
49.
Selfe
onely
serveth
that
which
is
temporary
,
but
Resignation
hath
rule
over
all
that
is
under
it
.
Selfe
must
doe
what
the
Devill
will
have
it
to
doe
in
fleshly
voluptuousnesse
and
pride
of
life
:
but
Resignation
tteadeth
it
under
with
the
feet
of
the
mind
.
Selfe
despiseth
that
which
is
lowly
and
simple
;
but
Resignation
sitteth
down
with
the
lowly
in
the
dust
:
it
saith
,
I
will
be
simple
in
my selfe
,
and
understand
nothing
,
lest
my
understanding
should
exalt
it selfe
and
sin
.
I
will
lye
down
in
the
Courts
of
my
God
at
his
feet
,
that
I
may
serve
my
Lord
in
that
which
he
commandeth
me
:
I
will
know
nothing
my selfe
,
that
the
commandment
of
my
Lord
may
lead
and
guide
mee
,
and
that
I
may
only
doe
what
God
doth
through
me
,
and
will
have
done
by
me
:
I
will
sleep
in
my selfe
untill
the
Lord
awaken
mee
with
his
Spirit
:
and
if
he
will
not
,
then
will
I
cry
out
eternally
in
him
in
silence
,
and
wait
his
commands
.
50.
Beloved
brethren
,
men
boast
much
now-a-dayes
,
of
faith
,
but
where
is
that
faith
?
The
modern
faith
is
but
the
History
.
Where
is
that
child
,
which
beleeveth
that
Jesus
is
borne
?
If
that
child
were
in
Being
,
and
did
beleeve
that
Jesus
is
born
,
it
would
also
draw
neere
to
the
sweet
child
Jesus
,
and
receive
him
,
and
●urse
him
.
51.
Alas
!
the
Faith
now
a
dayes
is
but
Historicall
,
and
a
meere
knowledge
of
the
story
,
that
the
Jewes
killed
him
,
that
hee
left
this
world
,
that
he
is
not
King
on
earth
in
the
animall
man
:
but
that
men
may
doe
what
they
list
,
and
need
not
dye
from
sinne
,
and
their
evill
lusts
:
All
this
the
wicked
child
Selfe
rejoyceth
in
▪
that
it
may
fatten
the
Devil
by
living
deliciously
.
52
This
sheweth
plainly
,
that
true
faith
was
never
weaker
and
feebler
since
Christs
time
,
then
it
is
now
,
when
neverthelesse
the
world
cryeth
a
loud
,
and
saith
,
we
have
found
the
true
saith
,
and
contend
about
a
child
,
so
that
there
was
never
worse
contention
since
men
were
on
earth
.
53.
If
thou
beest
Zion
,
and
hast
that
new-born
Child
which
was
lost
and
is
found
again
;
then
let
it
be
seen
in
power
and
vertue
,
and
let
us
openly
see
the
sweet
Child
JESUS
brought
forth
by
thee
,
and
that
we
may
see
that
thou
art
his
Nurse
:
if
not
,
then
the
children
in
Christ
will
say
,
thou
hast
found
nothing
but
the
History
,
viz.
the
Cradle
of
the
Child
.
54.
Where
hast
thou
the
sweet
child
Jesus
,
thou
that
art
exalted
with
the
History
,
and
with
thy
false
and
seeming
faith
?
O
how
will
the
Child
Jesus
visit
thee
once
in
the
Fathers
[
*
](A28541-e5440-b)
*
Or
,
property
of
anger
.
property
,
in
thy
own
Turba
which
thou
hast
fatted
.
It
calleth
thee
now
in
love
,
but
thou
wilt
not
heare
:
for
thy
eares
are
stopt
with
covetousnesse
and
voluptuousnesse
.
Therefore
the
found
of
the
Trumpet
shall
once
shiver
thee
with
the
hard
thunder-clap
of
thy
Turba
,
and
awaken
thee
,
if
perhaps
thou
wilt
yet
seek
and
finde
the
sweet
child
Jesus
.
55.
Beloved
brethren
,
this
is
a
time
of
seeking
,
of
seeking
and
of
finding
:
It
is
a
time
of
earnestnesse
,
whom
it
toucheth
it
toucheth
home
:
he
that
watcheth
shall
hear
and
see
it
;
but
he
that
sleepeth
in
sin
,
and
saith
in
the
fat
dayes
of
his
belly
,
All
is
peace
and
quiet
;
we
heare
no
sound
from
the
Lord
,
he
shall
be
blind
.
But
the
voyce
of
the
Lord
hath
sounded
in
all
the
ends
of
the
earth
,
and
a
[
o
](A28541-e5490-b)
o
Is
the
trouble
that
is
upon
the
face
of
the
earth
light
in
his
children
.
smoke
riseth
,
and
in
the
midst
of
the
smoke
there
is
[
*
](A28541-e5500-b)
*
Is
the
Divine
a
great
brightnesse
and
splendor
.
Ha
le
lu-Jah
.
Amen
.
Shout
unto
the
Lord
in
Zion
:
For
all
Mountains
and
Hills
are
full
of
his
Glory
:
he
flourisheth
like
a
green
Branch
,
and
who
shall
hinder
it
?
Ha
le
lu
—
JAH
.
The
end
of
the
2d
Book
.
THE
THIRD
BOOK
OF
REGENERATION
,
OR
,
The
New-Birth
.
Shewing
how
he
that
earnestly
seeketh
salvation
,
must
suffer
himself
to
be
brought
out
of
the
confused
and
contentious
Babel
by
the
Spirit
of
Christ
,
that
he
may
be
born
anew
in
the
Spirit
of
CHRIST
,
and
live
to
him
onely
.
Written
in
the
German
Language
,
Anno
1622
,
By
JACOB
BEHMEN
.
Alias
,
Teutonicus
Philosophus
.
LONDON
,
Printed
by
M.
S.
for
H.
Blunden
,
at
the
Castle
in
Corn-hill
.
1648.
REVEL.
18.
4.
Come
out
of
Babylon
,
my
people
,
that
yee
bee
not
partakers
of
her
sinnes
,
and
that
yee
receive
not
of
her
plagues
:
For
her
sins
have
reached
unto
Heaven
,
and
God
hath
remembred
her
iniquity
.
THE
AUTHORS
Preface
to
the
Reader
.
THough
I
have
in
my
other
Writings
set
down
a
clear
Description
of
Regeneration
,
or
the
New
Birth
,
from
the
ground
thereof
:
yet
because
ery
one
hath
them
not
,
neither
hath
every
one
the
capacity
to
understand
them
;
I
have
therefore
,
as
a
service
,
to
the
simple
children
of
Christ
,
here
set
down
a
short-summe
concerning
the
New
Birth
.
But
if
any
desire
to
search
the
deep
Ground
from
whence
all
floweth
,
and
have
the
gift
to
understand
it
,
let
them
read
these
Books
following
.
-
I.
The
there
Principles
of
the
Divine
Essence
.
-
II.
The
three-fold
life
of
Man
.
-
III.
The
40
Questions
of
the
Originall
Essence
,
Substance
,
Nature
,
and
Property
of
the
Soule
.
-
IV.
The
Incarnation
and
Birth
of
Jesus
Christ
the
Sonne
of
God
;
also
of
his
suffering
,
death
and
resurrection
.
-
V.
The
six
points
treating
of
the
three
words
,
how
they
are
in
one
another
as
one
;
and
yet
make
three
Principles
,
viz.
three
Births
,
or
Centers
.
-
VI.
The
Mysterium
Magnum
,
[
which
is
an
Interpretation
]
upon
Genesis
.
And
in
them
he
shall
find
all
that
he
can
ask
,
and
that
as
deep
as
the
mind
of
man
is
able
to
reach
.
I
have
written
this
for
the
true
Israelites
,
(
that
is
for
the
hungry
and
thirsty
Harts
that
long
after
the
Fountain
of
Christ
)
who
are
my
fellow
members
in
the
Spirit
of
Christ
:
But
not
for
the
Ishmaelites
and
Scorners
:
For
they
have
a
Book
within
them
,
wherewith
they
vex
,
persecute
,
and
suppresse
the
children
of
Christ
that
are
under
the
Crosse
;
and
yet
though
it
be
against
their
wills
,
they
must
be
servants
to
the
children
of
Christ
;
though
indeed
they
doe
not
understand
so
much
.
OF
REGENERATION
,
CHAP.
I.
Shewing
how
Man
should
consider
himselfe
.
1
CHRIST
said
,
Except
yee
turn
,
and
become
as
children
,
yee
shal
not
see
the
Kingdome
of
God
:
Again
,
he
said
to
Nicodemus
,
Except
a
man
be
born
a-new
,
of
Water
and
of
the
Spirit
,
he
cannot
enter
into
the
Kingdom
of
God
:
for
that
which
is
born
of
the
flesh
,
is
flesh
;
and
that
which
is
born
of
the
Spirit
,
is
Spirit
.
Joh.
3.
5
,
6.
2.
Also
the
Scripture
witnesseth
plainly
,
that
the
fleshly
Naturall
Man
receiveth
not
the
things
of
the
Spirit
of
God
;
for
they
are
foolishnesse
unto
him
,
neither
can
he
know
them
,
or
conceive
them
.
3.
Now
,
seing
that
all
of
us
have
flesh
and
bloud
,
and
are
mortall
,
as
we
see
by
experience
;
and
yet
the
Scripture
saith
,
that
we
are
the
Temple
of
the
holy
Ghost
,
who
dwelleth
in
us
;
and
that
the
kingdome
of
God
is
within
us
;
and
that
CHRIST
must
be
formed
in
us
;
also
,
that
he
will
give
us
his
flesh
for
food
,
and
his
bloud
for
drink
:
and
saith
further
,
Whosoever
shall
not
eat
of
the
flesh
of
the
Sonne
of
Man
,
he
hath
no
life
in
him
.
Therefore
we
should
seriously
consider
,
what
kind
of
man
in
us
it
is
,
that
is
capable
of
being
thus
like
the
Deity
.
4.
For
it
cannot
be
said
of
the
mortall
flesh
,
that
turneth
to
earth
again
,
and
liveth
in
the
vanity
of
this
world
,
and
contînually
Iusteth
against
God
;
that
it
is
the
Temple
of
the
holy
Ghost
:
much
lesse
can
it
be
said
,
that
the
New-birth
commeth
to
passe
in
this
earthly
flesh
,
which
dyeth
and
putrifieth
,
and
is
a
continuall
House
of
sin
.
5.
Yet
seeing
it
remaineth
true
,
that
a
true
Christian
is
born
of
CHRIST
,
and
that
the
New-birth
is
the
Temple
of
the'
holy
Ghost
which
dwelleth
in
us
,
and
that
the
new
Man
onely
,
that
is
born
of
Christ
,
partaketh
of
the
flesh
and
bloud
of
Christ
;
it
appeareth
that
it
is
not
so
easie
a
matter
to
be
a
Christian
.
6.
And
that
Christianity
doth
not
consist
in
the
meere
knowing
of
the
History
,
and
applying
the
knowledge
thereof
to
our selves
onely
,
in
saying
,
that
Christ
died
for
us
,
and
hath
destroyed
death
,
and
turned
it
into
life
in
us
,
and
that
he
hath
paid
the
ransome
for
us
,
so
that
we
need
do
nothing
but
comfort
our selves
with
this
,
and
stedfastly
beleeve
that
it
is
so
.
7.
For
we
find
in
our selves
,
that
sin
is
living
,
lusting
,
strong
,
and
powerfully
working
in
the
flesh
:
and
therefore
it
must
be
somewhat
else
(
that
doth
not
co-operate
in
the
flesh
of
sin
,
nor
willeth
sin
,
)
that
is
the
New-birth
in
Christ
.
8.
For
St.
Paul
saith
,
There
is
no
condemnation
to
them
that
are
in
Christ
Jesus
.
And
further
,
should
we
,
that
are
Christians
;
be
yet
sinners
?
God
forbid
,
seeing
wee
are
dead
to
sinne
in
Christ
.
9.
Besides
,
the
Man
of
sinne
cannot
be
the
Temple
of
the
holy
Ghost
;
and
yet
there
is
no
man
that
sinneth
not
:
For
God
hath
shut
up
all
under
sinne
.
For
the
Scripture
saith
,
No
one
living
is
righteous
in
thy
sight
,
if
thou
imputest
his
sinnes
to
him
.
The
righteous
man
falleth
seven
times
a
day
:
and
yet
it
cannot
be
meant
,
that
the
righteous
falleth
and
sinneth
,
but
his
mortall
and
sinfull
man
.
10.
For
the
righteousnesse
of
a
Christian
in
Christ
,
cannot
sinne
:
For
St.
Paul
saith
,
Our
conversation
is
in
heaven
,
from
whence
we
expect
our
Saviour
Jesus
Christ
.
Now
,
if
our
conversation
be
in
heaven
,
then
heaven
must
be
in
us
:
Christ
dwelleth
in
heaven
,
and
then
if
we
are
his
Temple
,
that
Temple
,
Heaven
,
must
hee
in
us
.
11.
But
for
all
this
,
seeing
sinne
tempteth
us
within
us
,
whereby
the
Devill
hath
within
us
an
accesse
to
us
,
therefore
hell
also
must
bee
in
us
too
:
for
the
Devill
dwelleth
in
hell
;
wheresoever
he
is
,
he
is
in
hell
,
and
cannot
come
out
of
it
.
Yes
,
when
he
possesseth
a
Man
,
hee
dwelleth
in
hell
,
viz.
in
the
Anger
of
God
in
that
man
.
12.
Therefore
we
ought
to
consider
well
,
what
Man
is
,
and
how
hee
is
a
Man
;
and
then
we
may
perceive
,
that
a
true
Christian
is
not
a
meere
Historicall
New
Man
,
as
if
it
were
enough
for
us
outwardly
to
confesse
Christ
,
and
beleeve
that
he
is
the
Son
of
God
,
and
hath
paid
the
ransome
for
ns
;
for
righteousnes
availeth
nothing
if
it
be
imputed
from
without
,
that
is
,
by
beleeving
onely
that
it
is
imputed
:
but
an
innate
righteousnesse
,
or
the
righteousnesse
born
in
us
,
in
which
we
are
the
children
of
God
,
that
availeth
.
13.
And
as
the
flesh
must
dy
,
so
also
the
life
and
will
must
dye
from
sin
,
and
be
as
a
child
knowing
nothing
,
but
longeth
after
the
mother
which
brought
it
forth
:
so
must
also
the
will
of
a
Christian
enter
again
into
its
mother
,
viz.
into
the
Spirit
of
Christ
,
and
become
a
child
in
it selfe
in
its
own
will
and
power
,
having
its
will
and
desire
inclined
and
directed
onely
towards
its
mother
,
and
a
new
will
and
obedience
in
righteousnesse
,
which
willeth
sinne
no
more
,
must
rise
from
death
out
of
the
Spirit
of
Christ
.
14.
For
that
will
is
not
born
a-new
,
which
desireth
and
admitteth
vanity
into
it selfe
:
and
yet
there
remaineth
a
will
which
longeth
after
vanity
,
and
sinneth
in
the
New-born
,
or
Regenerate
Man
.
Therefore
the
Image
of
man
must
well
be
considered
,
and
how
the
New-birth
commeth
to
passe
,
seeing
it
is
not
wrought
in
the
mortall
flesh
;
and
yet
truly
and
really
in
us
in
flesh
and
bloud
,
in
Water
and
Spirit
,
as
the
Scripture
saith
.
15.
We
should
therefore
rightly
consider
what
kind
of
man
it
is
in
us
,
that
is
the
member
of
Christ
,
and
Temple
of
God
who
dwelleth
in
heaven
:
And
then
also
what
kind
of
man
it
is
,
that
the
Devill
Ruleth
and
driveth
;
for
he
cannot
meddle
with
the
Temple
of
Christ
,
nor
doth
he
care
much
for
the
mortall
flesh
;
and
yet
there
are
not
three
men
in
one
another
;
for
all
make
but
one
man
.
16.
Now
,
if
we
will
consider
this
rightly
,
we
must
consider
Time
and
Eternity
,
and
how
they
are
in
one
another
;
also
light
and
darknesse
,
good
and
evill
:
but
especially
the
originall
of
man
.
This
may
thus
be
considered
:
17.
The
outward
world
,
with
the
Starres
and
foure
Elements
,
wherein
Man
and
all
creatures
live
,
neîther
is
,
nor
is
called
God
.
Indeed
God
dwelleth
in
it
,
but
the
substance
of
the
outward
World
comprehendeth
him
not
.
18.
We
see
also
,
that
the
light
shineth
in
darknesse
,
and
the
darknesse
comprehendeth
not
the
light
,
and
yet
they
both
dwell
in
one
another
.
The
foure
Elements
are
also
an
example
of
this
,
which
in
their
originall
are
but
one
element
,
which
îs
neither
hot
nor
cold
,
nor
dry
nor
moist
,
and
yet
by
its
stirring
,
severeth
it selfe
into
foure
properties
,
viz.
into
Fire
,
Aire
,
Water
,
and
Earth
.
19.
Who
would
beleeve
that
fire
[
*
](A28541-e6120-b)
*
Or
,
generateth
.
produceth
water
?
and
that
the
originall
of
fire
could
be
in
water
?
if
we
did
not
see
it
with
our
eyes
in
tempests
of
thundring
,
lightning
and
rain
;
and
did
not
find
also
,
that
in
living
creatures
,
the
essentiall
fire
in
the
body
dwelleth
in
the
bloud
,
and
that
the
bloud
is
the
mother
of
the
fire
,
and
the
fire
the
father
of
the
bloud
.
20.
And
as
God
dwelleth
in
the
world
,
and
filleth
all
things
,
and
yet
possesseth
nothing
:
and
as
the
fire
dwelleth
in
water
,
and
yet
possesseth
it
not
:
also
,
as
the
light
dwelleth
in
darknesse
,
and
yet
possesseth
not
the
darknesse
;
as
the
day
is
in
the
night
,
and
the
night
in
the
day
;
time
in
eternity
,
and
eternity
in
time
:
so
is
man
created
according
to
the
outward
humanity
,
he
is
the
time
,
and
in
the
time
,
and
the
time
is
the
outward
world
,
and
it
is
also
the
outward
man
.
21.
The
inward
man
is
eternity
,
and
the
spirituall
time
and
world
;
which
also
consisteth
of
light
and
darknesse
,
viz.
of
the
love
of
God
,
as
to
the
eternall
light
;
and
of
the
anger
of
God
,
as
to
the
eternall
darknesse
:
whichsoever
of
these
is
manifest
in
him
,
his
spiirit
dwelleth
in
that
,
be
it
darknesse
or
light
.
22.
For
light
and
darknesse
are
both
in
him
;
but
each
of
them
dwelleth
in
it selfe
,
and
neither
of
them
possesseth
the
other
;
but
if
one
of
them
doe
enter
into
the
other
,
and
will
possesse
it
,
then
that
other
loseth
its
right
and
power
.
23.
The
passive
loseth
its
power
:
For
if
the
light
be
made
manifest
in
the
darknesse
,
then
the
darknesse
loseth
its
darknesse
,
and
is
not
known
or
discerned
.
Also
on
the
contrary
,
if
the
darknesse
arise
in
the
light
,
and
get
the
upper
hand
,
then
the
light
and
the
power
thereof
is
extinguished
.
This
is
to
be
considered
also
in
man
.
24.
The
eternall
darknesse
of
the
soule
,
is
hell
,
viz.
an
aking
source
of
anguish
,
which
is
called
the
anger
of
God
:
but
the
eternall
light
in
the
soul
,
is
the
kingdome
of
heaven
,
where
the
fiery
anguish
of
darknesse
is
changed
into
joy
.
25.
For
,
the
same
nature
of
anguish
,
which
in
the
darknesse
is
a
cause
of
sadnesse
,
is
in
the
light
a
cause
of
the
outward
and
stirring
joy
:
For
the
[
*
](A28541-e6200-b)
*
or
,
original
.
source
in
light
,
and
the
source
in
darknesse
,
is
but
one
eternall
source
,
and
one
nature
,
and
yet
[
*
](A28541-e6220-b)
*
light
and
darknesse
.
they
have
a
mighty
difference
in
the
source
:
the
one
dwelleth
in
the
other
,
and
begetteth
the
other
,
and
yet
is
not
the
other
.
The
fire
is
painufll
and
consuming
,
but
the
light
is
yeelding
,
friendly
,
powerfull
,
and
delightfull
,
a
sweet
and
amiable
joy
.
26.
This
may
be
found
also
in
man
,
he
is
,
and
liveth
in
three
worlds
,
One
is
the
eternall
dark-world
,
viz.
the
center
of
the
eternall
nature
,
which
[
a
](A28541-e6240-b)
a
generateth
,
or
begette
.
h.
produceth
the
fire
,
viz.
the
[
b
](A28541-e6250-b)
b
Or
,
property
.
source
of
anguish
.
27.
The
other
is
the
eternall
light-world
,
which
begetteth
the
eternall
joy
,
which
is
the
Divine
Habitation
,
wherein
the
Spirit
of
God
dwelleth
,
and
wherein
the
Spirit
of
Christ
receiveth
the
humane
substance
,
and
subdueth
the
darknesse
;
so
that
it
must
be
a
cause
of
joy
in
the
Spirit
of
Christ
in
the
light
.
28.
The
third
is
the
outward
visible
world
,
in
the
foure
elements
and
the
visible
starres
;
though
indeed
every
element
hath
its
peculiar
constellation
in
it selfe
,
whence
the
desire
and
property
ariseth
,
and
is
like
a
mind
.
29.
Thus
you
may
understand
,
that
the
fire
in
the
light
is
a
fire
of
love
,
a
desire
of
meeknesse
and
delightfulnesse
:
but
the
fire
in
the
darknesse
is
a
fire
of
anguish
,
and
it
is
painfull
,
irk
some
,
enimicitious
,
and
full
of
contrariety
in
its
essence
.
The
fire
of
the
light
hath
a
good
relish
,
or
taste
,
but
the
taste
in
the
essence
of
darknesse
,
is
unpleasant
,
loathsome
and
irksome
:
For
all
the
[
*
](A28541-e6300-b)
*
Or
,
properties
in
the
eternall
nature
▪
Forms
till
fire
,
are
in
great
anguish
CHAP.
II.
How
Man
is
created
.
30
HEre
we
are
to
consider
the
creation
of
Man
.
Moses
saith
,
God
created
Man
in
his
Image
,
in
the
Image
of
God
created
he
him
.
This
we
understand
to
be
both
out
of
the
eternal
and
temporall
birth
,
out
of
the
inward
spirituall
world
,
which
hee
breathed
into
him
,
into
the
created
Image
;
and
then
out
of
the
substance
of
the
inward
spirituall
world
,
which
is
holy
.
31.
For
as
there
is
a
nature
and
substance
in
the
outward
world
:
so
also
in
the
inward
spirituall
world
,
there
is
a
Nature
and
Substance
which
is
Spirituall
;
out
of
which
the
outward
world
is
breathed
forth
,
and
produced
out
of
light
and
darknesse
,
and
created
[
[
*
](A28541-e6370-b)
*
Or
,
into
.
to
have
]
a
beginning
and
time
.
32.
And
out
of
the
substance
of
the
inward
and
outward
world
,
Man
was
created
out
of
,
&
in
the
likenesse
of
the
birth
of
all
[
a
](A28541-e6400-b)
a
Or
,
things
.
substances
.
The
body
is
a
[
b
](A28541-e6420-b)
b
a
coneoction
,
or
a
kind
of
seed
,
which
containeth
aell
the
thing
hath
from
whence
it
is
.
Limbus
of
the
earth
,
&
also
a
Limbus
of
the
heavenly
substance
:
for
the
earth
is
[
c
](A28541-e6450-b)
c
or
,
out-spoken
,
or
expressed
.
breathed
forth
out
of
the
dark
and
light
world
.
In
the
word
[
d
](A28541-e6470-b)
d
Or
,
creating
word
.
Fiat
,
viz.
in
the
eternall
desire
,
man
was
taken
out
of
the
earth
,
and
so
created
an
Image
out
of
time
and
eternity
.
33.
This
Image
was
in
the
inward
and
spirituall
element
,
from
whence
the
foure
elements
proceed
and
are
produced
.
In
that
one
element
was
Paradise
;
for
the
properties
of
nature
from
the
fire-dark-and-light-world
,
were
all
in
[
*
](A28541-e6510-b)
*
Or
,
concordance
harmony
,
in
like
agreement
both
in
number
,
weight
,
and
measure
,
none
of
them
was
manifested
eminently
more
then
another
:
and
so
there
was
no
fragility
therein
;
for
one
property
was
not
predominanr
ovet
another
,
neither
was
there
any
strife
or
contrariety
among
the
powers
and
properties
.
34.
Into
this
created
Image
God
breathed
the
Spirit
and
breath
of
understanding
out
of
all
the
three
worlds
,
as
one
onely
soule
;
which
[
*
](A28541-e6540-b)
*
Or
,
consisteth
.
is
in
the
inward
dark
and
fire
world
,
of
the
eternall
spirituall
nature
,
according
to
which
God
calleth
himselfe
a
strong
zealous
God
,
and
a
consuming
fire
.
35.
And
this
now
is
the
eternall
creaturely
great
soule
,
a
magical
breath
of
fire
;
in
which
fire
consisteth
the
originall
of
life
,
from
the
great
power
of
variation
:
Gods
anger
,
and
the
eternall
darknesse
is
in
this
property
;
so
farre
as
sire
reacheth
,
without
giving
light
.
36.
The
second
property
of
the
breath
of
God
,
is
the
Spirit
of
the
source
of
light
,
proceeding
from
the
great
fiery
desire
of
love
,
from
the
great
meeknesse
,
according
to
which
God
calleth
himselfe
a
loving
mercifull
God
;
in
which
consisteth
the
true
Spirit
of
understanding
and
of
life
in
power
.
37.
For
as
Light
shineth
from
fire
,
and
as
the
power
of
understanding
is
discerned
in
the
light
:
so
the
breath
of
the
light
was
joyned
to
the
breath
of
the
fire
of
God
,
and
breathed
into
the
Image
of
man
.
38.
The
third
property
of
the
breath
of
God
,
was
the
outward
aire
,
with
its
[
*
](A28541-e6600-b)
*
Or
,
Astrnm
Constellation
;
wherein
the
life
and
Constellation
of
the
outward
substance
and
body
did
consist
:
This
he
breathed
into
his
Nostrils
;
and
as
time
and
eternity
hang
together
,
and
as
time
is
produced
out
of
eternity
,
so
the
inward
breath
of
God
hung
to
the
outward
:
and
this
threefold
soul
was
at
once
breathed
into
man
.
39.
Each
substance
of
the
body
received
the
Spirit
according
to
its
property
:
thus
the
outward
flesh
received
the
outward
aire
and
its
constellations
,
for
a
rationall
and
vegetative
life
,
to
the
manifestation
of
the
wonders
of
God
:
and
the
light-body
,
or
heavenly
substance
,
received
the
breath
of
the
light
of
the
great
divine
powers
and
vertues
,
which
breath
is
called
the
holy
Ghost
.
40.
Thus
the
light
pierced
through
the
darknesst
,
viz.
through
the
dark
breath
of
sire
,
and
also
through
the
breath
of
the
outward
aire
,
and
its
[
*
](A28541-e6640-b)
*
Or
,
astrum
constellation
;
and
so
deprived
all
the
properties
of
their
power
,
that
neither
the
anguish
of
the
breath
of
Fire
in
the
inward
property
of
the
soule
,
nor
heat
and
cold
,
nor
any
of
all
the
properties
of
the
outward
constellation
,
might
or
could
be
manifested
.
41.
The
properties
of
all
the
three
worlds
in
soule
and
body
,
were
in
equall
[
*
](A28541-e6670-b)
*
harmony
or
concordance
.
agreement
and
weight
:
That
which
was
inward
and
holy
,
ruled
through
the
outward
,
viz.
through
the
outward
parts
of
the
outward
life
,
of
the
outward
[
*
](A28541-e6680-b)
*
Or
,
Constellation
.
Starres
,
and
the
foure
Elements
,
and
that
was
the
holy
Paradise
.
42.
And
thus
Man
was
both
in
heaven
,
and
also
in
the
outward
world
;
and
was
Lord
over
all
the
creatures
of
this
world
,
nothing
could
destroy
him
.
43.
For
such
was
the
earth
also
,
till
the
curse
of
God
was
:
The
holy
property
of
the
Spirituall
world
,
sprung
up
also
through
the
earth
,
and
brought
forth
holy
Paradisicall
fruits
,
which
man
could
then
eat
in
a
Magical
Paradisicall
manner
.
44.
And
had
neither
need
of
teeth
nor
[
*
](A28541-e6730-b)
*
Stomach
and
guts
.
entrails
in
his
body
.
For
as
the
light
swalloweth
up
darknesse
,
and
as
the
fire
devoureth
water
,
and
yet
is
not
filled
therewith
;
just
such
a
center
man
also
had
[
*
](A28541-e6740-b)
*
or
,
in
for
his
mouth
[
to
to
eat
withall
]
according
to
the
manner
of
eternity
.
45.
And
in
such
a
manner
he
could
also
[
*
](A28541-e6770-b)
*
Or
,
Beget
.
generate
his
like
out
of
himself
,
without
any
dividing
or
opening
of
his
body
and
spirit
,
as
God
did
generate
the
outward
world
,
and
yet
did
not
divide
himselfe
;
but
did
in
his
desire
,
viz.
in
the
word
Fiat
,
manifest
himselfe
,
and
brought
it
into
a
figure
,
according
to
the
eternall
spirituall
birth
;
so
also
man
was
created
such
an
Image
and
likenesse
,
according
to
time
and
eterntiy
,
out
of
both
time
and
eternity
,
yet
in
and
for
an
eternall
immortall
life
,
which
was
without
enmity
and
contrariety
.
46.
But
the
Devill
,
having
been
a
Prince
and
Hierarcha
in
the
place
of
this
world
,
and
having
been
cast
out
for
his
pride
,
into
the
dark
anguishing
painfull
,
and
hostile
property
and
source
,
into
the
wrath
of
God
:
Hee
therefore
envied
man
that
glory
,
of
being
created
in
and
for
the
Spirituall
world
,
the
place
which
he
himselfe
had
,
and
therefore
brought
his
imagination
into
the
Image
of
Man
,
and
made
it
so
lusting
,
that
the
dark
world
and
also
the
outward
world
,
arose
in
Man
,
and
departed
from
the
equall
agreement
and
harmony
,
and
so
one
over
weighed
the
other
.
47.
And
then
the
properties
were
every
one
made
manifest
in
it self
,
and
every
one
of
them
lusted
after
that
which
was
like
it selfe
,
viz.
that
which
was
out
of
the
birth
of
the
dark
world
;
and
also
that
which
was
out
of
the
birth
of
the
light
world
;
would
each
of
them
eat
of
the
Limbus
of
the
earth
,
48.
And
when
the
hunger
of
the
properties
went
into
the
earth
,
from
whence
the
properties
of
the
body
were
extracted
,
then
the
Fiat
drew
such
a
branch
out
of
the
earth
,
as
the
properties
could
eat
of
in
their
aw●kened
vanity
:
for
this
was
possible
.
49.
Being
the
spirit
of
the
strong
and
great
magicall
power
of
Time
and
Eternity
was
in
Adam
,
from
which
the
earth
with
its
properties
was
breathed
forth
:
and
so
the
Fiat
,
●
viz.
the
strong
desire
of
the
eternall
Nature
,
attracted
the
essence
of
the
earth
.
And
thus
GOD
let
the
Tree
of
knowledge
of
good
evill
grow
for
Adam
,
according
to
his
awakened
properties
:
for
the
great
power
of
the
soule
and
of
the
body
,
caused
it
.
50.
And
then
man
must
be
tried
,
whether
he
would
stand
and
subsist
in
his
own
powers
,
before
the
Tempter
,
the
Devill
,
and
before
the
wrath
of
the
eternall
Nature
;
and
whether
the
soule
would
continue
in
the
equall
agreement
of
the
properties
in
true
Resignation
,
under
Gods
Spirit
,
as
an
instrument
of
Gods
Harmony
,
a
tuned
instrument
of
divine
joyfulnesse
for
▪
the
Spirit
of
God
to
strike
upon
.
This
was
tried
by
this
Tree
here
,
and
this
severe
commandement
was
added
,
Thou
shalt
not
eat
thereof
:
For
at
that
day
thou
eatest
thereof
,
thou
shalt
dye
the
death
.
51.
But
it
being
known
to
God
,
that
Man
would
not
stand
,
and
that
he
had
already
imagined
and
lusted
after
good
&
evill
,
God
said
,
It
is
not
good
for
man
to
be
alone
:
Wee
will
make
him
an
Help
meet
for
him
.
52.
For
God
saw
that
Adam
could
not
generate
Magically
,
having
entred
with
his
lust
into
vanity
.
Now
therefore
Moses
saith
,
God
caused
a
deep
sleep
to
fall
upon
him
,
and
he
slept
;
that
is
,
seeing
man
would
not
continue
in
obedience
of
the
divine
harmony
in
the
properties
,
submitting
himselfe
to
stand
still
as
an
instrument
of
the
Spirit
of
God
:
therefore
God
suffered
him
to
fall
from
the
Divine
Harmony
,
into
an
harmony
of
his
own
,
viz.
into
the
awakened
properties
in
evill
and
good
,
the
spirit
of
his
soule
went
into
these
,
53.
And
there
in
this
sleep
he
dyed
from
the
Angelicall
world
,
and
fell
to
be
the
share
of
the
outward
Fiat
,
and
then
bad
farewell
to
the
eternall
Image
,
which
was
of
Gods
begetting
.
Here
his
Angelicall
form
&
power
lay
on
the
ground
,
and
fell
into
a
swound
.
54.
And
then
by
the
Fiat
,
God
made
the
woman
out
of
him
,
ex
matrice
Veneris
,
of
the
matrix
of
Venus
,
viz.
out
of
that
property
wherin
Adam
had
the
begettresse
in
himselfe
;
and
so
out
of
one
body
he
made
two
,
and
divided
the
properties
of
the
Tinctures
,
viz.
the
watery
and
fiery
Constellations
in
the
Element
,
yet
not
wholly
in
substance
,
but
in
the
Spirit
,
viz.
the
properties
of
the
Watery
and
Fîery
Soule
.
35.
And
yet
it
is
but
one
thing
,
but
the
property
of
the
Tincture
was
divided
,
the
desire
of
Self-love
was
taken
out
of
Adam
,
and
formed
into
a
woman
according
to
his
likenesse
;
and
therefore
man
now
so
eagerly
desireth
the
Matrix
of
the
woman
,
and
the
woman
desireth
the
Limbus
of
the
man
,
viz.
the
Fire-element
,
the
originall
of
the
true
soule
,
by
which
is
meant
the
Tincture
of
fire
:
For
these
two
were
one
in
Adam
,
and
therein
consisted
the
Magicall
begetting
.
56.
And
as
soon
as
Eve
was
made
out
of
Adam
in
his
sleep
,
both
Adam
and
Eve
were
at
that
instant
ordained
,
and
constituted
in
the
outward
naturall
life
,
having
the
members
given
them
for
Bestiall
and
animall
[
*
](A28541-e6990-b)
*
Or
,
propagation
multiplication
,
and
also
the
earthly
[
*
](A28541-e7010-b)
*
That
which
when
we
are
dead
is
meat
for
worms
Carkasse
into
which
they
might
put
their
vanity
,
and
live
like
beasts
.
57.
Which
the
poore
soule
,
that
is
captivated
in
vanity
,
is
at
this
day
ashamed
of
,
that
its
body
hath
gotten
a
bestiall
monstrous
shape
,
as
is
manifest
:
And
from
hence
came
mankind
to
be
ashamed
of
their
members
and
nakednesse
,
and
to
borrow
their
clothîng
from
the
earthly
creatures
,
having
lost
the
Angelicall
form
,
and
is
changed
into
a
Beast
.
58.
This
clothing
sheweth
man
sufficiently
,
that
having
this
awakened
vanity
,
and
heat
and
cold
,
seizing
upon
him
,
he
is
not
at
home
with
his
soule
therein
:
For
the
vanity
,
together
with
this
false
clothing
,
must
perish
.
and
bee
severed
from
the
Soule
again
.
59.
Now
,
when
Adam
awaked
from
sleep
,
he
beheld
his
wife
,
and
knew
that
she
came
out
of
him
:
For
he
had
not
yet
eaten
of
vanity
with
his
[
outward
]
mouth
,
but
with
the
imagination
,
desire
and
lust
onely
.
60.
And
it
was
the
first
desire
of
Eve
,
that
she
might
eat
of
the
Tree
of
vanity
,
of
Evill
and
Good
,
to
which
the
Devill
,
in
the
form
of
a
Serpent
,
perswaded
her
,
saying
,
That
her
eyes
should
bee
opened
,
and
she
bee
as
GOD
himself
,
which
was
both
a
lye
and
truth
.
61.
But
he
told
her
not
that
she
should
lose
the
divine
light
and
power
thereby
:
he
only
said
,
her
eyes
should
be
opened
,
that
she
might
taste
,
prove
,
and
know
,
evill
and
good
,
as
he
had
done
:
he
did
not
tell
her
neither
,
that
heat
and
cold
would
awake
in
her
,
and
that
the
property
of
the
outward
[
*
](A28541-e7070-b)
*
stars
or
astra
.
constellations
would
mightily
domineere
in
the
flesh
and
in
the
mind
.
62.
His
onely
aim
was
,
that
the
Angelicall
Image
,
viz.
the
Substance
which
came
from
the
inward
spirituall
world
,
might
disappeare
in
them
;
for
then
they
would
be
constrained
to
live
[
in
subjection
]
to
the
grosse
earthlinesse
,
&
the
[
*
](A28541-e7090-b)
*
Or
▪
Stars
.
Constellations
,
and
then
he
knew
well
enough
that
when
the
outward
world
perished
,
the
soule
should
then
be
with
him
in
darknesse
:
for
he
saw
that
the
body
should
dye
,
which
he
perceived
by
that
which
God
had
intimated
:
and
so
he
supposed
yet
to
be
Lord
to
all
eternity
in
the
place
of
this
world
in
his
false
shape
which
he
had
gotten
;
and
therefore
he
seduced
Man
.
63.
For
when
Adam
and
Eve
were
eating
of
the
fruit
,
evill
and
good
,
into
the
body
,
then
the
imagination
of
the
body
received
vanity
in
the
fruit
,
&
then
vanity
awaked
in
the
flesh
,
and
the
Dark-world
got
the
upper
hand
,
&
dominion
in
the
vanity
of
the
earthlinesse
;
upon
which
the
faire
Image
of
heaven
,
[
that
proceeded
]
out
of
the
Heavenly
divine
world
,
instantly
disappeared
.
64.
Here
Adam
and
Eve
dyed
to
the
Kingdome
of
heaven
,
and
awaked
to
the
outward
world
;
and
then
the
faire
soule
in
the
love
of
GOD
,
disappeared
as
to
the
holy
power
,
vertue
,
and
property
;
and
in
stead
thereof
,
the
wrathfull
anger
,
viz.
the
Darkfire-world
awaked
in
it
:
and
so
the
soule
became
in
one
part
,
viz.
in
the
inward
Nature
,
a
halfe
Devill
,
and
in
the
outward
part
of
the
outward
world
,
a
beast
.
65.
Here
are
the
bounds
of
Death
,
and
the
gates
of
Hell
;
for
which
cause
God
became
man
,
that
he
might
destroy
death
,
and
change
Hell
into
great
love
again
,
and
destroy
the
vanity
of
the
Devill
.
66.
Let
this
be
told
you
,
yee
children
of
men
,
it
is
told
you
in
the
sound
of
the
Trumpet
,
that
you
should
instantly
goe
forth
from
the
abominable
vanity
;
for
the
fire
therof
burneth
.
CHAP
,
III.
Of
the
lamentable
fall
of
Man
,
and
of
the
meanes
of
his
Deliverance
.
67
NOw
when
Adam
and
Eve
fell
into
this
vanity
,
then
the
wrath
of
Nature
awaked
in
each
property
,
and
in
the
desire
,
impressed
the
vanity
of
the
Earthlinesse
and
wrath
of
GOD
into
it selfe
.
68.
And
then
the
flesh
became
grosse
and
rough
,
as
the
flesh
of
another
beast
,
and
the
noble
soule
was
captivated
in
the
essence
therewith
,
and
saw
that
its
body
was
become
a
beast
;
and
it
saw
also
the
bestiall
members
for
multiplication
,
and
the
stinking
Carkasse
into
which
the
desire
would
stuffe
the
loathsomnesse
which
it
was
ashamed
of
in
the
presence
of
GOD
,
and
therefore
they
hid
themselves
under
the
Trees
of
the
Garden
of
Eden
;
heat
and
cold
also
seized
on
them
.
69.
And
here
the
Heaven
in
Man
trembled
for
horror
,
as
the
earth
did
quake
in
wrath
,
when
this
anger
was
destroyed
on
the
Crosse
with
the
sweet
love
of
God
;
there
the
anger
trembled
before
the
sweet
love
of
God
.
70.
And
for
this
vanities
sake
,
which
was
thus
awakened
in
Man
,
God
cursed
the
earth
,
lest
the
holy
Element
should
[
*
](A28541-e7220-b)
*
Or
,
shine
forth
.
spring
forth
any
more
through
the
outward
fruit
,
and
bring
forth
Paradisicall
fruit
;
for
there
was
no
creature
could
then
have
enjoyed
it
;
neither
was
the
earthly
Man
worthy
of
it
any
more
.
71.
God
would
not
cast
the
pretious
Pearles
before
Beasts
,
an
ungodly
man
in
his
body
being
but
a
meere
grosse
beastiall
creature
;
and
though
it
be
of
a
noble
Essence
,
yet
it
is
wholly
poysoned
and
loathsome
in
the
sight
of
God
.
72.
Now
,
when
God
saw
that
his
faire
Image
was
spoyled
,
he
opened
himselfe
before
them
,
and
had
pitty
on
them
,
and
promised
himselfe
to
them
for
an
everlasting
possession
,
and
that
with
his
great
love
in
the
received
humanity
,
he
would
destroy
the
power
of
the
Serpentine
property
,
(
viz.
of
vanity
in
the
wrath
of
God
)
with
love
.
And
this
was
the
breaking
of
the
head
[
of
the
Serpent
,
which
he
would
perform
]
viz.
he
would
destroy
the
dark
Death
,
and
subdue
the
anger
with
his
great
love
.
73.
And
this
covenant
of
his
incarnation
,
which
was
to
come
,
he
put
into
the
light
of
life
;
to
which
Covenant
the
Jewish
sacrifices
pointed
,
as
to
a
[
*
](A28541-e7270-b)
*
Or
,
Limit
.
mark
,
to
which
God
had
promised
himselfe
with
his
love
:
For
the
Faith
of
the
Jewes
entred
into
the
Sacrifices
and
offerings
;
and
Gods
imagination
entred
into
the
covenant
.
74.
And
the
offering
was
a
figure
of
the
Restitution
of
that
which
Adam
had
lost
;
and
so
God
did
expiate
his
anger
in
the
humane
property
,
through
the
offering
in
the
limit
of
the
covenant
.
75.
In
which
covenant
,
the
most
holy
sweet
Name
JESUS
,
[
proceeding
]
out
of
the
holy
Name
,
and
great
power
JEHOVAH
,
had
incorporated
it selfe
:
so
that
he
would
again
move
and
manifest
himselfe
in
the
substance
of
the
heavenly
world
,
which
disappeared
in
Adam
,
and
kindle
the
holy
divine
life
therein
again
.
76.
This
mark
or
limit
of
the
covenant
was
propagated
from
Adam
and
his
children
,
from
Man
to
Man
,
and
did
goe
through
,
from
one
upon
all
,
as
sinne
also
,
and
the
awaked
vanity
,
did
go
through
from
one
upon
all
.
77.
And
it
stood
in
the
promise
of
the
covenant
at
the
end
,
in
the
root
of
David
,
in
the
virgin
Mary
,
who
was
in
the
inward
Kingdome
of
the
hidden
humanity
,
(
viz
of
the
essentiality
that
disappeared
,
as
to
the
Kingdome
of
God
)
the
daughter
of
Gods
covenant
,
but
in
the
outward
,
according
to
the
naturall
humanity
,
she
was
begotten
by
her
true
bodily
father
Joachim
,
and
her
true
mother
Anna
,
out
of
the
Essences
and
substance
of
their
soules
and
bodies
,
like
all
other
children
of
Adam
,
a
true
daughter
of
Eve
.
78
,
In
this
Mary
,
from
the
[
*
](A28541-e7340-b)
*
Viz.
The
wisdom
of
God
.
Virgin
in
the
promised
limit
of
the
Covenant
,
of
which
all
the
Prophets
have
prophesied
;
the
eternal
speaking
Word
,
which
hath
created
all
things
,
hath
in
the
fulnesse
of
time
,
moved
it self
in
the
name
of
JESUS
,
according
to
its
highest
and
deepest
love
and
humility
:
and
hath
brought
living
,
divine
,
and
heavenly
substantiality
into
the
humanity
of
the
heavenly
part
,
(
which
was
disappeared
in
Adam
,
from
which
he
dyed
in
Paradise
)
into
the
seed
of
Mary
,
viz.
into
the
Tincture
of
love
,
viz.
into
that
property
wherin
Adam
should
have
propagated
himselfe
in
a
Magical
and
heavenly
manner
,
viz.
into
the
true
seed
of
the
woman
,
of
heavenly
substantiality
,
which
disappeared
in
Paradise
.
79.
And
when
the
Divine
Light
in
the
heavenly
Essence
was
extinguished
,
the
Word
of
God
,
viz.
the
divine
power
of
the
divine
understanding
,
did
bring
in
heavenly
and
living
Substantiality
,
and
awakened
the
disappeared
Substantiality
in
the
seed
of
Mary
,
and
brought
it
to
life
.
80.
And
so
now
Gods
Substance
,
wherein
God
dwelleth
and
worketh
,
and
the
disappeared
Substance
of
man
,
are
become
one
person
:
For
the
holy
Divine
Substantiality
,
did
anoynt
the
disappeared
,
therefore
that
person
is
called
CHRISTUS
,
the
anointed
of
God
.
81.
And
this
is
the
dry
Rod
of
Aaron
,
that
blossomed
and
bare
Almonds
,
and
the
true
high
Priest
;
and
it
is
that
humanity
of
which
Christ
spake
,
saying
,
that
he
was
come
from
heaven
and
was
in
heaven
;
and
that
no
man
could
ascend
into
heaven
but
the
Son
of
man
which
is
come
from
heaven
,
and
is
in
heaven
,
John
3.
13.
82.
Now
,
when
he
saith
,
He
is
come
from
heaven
,
it
is
meant
of
the
heavenly
Substance
,
the
heavenly
Corporality
:
for
the
power
and
vertue
of
God
needeth
no
comming
[
any
whither
]
for
it
is
every
where
altogether
unmeasurable
and
undivided
:
But
Substance
needeth
comming
;
the
power
or
vertue
needeth
to
move
it selfe
,
and
manifest
it selfe
in
Substance
.
83.
And
that
substance
entred
into
the
Humane
substance
,
and
received
it
;
and
not
that
part
onely
of
hevenaly
substantiality
,
which
disappeared
in
Adam
,
but
the
whole
humane
Essence
in
soule
and
flesh
,
according
to
all
the
three
Worlds
.
84.
But
the
awakened
and
impressed
vanity
,
which
the
Devill
by
his
imagination
brought
into
the
flesh
,
by
which
the
flesh
did
commit
sinne
:
he
hath
not
received
that
,
nor
taken
that
upon
him
;
he
hath
indeed
received
the
awakened
formes
of
life
,
as
they
▪
were
gone
forth
from
their
equall
agreement
each
of
them
into
their
own
desire
.
85.
For
herein
lay
our
infirmity
,
and
the
death
which
he
was
to
drown
with
his
heavenly
holy
blood
:
Herein
he
took
upon
himselfe
all
our
sins
and
infirmities
,
also
Death
and
Hell
,
in
the
wrath
of
God
,
and
destroyed
the
Devill
in
the
humane
properties
.
86.
The
wrath
of
God
was
the
Hell
into
which
the
Spirit
of
Christ
went
,
when
he
had
shed
that
heavenly
bloud
into
our
outward
humane
bloud
,
and
tinctured
it
with
the
love
,
and
changed
that
hell
of
the
humane
property
into
heaven
,
and
reduced
the
humane
properties
into
equall
agreement
,
into
the
heavenly
Harmony
.
CHAP.
IV.
How
we
are
born
a-new
,
and
how
we
also
fall
into
Gods
anger
again
.
87.
NOw
here
we
may
rightly
understand
what
our
New-birth
and
Regeneration
is
,
and
how
we
may
be
,
and
continue
to
be
the
Temple
of
God
,
though
in
this
[
lifes
]
time
,
according
to
the
outward
humanity
,
we
are
sinful
,
mortall
men
.
88.
Christ
in
the
humane
essence
hath
broken
up
and
opened
the
gates
of
our
inward
heavenly
humanity
,
which
was
shut
up
in
Adam
:
so
that
nothing
remaineth
wanting
,
but
that
the
soule
bring
its
will
out
from
the
vanity
of
the
corrupted
flesh
▪
and
bring
it
into
this
open
gate
in
the
Spirit
of
Christ
.
89
:
Great
and
strong
earnestnesse
is
required
here
,
and
not
onely
a
learning
and
knowing
,
but
a
hunger
and
great
thirst
after
the
Spirit
of
Christ
:
For
to
know
onely
,
is
no
[
*
](A28541-e7510-b)
*
Or
,
beliefe
.
faith
,
but
an
hunger
and
thirst
after
that
which
I
desire
;
so
that
I
imagine
it
to
my self
,
and
lay
hold
on
it
with
the
imagination
,
and
make
it
my
own
:
this
it
is
to
beleeve
.
90.
The
will
must
goe
forth
from
the
vanity
of
the
flesh
▪
and
willingly
yeeld
it selfe
up
to
the
suffering
and
death
of
Christ
,
and
to
all
the
reproach
of
vanity
,
(
which
scorneth
it
,
because
it
goeth
forth
from
its
owne
house
wherein
it
was
born
)
and
minds
vanity
no
more
,
but
meerly
desires
love
of
God
in
Christ
Jesus
.
91.
In
such
a
hunger
,
and
desire
,
the
will
impresseth
into
it self
,
the
Spirit
of
Christ
,
with
his
heavenly
corporality
;
that
is
,
its
great
hunger
and
desire
taketh
hold
of
,
and
receiveth
the
body
of
Christ
,
viz.
the
heavenly
substantiality
,
into
its
disappeared
Image
,
within
which
the
word
of
the
power
of
God
is
the
working
.
92.
The
hunger
of
the
soule
bringeth
its
desire
quite
through
the
bruised
property
of
its
humanity
in
the
heavenly
part
;
which
disappeared
in
Adam
:
which
humanity
,
the
sweet
fire
of
love
in
the
death
of
Christ
,
did
bruise
,
when
the
death
of
that
heavenly
humanity
was
destroyed
.
93.
[
And
so
]
the
hunger
of
the
soule
received
into
it
,
into
its
disappeared
corporality
,
through
the
desire
the
holy
heavenly
substance
,
viz.
the
heavenly
corporality
.
Christs
heavenly
corporality
,
which
filleth
the
Father
all
over
,
and
is
high
unto
all
,
and
through
all
things
:
And
through
that
,
the
disappeared
heavenly
body
riseth
in
the
power
of
God
,
in
the
sweet
name
Jesus
.
And
this
raised
heavenly
spirituall
body
is
the
member
of
Christ
,
and
the
Temple
of
the
holy
Ghost
,
a
true
mansion
of
the
holy
Trinity
,
according
to
Christs
promise
saying
,
we
wil
come
to
you
,
and
make
our
abode
in
you
.
95.
That
essence
of
that
life
eateth
the
flesh
of
Christ
,
and
drinketh
his
bloud
:
For
,
the
Spirit
of
Christ
,
viz.
the
Word
(
which
made
it selfe
visible
with
the
humanity
of
Christ
,
out
of
,
and
in
our
disappeared
humanity
,
through
the
outward
▪
man
of
the
substance
of
this
world
:
)
swalloweth
its
holy
substance
,
into
its
fiery
;
every
spirit
eateth
of
its
own
body
.
96.
Now
if
the
soule
eat
of
this
sweet
,
holy
,
and
heavenly
food
,
then
it
kindleth
it selfe
with
the
great
love
in
the
Name
JESUS
;
whence
its
fire
of
anguish
becommeth
a
great
triumph
[
and
glory
]
and
the
true
Sunne
▪
ariseth
to
it
,
wherin
it
is
born
to
another
will
.
97.
And
here
is
the
wedding
of
the
Lamb
,
which
we
heartily
wish
that
the
Titular
and
Lip-christians
might
once
find
by
experience
,
and
[
so
passe
]
from
the
history
into
the
substance
.
98.
But
the
soule
obtaineth
not
the
pearle
of
the
Divine
power
and
vertue
,
for
its
proper
own
during
the
time
of
this
life
,
because
it
hath
the
outward
bestiall
flesh
sticking
to
its
outward
man
.
99.
The
power
of
which
espouseth
it selfe
in
the
wedding
of
the
Lamb
,
sinketh
it selfe
down
into
the
heavenly
Image
,
viz.
into
the
substance
of
the
heavenly
Man
,
who
is
the
Temple
of
Christ
,
and
not
into
the
fire-breath
of
the
soul
,
which
is
yet
,
during
this
whole
lifes
time
,
fast
bond
to
the
outward
Kingdome
,
to
the
bond
of
vanity
,
with
the
breath
of
the
aire
,
and
is
in
great
danger
.
100.
It
darteth
its
beames
of
love
,
indeed
very
often
into
the
soul
,
whereby
the
soule
receiveth
light
:
but
the
Spirit
of
Christ
yeeldeth
not
it self
up
to
the
fire-breath
in
this
[
lifes
]
time
,
but
to
the
breath
of
light
▪
onely
,
which
was
extinguished
in
Adam
,
in
which
the
Temple
of
Christ
is
,
for
it
is
the
true
and
holy
heaven
.
101.
Understand
aright
now
,
what
the
New-birth
or
Regeneration
is
,
and
how
it
commeth
to
passe
,
as
followeth
:
The
outward
earthly
mortall
man
is
not
born
anew
in
this
[
lifes
]
time
,
nor
the
outward
flesh
,
nor
the
outward
part
of
the
soule
:
they
continue
both
of
them
in
the
vanity
of
their
wills
which
awaked
in
Adam
:
they
love
their
mother
,
in
whose
body
they
live
,
viz.
the
Dominion
of
this
outward
world
:
and
therein
the
birth
of
sin
is
manifest
.
102.
The
outward
man
in
soule
&
flesh
,
(
we
mean
the
outward
part
of
the
soule
)
hath
no
Divine
will
,
neither
doth
he
understand
any
thing
of
God
,
as
the
Scripture
saith
,
The
naturall
man
perceiveth
nothing
of
the
Spirit
of
God
▪
&c.
103.
But
the
Fire-breath
of
the
inward
world
,
if
it
be
enlightned
once
,
understandeth
it
;
It
hath
a
great
longing
,
sighing
,
hunger
and
thirst
after
the
sweet
fountain
of
Christ
:
it
refresheth
it selfe
,
by
hungring
and
desiring
,
(
which
is
the
true
faith
)
in
the
sweet
Fountain
of
Christ
from
his
new
body
,
from
the
heavenly
substantiality
,
as
a
hungry
Branch
in
the
Vine
Christ
.
104.
And
the
cause
why
the
fiery
soule
cannot
attain
to
perfection
during
this
[
lifes
]
time
,
is
because
it
is
fast
bound
with
the
outward
bond
of
vanity
,
through
which
the
Devill
continually
casteth
his
venemous
Rayes
[
of
influence
]
upon
it
,
and
so
fifteth
it
,
that
it
often
biteth
at
his
bait
,
and
poysoneth
it selfe
:
from
whence
misery
and
anguish
ariseth
,
so
that
the
Noble
Sophia
hideth
her selfe
in
the
Fountain
of
Christ
,
in
the
heavenly
humanity
;
for
she
cannot
draw
neere
to
vanity
.
105.
For
she
knew
how
it
went
with
her
in
Adam
,
when
she
lost
her
Pearle
,
which
is
of
grace
freely
bestowed
again
upon
the
inward
humanity
:
therefore
she
is
called
Sophia
,
viz.
the
Bride
of
Christ
.
106.
Here
she
faithfully
calleth
to
the
fiery
soule
,
viz.
to
her
Bridegroom
,
and
exhorteth
him
to
repentance
,
and
to
the
unburthening
of
himselfe
,
or
going
from
the
abomination
of
vanity
.
107.
Here
warre
assaulteth
the
whole
man
,
wherein
the
outward
fleshly
man
lusteth
against
the
inward
spirituall
man
,
and
the
Spirituall
against
the
fleshly
:
and
so
man
is
in
continuall
warfare
and
strife
,
full
of
trouble
,
misery
anguish
and
care
.
108.
The
inward
saith
to
the
fiery
soule
:
O
my
soule
:
O
my
love
!
turne
I
beseech
thee
,
and
goe
forth
from
vanity
;
or
else
thou
losest
my
love
,
and
the
noble
Pearle
.
109.
Then
saith
the
outward
Reason
,
viz.
the
bestiall
soule
;
Thou
art
foolish
,
wilt
thou
be
a
foole
,
and
the
scorn
of
the
world
?
Thou
needest
the
outward
world
to
maintain
this
life
:
beauty
,
power
and
glory
is
thy
chiefest
Treasure
,
wherein
onely
thou
canst
rejoyce
and
take
delights
.
Why
wilt
thou
cast
thy selfe
into
anguish
,
misery
and
reproach
?
Take
thy●
pleasure
,
which
will
doe
both
thy
flesh
and
thy
●mind
good
.
110
▪
With
such
filth
the
true
man
is
often
defiled
;
viz.
the
outward
man
defileth
himselfe
,
as
a
Sow
in
the
mire
,
and
obscureth
his
Noble
Pearle
:
For
the
more
vain
the
outward
man
groweth
,
the
more
dark
the
inward
man
cometh
to
be
,
till
at
length
it
disappeareth
together
.
111.
And
then
the
faire
Paradificall
Tree
is
gone
,
and
it
will
be
very
hard
to
recover
it
again
:
for
when
the
outward
light
,
viz.
the
outward
soule
is
once
enlightned
,
so
that
the
outward
light
of
Reason
is
kindled
by
the
inward
light
;
then
the
outward
soule
commonly
useth
to
turn
hypocrite
,
and
esteem
it selfe
divine
,
and
though
the
Pearle
be
gone
,
which
sticks
hard
to
many
a
man
.
112.
And
so
the
tree
of
Pearle
in
the
Garden
of
Christ
,
is
often
spoyled
;
concerning
which
the
Scripture
maketh
a
hard
knot
,
[
or
conclusion
]
viz.
That
these
who
have
once
tasted
the
sweetuesse
of
the
world
to
come
,
if
they
fall
away
again
,
they
shall
hardly
see
the
kingdome
of
God
.
113.
And
though
it
cannot
he
denied
,
but
that
the
gates
of
grace
do
yet
stand
open
;
yet
the
seeming
light
of
the
outward
Reason
of
the
soule
,
so
keepeth
them
back
,
that
they
suppose
they
have
the
Pearle
,
and
yet
live
to
the
vanity
of
this
world
,
and
dance
with
the
Devill
after
his
pipe
.
CHAP.
V.
How
a
man
may
call
himselfe
a
Christian
,
and
how
not
.
114.
HEre
a
Christian
should
consider
wherefore
he
calleth
himselfe
a
Christian
,
and
ponder
well
whether
he
be
one
or
no
:
For
surely
my
learning
to
know
and
understand
that
I
am
a
sinner
,
and
that
Christ
hath
killed
my
sins
on
the
Crosse
,
and
shed
his
bloud
for
me
,
doth
not
make
me
a
Christian.
115.
The
inheritance
belongeth
onely
to
the
children
:
A
maid-servant
in
a
house
knoweth
well
enough
what
the
Mistresse
would
have
to
be
done
,
and
yet
that
maketh
her
not
an
heire
of
her
Mistresses
goods
:
The
very
▪
Devils
know
that
there
is
a
God
,
yet
that
doth
not
change
them
into
Angels
again
.
But
if
the
Maid-servant
in
the
house
shall
be
married
to
the
Sonne
of
her
Mistresse
,
then
she
may
come
to
inherit
her
Mistresses
goods
.
And
so
it
is
to
be
understood
also
in
our
Christianity
.
116.
The
children
of
the
History
are
not
the
heires
of
the
goods
of
Christ
,
but
the
legitimate
children
,
regenerated
of
the
Spirit
of
Christ
:
For
God
sayd
to
Abraham
,
Cast
out
the
son
of
the
Bond
woman
,
he
shall
not
inherit
with
[
the
son
of
]
the
Free
:
For
he
was
a
scorner
,
and
but
a
Historicall
sonne
of
the
faith
and
spirit
of
Abraham
:
and
so
long
as
he
continued
such
a
one
,
he
was
not
a
true
inheritor
of
the
faith
of
Abraham
,
and
therefore
God
commanded
he
should
be
cast
out
from
inheriting
his
goods
,
which
was
a
type
of
the
Christendome
which
was
to
come
.
117.
For
the
promise
of
Christendome
was
made
to
Abraham
;
therefore
the
type
was
then
also
represented
by
two
brethren
,
viz.
Isaac
and
Ishmael
,
[
shewing
]
how
Christendome
would
behave
it selfe
,
and
that
two
sorts
of
men
would
be
in
it
,
viz.
true
Christians
and
lip
Christians
,
who
under
the
Title
of
Christianity
would
be
but
mockers
,
as
Ishmael
and
Esau
was
,
who
also
was
a
type
of
the
outward
Adam
,
as
Jacob
was
a
type
of
Christ
,
and
his
true
Christendome
.
118.
Thus
every
one
that
will
call
himselfe
a
Christian
must
cast
away
,
and
out
,
from
himselfe
the
sonne
of
the
Bond-woman
,
that
is
,
the
earthly
will
,
and
be
evermore
killing
and
destroying
of
it
,
and
not
settle
it
in
the
inheritance
.
119.
Nor
give
the
Pearle
to
the
Bestiall
man
,
for
him
to
spo●●
himselfe
withall
continually
in
the
outward
light
,
in
the
lust
of
the
flesh
:
but
we
must
with
our
Father
Abraham
▪
bring
〈◊〉
sonne
of
the
right
will
to
Mount
vooria
,
and
be
willing
in
obedience
to
God
,
〈◊〉
offe●
in
up
▪
alwayes
willingly
dying
from
sin
in
the
death
of
Christ
▪
gi●●ng
no
place
to
the
Beast
of
vanity
in
the
Kingdome
of
Christ
,
nor
▪
●●ff●ring
it
to
grow
wanton
,
proud
,
covetous
,
envious
,
and
malicious
;
all
these
are
the
properties
of
Ishmael
the
son
of
the
Bond-woman
,
whom
Adam
begat
in
his
vanity
,
of
the
wanton
whore
the
false
Bond-woman
,
by
the
Devils
imagination
,
out
of
the
earthly
property
in
flesh
and
bloud
.
120.
This
Mocker
and
Titular-Christian
is
the
sonne
of
a
whore
,
he
must
be
cast
out
:
for
he
must
not
inherit
the
inheritance
of
Christ
in
the
Kingdome
of
God
:
he
is
not
fit
,
he
is
but
Babel
,
a
confusion
of
that
one
language
into
many
languages
:
he
is
but
a
talker
,
and
a
wrangler
about
the
inheritance
,
he
meanes
to
get
it
to
himselfe
by
talking
and
wrangling
,
by
the
hypocrisie
of
his
lips
,
and
seeming
holinesse
,
and
yet
he
is
but
a
blood-thirsty
murtherer
of
his
brother
Abel
,
who
is
a
true
heire
.
121.
Therefore
we
say
what
we
know
,
that
he
that
will
call
himselfe
a
true
Christian
,
must
try
himselfe
,
and
[
find
]
what
kind
of
properties
dr●●e
and
rule
him
,
whether
the
Spirit
o●
Christ
driveth
him
to
truth
and
righteousnes
,
and
to
the
love
of
his
neighbour
:
so
that
he
would
willingly
doe
good
,
if
he
knew
but
how
to
perform
it
.
122.
Now
if
he
find
that
he
hath
such
a
hunger
after
such
a
vertue
,
then
he
may
surely
think
that
he
is
drawne
.
And
then
he
must
put
it
in
practice
,
and
not
have
a
will
onely
without
doing
:
The
drawing
of
the
Father
,
to
Christ
,
consisteth
in
the
will
,
but
the
true
life
consisteth
in
the
doing
:
for
the
right
Spirit
doth
that
which
is
right
.
123.
But
if
there
be
the
will
to
do
,
and
yet
the
doing
followeth
not
,
then
the
true
man
is
[
shut
up
]
in
vain
lust
,
which
keepeth
the
doing
captive
,
and
he
is
but
an
hypocrite
and
an
Ishmaelite
,
he
speaketh
one
thing
and
doth
another
,
and
witnesseth
that
his
mouth
is
a
lyer
;
for
he
himselfe
doth
not
that
which
he
teacheth
,
and
so
he
onely
serveth
the
Bestiall
man
in
vanity
.
124.
For
he
that
will
say
,
I
have
a
will
,
and
would
willingly
doe
good
,
but
for
the
earthly
flesh
which
I
have
,
which
keepeth
me
back
that
I
cannot
;
yet
I
shall
be
saved
by
grace
,
for
the
merits
of
Christ
:
I
comfort
my selfe
with
his
merit
and
sufferings
,
he
will
receive
me
of
meere
grace
,
without
any
merits
of
my
owne
,
and
forgive
me
my
sinnes
;
such
a
one
I
say
,
is
like
him
that
knew
what
food
was
good
for
his
health
,
yet
did
not
eat
of
it
,
but
eat
poyson
in
stead
thereof
,
from
whence
sicknesse
and
death
would
follow
.
125.
What
good
doth
it
the
soule
to
know
the
way
to
good
;
if
it
will
not
walk
therein
,
but
go
a
wrong
way
that
leadeth
not
to
God
?
What
good
will
it
doe
the
soule
to
comfort
it self
with
the
filiation
of
Christ
,
with
his
passion
and
death
,
and
so
flatter
it selfe
,
if
it
will
not
enter
into
the
filiall
birth
,
that
it
may
be
a
true
child
,
born
out
of
the
Spirit
of
Christ
,
&c.
out
of
his
suffering
,
death
and
resurrection
?
Surely
,
the
tickling
and
flattering
of
it selfe
with
Christs
mirits
,
without
the
true
innate
childship
,
is
falshood
and
a
lye
,
whosoever
he
be
that
teacheth
it
.
126.
This
comfort
belongeth
onely
to
the
penitent
sinner
,
who
striveth
against
sinne
,
and
the
anger
of
God
.
When
temptations
come
,
and
the
Devill
assaulteth
the
soule
;
then
the
soule
must
wholly
wrap
it selfe
up
in
the
passion
and
death
of
Christ
,
and
in
his
Merits
.
127.
Christ
indeed
hath
merited
[
redemption
for
us
]
alone
,
but
he
hath
not
merited
it
as
such
a
merit
(
for
upon
a
Merit
a
Reward
is
given
)
that
for
his
own
proper
merits
sake
he
would
outwardly
freely
grant
us
his
childshîp
,
and
so
receive
us
for
children
[
when
we
are
none
.
]
No
,
hee
[
*
](A28541-e7970-b)
*
Note
Christ
is
the
merit
.
himselfe
is
the
merit
,
he
is
the
open
gate
[
that
leadeth
]
through
death
,
through
that
gate
we
must
enter
:
But
he
receiveth
no
beast
into
his
merit
,
but
those
onely
that
turn
and
become
as
children
:
those
children
that
come
to
him
,
are
his
reward
,
which
he
hath
merited
and
deserved
.
128.
For
thus
he
sayd
,
Father
the
men
were
thine
,
and
thou
hast
given
them
to
me
,
[
as
my
reward
]
and
I
will
give
them
eternall
life
.
But
the
life
of
Christ
will
be
given
to
none
,
unlesse
they
come
to
him
in
his
Spirit
,
into
his
humanity
,
suffering
,
and
merit
,
and
in
his
merit
be
born
a
true
child
of
the
merit
.
129
,
We
must
be
born
of
his
Merit
,
&
put
on
the
merit
of
Christ
in
his
passion
and
death
:
not
[
*
](A28541-e8000-b)
*
Or
,
ab
extra
.
outwardly
with
verbal
flattery
,
with
bare
comforting
[
of
our selves
]
and
still
remain
aliens
and
strange
children
,
of
a
strange
[
*
](A28541-e8020-b)
*
Nature
,
or
substance
,
or
seed
.
Essence
.
No
,
the
strange
Essence
inheriteth
not
the
childship
,
but
the
innate
essence
inheriteth
it
.
130.
This
innate
essence
is
not
of
this
world
,
but
in
heaven
,
of
which
St.
Paul
speaketh
,
saying
,
Our
conversation
is
in
heaven
;
the
filiall
essence
walketh
in
Heaven
,
and
Heaven
is
in
man
.
131.
But
if
heaven
in
man
be
not
open
,
and
a
man
stand
without
heaven
flattering
himselfe
,
and
say
,
I
am
still
without
,
but
Christ
will
receive
me
in
by
his
grace
,
is
not
his
merit
mine
?
Such
a
one
is
in
vanity
and
sinne
with
the
outward
man
,
and
with
the
soule
in
Hell
,
viz.
in
the
anger
of
God
.
132.
Therefore
learn
to
understand
rightly
what
Christ
hath
taught
us
,
and
done
[
for
us
:
]
he
is
our
heaven
,
he
must
get
a
forme
in
us
,
or
else
we
shall
not
be
in
heaven
.
Thus
then
,
the
soules
inward
man
,
with
the
holy
body
of
Christ
,
viz.
in
the
New-birth
,
is
in
heaven
;
and
the
outward
mortall
man
is
in
the
world
,
of
which
Christ
spake
,
saying
,
My
sheep
are
in
my
hand
,
and
none
shall
plucke
them
away
,
the
Father
,
which
gave
them
to
me
,
is
greater
then
all
.
CHAP.
VI.
Of
the
right
and
of
the
wrong
going
to
Church
,
receiving
the
Sacraments
,
and
Absolution
.
133.
BEloved
brethren
,
we
will
tell
you
faithfully
,
not
with
flattering
lips
,
to
please
the
Antichrist
,
but
from
our
[
*
](A28541-e8100-b)
*
The
vertue
,
power
,
or
Spirit
of
Christ
.
Pearle
from
a
Christian
essence
and
knowledge
,
not
from
the
husk
and
History
,
but
from
a
filiall
Spirit
,
from
Christs
knowledge
,
as
a
Branch
[
growing
]
on
the
Vine
Christ
,
from
the
measure
of
that
knowledge
which
is
opened
in
us
,
according
to
the
counsell
of
God
.
134.
Men
tye
us
now-a-dayes
to
the
History
,
to
the
Materiall
Churches
of
stone
,
which
were
indeed
good
in
their
kind
,
if
men
did
also
bring
the
Temple
of
Christ
into
them
.
And
men
teach
,
that
their
absolution
is
a
forgiving
of
sinnes
,
&c.
That
the
Supper
of
the
Lord
taketh
away
sinne
:
Also
,
that
the
Spirit
of
God
is
infused
into
men
by
the
Ministery
.
All
this
hath
a
proper
meaning
,
if
it
were
truly
expounded
,
and
if
men
did
not
cleave
meerly
to
the
Husk
.
135.
Many
a
man
goeth
to
Church
twenty
of
thirty
yeares
,
heareth
Sermons
,
receiveth
the
Sacraments
,
and
some
heare
Absolution
read
,
or
declared
;
and
yet
is
as
much
a
Beast
of
the
Devill
and
vanity
,
at
the
last
,
as
at
the
first
.
A
Beast
goeth
into
the
Church
,
and
to
the
Supper
,
and
a
Beast
commeth
out
from
thence
again
.
136.
How
will
he
eat
that
hath
no
mouth
?
How
will
he
heare
that
hath
no
hearing
?
Can
any
man
eat
that
Food
which
is
so
shut
up
that
he
cannot
get
it
?
How
will
he
drink
that
can
come
by
no
water
?
137.
What
good
doth
it
to
me
to
goe
to
the
material
Churches
of
stone
,
and
there
fill
my
eares
with
empty
breath
?
Or
to
goe
to
the
Supper
,
and
feed
nothing
but
the
earthly
mouth
,
which
is
mortall
and
corruptible
?
cannot
I
feed
and
satisfie
it
with
a
peece
of
bread
at
home
?
What
good
doth
it
to
the
soule
,
which
is
an
immortall
life
,
to
have
the
beastiall
man
,
observe
the
form
of
Christs
Institution
,
if
it
cannot
obtain
the
Jewell
of
the
Institution
?
For
St.
Paul
saith
of
the
Supper
,
You
receive
it
to
judgement
,
because
yee
discerne
not
the
Lords
body
.
138.
The
covenant
stands
firm
,
and
is
stirred
in
the
use
of
the
Institution
:
Christ
proffereth
his
Spirit
to
us
in
his
Word
,
(
viz.
in
his
preached
Word
)
and
his
Body
and
Bloud
in
the
Sacrament
;
and
his
absolution
in
a
brotherly
reconciliation
[
one
to
another
.
]
139.
But
what
good
doth
it
to
a
Beast
,
to
stand
and
listen
,
and
yet
hath
no
hearing
to
[
receive
]
the
inward
living
Word
,
nor
any
[
*
](A28541-e8170-b)
*
Or
,
ground
vessell
wherein
to
lay
the
Word
,
that
it
may
bring
forth
fruit
,
of
whom
Christ
saith
,
the
Devill
plucketh
the
Word
out
of
their
hearts
,
least
they
beleeve
and
be
saved
.
But
how
can
he
doe
so
?
Yes
,
being
the
word
findeth
no
place
in
the
hearing
to
stick
fast
in
.
140.
And
thus
it
is
with
Absolution
,
what
good
doth
it
me
for
one
to
say
,
I
pronounce
[
or
declare
]
to
thee
,
the
absolution
of
thy
sinnes
,
when
the
soule
is
wholly
shut
up
in
sinne
?
Whosoever
saith
thus
to
a
sinner
so
shut
up
,
erreth
;
and
he
that
receiveth
it
without
the
voyce
of
God
within
himselfe
,
deceiveth
himselfe
.
None
can
forgive
sins
but
God
onely
.
141.
The
mouth
of
the
Preacher
hath
not
forgivenesse
of
sinnes
in
his
own
power
;
but
it
is
the
Spirit
of
Christ
in
the
voice
of
the
Priests
mouth
that
hath
the
power
,
if
he
be
also
a
Christian.
142.
What
good
did
it
do
to
those
,
that
heard
Christ
himselfe
teaching
on
earth
,
when
he
sayd
,
Come
unto
me
all
yee
that
are
weary
,
and
are
heavy
laden
,
&
I
will
give
you
rest
?
What
good
did
it
to
those
that
heard
it
,
and
yet
laboured
not
,
nor
were
heavy
laden
What
became
of
the
refreshment
,
or
rest
then
?
being
they
had
dead
eares
,
and
heard
onely
the
outward
Christ
,
and
not
the
word
of
the
Divine
power
;
surely
they
were
not
refreshed
:
and
so
much
good
the
bestiall
man
hath
also
of
his
absolution
,
and
so
much
good
also
the
Sacraments
doe
him
.
143.
The
covenant
now
is
open
in
the
Sacraments
,
and
in
the
[
*
](A28541-e8230-b)
*
Or
,
Ministery
.
office
of
teaching
also
,
the
covenant
is
stirred
:
the
soule
doth
enjoy
it
,
but
in
that
property
the
mouth
of
the
Soule
▪
is
of
.
144.
That
is
,
the
outward
Beast
receiveth
bread
and
wine
,
which
it
may
have
as
well
at
home
.
And
the
fiery
soule
receiveth
the
Testament
according
to
its
property
,
viz.
in
the
anger
of
God
it
receiveth
the
substance
of
the
eternall
world
:
but
according
to
the
property
of
the
dark-world
,
as
the
mouth
is
,
so
is
the
food
also
which
belongeth
to
the
mouth
;
he
receiveth
it
to
his
own
judgement
or
condemnation
.
And
after
that
manner
the
wicked
shall
behold
Christ
at
the
last
judgement
as
a
severe
Judge
;
but
the
Saints
shall
behold
him
as
a
loving
Immanuel
.
145.
Gods
anger
standeth
open
in
his
Testaments
towards
the
wicked
,
but
towards
the
Saints
,
the
heavenly
loving
kindnesse
and
in
it
the
power
of
Christ
in
the
holy
name
JESUS
,
standeth
open
.
What
good
doth
the
holy
thing
doe
to
the
wicked
,
that
cannot
enjoy
it
?
And
what
then
is
it
,
that
can
take
away
his
sinnes
,
when
his
sinne
is
but
stirred
and
made
manifest
by
it
?
146.
The
Sacraments
doe
not
take
away
sinne
,
neither
are
sinnes
forgiven
thereby
;
but
it
is
thus
:
When
Christ
ariseth
,
then
Adam
dyeth
in
the
the
essence
of
the
Serpent
:
when
the
Sunne
riseth
,
the
night
is
swallowed
up
in
the
day
,
and
the
night
is
no
more
:
so
sins
are
forgiven
.
147.
The
Spirit
of
Christ
eateth
of
his
holy
substance
,
the
inward
man
is
the
receiver
of
the
holy
substance
:
he
receiveth
what
the
Spirit
of
Christ
bringeth
into
him
,
viz.
the
Temple
of
God
,
Christs
flesh
and
blood
:
But
what
doth
this
concern
a
Beast
?
Or
what
doth
it
concern
the
Devils
?
Or
the
soul
that
is
in
the
anger
of
God
?
these
eat
of
the
heavenly
body
,
that
is
in
the
heaven
they
dwell
in
,
which
is
the
Abysse
,
or
bottomlesse
pit
.
148.
And
thus
it
is
in
the
[
*
](A28541-e8300-b)
*
Or
,
Ministery
.
Office
of
Preaching
,
the
ungodly
heareth
what
the
outward
soul
of
the
outward
world
preacheth
;
that
he
receiveth
.
viz.
the
History
,
and
if
there
be
straw
or
stubble
in
that
which
is
taught
,
he
sucketh
the
vanity
out
of
that
,
and
the
soule
sucketh
the
venemous
poyson
,
and
the
murthering
cruelty
of
the
Devill
from
it
,
wherewith
that
soule
tickleth
it selfe
,
in
hearing
how
to
judge
and
condemne
others
.
149.
And
if
the
Preacher
be
one
that
is
dead
,
[
and
hath
no
true
life
in
him
]
but
soweth
venome
and
reproach
,
proceeding
out
of
his
affections
,
then
it
is
the
Devill
that
teacheth
,
and
the
Devill
that
heareth
;
such
teaching
is
received
into
a
wicked
heart
,
and
bringeth
forth
wicked
fruits
,
by
which
the
world
is
become
a
Murthering
Den
of
Devils
;
so
that
if
you
look
among
the
Teachers
and
Hearers
,
there
is
nothing
to
be
found
but
revilings
,
slanderings
,
and
reproachings
:
also
contention
about
words
,
and
wrangling
about
the
H●sk
.
150.
But
the
holy
Ghost
teacheth
in
the
holy
Teacher
,
and
the
Spirit
of
Christ
heareth
through
the
soule
,
and
the
Divine
house
of
the
Divine
[
*
](A28541-e8340-b)
*
Or
,
voyce
.
sound
in
the
holy
Hearer
;
the
holy
man
hath
his
Church
in
himselfe
,
wherein
he
heareth
and
teacheth
.
151.
But
Babel
hath
a
heap
of
stone
,
into
that
she
goeth
with
her
seeming
holinesse
,
and
hypocrisie
:
there
she
loveth
to
be
seen
in
fine
cloathes
,
and
there
maketh
a
very
devout
and
godly
shew
;
the
church
of
stone
is
her
God
,
in
which
she
putteth
her
confidence
.
152.
But
the
holy
man
hath
his
church
about
him
every
where
,
and
in
himselfe
:
for
he
alwayes
standeth
,
and
walketh
,
and
sitteth
,
and
lyeth
down
in
his
church
:
he
is
in
the
true
Christian
church
,
in
the
Temple
of
Christ
:
the
Holy
Ghost
preacheth
to
him
out
of
every
creature
:
whatsoever
he
looketh
upon
,
hee
seeth
a
Preacher
of
God
therein
.
153.
Here
now
the
scoffer
will
say
,
I
despise
the
Church
of
stone
,
where
the
congregation
meeteth
:
but
I
say
I
doe
not
:
for
I
doe
but
discover
the
hypocriticall
Whore
of
Babylon
,
which
committeth
whoredome
with
the
church
of
stone
,
and
termeth
herselfe
a
Christian
,
but
is
indeed
a
Strumpet
.
154.
A
true
Christian
brings
his
Holy
Church
[
within
him
]
into
the
congregation
:
His
Heart
is
the
true
Church
,
where
a
man
must
practice
the
service
of
God
.
If
I
did
goe
a
thousand
times
to
Church
,
and
to
the
Sacrament
155.
A
Holy
Man
doth
Holy
works
from
the
Holy
strength
of
his
mind
:
the
work
is
not
the
expiation
,
or
reconciliation
,
Satisfaction
▪
but
it
is
the
building
which
the
true
Spirit
buildeth
in
his
substance
:
it
is
his
habitation
:
but
the
fiction
and
fancie
is
the
habitation
of
the
false
Christian
,
into
which
his
soule
entreth
with
dissimulation
.
The
outward
hearing
reacheth
but
to
the
outward
,
and
worketh
in
the
outward
onely
:
but
the
inward
hearing
goeth
into
the
inward
,
and
worketh
in
the
inward
.
156.
Dissemble
,
roare
,
cry
,
sing
,
preach
and
teach
as
much
as
thou
wilt
,
if
thy
inward
Teacher
and
Hearer
be
not
open
,
then
all
is
nothing
but
Babel
,
a
fiction
,
and
a
graven
Image
,
whereby
the
Spirit
of
the
outward
world
doth
modell
and
make
a
graven
Image
in
resemblance
to
the
inward
.
157.
And
maketh
a
Holy
shew
therewîth
,
as
if
hee
did
[
performe
some
Divine
or
]
Holy
service
to
GOD
;
whereas
many
times
in
such
service
and
worship
,
the
Devil
worketh
mightily
in
the
imagination
,
and
very
much
tickleth
the
heart
with
those
things
which
the
flesh
delighteth
in
,
which
indeed
not
seldome
happeneth
to
the
children
of
GOD
,
as
to
their
outward
man
,
if
they
doe
not
take
great
heed
to
themselves
,
the
Devill
doth
so
●ift
them
.
CHAP.
VII
.
Of
unprofitable
opinions
,
and
strife
about
the
Letter
.
158.
A
True
Christian
,
who
is
born
anew
in
the
Spirit
of
Christ
,
is
in
the
simplicity
of
Christ
,
and
hath
no
strife
or
contention
with
any
man
about
Religion
:
he
hath
strife
enough
in
himselfe
,
with
his
own
beastiall
evill
flesh
and
blood
:
he
continually
thinketh
that
he
is
a
great
sinner
,
he
is
afraid
of
God
;
but
the
love
of
Christ
pierceth
through
and
expelleth
that
feare
,
as
the
day
swalloweth
up
the
night
.
159.
But
the
sinnes
of
the
ungodly
man
rest
in
the
sleep
of
death
,
and
bud
forth
in
the
pit
,
and
bring
forth
fruit
in
hell
.
160.
The
Christendome
[
that
is
]
in
Babel
striveth
about
knowledge
,
how
men
ought
to
serve
God
,
and
glorifie
him
;
also
how
to
know
God
,
and
what
he
is
in
his
essence
and
will
;
and
they
preach
peremptorily
,
that
whosoever
is
not
one
and
the
same
in
every
particular
with
them
for
knowledge
and
Opinions
,
is
no
Christian
but
a
Heretick
.
161.
Now
I
would
faine
see
how
any
can
bring
all
their
Sects
so
to
agree
,
in
that
one
which
might
be
called
a
true
Christian
Church
,
when
all
of
them
are
scorners
,
every
party
of
them
reviling
the
other
,
and
proclaiming
it
to
be
false
.
162.
But
a
Christian
is
of
no
Sect
,
he
can
dwel
in
the
midst
of
Sects
,
and
also
appeare
in
their
services
,
and
yet
adhere
and
be
addicted
to
no
Sect
:
He
hath
but
one
knowledge
only
,
that
is
Christ
is
him
.
He
seeketh
but
one
way
which
is
the
Desire
,
alwayes
willingly
to
doe
and
teach
,
[
that
which
is
]
right
:
and
he
putteth
all
his
knowing
and
willing
into
the
life
of
Christ
.
163.
He
sigheth
and
wisheth
continually
,
that
the
will
of
God
might
be
done
in
him
,
and
that
his
Kingdome
might
be
manifested
in
him
:
He
,
daily
and
hourely
killeth
sinne
in
the
flesh
:
For
,
the
seede
of
the
woman
,
viz.
the
inward
man
in
Christ
;
continually
breaketh
the
Head
of
the
[
Serpent
,
viz.
of
the
]
Devill
,
which
is
in
vanity
.
164.
His
Faith
is
a
Desire
to
God
[
and
goodnesse
]
which
he
wrappeth
up
into
a
sure
hope
,
and
therefore
ventureth
it
upon
the
words
of
the
promise
;
and
liveth
and
dyeth
therein
:
though
,
as
to
the
true
man
,
hee
never
dyeth
.
165.
For
Christ
telleth
us
,
saying
,
whosoever
believeth
in
me
shall
never
dye
,
but
hath
pierced
through
from
death
to
life
;
and
Rivers
of
living
waters
shall
flow
from
him
,
viz.
good
Doctrine
and
works
.
166.
Therefore
I
say
,
that
whatsoever
fighteth
and
contendeth
about
the
Letter
,
is
all
Babell
:
The
Letters
[
of
the
word
proceed
from
,
and
]
stand
all
in
one
Root
,
which
is
the
spirit
of
God
:
as
the
many
flowers
stand
all
in
the
earth
,
and
grow
by
one
another
:
None
of
them
fight
with
the
other
about
their
colours
,
smell
,
and
taste
:
they
suffer
the
Earth
,
the
Sun
,
the
Raine
,
the
Wind
,
the
heate
&
cold
to
doe
with
them
as
they
please
,
and
yet
every
one
of
them
grow
in
their
own
Essence
and
property
.
167.
And
so
it
is
with
the
children
of
God
▪
they
have
various
gifts
and
knowledge
,
yet
all
from
one
Spirit
:
They
all
rejoyce
at
the
great
wonders
of
God
,
and
give
thankes
to
the
most
High
in
his
wisdome
:
why
should
they
long
contend
about
him
,
in
whom
they
live
and
have
their
being
,
and
of
whose
substance
they
themselves
are
?
168.
It
is
the
greatest
folly
[
that
is
]
in
Babel
,
for
people
to
strive
about
Religion
,
as
the
Devill
hath
made
the
World
to
doe
;
so
that
they
contend
about
Opinions
of
their
owne
forging
,
viz.
about
the
Letter
:
though
the
Kingdome
of
God
consisteth
in
no
Opinion
,
but
in
Power
and
Love
.
169.
As
Christ
said
to
his
Disciples
,
and
left
it
to
them
at
the
last
;
saying
,
Love
one
another
,
as
I
have
loved
you
;
For
thereby
men
shall
know
that
you
are
my
Disciples
:
If
men
would
as
fervently
seeke
after
Love
and
righteousnesse
,
as
after
Opinions
,
there
would
be
no
strife
on
Earth
:
and
wee
should
live
as
children
in
our
Father
;
and
should
need
no
Law
or
Ordinance
.
170.
For
God
is
not
served
by
any
Law
,
but
only
by
Obedience
.
Lawes
are
for
the
wicked
,
which
will
not
embrace
Love
and
Righteousnesse
,
they
are
compelled
and
forced
by
Laws
.
171.
We
all
have
but
one
only
[
*
](A28541-e8680-b)
*
Law
or
Ordinance
.
order
,
which
is
,
to
stand
stil
to
the
Lord
of
all
Beings
,
&
resign
our
wil
up
to
him
,
and
suffer
his
Spirit
to
play
[
what
musick
he
will
]
and
work
and
make
in
us
what
he
will
;
and
wee
give
to
him
againe
,
as
his
own
fruits
,
that
which
he
worketh
and
manifesteth
in
us
.
172.
Now
,
if
we
did
not
contend
about
the
various
fruits
,
gifts
,
and
knowledge
,
but
did
acknowledg
them
in
one
another
,
like
children
of
the
Spirit
of
God
,
what
could
judge
us
?
For
,
the
Kingdome
of
God
consisteth
not
in
our
knowing
and
supposing
,
but
in
power
.
173.
If
wee
did
not
know
halfe
so
much
,
and
were
more
like
children
,
and
had
but
a
Brotherly
[
minde
or
good
]
will
towards
one
another
,
and
did
live
like
children
of
one
.
[
and
the
same
]
mother
,
and
as
branches
of
one
tree
,
taking
our
sap
all
from
one
root
,
we
should
be
far
more
holy
,
[
then
we
are
]
174.
Knowledge
serves
only
to
this
end
,
to
learne
to
know
,
(
wee
having
lost
the
Divine
power
in
Adam
,
and
so
now
are
inclined
to
evill
)
that
wee
have
evill
properties
in
us
,
and
that
doing
of
evill
pleaseth
not
God
,
so
that
with
our
knowledge
wee
might
learne
to
do
right
:
Now
if
we
have
the
power
of
God
in
us
,
and
desire
with
all
our
powers
to
doe
,
and
to
live
aright
,
then
our
knowledge
is
but
our
sport
wherein
we
rejoyce
.
175.
For
true
knowledge
is
the
Manifestation
of
the
Spirit
of
God
through
the
eternall
wisedome
:
Hee
knoweth
what
he
will
,
in
his
children
:
He
powreth
forth
his
wisedome
and
wonders
by
his
children
,
as
the
Earth
[
produceth
]
its
various
flowers
.
176.
Now
if
we
dwell
one
with
another
,
like
humble
children
in
the
spirit
of
Christ
,
one
rejoycing
at
the
Gifts
and
knowledge
of
another
,
who
would
judge
[
or
condemne
]
us
?
who
judgeth
[
or
condemneth
]
the
birds
in
the
woods
,
that
praise
the
Lord
of
all
Beings
,
with
various
voyces
,
every
one
in
its
owne
Essence
?
Doth
the
Spirit
of
God
reprove
them
,
for
not
bringing
their
voyces
into
one
harmonie
?
doth
not
the
sound
of
them
all
proceed
from
his
power
,
and
they
sport
before
him
.
177.
Those
men
therefore
that
strive
and
wrangle
about
knowledge
and
the
will
of
God
,
and
despise
one
another
,
for
that
,
are
more
foolish
,
then
the
birds
in
the
woods
,
and
the
wild
beasts
that
have
no
true
understanding
:
they
are
more
unprofitable
in
the
sight
of
the
Holy
God
,
then
the
flowers
of
the
field
,
which
stand
still
quietly
[
submitting
]
to
the
Spirit
of
God
,
and
suffering
him
to
manifest
the
Divine
Wisedome
and
power
through
them
:
yes
those
men
are
worse
then
Thistles
and
Thornes
[
that
grow
]
among
faire
flowers
,
for
they
stand
still
:
indeed
those
men
are
like
the
ravenous
Beasts
,
and
Birds
of
prey
,
which
fright
the
other
birds
from
singing
and
praising
God
.
178.
In
summe
;
they
are
[
*
](A28541-e8780-b)
*
Or
,
branch
bud
or
sprout
.
the
growth
of
the
Devill
in
the
anger
of
God
;
which
must
by
their
paine
yet
serve
the
Lord
:
for
by
their
plaguing
and
persecuting
,
they
presse
out
the
sappe
through
the
Essence
of
the
children
of
God
so
,
that
they
move
and
stir
themselves
in
the
Spirit
of
God
,
with
praying
and
continuall
sighing
:
in
which
the
Spirit
of
God
moveth
himselfe
in
them
.
179.
For
thereby
the
Desire
is
exercised
,
and
so
the
Children
of
God
grow
greene
,
flourish
and
bring
forth
fruit
:
for
the
children
of
God
are
manifested
in
Tribulation
,
as
the
Scripture
saith
:
when
thou
chasti●est
them
,
they
cry
fervently
to
Thee
.
CHAP.
VIII
.
Wherein
Christian
Religion
consisteth
,
and
how
men
should
serve
God
and
their
Brethren
.
180.
ALL
Christian
Religion
wholly
consisteth
in
this
,
To
learn
to
know
our selves
;
First
,
what
we
are
,
and
whence
we
are
come
,
how
we
are
gone
forth
from
the
Unity
into
dissention
,
wickednesse
,
and
unrighteousnesse
,
how
we
have
awakened
and
stirred
up
these
things
in
us
.
181.
Secondly
,
how
we
were
in
the
Unity
when
we
were
the
children
of
God
in
Adam
before
he
fell
.
Thirdly
,
how
we
are
now
in
dissention
and
disunion
,
in
strife
&
contrariety
.
Fourthly
,
whither
we
goe
when
we
passe
out
of
this
corruptible
Being
;
whither
we
goe
with
the
immortall
,
and
whither
with
the
mortall
part
.
182.
In
these
foure
poynts
our
whole
Religion
consisteth
,
viz.
to
learn
to
come
forth
from
disunion
&
vanity
,
and
to
enter
again
into
that
one
Tree
,
Christ
in
us
,
out
of
which
we
are
all
sprung
in
Adam
.
183.
We
need
not
strive
about
any
thing
,
we
have
no
contention
:
Let
every
one
exercise
himselfe
,
in
learning
how
he
may
enter
again
into
the
love
of
God
and
his
Brother
.
184.
The
Testaments
of
Christ
are
nothing
else
but
a
loving
Bo●d
,
or
[
b
](A28541-e8890-b)
b
Or
,
we
in
him
.
brotherly
covenant
,
wherewith
God
in
Christ
bindeth
himselfe
to
us
,
and
*
us
to
him
:
All
teaching
,
willing
,
living
,
and
doing
,
must
aim
at
that
.
All
teaching
and
doing
otherwise
whatsoever
,
is
Babel
,
and
a
fiction
,
also
a
meer
graven
Image
of
pride
in
unprofitable
judgings
,
a
disturbing
of
the
world
,
and
an
hypocrifie
of
the
Devil
,
wherewith
he
blindeth
simplicity
.
185.
Every
one
whatsoever
,
that
teacheth
without
the
Spirit
of
God
,
and
hath
no
divine
knowledge
,
and
yet
setteth
himselfe
up
for
a
Teacher
in
the
Kingdome
of
God
,
and
will
serve
God
with
teaching
,
[
that
teaching
]
is
false
,
and
doth
but
serve
the
belly
,
his
Idoll
,
and
his
own
proud
and
insolent
mind
,
in
desiring
to
be
honored
,
and
accounted
[
*
](A28541-e8920-b)
*
a
Divine
in
holy
orders
.
holy
:
he
beareth
an
office
to
which
he
is
set
apart
and
chosen
by
the
children
of
men
,
who
doe
but
flatter
him
,
and
for
favour
have
ordained
him
thereunto
.
186.
Christ
sayd
;
Whosoever
etreth
not
by
the
doore
into
the
Sheepfold
,
that
is
,
through
MEE
,
but
climbeth
up
some
other
way
,
the
same
is
a
thiefe
and
a
murtherer
,
and
the
sheep
follow
him
not
.
187.
For
they
know
not
his
voyce
;
he
hath
not
the
voyce
of
the
Spirit
of
God
,
but
the
voyce
of
his
own
Art
and
learning
onely
;
himselfe
teacheth
,
and
not
the
Spirit
of
God
:
But
Christ
sayth
,
Every
plant
which
my
heavenly
Father
hath
not
planted
,
shal
be
plucked
up
by
the
roots
.
188.
How
then
will
he
that
is
ungodly
plant
heavenly
plants
,
that
hath
no
seed
[
alive
]
in
its
power
in
himselfe
?
Christ
saith
expresly
,
the
sheep
heare
not
his
voyce
,
they
follow
him
not
.
189.
The
written
Word
is
but
an
Instrument
whereby
the
Spirit
leadeth
[
us
to
it selfe
within
us
.
]
That
Word
which
will
teach
,
must
be
living
in
the
literall
Word
:
The
Spirit
of
God
must
be
in
the
literall
sound
,
or
else
none
is
a
Teacher
of
God
,
but
a
meere
Teacher
▪
of
the
Letter
,
a
knower
of
the
History
,
and
not
of
the
Spirit
of
God
in
Christ
.
190.
All
that
men
will
serve
God
with
,
must
be
done
in
faith
,
viz.
in
the
Spirit
:
the
Spirit
maketh
the
worke
perfect
and
acceptable
in
the
sight
of
God
.
All
that
a
man
beginneth
and
doth
in
faith
,
he
doth
that
in
the
Spirit
of
God
,
which
Spirit
of
God
doth
co-operate
in
the
work●
,
and
that
is
acceptable
to
God
,
for
he
hath
done
it
himself
,
and
his
power
and
vertue
is
in
it
,
it
is
holy
.
191.
But
whatsoever
is
done
in
Selfe
,
without
faith
,
is
but
a
figure
and
[
*
](A28541-e8990-b)
*
Or
,
Husk
.
shell
of
a
true
Christian
work
.
192.
If
thou
servest
thy
brother
,
and
dost
it
but
in
hypocrisie
,
and
givest
him
unwillingly
,
then
thou
servest
not
God
;
for
thy
faith
proceedeth
not
from
love
,
nor
entreth
into
hope
,
into
thy
gift
.
Indeed
thou
servest
thy
brother
,
and
hee
for
his
part
thanketh
God
,
and
he
for
his
part
also
blesseth
thee
;
but
thou
blessest
not
him
:
for
thou
givest
him
a
[
*
](A28541-e9020-b)
*
Or
,
churlish
.
grudging
spirit
in
thy
gift
,
which
entreth
not
into
the
Spirit
of
God
,
into
the
hope
of
faith
;
therefore
thy
gift
is
but
halfe
given
,
and
thou
hast
but
halfe
thy
reward
for
it
.
193.
The
same
is
to
be
understood
of
receiving
a
gift
:
if
any
giveth
in
faith
,
in
Divine
hope
,
he
blesseth
his
gift
in
his
faith
;
but
he
that
receiveth
it
unthankfully
,
and
murmureth
in
his
Spirit
,
he
curseth
it
in
the
use
or
enjoyment
of
it
.
Thus
every
one
shall
have
his
own
,
whatsoever
he
soweth
,
that
he
shall
also
reap
.
194.
And
so
it
is
in
the
Office
of
teaching
:
what
ever
a
man
soweth
,
that
also
hee
reapeth
:
For
if
any
man
sow
good
seed
from
the
Spirit
of
Christ
,
it
sticketh
in
the
good
heart
,
and
bringeth
forth
good
fruit
;
but
in
the
wicked
that
are
not
capable
of
it
,
the
anger
of
God
is
stirred
.
195.
If
any
sow
contentions
,
reproaches
,
misconstructions
,
all
ungodly
people
receive
it
into
them
,
it
sticketh
in
them
also
,
and
bringeth
forth
fruit
accordingly
,
so
that
men
despise
,
revile
,
slander
,
and
misconstrue
one
another
,
out
of
which
[
Root
]
the
great
Babel
is
sprung
and
grown
;
where
men
,
out
of
meere
pride
and
strife
,
contend
about
the
History
,
and
the
justification
of
a
poore
sinner
in
the
sight
of
God
;
and
thereby
make
the
simple
erre
and
blaspheme
,
insomuch
that
one
brother
despiseth
and
curseth
the
other
,
[
and
excommunicateth
]
or
casteth
him
to
the
Devill
,
for
the
History
and
the
Letters
sake
.
196.
Such
Railers
and
Revilers
fear
not
God
,
but
to
raise
the
great
building
of
dissention
;
and
seeing
corrupt
lust
lyeth
in
all
men
in
the
earthly
flesh
still
:
therefore
they
raise
and
awaken
abominations
even
in
the
simple
children
of
God
,
and
make
the
people
of
God
,
as
well
as
the
children
of
Iniquity
to
blaspheme
:
and
so
are
master-builders
of
the
great
Babel
of
the
world
,
and
are
as
usefull
as
a
fift
wheele
in
a
Wagon
:
and
beside
that
,
they
erect
the
hellish
building
.
197.
Therefore
it
is
highly
necessary
for
the
children
of
God
,
to
pray
earnestly
,
that
they
may
learn
to
know
this
false
building
,
and
goe
forth
from
it
with
their
minds
,
and
not
help
to
build
it
up
,
and
so
themselves
to
persecute
their
fellow-children
of
God
;
whereby
they
keep
themselves
back
from
the
kingdome
of
God
,
and
are
seduced
.
198.
According
to
them
saying
of
Christ
to
the
Pharisees
,
Woe
unto
you
Pharisees
:
For
you
compasse
Sea
and
Land
to
make
one
Proselite
;
and
when
he
is
one
,
you
make
him
twofold
more
the
child
of
Hell
then
your
selves
:
which
truly
commeth
to
passe
after
the
same
manner
,
in
these
modern
Factions
and
Sects
among
these
Cryers
and
Teachers
of
strife
.
199.
I
desire
therefore
,
out
of
my
gifts
which
are
revealed
to
me
from
God
,
that
all
the
children
of
God
that
intend
to
be
the
members
of
Christ
,
faithfully
be
warned
to
depart
from
such
abominable
contentions
,
and
bloudy
fire-brands
,
and
to
goe
forth
from
all
strife
with
their
Brethren
,
and
to
strive
onely
after
love
and
righteousnesse
towards
all
men
.
200.
For
he
that
is
a
good
Tree
,
must
bring
forth
good
fruits
,
and
must
sometimes
suffer
Swine
to
devour
his
fruits
,
and
yet
must
continue
a
good
tree
still
,
and
be
alwayes
willing
to
work
with
God
,
and
not
suffer
any
evill
to
master
him
:
And
then
he
standeth
and
groweth
in
the
Field
of
God
,
and
bringeth
forth
fruit
[
to
be
set
upon
Gods
Table
;
which
he
shall
enjoy
for
ever
.
Amen
.
All
that
hath
breath
praise
the
Name
of
the
LORD
.
Ha
le
lu
-
JAH
.
Finished
by
Jacob
Behmen
24.
Junii
,
1622.
A
Table
of
the
Contents
of
the
Chapters
.
-
CHap.
1.
How
Man
ought
to
consider
himselfe
,
from
verse
1.
to
29.
-
Ch.
2.
How
man
is
created
,
from
30.
to
66.
-
Ch.
3.
Of
the
miserable
fall
of
man
,
&
how
he
is
delivered
again
,
from
67.
to
86.
-
Ch.
4.
How
we
are
born
anew
,
and
also
how
we
fall
into
the
wrath
of
God
again
;
from
87.
to
113.
-
Ch.
5.
How
a
man
may
call
himself
a
Christian
,
how
not
,
from
114.
to
to
132.
-
Ch.
6.
Of
right
and
wrong
going
to
Church
,
receiving
of
Sacraments
,
&
Absolution
,
from
133.
to
157.
-
Ch
,
7.
Of
unprofitable
opinions
,
and
contention
about
the
Letter
,
from
158.
to
179.
-
Ch.
8.
Wherein
Christian
Religion
consists
,
and
how
men
must
serve
God
,
&
their
brethren
,
from
180.
to
200.
THE
Authors
Letter
to
his
faithfull
Friend
,
Dr
Balthasar
Walter
.
1.
MY
writing
to
you
,
is
to
exhort
you
,
from
a
deep
Christian
consideration
and
good
will
,
not
to
commit
my
writings
into
the
hands
of
every
one
,
for
they
belong
not
to
every
one
.
2.
Also
none
should
cast
the
Pearle
into
the
way
,
to
bee
troden
under
foot
;
whereby
the
highly
pretious
Name
of
God
might
be
blasphemed
:
For
I
know
very
well
what
Satan
intendeth
to
doe
;
but
it
is
signified
to
me
,
that
his
purpose
shall
bee
brought
to
nought
.
3.
Yet
there
is
a
thicke
darknes
to
be
feared
:
in
the
time
whereof
,
the
light
shall
first
spring
up
in
the
hearts
of
men
,
when
they
shall
be
in
great
distresse
and
want
,
and
quite
forsaken
:
And
then
they
shall
seeke
the
Lord
,
and
hee
will
bee
found
.
4.
My
Writings
are
not
for
those
whose
bellies
be
full
,
but
for
the
hungry
stomach
:
they
belong
to
the
Children
of
the
hidden
Mystery
,
because
in
them
many
pretious
Pearles
lye
lockt
up
,
and
some
are
manifest
.
5.
I
have
made
my
Writings
neither
for
the
simple
nor
the
wise
;
but
for
my selfe
,
and
for
those
to
whom
God
shall
give
the
understanding
of
them
.
6.
That
Bud
,
or
Branch
,
is
in
Gods
power
,
or
hand
:
therefore
I
my selfe
acknowledge
it
,
not
to
be
a
worke
of
my
Reason
,
but
to
be
the
revelation
of
God
:
and
therefore
nothing
ought
to
be
ascribed
to
me
at
all
in
it
;
neither
ought
any
to
regard
my
Person
,
as
if
it
were
some
wondrous
thing
;
for
he
shall
find
nothing
but
a
very
mean
simple
man
:
for
my
knowledge
is
hidden
in
God
.
7.
And
though
I
know
much
,
and
that
a
great
manifestation
is
given
me
,
yet
I
know
also
well
,
that
I
shall
be
as
one
that
is
dumb
,
to
all
those
that
are
not
born
of
God
:
and
therefore
I
intreat
you
to
manage
my
writings
wisely
.
8.
Also
to
conceale
my
name
,
till
at
length
the
darke
night
shall
come
,
as
is
signified
to
mee
,
and
then
the
Pearle
shall
bee
found
:
For
so
long
as
my
beloved
is
full
,
and
satisfied
,
she
slumbreth
,
and
lyeth
in
the
sleep
of
this
world
.
9.
But
when
the
LORD
shall
awaken
her
with
his
storme
,
and
that
shee
shall
bee
in
anxiety
,
shee
will
then
,
in
her
trouble
,
cry
to
the
LORD
,
and
awake
from
sleep
,
then
shall
my
Writing
stand
forth
,
and
the
Pearle
will
be
sought
in
them
.
10.
I
desire
,
and
also
intreat
,
that
none
goe
about
to
have
them
printed
without
my
consent
;
for
that
shall
first
be
after
the
tempest
.
11.
But
let
them
bee
made
knowne
to
the
hearts
of
the
wise
onely
,
whom
thou
knowest
that
they
love
GOD
:
To
others
it
will
not
hee
profitable
at
present
:
For
many
seeke
after
them
for
nothing
but
evill
will
,
and
pride
,
and
out
of
false
wisdome
,
or
subtile
cunning
.
that
they
may
appeare
to
be
some
body
:
therefore
I
intreat
you
to
mannage
them
wisely
.
12.
Many
will
receive
them
with
joy
,
but
having
an
evill
Root
,
yet
thinke
to
bee
honest
,
and
to
amend
their
lives
,
but
suffer
the
Devill
to
deceive
them
still
:
and
then
afterwards
come
to
be
despisers
and
scorners
of
these
manifestations
.
This
I
tell
you
for
good
will
;
not
from
a
conceit
,
opinion
,
or
supposition
,
but
even
from
my
present
and
certain
knowledge
.
13.
There
is
somewhat
very
high
and
deep
,
begun
in
a
new
Booke
;
but
there
is
strong
opposition
made
against
mee
by
the
Prince
of
wrath
;
which
hath
so
hindered
mee
till
now
,
(
but
I
hope
it
will
be
written
shortly
)
for
it
is
an
hearb
which
the
Devill
will
not
relish
:
yet
the
will
of
God
must
stand
.
14.
I
hope
your selfe
shall
come
to
me
,
and
then
we
will
rejoyce
together
.
The
grace
of
Iesus
Christ
be
our
[
*
](A28541-e9580-b)
*
Or
,
greeting
.
salutation
and
refreshing
.
Dated
June
7.
1620.
Jacob
Behmen
.
A
DISCOURSE
BETWEEN
A
Soule
hungry
and
thirsty
after
the
Fountain
of
Life
,
the
sweet
love
of
Jesus
Christ
,
and
a
Soule
enlightned
:
Shewing
which
way
one
Soule
should
seek
after
and
comfort
another
,
and
bring
it
in
îts
knowledge
into
the
Paths
of
Christs
Pilgrimage
,
and
faithfully
set
before
it
as
a
looking-glasse
,
the
thorny
way
of
the
world
,
in
which
the
fallen
Soule
walketh
,
which
leadeth
into
the
Abysse
,
or
pit
of
Hell
.
Composed
by
a
Soule
which
loveth
all
that
are
the
Children
of
JESUS
CHRIST
under
the
Crosse.
Written
in
the
German
Language
,
Anno
1624
,
By
JACOB
BEHMEN
.
Alias
,
Teutonicus
Philosophus
.
LONDON
,
Printed
by
M.
S.
1648.
The
Way
from
Darknesse
to
true
Illumination
.
THere
was
a
poore
Soule
wandred
out
of
Paradise
,
and
came
into
the
Kingdom
of
this
World
,
and
there
the
Devill
met
with
it
,
and
asked
,
Whither
dost
thou
goe
thou
Soule
that
art
halfe
blind
.
The
Soule
sayd
,
I
would
goe
see
and
speculate
the
Creatures
of
the
world
,
which
the
Creator
hath
made
.
The
Devil
sayd
,
How
wilt
thou
look
upon
them
,
when
thou
canst
not
know
their
Essence
and
property
:
thou
wilt
looke
upon
the
outside
only
,
as
upon
a
graven
Image
,
and
canst
not
know
them
thoroughly
.
The
soule
sayd
.
How
may
I
come
to
know
their
Essence
and
property
?
The
Devil
sayd
,
Thy
eyes
would
be
opened
,
[
to
see
them
throughly
]
if
thou
didst
but
eat
of
that
from
whence
the
creatures
are
come
to
be
good
and
evill
,
and
thou
wouldst
be
as
God
himself
is
,
and
know
what
the
creature
is
.
The
soule
sayd
.
I
am
now
a
noble
and
holy
creature
,
but
if
I
should
doe
so
,
I
should
dye
,
as
the
Creator
hath
sayd
.
The
Devil
sayd
,
No
,
thou
shouldst
not
die
at
all
,
but
thy
eyes
would
be
opened
,
and
thou
wouldst
be
as
God
himself
,
and
receive
[
or
possesse
]
good
and
evill
.
Also
,
thou
shalt
be
mighty
,
powerfull
,
and
[
very
]
great
,
as
I
am
:
all
the
subtilty
that
is
in
the
creatures
,
would
be
made
known
to
thee
.
The
soule
sayd
,
If
I
had
the
knowledge
of
Nature
,
and
of
the
Creatures
,
I
would
then
rule
the
whole
world
as
I
listed
.
The
Devil
sayd
,
The
whole
ground
of
that
knowledge
lyeth
in
thee
:
doe
but
turn
thy
wil
[
and
desires
]
from
God
[
or
goodnesse
]
into
Nature
and
the
Creatures
,
and
then
there
will
arise
in
thee
a
lust
to
taste
,
and
so
thou
mayst
eat
of
the
Tree
of
knowledge
of
good
and
evil
,
and
so
come
to
know
all
things
.
The
soule
sayd
,
Well
then
,
I
will
eat
of
the
Tree
of
knowledge
of
good
and
evill
,
that
I
may
rule
all
things
by
my
own
power
,
and
be
a
Lord
of
my self
,
on
earth
,
and
doe
what
I
will
,
as
God
himselfe
doth
.
The
Devil
sayd
,
I
am
the
Prince
of
this
world
,
and
if
thou
wouldst
rule
on
earth
,
thou
must
turn
thy
lust
towards
my
Image
,
[
desire
to
be
like
me
]
that
thou
mayst
get
the
cunning
,
wit
,
reason
,
and
subtilty
that
my
Image
hath
.
And
thus
the
Devill
did
present
to
the
soule
,
the
[
a
](A28541-e14770-b)
a
The
power
that
is
in
the
fire
,
or
root
of
the
Creature
,
by
which
it
is
what
it
is
:
by
which
the
Mercury
in
[
b
](A28541-e14780-b)
b
Smith
,
Artificer
,
or
workman
doth
work
.
Vulcan
,
that
is
,
the
fiery
wheele
of
Essence
,
[
or
Substance
]
in
the
form
of
a
Serpent
.
The
soule
sayd
.
Behold
,
this
is
the
power
which
can
do
all
things
,
how
may
I
do
to
have
it
?
The
Devil
sayd
,
Thou
thy selfe
also
art
such
a
fiery
Mercury
,
if
thou
doest
break
thy
will
off
from
God
,
and
bring
thy
desire
into
this
Art
,
then
thy
hidden
ground
will
be
manifested
in
thee
,
and
then
thou
mayst
work
in
the
same
manner
also
:
But
thou
must
eat
of
that
fruit
,
wherein
each
of
the
foure
elements
in
it self
ruleth
over
the
other
,
and
are
in
strife
,
the
heat
striving
against
the
cold
,
and
the
cold
against
the
heat
;
and
so
all
the
properties
of
nature
work
feelingly
:
and
then
thou
wilt
instantly
be
as
the
fiery
wheele
is
,
and
so
bring
all
things
into
thy
own
power
and
possesse
them
as
thy
own
.
The
soul
did
so
,
and
what
hapened
upon
it
.
And
when
the
soule
broke
its
will
thus
off
from
God
,
and
brought
its
desire
into
the
Vulcan
of
Mercury
,
viz.
the
fiery
wheele
:
there
presently
arose
a
lust
to
eat
of
the
knowledge
of
good
and
evill
,
and
the
soule
did
eat
thereof
.
As
soon
as
it
had
done
so
,
[
*
](A28541-e14890-b)
*
or
the
Artificer
in
the
fire
Vulcan
did
kindle
the
fiery
wheele
of
its
Substance
,
and
so
all
the
properties
of
nature
did
awake
in
the
soule
,
and
exercised
their
own
lust
and
desire
.
First
then
,
there
arose
the
lust
of
pride
,
to
be
great
,
mighty
,
and
powerfull
,
to
bring
all
things
under
subjection
at
command
,
and
so
be
its
own
Lord
without
controule
,
to
despise
humility
and
equality
,
to
esteeme
it self
onely
prudent
,
witty
,
and
cunning
,
and
account
all
folly
that
is
not
according
to
its
way
.
Secondly
arose
the
lust
of
covetousnesse
,
a
desire
of
getting
,
which
would
draw
all
things
to
it selfe
,
into
its
possession
:
for
when
the
lust
of
pride
had
turned
away
its
will
from
God
,
then
the
life
[
of
the
soule
]
would
not
trust
God
any
further
,
but
would
take
care
for
its
selfe
,
and
therefore
brought
its
desire
into
the
creatures
,
viz.
into
the
earth
,
metals
,
trees
,
[
and
other
creatures
,
]
and
so
the
kindled
fiery
life
became
hungry
and
covetous
,
when
it
had
broken
it self
off
from
the
unity
,
love
,
and
meeknesse
of
God
,
and
attracted
to
it selfe
the
foure
Elements
and
their
essence
,
and
brought
it selfe
into
beastiality
,
and
so
the
life
became
obscure
,
dark
,
void
and
wrathfull
,
and
the
heavenly
vertues
and
colours
[
*
](A28541-e14910-b)
*
like
a
●andle
extinguished
▪
went
out
.
Thirdly
,
there
awaked
a
stinging
thorny
lust
in
the
fiery
life
,
viz.
envie
,
a
hellish
poyson
,
and
a
property
which
all
Devils
have
,
and
a
torment
which
makes
the
life
an
enemy
to
God
,
and
to
all
creatures
:
Which
envie
did
rage
furiously
in
the
desire
of
covetousnesse
,
as
a
sting
of
poyson
in
the
body
:
Envie
cannot
endure
,
but
hateth
and
mischieveth
that
which
covetousnesse
could
not
draw
to
it selfe
,
by
which
the
noble
love
of
the
soule
was
smothered
.
Fourthly
,
there
awaked
in
this
fiery
life
a
torment
,
like
fire
,
viz.
anger
,
which
would
murther
and
destroy
all
that
which
would
not
be
subject
to
this
pride
.
Thus
the
ground
and
foundation
of
hell
,
which
is
called
the
anger
of
God
,
was
wholly
manifested
in
this
soule
,
and
thereby
it
lost
the
Paradise
of
God
,
and
the
Kingdome
of
heauen
,
and
became
such
a
worme
as
the
fiery
Serpent
was
,
which
the
Devil
presented
to
the
soule
in
his
owne
Image
and
likenesse
.
And
so
the
soule
began
to
rule
on
earth
in
a
beastiall
manner
,
and
did
all
things
according
to
the
will
of
the
Devill
,
living
in
meere
pride
,
covetousnesse
,
envy
and
anger
;
and
having
no
true
love
towards
God
any
more
;
but
there
did
arise
in
the
stead
thereof
an
evill
beastiall
love
of
filthy
Lechery
,
wantonnesse
and
vanity
,
and
there
was
no
purenesse
more
in
the
heart
:
for
the
soule
had
left
Paradise
,
and
taken
the
Earth
into
its
possession
,
the
Minde
thereof
was
onely
bent
upon
cunning
knowledge
,
subtilty
,
and
getting
a
multitude
of
naturall
things
:
no
righteousnesse
nor
vertue
remained
in
it
at
all
:
but
whatsoever
evill
and
wrong
it
committed
,
the
soule
covered
it
cunningly
and
subtilly
under
the
cloak
of
its
power
and
authority
[
Law
]
and
called
it
by
the
name
of
Right
and
Justice
,
and
accounted
it
good
.
The
Devil
came
to
the
soule
.
Upon
this
the
Devill
drew
neere
to
the
soule
,
and
brought
it
on
from
one
vice
to
another
;
for
hee
had
taken
it
captive
in
his
Essence
,
and
did
set
joy
and
pleasure
before
it
therein
,
and
said
to
the
soule
:
Behold
now
thou
art
powerfull
,
mighty
and
noble
:
endeavour
to
be
greater
,
richer
,
and
more
powerfull
still
:
use
thy
knowledg
,
wit
,
and
subtilty
,
that
every
one
may
feare
thee
[
and
stand
in
awe
of
thee
]
and
that
thou
maist
be
respected
,
and
get
a
great
name
in
the
world
.
The
soule
did
so
.
The
soule
did
as
the
Devill
counselled
it
,
and
yet
knew
not
that
it
was
the
Devill
,
but
thought
it
was
its
owne
knowledge
,
wit
,
and
understanding
,
and
that
it selfe
did
very
well
&
right
[
all
this
while
.
]
Jesus
Christ
met
with
the
soule
.
The
soule
going
on
in
this
course
of
life
,
our
deare
and
loving
Lord
Jesus
Christ
(
with
the
love
and
wrath
of
God
)
who
was
come
into
this
world
to
destroy
the
works
of
the
Devill
,
and
to
execute
Judgement
upon
all
ungodly
workes
;
at
a
Time
hee
met
with
the
soule
,
and
spake
,
by
a
strong
power
,
viz.
by
his
Passion
and
Death
,
into
the
soule
,
and
destroyed
the
works
of
the
Devill
in
it
,
and
discovered
the
way
to
his
Grace
to
the
soule
,
and
did
shine
upon
it
with
his
Mercy
,
calling
it
back
to
returne
and
repent
,
and
then
hee
would
deliver
it
from
that
monstrous
deformed
shape
,
vizard
or
Image
which
it
had
gotten
,
and
bring
it
into
Paradise
againe
.
How
Christ
wrought
in
the
soule
.
Now
when
the
sparke
of
the
[
love
of
God
or
the
]
Divine
light
was
manifested
in
the
soule
,
it
presently
saw
it selfe
with
its
will
and
workes
to
bee
in
Hell
,
in
the
wrath
of
God
,
and
found
that
it
was
a
mishapen
ugly
Monster
in
the
presence
of
God
,
and
the
kingdom
of
Heaven
;
at
which
it
was
so
affrighted
,
that
the
greatest
anguish
awaked
in
it
,
for
the
judgment
of
God
was
manifested
in
it
.
What
Christ
said
.
Upon
this
the
Lord
Christ
spake
into
it
with
the
voyce
of
his
grace
,
and
said
,
Repent
and
forsake
vanity
,
and
thou
shalt
attaine
my
grace
.
What
the
soule
d●●
.
Then
the
soule
in
its
ugly
mishapen
image
,
with
the
de●●ed
〈◊〉
of
vanity
,
went
before
God
,
and
entreated
for
grace
and
the
pard●●
of
its
sinnes
,
and
was
strongly
perswaded
in
i●
selfe
,
that
the
satisfaction
and
●tonement
of
our
Lord
Jesus
Christ
did
belong
to
it
:
But
the
evill
properties
of
the
Se●pent
formed
in
the
Astrall
[
*
](A28541-e15120-b)
*
Or
,
Aerial
Spirit
,
or
thereason
of
the
outward
man
.
Spirit
▪
would
not
suffer
the
will
of
the
soule
to
come
before
God
,
but
brought
their
Lusts
and
Inclinations
thereinto
:
For
those
evill
properties
would
not
dye
to
their
own
Lusts
,
nor
leave
or
forsake
the
world
;
for
they
were
come
out
of
the
world
,
and
therefore
they
feared
the
shame
of
the
world
in
case
they
should
forsake
their
worldly
honour
and
glory
.
But
the
poore
soul
turned
its
countenance
to
God
,
and
desired
grace
from
God
,
viz.
that
God
would
bestow
his
love
upon
it
.
The
Devill
came
to
it
again
.
But
when
the
Devill
saw
that
the
soule
thus
prayed
to
God
,
and
would
enter
into
Repentance
,
he
drew
neere
to
the
soule
and
thrust
the
inclinations
of
the
Earthly
properties
into
its
prayers
,
and
disturbed
the
good
thoughts
[
and
desires
]
which
pressed
forward
towards
God
,
and
drew
them
back
again
to
earthly
things
,
that
they
might
have
no
accesse
to
God
.
The
soule
sighed
.
The
will
of
the
soule
sighed
after
God
,
but
the
Thoughts
arising
in
the
Mind
,
that
should
penetrate
into
God
were
destroyed
[
scattered
and
distracted
]
so
that
they
could
not
reach
the
power
of
God
;
the
poore
soule
was
more
affrighted
at
this
,
that
it
could
not
bring
its
desires
into
God
,
and
began
to
pray
more
earnestly
:
but
the
the
Devill
with
his
desire
took
hold
of
the
Mercuriall-kindled-fiery
wheele
of
life
;
and
awakened
the
evill
properties
so
,
that
evill
or
false
inclinations
arose
and
went
into
that
thing
,
wherein
they
had
taken
pleasure
and
delight
before
.
The
poor
soule
would
very
fain
goe
forward
to
God
with
its
will
,
and
therefore
used
all
its
endeavours
:
but
all
its
thoughts
fled
away
from
God
into
earthly
things
,
and
would
not
goe
to
God
.
The
soule
sighed
and
bewailed
it selfe
to
God
,
but
it
was
as
if
it
were
quite
&
clean
forsaken
,
and
cast
out
from
the
presence
of
God
,
it
could
not
get
so
much
as
one
looke
of
grace
,
but
was
in
meer
anguish
,
and
also
in
great
fear
and
terrour
,
and
supposed
every
moment
that
the
wrath
and
severe
judgement
of
God
would
be
manifested
in
it
,
and
that
the
Devill
would
take
hold
of
it
[
and
have
it
]
and
so
fell
into
such
great
heavinesse
and
sorrow
;
that
it
became
weary
of
all
the
joy
and
pleasure
it
took
in
temporal
things
,
though
it
were
never
so
delighted
with
them
before
.
The
Earthly
naturall
will
desired
those
things
still
;
but
the
soule
would
willingly
leave
them
altogether
,
and
desired
to
dye
to
all
temporall
Lust
and
Joy
,
and
longed
only
after
its
first
native
Country
from
whence
it
came
originally
,
but
it
found
it selfe
to
be
farre
from
thence
,
also
in
great
distresse
and
want
,
and
knew
not
what
to
doe
:
yet
resolved
to
enter
into
it selfe
,
and
still
stir
it selfe
up
to
pray
more
earnestly
.
The
Devils
opposition
.
But
the
Devill
opposed
it
,
and
withheld
it
that
it
could
not
bring
it selfe
into
any
greater
fervency
or
Repentance
.
The
Devil
awaked
the
earthly
lusts
in
its
heart
,
that
the
inclinations
might
stil
keep
their
[
*
](A28541-e15290-b)
*
Or
,
false
na
turall
right
.
evill
nature
,
and
set
them
at
ods
against
the
will
and
desire
of
the
soule
:
for
they
would
not
dye
to
their
own
will
and
light
,
but
would
stil
maintain
their
temporal
pleasures
,
and
so
kept
the
poore
soule
captive
in
their
evill
desires
,
that
it
could
not
stirre
,
though
it
sighed
and
longed
never
so
much
for
the
grace
of
God
:
for
whensoever
the
soule
prayed
,
or
offered
to
presse
forwards
towards
GOD
,
then
the
iusts
of
the
flesh
swallowed
up
the
rayes
and
ejaculations
that
went
forth
from
the
soule
,
&
brought
them
away
from
God
into
earthly
thoughts
,
that
the
soule
might
not
partake
of
divine
strength
;
and
then
the
soule
thought
it selfe
forsaken
of
God
,
and
knew
not
that
God
was
so
neere
it
,
and
did
thus
draw
it
.
Also
,
the
Devill
drew
neere
it
,
and
entred
into
the
fiery
Mercury
,
or
fiery
wheele
of
its
life
,
and
mingled
his
desires
with
the
earthly
lusts
of
the
flesh
,
and
mocked
the
poore
soule
,
and
sayd
to
it
in
the
earthly
thoughts
:
Why
dost
thou
pray
?
Dost
thou
think
that
God
knoweth
thee
,
or
regardeth
thee
?
Consider
but
what
thoughts
thou
hast
in
thee
in
his
presence
;
are
they
not
altogether
evill
?
thou
hast
no
faith
or
beliefe
in
God
at
all
;
how
then
should
he
heare
thee
?
He
heareth
thee
not
,
leave
off
,
wherefore
wilt
thou
thus
needlesly
torment
and
vex
thy selfe
?
thou
hast
time
enough
[
to
repent
at
leasure
]
wilt
thou
be
mad
?
Doe
but
look
upon
the
world
,
I
pray
thee
,
a
litle
,
doth
it
not
live
in
jollity
&
mirth
,
yet
it
will
be
saved
well
enough
for
all
that
.
Hath
not
Christ
payd
the
Ransome
,
and
satisfied
for
all
men
?
Thou
needest
doe
no
more
but
perswade
and
comfort
thy selfe
that
it
is
done
for
thee
;
and
then
thou
shalt
be
saved
.
Thou
canst
not
possibly
in
this
world
come
to
have
any
feeling
of
God
:
therefore
leave
off
,
and
take
care
for
thy
body
,
and
look
after
temporall
glory
:
what
dost
thou
suppose
will
become
of
thee
,
if
thou
turn
to
be
so
melancholy
and
senslesse
?
Thou
wilt
be
the
scorn
of
every
body
,
and
they
will
laugh
at
thy
folly
,
and
so
thou
wilt
spend
thy
dayes
in
nothing
but
sorrow
and
heavinesse
,
which
is
pleasing
neither
to
God
nor
Nature
.
Prethee
look
upon
the
beauty
of
the
world
:
for
God
hath
created
thee
in
the
world
to
be
a
Lord
over
all
creatures
,
&
to
rule
them
;
gather
store
of
temporal
goods
before
hand
,
that
thou
mayst
not
stand
in
need
of
the
world
:
and
when
old
age
commeth
,
or
that
thou
growest
neere
thy
end
,
then
prepare
thy selfe
for
Repentance
;
God
will
save
thee
,
and
receive
thee
into
the
heavenly
Mansions
,
there
is
no
need
of
such
adoe
,
in
vexing
,
bewailing
,
and
stirring
up
thy selfe
as
thou
makest
.
The
condition
of
the
soule
.
In
these
and
the
like
thoughts
,
the
soule
was
ensnared
by
the
Devill
,
and
brought
into
the
lusts
of
the
flesh
,
and
earthly
desires
;
and
so
,
as
it
were
,
bound
with
●etters
and
great
chaines
,
and
did
not
know
what
to
doe
,
it
looked
a
little
back
into
the
world
,
and
the
pleasures
thereof
;
but
still
felt
in
it selfe
a
hunger
after
Divine
grace
,
and
would
rather
alwayes
enter
into
repentance
,
and
come
into
favour
with
God
:
for
the
hand
of
God
had
touched
it
,
and
bruised
it
;
and
therefore
it
could
rest
no
where
,
but
alwayes
fighed
in
it self
after
sorrow
for
the
sins
it
had
committed
,
and
would
faine
be
rid
of
them
,
but
could
not
get
true
repentance
,
much
lesse
the
knowledge
of
sinne
▪
and
yet
had
such
a
hunger
and
longing
desire
after
repentance
and
sorrow
for
sin
.
The
soule
being
thus
heavy
and
sad
,
and
finding
no
remedy
nor
rest
,
bethought
it selfe
where
to
find
a
place
to
perform
true
repentance
in
,
and
when
it
might
be
free
from
businesse
,
cares
,
and
the
hinderances
of
the
world
:
also
,
by
what
meanes
it
might
obtain
the
favour
of
God
;
and
therefore
purposed
to
betake
it self
to
some
private
solitary
place
,
and
give
over
all
worldly
imployment
,
and
temporall
things
,
and
thought
in
being
bountifull
and
pitifull
to
the
poore
,
that
God
would
have
mercy
upon
it
,
and
sought
out
all
kind
of
wayes
to
get
rest
,
and
to
get
the
love
,
favour
,
and
grace
of
God
again
.
But
all
would
not
doe
;
for
all
its
worldly
businesse
followed
it
in
the
lusts
of
the
flesh
,
and
it
was
ensnared
in
the
net
of
the
Devill
,
now
,
as
well
as
before
,
and
could
not
get
rest
;
and
though
for
some
little
while
it
was
a
little
cheered
with
earthly
things
,
yet
presently
it
fell
to
be
as
sad
and
heavie
again
;
for
it
felt
the
awakened
wrath
of
God
in
it selfe
,
and
knew
not
how
that
came
to
passe
,
nor
what
it
ayled
:
for
many
times
great
fear
and
temptations
fell
upon
it
,
which
made
it
comfortlesse
,
sick
and
●aint
with
very
fear
,
so
mightily
did
the
first
bruising
it
with
the
Ray
or
Influence
of
the
stirring
of
grace
work
upon
the
soul
,
&
yet
it
knew
not
that
Christ
was
in
its
the
wrath
and
severe
Justice
of
God
,
and
sought
with
Satan
that
spirit
of
Error
,
that
was
incorporated
in
soule
and
body
;
and
understood
not
that
the
hunger
and
desire
to
turn
and
repent
,
came
from
Christ
himselfe
,
by
which
the
soule
was
drawn
in
this
manner
:
neither
did
it
know
what
hindered
that
it
could
not
yet
attain
to
Divine
feeling
;
it
knew
not
that
it selfe
was
a
monster
,
and
did
bear
the
Image
of
the
Serpent
,
in
which
the
Devill
had
such
power
and
accesse
to
the
soule
,
and
in
which
[
Image
]
he
had
confounded
all
its
good
[
desires
,
]
thoughts
[
&
motions
]
and
brought
them
away
from
God
[
and
goodnesse
]
concerning
which
Christ
sayd
,
the
Devill
snatcheth
the
word
out
of
their
hearts
,
lest
they
should
beleeve
and
be
saved
.
An
enlightned
and
regenerate
soul
met
the
distressed
soul.
By
the
providence
of
God
an
enlightned
and
regenerate
soule
met
this
poore
afflicted
and
distressed
soule
,
and
sayd
,
The
enlightned
soul
sayd
,
What
aylest
thou
,
thou
distressed
soule
,
that
thou
art
so
restlesse
and
troubled
?
The
distressed
soule
answered
,
The
Creator
hath
hid
his
countenance
from
me
,
so
that
I
cannot
come
to
his
rest
,
and
therefore
I
am
thus
troubled
,
&
know
not
what
I
shall
doe
to
get
his
loving
kindnesse
again
;
for
great
Cliffes
and
Rockes
lye
in
my
way
to
his
Grace
,
that
I
cannot
come
to
him
,
though
I
long
after
him
never
so
much
,
yet
I
am
kept
back
,
that
I
cannot
partake
of
his
power
,
vertue
,
and
strength
,
though
I
sigh
and
long
,
and
wait
for
him
.
The
enlightned
soule
sayd
;
Thou
bearest
the
monstrous
shape
of
the
Devill
,
viz.
the
Serpent
,
and
art
cloathed
therewith
,
in
which
the
Devill
hath
an
entrance
into
thee
,
being
his
owne
property
,
and
therein
hee
keepeth
thy
will
from
penetrating
into
God
;
for
if
thy
will
might
penetrate
into
God
,
it
would
be
anoynted
with
the
highest
power
and
strength
of
God
in
the
resurrection
of
our
Lord
Jesus
Christ
,
and
that
unction
would
then
break
[
in
peeces
]
that
monster
which
is
in
thee
,
and
thy
first
Image
of
Paradise
would
be
manifested
in
thee
again
,
and
then
the
Devil
must
lose
his
power
in
thee
,
and
thou
wouldst
become
an
Angel
again
.
And
because
the
Devil
doth
envie
thee
this
[
happinesse
]
he
holdeth
thee
captive
in
his
desire
in
the
lusts
of
the
flesh
,
from
which
if
thou
beest
not
delivered
,
thou
wilt
be
separated
from
God
,
and
canst
never
enter
into
our
society
.
The
distressed
soul
terrified
.
At
this
speech
the
poore
distressed
soule
was
so
terrified
and
amazed
,
that
it
could
not
speak
one
word
more
,
when
it
perceived
it
was
in
the
shape
and
Image
of
the
Serpent
,
which
separated
the
soule
from
God
:
and
that
the
Devill
was
so
nigh
it
in
that
Image
,
and
did
mingle
evill
thoughts
in
the
will
of
the
soule
,
and
had
so
much
power
over
it
thereby
,
and
that
it
was
so
neere
damnation
,
and
stuck
fast
in
the
Abysse
or
bottomlesse
pit
of
hell
,
in
the
anger
of
God
,
that
it
would
have
despaired
of
the
grace
of
God
:
but
that
the
power
[
vertue
and
strength
of
the
first
stirring
of
the
grace
of
God
]
that
bruised
the
soule
,
upheld
it
that
it
despaired
not
:
and
so
the
soule
wrastled
in
it self
between
hope
and
doubt
,
whatsoever
hope
built
up
,
that
doubt
threw
downe
againe
,
and
so
was
in
such
continuall
disquietnesse
,
that
at
last
the
world
and
all
the
glory
thereof
was
loathsome
to
it
,
neither
would
it
enjoy
the
pleasures
of
this
world
any
more
,
and
yet
for
all
this
,
could
not
come
to
rest
.
The
enlightned
soule
came
againe
.
At
a
time
the
enlightned
soule
came
againe
to
this
soule
,
and
finding
it
in
so
great
trouble
,
anguish
,
and
griese
of
mind
,
said
to
it
:
what
dost
thou
?
wilt
thou
destroy
thy selfe
in
thy
anguish
and
sorrow
?
why
dost
thou
torment
thy selfe
in
thy
owne
Power
and
will
;
who
art
but
a
worme
,
seeing
thy
torment
increaseth
thereby
more
▪
and
more
?
yea
,
if
thou
shouldst
sink
thy selfe
downe
to
the
bottome
of
the
Sea
,
or
couldest
flie
to
the
uttermost
coasts
of
the
Morning
,
or
raise
thy selfe
up
above
the
Starres
,
yet
thou
wouldst
not
be
released
,
for
the
more
thou
greevest
,
tormentest
,
and
troublest
thy selfe
,
the
more
painfull
thy
nature
will
be
,
and
yet
thou
canst
not
come
to
Rest
:
for
thy
power
is
quite
lost
,
and
as
a
drie
[
withered
stick
burnt
to
a
]
[
*
](A28541-e15530-b)
*
Colewort
.
cole
,
cannot
grow
green
&
spring
afresh
by
its
own
power
,
nor
get
sap
to
flourish
againe
,
with
other
Trees
,
[
and
Plants
:
]
so
thou
also
canst
not
reach
the
place
of
God
(
by
thy
owne
power
and
strength
)
and
transform
thy self
into
thy
first
Angelical
Image
againe
,
which
thou
hadst
;
for
,
in
respect
of
God
,
thou
art
withered
and
drie
,
(
like
a
withered
drie
Cole-wort
,
[
or
plant
]
that
hath
lost
its
sap
and
strength
)
and
so
art
become
a
drie
tormenting
Hunger
:
thy
properties
are
like
heate
and
cold
,
continually
striving
one
against
the
other
,
and
can
never
agree
.
The
distressed
soule
said
,
What
then
shall
I
doe
,
to
bud
forth
againe
,
and
recover
my
first
Life
which
I
had
,
wherein
I
was
at
Rest
before
I
became
an
Image
.
The
enlightned
soule
said
,
Thou
shalt
doe
nothing
at
all
but
forsake
thy
owne
will
,
viz.
that
which
thou
callest
I
,
or
thy selfe
:
and
thereby
all
thy
evill
properties
will
grow
weake
and
faint
,
and
read
e●to
die
,
and
then
thou
wilt
sinke
downe
again
into
that
(
one
thing
)
from
which
thou
art
sprung
Originally
:
for
now
thou
lyest
captive
in
the
Creatures
,
and
if
thy
wil
forsaketh
them
,
the
creatures
,
with
their
evill
inclinations
,
will
die
in
thee
,
which
for
the
present
,
stay
and
hinder
thee
,
that
thou
canst
not
come
to
God
:
but
if
thou
doest
th●s
;
thy
God
will
meete
thee
,
with
his
infinite
love
,
which
he
hath
manifested
in
Christ
Jesus
in
the
[
o
](A28541-e15610-b)
o
or
humane
Natre
.
Humanitie
;
and
that
will
impart
sap
,
life
,
and
vigour
to
thee
,
that
thou
mayst
bud
,
spring
,
and
flourish
againe
,
and
rejoyce
in
the
living
God
:
[
as
a
branch
growing
upon
his
true
vine
:
]
and
so
thou
wilt
recover
also
the
Image
of
God
,
&
be
delivered
from
the
[
*
](A28541-e15630-b)
*
or
vizard
.
Image
of
the
Serpent
,
and
then
thou
shalt
come
to
be
my
brother
,
and
have
fellowship
with
the
Angels
.
The
poore
soule
said
,
How
can
I
forsake
my
will
,
that
the
creatures
which
lodge
therein
may
die
,
seeing
I
must
be
in
the
world
,
and
also
have
need
of
it
,
so
long
as
I
live
.
The
enlightned
soule
said
,
Now
thou
hast
temporall
honour
and
worldly
goods
,
which
thou
possessest
as
thy
owne
[
to
doe
what
thou
wilt
with
them
]
also
the
pleasure
of
the
flesh
;
and
thou
regardst
not
what
thou
doest
therein
,
or
how
thou
gettest
them
:
and
though
thou
seest
the
poore
and
needie
,
who
wanteth
thy
help
,
and
is
thy
brother
,
yet
thou
helpest
him
not
,
but
layest
heavie
burdens
upon
him
[
by
requiring
more
of
him
then
his
necessities
will
beare
]
and
vexest
him
in
forcing
him
to
take
paines
,
and
labour
for
thee
,
and
thou
takest
pleasure
therein
:
and
besides
,
thou
art
proud
,
and
infultest
over
him
,
and
art
rough
,
crabbed
,
and
sterne
to
him
,
and
exaltest
thy selfe
above
him
,
and
makest
small
account
of
him
in
respect
of
thy selfe
:
and
then
that
poore
vexed
brother
of
thine
cometh
,
and
figheth
towards
God
,
that
hee
cannot
take
the
benefit
of
his
labour
and
paines
,
but
is
forced
by
thee
to
live
in
Miserie
:
and
so
with
his
sighings
and
groanings
,
he
raiseth
up
the
wrath
of
God
in
thee
,
which
maketh
thy
flame
and
unquietnesse
[
or
thy
unsatisfied
desire
]
greater
and
greater
:
These
are
the
creatures
which
thou
art
in
love
with
,
and
hast
broken
thy selfe
off
from
God
for
their
sakes
,
and
brought
thy
love
into
them
[
or
set
thy
love
upon
them
:
and
so
they
live
in
thy
Love
,
and
thou
nourishest
and
keepest
them
by
thy
continuall
receiving
them
into
thy
Desire
,
for
they
live
in
,
and
by
thy
receiving
of
them
[
into
thy
mind
:
]
in
that
thou
bringest
the
lust
of
thy
life
into
them
,
which
are
but
uncleane
,
filthie
evill
beasts
,
which
in
thy
receiving
of
them
in
thy
lust
,
have
gotten
an
Image
,
and
formed
themselves
in
thee
;
and
that
Image
is
a
Beast
having
foure
evill
inclinations
,
First
Pride
.
Secondly
Covetousnesse
.
Thirdly
,
Envie
.
Fourthly
,
Anger
.
and
in
these
foure
properties
the
foundation
of
Hell
consisteth
,
which
thou
carriest
in
thee
,
and
about
thee
,
and
it
is
imprinted
and
ingraven
in
thee
,
and
thou
art
quite
taken
captive
therewith
:
for
these
properties
live
in
thy
owne
life
,
and
thereby
thou
art
severed
from
God
,
neither
canst
thou
ever
come
to
God
,
unlesse
thou
so
forsake
these
evill
creatures
,
that
they
may
die
in
thee
.
But
since
thou
desirest
I
should
tell
thee
,
how
to
forsake
thy
own
perverse
creaturly
will
,
that
the
creatures
might
die
,
and
that
yet
thou
mighst
live
with
them
in
the
world
:
I
tell
thee
,
that
there
is
but
one
way
to
doe
it
,
which
is
narrow
and
strait
,
and
it
will
be
very
troublesome
,
and
irkesome
to
thee
at
the
first
beginning
,
to
walke
in
it
,
but
afterwards
thou
wîlt
walk
in
it
cheerefully
.
Thou
must
rightly
consider
,
that
in
the
course
of
this
worldly
life
,
thou
walkest
in
the
anger
of
God
,
and
in
the
foundation
of
Hell
,
and
that
this
is
not
thy
true
native
Countrie
:
and
that
a
Christian
should
,
and
must
live
in
Christ
,
and
in
his
walking
truly
follow
him
;
and
that
hee
cannot
be
a
Christian
,
unlesse
the
Spirit
and
power
of
Christ
so
live
in
him
,
that
hee
becometh
wholly
subject
to
it
:
now
being
the
Kingdome
of
Christ
is
not
of
this
world
,
but
in
Heaven
,
therefore
thou
must
alwaies
be
in
a
continuall
ascension
towards
Heaven
,
if
thou
wilt
follow
Christ
,
though
thy
bodie
must
dwell
among
the
creatures
and
use
them
.
The
narrow
way
to
this
perpetuall
ascension
into
Heaven
,
and
the
Imitation
of
Christ
,
is
this
:
thou
must
despaire
of
all
thy
owne
power
and
strength
(
for
in
and
by
thy
owne
power
thou
canst
not
reach
the
gates
of
God
)
and
firmely
purpose
,
and
resolve
wholly
to
give
thy selfe
up
to
the
mercie
of
God
,
and
also
resolve
to
sinke
downe
with
thy
whole
mind
and
reason
,
into
the
Passion
and
death
of
our
Lord
Jesus
Christ
,
alwaies
desiring
to
persevere
therein
,
and
to
die
from
all
thy
creatures
therein
:
also
thou
must
resolve
to
turne
away
thy
mind
,
and
lusts
from
all
receiving
of
evill
[
into
them
]
and
not
suffer
thy selfe
to
be
held
fast
by
temporall
honour
,
and
[
*
](A28541-e15740-b)
*
Or
,
goods
.
profit
,
and
thou
must
resolve
to
put
away
from
thee
all
unrighteousnesse
,
and
whatsoever
else
may
hinder
thee
;
thy
will
must
bee
wholly
pure
,
and
thou
must
be
in
such
a
Resolution
▪
that
thou
wilt
never
returne
to
thy
evill
creatures
any
more
,
but
that
thou
wilt
that
very
instant
leave
them
,
and
separate
thy
mind
from
them
,
and
that
thou
wilt
immediately
enter
into
the
sincere
way
of
Truth
▪
and
righteousnesse
;
and
follow
the
Doctrine
of
Christ
:
and
as
thou
now
doest
purpose
,
to
forsake
the
Enemies
of
thine
owne
nature
,
so
thou
must
also
forgive
all
thy
outward
enemies
,
&
resolve
to
meet
them
with
thy
love
,
that
there
may
be
no
creature
at
all
,
that
might
be
able
to
take
hold
of
thy
will
,
and
stay
thee
,
but
that
thy
wil
may
be
sincere
&
purged
from
all
creatures
:
and
also
,
that
if
it
should
be
required
,
thou
must
be
willing
,
and
readie
to
forsake
all
temporall
Honour
and
profit
for
Christs
sake
,
and
regard
nothing
that
is
earthly
,
to
love
it
,
but
to
esteeme
thy selfe
in
whatsoever
state
,
degree
,
and
condition
thou
art
,
for
temporall
honour
,
or
Riches
,
and
worldly
goods
,
to
be
but
a
servant
of
God
,
and
of
thy
fellow-Christians
,
as
a
Steward
of
God
in
thy
office
,
[
which
he
hath
set
thee
in
.
]
The
lofty
lookes
,
and
selfe
love
,
must
be
humbled
,
brought
low
,
and
so
destroyed
,
that
no
creature
may
stay
in
the
mind
,
to
bring
the
thoughts
,
or
Imagination
to
be
set
upon
them
.
Also
thou
must
firmely
imprint
in
thy
mind
,
that
thou
shalt
partake
of
the
promised
Grace
,
in
the
merit
of
Jesus
Christ
,
viz.
of
his
out-flowing
love
[
which
is
in
thee
]
which
will
deliver
thee
from
thy
creatures
,
and
enlighten
thy
will
,
and
kindle
it
with
the
flame
of
love
,
whereby
thou
shalt
have
victorie
over
the
Devill
:
not
as
if
thou
couldest
will
,
or
doe
any
thing
,
but
enter
into
the
suffring
,
and
Resurrection
of
Jesus
Christ
,
and
take
them
to
thy selfe
,
and
with
them
assault
,
and
breake
in
peeces
the
Kingdome
of
the
Devill
in
thee
,
and
mortifie
thy
creatures
;
and
thou
must
resolve
to
enter
into
this
way
,
this
very
houre
,
and
never
to
depart
from
it
,
but
willingly
to
submit
thy selfe
to
God
,
in
all
thy
endeavours
and
doings
,
that
hee
may
doe
with
thee
what
he
pleaseth
.
When
thy
will
and
purpose
is
thus
prepared
,
it
hath
broken
through
its
owne
creatures
,
and
is
sincere
in
the
presence
of
God
,
and
cloathed
with
the
merits
of
Jesus
Christ
,
and
then
it
may
freely
goe
to
the
Father
with
the
Prodigall
Sonne
,
and
fall
downe
in
his
presence
,
and
poure
forth
its
prayers
,
and
put
all
its
strength
forth
in
this
Divine
worke
,
and
confesse
its
sinnes
and
disobedience
,
and
that
it
hath
turned
away
from
God
:
and
that
must
bee
done
not
with
bare
words
,
but
with
all
its
strength
,
which
is
but
a
strong
purpose
,
and
resolution
to
doe
it
;
for
the
soule
it selfe
hath
no
strength
,
nor
power
to
effect
it
.
And
when
thou
art
thus
ready
,
and
that
thy
eternall
Father
shall
see
thy
comming
and
returning
to
him
in
such
repentance
and
humility
,
then
he
will
inwardly
speak
to
thee
,
and
say
in
thee
,
Behold
,
this
is
my
son
which
I
had
lost
,
he
was
dead
and
is
alive
againe
;
and
he
will
come
to
meet
thee
in
thy
mind
with
the
grace
and
love
of
Jesus
Christ
,
and
embrace
thee
with
the
beams
of
his
love
,
and
kisse
thee
with
his
Spirit
and
strength
:
And
then
thou
shalt
receive
strength
to
powre
out
thy
confession
before
him
,
and
to
pray
powerfully
.
And
this
now
is
the
right
place
where
thou
mayst
wrastle
,
in
the
light
of
his
countenance
;
and
if
thou
standest
resolutely
here
,
and
shrinkest
not
back
,
thou
shalt
see
or
feele
great
wonders
:
For
thou
shalt
find
Christ
in
thee
assaulting
hell
,
and
crushing
thy
beasts
in
peeces
,
and
that
a
great
tumult
and
misery
will
arise
in
thee
:
also
that
thy
secret
unknown
sinnes
will
then
first
awake
,
and
labour
to
separate
thee
from
God
,
and
to
keep
thee
back
;
and
thou
shalt
truly
find
and
feele
,
how
death
and
life
fight
against
one
another
;
thou
shalt
also
find
what
heaven
and
hell
is
.
At
all
which
be
not
moved
,
but
stand
resolutely
,
and
shrink
not
;
and
then
at
length
all
thy
evill
creatures
will
grow
faint
.
&
weak
ready
to
dye
:
and
then
thy
will
shall
wax
stronger
,
and
be
able
to
subdue
and
keep
down
the
evill
inclinations
,
and
so
thy
will
and
mind
shall
ascend
into
heaven
every
day
,
and
thy
creatures
dye
daily
,
and
thou
wilt
get
a
mind
wholly
new
,
and
begin
to
be
a
new
creature
,
and
be
changed
into
the
Image
of
God
again
,
and
be
rid
of
the
beastiall
monstrous
Image
,
shape
,
or
vizard
.
And
thus
thou
shalt
come
to
rest
again
,
and
be
delivered
from
thy
anguish
.
The
poore
soules
practice
.
When
the
poore
soule
began
to
practice
this
course
with
such
earnestnesse
,
it
conceived
it
should
get
the
victory
presently
;
but
the
gates
of
heaven
were
shut
against
it
in
its
own
strength
and
power
,
and
it
was
as
it
were
,
left
and
forsaken
of
God
,
and
received
not
so
much
as
one
beam
,
look
,
or
glimpse
of
grace
;
and
then
it
thought
in
it self
[
and
said
to
it selfe
]
surely
thou
hast
not
sincerely
submitted
thy selfe
to
God
;
desire
nothing
at
all
of
God
,
but
onely
submit
thy selfe
to
his
judgement
[
sentence
and
condemnation
]
that
he
may
kill
thy
evill
inclinations
:
sink
down
into
him
beyond
the
limits
of
Nature
and
Creature
,
and
submit
thy selfe
to
him
,
that
he
may
doe
with
thee
what
he
will
;
for
thou
art
not
worthy
to
speak
to
him
.
Upon
this
the
soule
took
a
resolution
to
sink
down
and
to
forsake
its
own
will
:
and
when
it
had
done
so
,
there
fell
upon
it
the
greatest
repentance
for
the
●innes
it
had
committed
,
and
it
bewailed
bitterly
its
ugly
shape
,
and
was
very
sory
that
the
evill
Creatures
did
dwell
in
it
.
And
because
of
its
sorrow
it
could
not
speak
one
word
more
in
the
presence
of
God
,
but
in
its
repentance
did
consider
the
bitter
passion
and
death
of
Jesus
Christ
,
viz.
what
great
anguish
and
torment
he
had
suffered
for
its
sake
,
that
he
might
deliver
it
out
of
its
anguish
,
&
change
it
into
the
Image
of
God
;
and
in
that
consideration
it
wholy
sunk
down
,
and
did
nothing
but
complain
of
its
ignorance
and
negligence
,
and
that
it
had
not
been
thankfull
[
to
its
Redeemer
]
nor
had
once
considered
so
great
love
,
but
had
so
idlely
spent
its
time
,
&
not
regarded
to
consider
how
it
might
come
to
partake
of
that
grace
;
but
in
the
mean
while
had
formed
in
it selfe
the
Images
and
figures
of
earthly
things
,
with
the
vain
lusts
and
pleasures
of
the
world
,
from
which
it
had
gotten
such
beastiall
inclinations
,
that
now
it
must
lye
captive
in
great
misery
,
and
for
very
shame
dareth
not
lift
up
its
eyes
to
God
,
who
hideth
the
power
[
or
light
]
of
his
countenance
from
it
,
and
will
not
so
much
as
look
upon
it
.
And
as
it
was
thus
sighing
and
crying
,
it
was
drawn
into
the
Abysse
or
pit
of
horror
,
and
as
it
were
at
the
gates
of
hell
,
and
should
there
perish
.
Upon
which
the
soule
was
,
as
it
were
,
bereft
of
sense
,
and
wholly
forsaken
,
and
thereby
did
forget
all
its
doings
,
as
if
it
would
wholly
yeeld
it selfe
to
death
,
and
cease
to
be
a
creature
any
more
;
and
so
did
yeeld
it selfe
to
death
;
and
desired
nothing
else
,
but
to
dye
and
perish
in
the
death
of
its
Redeemer
Jesus
Christ
,
who
had
suffered
such
torments
and
death
for
its
sāke
:
and
in
this
perishing
it
began
to
sigh
and
pray
in
it selfe
very
inwardly
to
the
mercy
of
God
,
and
to
sink
down
into
the
meerest
mercy
of
God
.
Upon
this
there
appeared
unto
it
the
amiable
countenance
of
the
love
of
God
,
and
penetrated
through
it
as
a
great
light
,
by
which
it
grew
exceeding
joyfull
,
and
began
to
pray
aright
,
and
to
thank
the
most
high
for
this
grace
,
and
to
rejoyce
exceedingly
,
that
it
was
delivered
from
the
death
and
anguish
of
Hell
;
and
there
it
tasted
of
the
sweetnesse
of
God
,
and
of
his
promised
truth
.
And
in
that
very
instant
,
all
evill
spirits
which
had
afflicted
it
before
,
and
kept
it
back
from
the
grace
,
[
love
and
inward
presence
]
of
God
,
were
forced
to
depart
from
it
:
and
the
wedding
of
the
Lamb
was
kept
and
solemnized
,
with
the
espousing
or
contracting
of
the
Noble
Sophia
with
the
Soule
,
and
the
Seal-ring
of
Christs
victory
was
impressed
[
or
printed
,
or
set
upon
its
substance
or
]
into
its
essence
;
and
it
was
received
to
be
a
child
and
heire
of
God
again
.
When
this
was
done
,
the
soule
became
very
joyfull
,
and
began
to
work
in
this
power
,
and
to
celebrate
with
praise
the
wonders
of
God
,
&
thought
henceforth
to
walk
continually
in
this
power
,
strength
,
and
joy
;
but
it
was
assaulted
from
without
,
or
outwardly
,
by
the
shame
and
reproach
of
the
world
;
and
within
,
by
great
temptation
,
so
that
it
began
to
doubt
whether
its
ground
were
from
God
,
or
no
;
and
whether
it
had
really
and
truly
partaken
of
the
grace
of
God
,
or
no
;
for
the
Accuser
,
[
or
Satan
]
went
to
it
,
and
would
lead
it
out
of
this
way
,
and
make
it
doubtfull
[
of
its
way
]
and
sayd
to
it
inwardly
:
The
Accuser
,
or
Satan
spake
to
the
Soule
,
saying
,
It
is
not
of
God
,
it
is
but
thy
Imagination
.
Also
the
Divine
Light
retired
in
the
soule
,
and
shone
but
in
the
inward
ground
,
as
light
in
Embers
[
or
fire
raked
up
in
ashes
,
]
so
that
Reason
was
solly
to
it selfe
,
and
thought
it selfe
forsaken
,
and
the
soule
knew
not
what
had
happened
to
it selfe
,
nor
whether
it
were
true
,
that
it
had
tasted
the
Divine
Light
of
Grace
,
or
not
,
and
yet
it
could
not
leave
off
[
strugling
]
for
the
burning
fire
of
love
was
sowne
in
it
,
by
which
there
arose
in
it
a
great
hunger
,
and
thirst
after
the
Divine
sweetnesse
and
now
at
length
began
to
pray
aright
,
and
to
humble
it self
in
the
presence
of
God
,
and
to
examine
and
trie
its
evill
inclinations
in
its
thoughts
,
and
to
put
them
away
:
by
which
the
will
of
reason
was
broken
,
and
the
evill
inbred
[
innate
,
or
native
]
inclinations
were
killed
,
and
destroyed
more
and
more
:
And
this
was
very
wofull
to
the
nature
of
the
bodie
;
for
it
made
it
faint
,
feeble
and
weake
,
as
if
it
had
been
very
sick
,
and
yet
it
was
no
naturall
sicknesse
that
it
had
,
but
it
was
the
Melancholy
of
the
eatthly
Nature
of
the
bodie
,
because
its
evill
lusts
were
destroyed
.
And
when
the
earthly
Reason
found
it self
thus
forsaken
,
&
the
poore
soule
saw
that
it
was
derided
outwardly
,
and
despised
by
the
world
,
because
it
would
now
walke
no
more
in
the
way
of
the
wicked
,
and
ungodly
;
and
that
it
was
inwardly
assaulted
by
the
Accuser
[
Satan
]
who
also
mocked
it
,
and
continually
set
before
it
,
the
beautie
,
Riches
,
and
glorie
of
the
world
,
and
esteemed
the
soule
foolish
,
[
that
embraced
them
not
,
]
which
made
the
soule
thinke
thus
with
it selfe
;
O
Eternall
God!
what
shall
I
now
doe
,
to
come
to
Rest
?
The
Enlightned
soule
met
it
again
.
While
it
was
in
this
consideration
the
enlightned
soule
met
with
it
againe
,
and
said
.
What
ailest
thou
my
brother
,
that
thou
art
so
heavie
and
sad
?
The
distressed
soule
said
.
I
have
followed
thy
counsell
,
and
thereby
attained
a
ray
,
looke
,
or
glimps
of
the
Divine
sweetnesse
,
but
it
is
gone
from
me
againe
,
and
I
am
now
forsaken
,
and
outwardly
have
very
great
tryalls
,
and
afflictions
in
the
world
:
for
all
my
good
friends
forsake
me
,
and
scorne
me
,
and
also
inwardly
I
am
assaulted
with
Anguish
,
and
doubt
,
and
I
know
not
what
to
doe
.
The
enlightned
soul
sayd
,
Now
I
like
thee
very
well
;
for
now
our
beloved
Lord
Jesus
Christ
walketh
in
his
[
*
](A28541-e16010-b)
*
Or
,
journey
.
pilgrimage
on
earth
with
thee
and
in
thee
,
as
he
did
himselfe
when
he
was
in
this
world
,
being
alwayes
reviled
,
slandered
,
and
evill
spoken
of
,
and
had
nothing
of
his
own
:
and
now
thou
bearest
his
mark
or
Ensigne
:
but
doe
not
wonder
at
it
,
nor
think
it
strange
;
for
it
must
be
so
that
thou
must
be
tried
,
refined
and
purified
.
In
this
anguish
and
distresse
thou
shalt
have
often
cause
to
pray
,
and
hunger
after
deliverance
,
and
in
thy
hunger
and
thirst
thou
attractest
grace
to
thee
from
within
and
from
without
:
For
thou
must
grow
from
above
and
from
beneath
to
be
the
image
of
God
again
.
And
as
a
young
plant
is
stirred
by
the
wind
,
and
must
stand
in
heat
and
cold
,
drawing
strength
and
vertue
to
it
from
above
and
from
beneath
by
that
stirring
,
and
must
endure
many
a
tempest
,
and
undergoe
much
danger
before
it
can
come
to
be
a
tree
,
and
bring
forth
fruit
,
for
in
that
stirring
,
the
vertue
of
the
Sunne
commeth
to
move
in
it
,
whereby
the
wild
properties
of
that
plant
come
to
be
penetrated
and
tinctured
,
[
or
qualified
]
with
the
vertue
of
the
Sun
,
and
grow
thereby
.
And
now
is
the
time
wherein
thou
must
behave
thy selfe
as
a
valiant
Souldier
in
the
Spirit
of
Christ
,
and
cooperate
with
it
thy selfe
:
For
now
the
eternall
Father
by
his
fiery
power
,
begetteth
his
Sonne
in
thee
,
who
changeth
the
fire
of
the
Father
,
[
or
the
wrath
]
into
the
flame
of
love
;
so
that
out
of
fire
and
light
,
[
viz.
wrath
and
love
]
there
commeth
to
be
one
Essence
,
Being
or
Substance
,
which
is
the
true
Temple
of
God
;
and
now
thou
shalt
bud
forth
out
of
the
vine
Christ
in
the
vineyard
of
Jesus
Christ
,
and
bring
forth
fruit
in
thy
life
,
and
teaching
of
others
,
and
shew
forth
thy
love
in
abundance
as
a
good
Tree
:
For
paradise
must
thus
spring
up
again
in
thee
,
through
the
wrath
of
God
:
and
Hell
be
changed
into
Heaven
in
thee
:
Therefore
be
not
troubled
at
the
temptations
of
the
Devill
;
for
he
striveth
for
the
kingdome
which
he
had
in
thee
,
and
having
lost
it
once
,
he
must
be
confounded
and
depart
from
thee
;
&
therfore
he
coveres●
thee
outwardly
with
the
shame
and
disgrace
of
the
world
that
his
own
shame
may
not
be
known
,
and
that
thou
mayst
be
hidden
to
the
world
;
for
with
thy
New-birth
,
[
or
regeneration
]
thou
art
in
the
divine
harmony
in
heaven
,
therefore
be
patient
,
and
wait
upon
the
Lord
,
and
whatsoever
shall
befall
thee
,
take
it
from
the
hands
of
the
Lord
,
as
[
intended
]
by
him
for
thy
best
[
good
]
And
so
the
enlightned
soule
departed
from
it
.
The
distressed
soules
course
.
This
distressed
soul
began
its
course
now
under
the
patient
suffering
of
Christ
,
and
entred
into
hope
in
Divine
confidence
,
and
from
day
to
day
grew
stronger
and
stronger
,
and
its
evill
inclinations
dyed
mo●e
and
more
in
it
,
so
that
it
came
to
be
set
in
a
great
[
dominion
]
or
kingdome
of
grace
,
and
the
gates
of
the
divine
revelation
,
and
the
kingdome
of
heaven
were
opened
and
manifested
in
it
,
[
viz.
in
the
soule
.
]
And
thus
the
soule
(
in
faith
)
returned
to
its
true
rest
,
and
▪
became
a
child
[
of
God
]
▪
again
;
to
which
God
help
▪
us
all
.
Amen
.
The
end
.
THis
foregoing
Discourse
concerning
Illumination
,
is
called
by
the
Authour
,
A
Dialogue
between
the
enlightned
and
the
unenlightned
Soule
,
as
it
is
set
down
in
the
Catalogue
of
his
works
.
AN
APPENDIX
to
a
large
treatise
of
ELECTION
:
Which
Treatise
is
dated
February
9.
1623.
This
Appendix
is
A
Compendium
of
Repentance
.
OR
,
A
short
Description
of
the
Key
which
openeth
the
Divine
Mysteries
,
and
leadeth
to
the
knowledge
of
them
.
Dated
also
February
9.
1623.
Written
in
the
German
Language
,
Anno
1624
▪
By
JACOB
BEHMEN
.
LONDON
,
Printed
by
M.
S.
for
H.
Blunden
,
at
the
Castle
in
Corne-hill
.
1648.
To
the
Reader
.
IN
The
Authors
Treatise
of
Election
,
the
ground
of
all
doubts
in
any
Soule
about
Election
is
laid
down
,
which
wil
resolve
them
all
,
that
they
may
see
their
condition
,
and
find
the
way
to
attain
the
election
,
if
they
have
not
yet
atained
it
.
And
in
this
short
Treatise
is
the
practise
of
every
soule
in
repentance
set
down
,
which
will
lead
to
the
understanding
of
Divine
mysteries
in
such
a
way
,
as
that
the
soule
may
get
so
much
of
the
heav●ly
divine
treasure
hidden
in
them
,
as
it
shall
perceive
it
standeth
in
need
of
.
To
that
end
this
labour
is
taken
for
thee
,
by
J.
S.
A
Compendium
of
Repentance
.
Whosoever
will
attain
to
divine
vision
in
himself
,
and
speak
with
God
in
Christ
,
let
him
follow
this
course
,
and
he
shall
attain
in
.
1.
LET
him
gather
all
his
thoughts
and
reason
together
,
and
all
his
mind
into
this
one
imagination
,
&
take
a
strong
purpose
and
resolution
in
himselfe
,
to
consider
what
he
is
,
being
the
Scripture
calleth
him
the
the
Image
of
God
,
the
Temple
of
the
holy
Ghost
,
who
dwelleth
in
him
;
and
a
member
of
Christ
;
and
offereth
the
flesh
and
bloud
of
Christ
to
him
to
be
his
meat
and
drink
.
2.
He
must
consider
himselfe
in
his
life
,
whether
he
be
capable
of
so
great
grace
,
and
worthy
of
so
high
a
Title
as
that
of
a
Christian
,
and
begin
to
examine
his
whole
life
,
and
think
with
himself
what
he
hath
done
,
and
how
he
hath
spent
all
his
time
;
and
examine
whether
he
findeth
himselfe
to
be
in
Christ
,
whether
he
hath
a
godly
will
or
holy
desires
in
him
or
no
,
or
to
what
he
is
inclined
,
or
whether
he
find
at
any
time
in
himselfe
a
will
or
desire
heartily
panting
after
God
[
and
goodnesse
,
]
and
so
would
fain
bee
saved
.
3
And
if
he
find
in
himselfe
a
will
,
[
never
so
weak
]
deeply
hidden
,
which
would
fain
turn
to
the
grace
of
God
if
it
could
;
let
him
know
,
that
that
will
is
the
[
*
](A28541-e16430-b)
*
or
the
love
of
God
shed
abroad
in
all
our
hearts
.
ingrafted
,
incorporated
,
and
in-spoken
word
of
God
,
in
Paradise
,
after
sinne
was
committed
,
and
that
the
God
JEHOVAH
,
viz.
the
Father
doth
draw
him
[
thereby
]
still
to
Christ
:
for
in
selfe
we
have
no
will
at
all
to
obedience
.
4.
But
that
drawing
of
the
Father
,
viz.
the
ingrafted
,
incorporated
,
inspoken
word
,
draweth
all
,
eveu
the
most
ungodly
,
(
if
he
be
not
altogether
a
Thistle
)
if
hee
will
but
stand
stil
from
his
evil
working
for
a
moment
.
5
So
that
none
have
cause
to
doubt
of
the
grace
of
God
,
if
at
any
time
he
once
find
in
himselfe
a
desire
[
or
inclination
]
to
turn
.
6.
And
let
that
party
not
defer
his
turning
one
moment
,
but
as
it
is
written
,
To
day
when
you
shall
heare
the
voyce
of
the
Lord
,
harden
not
your
eares
and
hearts
.
7
For
that
desire
[
or
inclination
]
once
to
turn
,
is
the
voyce
of
God
in
man
,
which
the
Devill
covereth
and
shutteth
up
by
the
[
Species
,
representations
,
or
]
Images
which
he
bringeth
into
the
mind
,
whereby
turning
is
delayed
,
and
put
off
from
one
day
to
another
,
and
from
one
yeare
to
another
,
till
at
length
the
soule
commeth
to
be
a
very
Thistle
,
and
can
reach
grace
no
more
.
8
But
let
him
that
findeth
a
desire
to
turn
,
take
it
into
his
he●rty
confideration
,
to
examine
his
whole
course
[
of
life
]
and
lay
it
to
the
ten
commandements
,
and
to
the
love
which
is
required
by
the
Gospel
,
which
commandeth
him
to
love
his
neighbour
as
himselfe
,
and
consider
that
he
is
a
child
of
grace
onely
in
Christs
love
,
and
see
how
farre
he
is
departed
from
it
:
and
what
his
daily
practIce
,
desire
and
inclination
is
;
and
then
that
drawing
of
the
Father
will
bring
him
into
the
righteousnesse
of
God
,
and
shew
him
the
Images
that
are
imprinted
in
his
heart
,
which
he
hath
loved
in
stead
of
God
,
and
still
accounteth
them
to
be
his
best
treasure
.
9
Which
Images
he
shall
find
to
be
,
1.
Pride
,
in
liking
and
loving
himselfe
,
and
desiring
to
be
honored
by
all
others
also
:
an
image
inclining
him
to
get
power
and
dominion
in
his
pride
,
that
he
might
be
honoured
above
all
others
.
2.
An
Image
of
a
Swine
,
Covetousnesse
,
which
would
have
all
to
it selfe
onely
,
and
if
it
had
the
whole
world
,
and
heaven
too
,
yet
it
would
have
the
dominion
in
hell
also
,
desiring
more
then
this
temporall
life
hath
need
of
;
and
hath
no
faith
towards
God
in
it
,
but
is
a
defiled
Swine
,
that
desireth
to
swallow
all
things
into
it selfe
.
3.
An
Image
of
Envie
,
stinging
the
hearts
of
all
others
,
envying
and
grudging
that
any
other
should
have
more
temporall
goods
and
honour
then
it selfe
hath
.
4.
An
Image
of
anger
,
which
when
envy
as
a
poyson
dwelleth
in
it
,
will
upon
any
very
little
or
frivolous
occasion
,
storm
,
fight
,
wrangle
,
and
be
furious
,
and
will
revenge
it selfe
.
Also
,
there
will
be
found
a
multitude
,
yea
thousands
of
earthly
beasts
to
be
in
him
which
he
loveth
[
and
fostereth
.
]
sor
he
loveth
every
thing
that
is
in
the
world
,
and
hath
set
it
in
the
stead
of
Christ
,
and
honoureth
it
more
then
he
doth
God
.
Let
him
but
observe
the
words
of
his
mouth
,
and
see
how
his
lips
slander
,
upbraid
,
and
speak
evill
of
others
secrerly
,
and
setteth
them
forth
in
the
worst
sense
,
[
and
giving
others
the
worst
character
]
to
their
fellows
,
[
associats
,
and
familiar
friends
▪
]
and
often
back
bite
without
any
sure
ground
or
cause
,
rejoycing
at
his
neighbours
mishap
,
or
the
evill
that
commeth
upon
him
,
and
wishing
it
to
him
.
All
which
are
the
pawes
and
ginnes
,
slights
or
tricks
of
the
Devill
,
and
the
Image
of
the
Serpent
,
which
man
beareth
in
him
.
10.
And
let
him
compare
all
this
with
the
word
in
the
Law
and
in
the
Gospel
:
and
he
shall
find
that
hee
is
more
a
beast
and
a
Devill
,
then
a
man
,
and
shall
clearly
see
how
these
here
ditary
,
imprinted
,
[
ingraved
or
graven
]
Images
keep
him
back
,
and
lead
him
astray
from
the
Kingdome
of
God
;
so
that
many
times
when
he
would
fain
repent
and
turn
to
God
,
these
pawes
and
Talons
of
the
Devill
keep
him
off
,
and
keep
him
back
,
perswading
the
poore
soule
that
this
Monster
is
holy
,
and
so
the
soule
entreth
again
into
the
lusts
thereof
,
and
so
sticketh
fast
in
the
anger
of
God
,
and
at
length
goeth
into
the
Abysse
or
bottom
lesse
pit
,
when
the
grace
and
drawing
of
the
Father
ceaseth
.
11.
We
tell
this
man
our
way
that
we
have
gone
,
and
which
we
have
tried
;
that
as
soon
as
he
shall
discover
these
beasts
,
he
should
that
very
houre
and
moment
take
a
resolution
,
and
bring
himselfe
into
a
will
to
depart
from
the
bestiall
will
,
and
by
true
repentance
turn
to
God
[
and
goodnesse
:
]
and
being
he
cannot
doe
it
by
his
own
power
,
let
him
take
the
promise
of
Christ
into
him selfe
,
when
he
sayd
,
seek
and
you
shall
find
,
knock
and
it
shall
be
opened
unto
you
.
No
sonne
asketh
bread
of
his
father
,
and
he
giveth
him
a
stone
,
or
an
egge
and
he
giveth
him
a
Scorpion
:
And
if
you
that
are
evill
can
give
good
gifts
to
your
children
,
how
much
more
shall
my
heavenly
Father
give
the
Holy
Ghost
to
them
that
aske
him
for
it
.
12.
Let
him
imprint
this
promise
in
his
heart
,
(
for
it
is
poyson
and
death
to
the
Devill
,
and
all
hereditary
innate
,
and
imprinted
beasts
)
and
let
him
immediatly
that
very
hour
come
with
these
words
of
promise
imprinted
in
his
mind
,
and
prayers
,
into
the
presence
of
God
,
and
let
him
first
consider
with
himselfe
,
all
these
abominable
beasts
which
are
in
himselfe
,
and
let
him
think
no
otherwise
of
himselfe
,
but
that
he
is
that
silthy
keeper
of
swine
.
who
hath
spent
all
his
Fathers
[
portion
]
of
goods
[
that
he
bestowed
upon
him
]
and
his
Birth-right
upon
those
Swine
of
the
world
,
viz.
those
evill
beasts
in
himselfe
:
and
also
that
now
he
standeth
in
the
presence
of
God
,
as
a
miserable
,
naked
,
forlorne
,
ragged
Keeper
of
Swine
,
that
hath
spent
and
cast
away
his
Fathers
Inheritance
in
whoredome
,
with
these
worldly
beasts
[
or
graven
]
Images
;
and
hath
no
more
right
to
the
grace
of
God
,
neither
is
in
the
least
measure
worthy
of
it
,
much
lesse
●o
be
called
a
Christian
,
or
the
child
of
GOD.
Let
him
also
despaire
of
all
the
good
workes
that
ever
he
did
;
for
they
proceeded
but
from
an
hypocriticall
,
seeming
,
or
out-side
holinesse
,
for
which
the
Man
[
that
is
inwardly
]
a
Devill
,
would
be
accounted
an
Angell
;
for
without
Faith
it
is
impossible
to
please
God
,
as
the
Scripture
saith
.
13
But
let
him
not
despaire
of
the
Divine
grace
[
that
is
in
him
]
but
of
himselfe
onely
,
and
of
his
own
power
and
strength
;
and
let
him
with
all
the
power
and
strength
he
hath
,
bow
down
himselfe
in
his
soule
,
in
the
presence
of
God
.
And
though
his
own
heart
be
utterly
against
it
,
and
say
to
him
,
Doe
it
not
,
stay
a
while
,
it
will
not
be
convenient
to
day
:
Or
,
if
it
say
,
Thy
sinnes
are
too
too
great
,
it
cannot
be
that
thou
shouldest
attain
the
grace
of
GOD
;
and
so
he
commeth
into
such
anguish
.
that
hee
cannot
pray
to
God
,
and
receiveth
no
comfort
nor
strength
in
his
heart
,
but
is
as
if
his
soule
were
quite
blind
,
and
dead
to
God
,
[
and
goodnesse
,
]
yet
he
must
be
resolnte
,
considering
the
promise
of
GOD
is
a
certain
infallible
truth
;
and
with
a
submissive
heart
sigh
to
the
grace
of
God
,
and
in
his
great
unworthinesse
wholly
resign
himselfe
thereto
.
14
And
though
he
doe
esteem
himselfe
unworthy
,
as
a
stranger
and
alien
to
whom
the
inheritance
of
Christ
doth
not
any
more
belong
,
hee
having
lost
his
right
:
yet
he
should
stedfastly
rest
upon
that
which
Christ
sayd
,
[
knowing
,
that
what
hee
saith
,
is
certainly
true
,
]
that
hee
came
to
seek
and
to
save
that
which
was
lost
,
viz.
the
poore
sinner
that
is
blind
and
dead
to
GOD
:
He
must
firmly
imprint
this
promise
in
himselfe
,
and
take
to
himselfe
such
a
strong
purpose
and
resolution
,
that
he
will
not
goe
forth
from
the
promised
grace
of
GOD
in
CHRIST
,
though
Body
and
Soule
should
bee
broken
to
peeces
;
and
though
hee
should
get
no
comfort
in
his
heart
all
the
dayes
of
his
life
,
or
the
least
assurance
of
the
remission
of
his
sinnes
,
considering
that
the
promises
of
God
are
more
s●re
and
firm
then
all
comfort
whatsoever
.
15.
Also
let
him
purpose
to
himselfe
,
and
shut
up
his
will
so
firmely
in
this
Resolution
,
that
he
will
no
more
enter
into
the
former
beastiall
Images
and
vices
againe
,
though
all
his
swine
and
beasts
[
in
him
]
should
lament
to
the
death
the
losse
of
their
food
,
and
pasture
;
and
hee
himselfe
should
be
a
foole
in
the
account
of
all
the
world
for
so
doing
,
yet
hee
would
be
constant
in
his
purpose
[
in
cleaving
]
to
the
promised
Grace
of
God
:
and
if
he
[
must
come
to
]
bee
a
child
of
Death
,
he
would
desire
to
be
so
in
the
Death
of
Christ
,
to
die
and
live
to
him
at
his
pleasure
:
and
let
him
order
and
direct
his
purpose
in
continually
praying
,
and
fighing
to
God
,
and
commit
all
his
endeavours
and
doings
,
in
the
workes
of
his
hands
,
unto
God
,
and
cease
from
the
Imagination
,
or
thought
of
Pride
,
covetousnesse
,
or
Envie
;
let
him
but
deliver
up
these
three
Beasts
,
and
the
rest
will
soone
become
weake
,
faint
,
and
readie
to
die
:
for
Christ
will
soone
get
a
forme
,
in
the
words
of
his
Promise
,
which
that
man
imprinteth
in
himselfe
,
and
cloatheth
himselfe
withall
,
and
so
come
to
life
,
and
begin
to
worke
in
him
,
whereby
his
Prayers
will
bee
more
powerfull
,
and
he
be
more
and
more
strengthned
[
and
confirmed
]
in
the
Spirit
of
Grace
.
16.
And
as
the
seed
in
the
Mothers
wombe
,
undergoeth
the
casualties
of
Nature
,
and
many
outward
accidents
in
growing
to
be
a
child
,
till
it
getteth
life
in
the
Mothers
wombe
,
so
here
,
the
more
a
man
goeth
forth
from
himselfe
out
of
these
Images
[
through
much
opposition
]
the
more
hee
entreth
into
God
,
till
at
length
Christ
cometh
to
be
living
in
the
incorporated
Grace
;
which
comes
to
be
so
,
in
the
great
earnestnesse
of
his
purpose
:
upon
which
there
presently
followeth
the
desponsation
,
espousing
,
or
contract
with
Virgin
Sophia
,
(
viz:
the
worthie
humanity
of
Christ
)
where
the
two
Lovers
[
viz:
the
soule
and
the
humanity
of
Christ
]
embrace
one
another
with
joy
;
and
together
with
most
inward
desire
,
penetrate
into
the
most
sweet
love
of
God
;
and
presently
the
marriage
of
the
Lamb
is
readie
:
where
Virgin
Sophia
(
viz:
the
worthie
humanity
of
Christ
)
is
espoused
[
or
united
]
to
the
soul
:
now
what
is
done
at
it
,
and
what
joy
is
celebrated
,
Christ
intimateth
saying
:
there
is
greater
joy
in
the
Heaven
which
is
in
man
,
and
in
the
Angels
,
in
the
presence
of
God
,
for
one
sinner
that
repenteth
,
then
for
nintie
nine
righteous
that
need
no
Repentance
.
17.
But
we
have
no
pen
,
nor
words
that
can
write
,
or
expresse
what
that
exceeding
sweet
Grace
of
God
in
the
humanitie
of
Christ
is
;
and
what
they
enjoy
,
that
come
worthily
to
the
marriage
of
the
Lamb
:
which
wee
our selves
have
found
by
experience
in
this
our
way
and
course
,
and
know
for
certain
,
that
we
have
a
sure
ground
from
which
we
write
:
and
we
would
from
the
bottome
of
our
heart
willingly
[
*
](A28541-e16600-b)
*
Or
,
impar●
.
communicate
it
to
our
brethren
in
the
love
of
Christ
:
and
if
it
were
possible
that
they
would
beleeve
our
faithfull
childish
Counsel
;
they
would
find
by
experience
in
themselves
,
from
whence
it
is
that
this
simple
hand
knoweth
,
and
understandeth
these
great
Mysteries
.
18.
But
having
heretofore
written
a
Treatise
at
large
of
Repentance
,
and
Regeneration
,
therefore
here
we
forbeare
to
write
more
then
this
short
direction
;
and
referre
the
Reader
to
those
Treatises
;
as
also
to
[
*
](A28541-e16630-b)
*
The
Mysterium
Magnum
,
the
great
worke
upon
Genesis
,
and
there
he
shall
find
the
ground
of
whatsoever
he
will
,
or
can
aske
,
sufficiently
laid
downe
:
and
we
christianly
admonish
him
,
that
he
will
follow
our
way
and
course
,
and
then
he
shall
attaine
the
Divine
vision
in
himselfe
,
and
heare
what
the
LORD
through
Christ
speaketh
in
him
:
and
hearewith
wee
commend
him
to
the
love
of
CHRIST
.
Dated
the
9.
of
February
.
1623.
The
XV.
Chapter
,
taken
out
Of
the
three-fold
life
of
Man
.
Concerning
the
mixt
World
,
and
the
wickednesse
thereof
;
what
it
now
i●
,
and
how
it
ruleth
:
which
is
a
Glasse
,
wherein
every
one
may
behold
himselfe
;
and
find
,
what
kind
of
Spirits
Child
he
is
:
from
the
Seale
of
the
WONDERS
.
1
CHrist
said
[
*
](A28541-e16750-b)
*
Mat.
23.
37.
O
Jerusalem
Jerusalem
,
how
often
would
I
have
gathered
thy
children
together
,
as
a
Hen
gathereth
her
Chickens
under
her
wings
,
but
ye
would
not
?
Also
;
Oh
Jerusalem
thou
that
killest
the
Prophets
,
and
stonest
them
that
are
sent
unto
thee
.
Also
:
We
have
piped
unto
you
,
but
you
have
not
danced
.
Also
,
what
should
I
doe
more
to
this
stubborne
[
or
perverse
]
Generation
,
which
will
not
suffer
my
Spirit
to
reprove
them
any
more
?
Also
:
their
mouth
is
full
of
cursing
,
and
bitternesse
,
the
poyson
of
Asps
is
under
their
lips
;
and
their
hearts
are
never
at
unity
.
O!
how
faine
would
I
eat
of
the
best
grapes
!
But
I
am
as
a
Vine-dresser
that
gleaneth
:
I
am
altogether
a
stranger
to
my
Mothers
children
:
they
that
eat
of
my
bread
,
tread
me
under
foot
.
2.
Thus
did
the
[
*
](A28541-e16770-b)
*
Or
,
the
Word
,
or
wisdome
of
God
crying
in
the
streets
.
Mother
,
then
lament
,
and
complaine
of
the
wicked
children
of
men
:
but
what
should
she
doe
now
in
these
times
?
she
is
now
in
great
sorrow
and
lamentation
,
and
hath
turned
her
face
away
from
these
wicked
children
,
and
will
not
endure
them
in
the
garment
they
are
now
cloathed
with
all
any
more
:
she
crieth
,
and
there
is
none
that
heareth
her
:
she
is
in
great
sorrow
,
weeping
and
wailing
,
over
the
wickednesse
of
these
evill
and
unruly
children
:
yet
every
one
runneth
after
that
Whore
,
Covetousnesse
;
which
is
full
of
all
vice
,
wickednesse
,
and
abominations
:
This
doth
the
Shepherd
,
and
also
the
sheep
:
It
is
a
time
of
highest
and
greatest
calamity
,
which
if
it
should
not
be
shortned
none
could
be
saved
.
Thirdly
,
It
is
a
time
of
which
all
the
Prophets
have
prophesied
:
and
thou
supposest
it
to
be
a
golden
time
:
but
consider
thy selfe
,
thou
blind
man
;
whither
thou
art
gone
:
dost
thou
thinke
that
this
wickednesse
,
and
falshood
which
thou
practisest
,
is
the
Ordinance
of
God
?
waite
but
a
while
,
and
thou
shalt
soone
see
,
that
it
is
the
time
of
the
last
Seale
,
in
which
the
Anger
of
God
poureth
forth
its
vialls
,
so
that
the
Wonders
of
Hell
are
come
to
light
[
and
knowne
:
]
Let
this
be
told
you
;
wee
have
knowne
it
in
Ternario
sancto
.
[
or
wee
have
understood
it
in
the
heavenly
substantiality
in
the
Angelicall
world
.
]
4.
For
the
Mother
hath
rejected
[
the
wicked
child
of
]
this
[
time
]
and
will
endure
the
abominations
[
thereof
]
no
more
:
she
is
with
child
,
and
bringeth
forth
a
Sonue
in
her
old
age
,
who
shall
shorten
the
dayes
of
iniquitie
:
Let
this
be
told
you
:
whosoever
persevereth
,
or
goeth
on
in
his
iniquity
,
shall
have
great
shame
thereof
.
5.
Are
not
the
little
boyes
,
and
children
that
runne
up
and
downe
playing
together
,
now
a
dayes
,
full
of
venome
and
devillish
wickednesse
,
and
doe
not
all
vices
and
abominations
appeare
in
them
?
doe
they
not
mock
and
scorne
,
blaspheme
,
curse
,
sweare
,
cheat
,
and
lye
,
and
so
are
fully
fitted
to
serve
the
Devill
in
all
shamelesse
vices
:
lascivious
impudence
is
[
*
](A28541-e16840-b)
*
Or
,
their
Latine
which
they
speake
.
Eloquence
and
fine
Language
with
them
;
they
know
readily
how
to
jeere
the
simple
with
all
manner
of
scornefull
and
scoffing
Jests
;
all
theeving
filtching
,
and
stealing
is
counted
a
great
piece
of
Art
and
skill
with
them
,
deceit
,
and
slie
tricks
are
a
credit
to
them
:
they
mock
honest
people
without
any
regard
:
One
that
feareth
God
they
hout
,
and
wonder
at
,
as
if
it
were
an
Owle
,
and
count
him
for
a
foole
:
and
this
the
old
ones
,
and
their
parents
see
,
and
take
delight
and
pleasure
in
it
,
that
their
children
are
so
expert
in
insolence
and
vanity
:
and
when
their
children
readily
scoffe
and
jeere
at
honest
people
,
their
hearts
are
tickled
at
it
:
what
they
dare
not
doe
themselves
they
teach
their
children
to
doe
it
,
that
they
may
have
their
owne
hearts
lust
fulfill'd
.
All
this
the
Devill
teacheth
them
,
and
so
rideth
in
their
hearts
domineering
over
soule
and
body
.
6.
They
that
can
cozen
,
slander
,
despise
,
and
betray
their
neighbour
;
and
overthrow
his
honour
,
or
good
name
,
blemish
his
reputation
,
diminish
,
or
hinder
his
estate
,
take
great
delight
therein
:
All
impudent
wanton
laughter
,
or
unseemely
words
,
and
gestures
,
are
counted
wit
,
dexterity
,
and
Art
:
he
that
can
out-jeere
,
or
laugh
another
to
scorne
,
is
master
of
the
game
or
place
:
all
these
are
the
Devills
tricks
and
feats
;
and
so
he
leadeth
the
poore
soule
in
a
string
,
and
man
understandeth
it
not
.
7.
Youths
both
male
and
female
,
learne
the
Devills
trade
,
and
handicraft
before
they
learne
any
other
thing
;
Despitefull
,
scornefull
,
wicked
disdaine
,
pride
,
and
insolence
,
is
the
first
worke
they
learne
;
and
this
their
Elders
help
them
forward
in
,
and
count
it
civillity
,
manners
,
gallantry
,
and
Art
.
8.
And
if
they
grow
to
be
a
little
elder
,
then
the
desire
of
beastiall
lust
,
and
lasciviousnesse
is
the
next
worke
they
learne
,
to
which
one
sex
provoketh
another
:
Youths
yeeld
their
heart
for
the
Devill
to
dwell
in
,
in
their
first
springing
growth
,
that
the
Devill
may
make
his
nest
in
it
,
and
so
he
ensnareth
one
by
the
abominations
of
the
other
,
the
Male
by
the
Female
,
and
the
Female
by
the
Male.
9.
If
a
man
send
his
sonne
to
the
University
,
to
have
him
learne
somewhat
that
is
good
,
that
he
may
be
serviceable
to
God
and
the
Common-wealth
:
there
he
learneth
Pride
,
bravery
,
and
cunning
crafty
subtiltie
,
and
how
he
may
deprive
the
simple
of
his
goods
,
which
hee
hath
gotten
by
his
sweat
and
labour
,
and
cloake
their
doings
with
that
which
they
call
their
[
*
](A28541-e16900-b)
*
Jura
.
Right
,
they
may
doe
it
by
Law
:
but
the
cloake
is
the
Devills
,
and
the
false
deceitfull
heart
is
his
servant
:
if
he
can
smatter
a
little
of
any
strange
language
;
then
no
plaine
man
is
good
enough
for
him
,
his
pride
and
haughtinesse
doth
so
overflow
:
his
stinking
carcasse
must
be
trimmed
and
decked
with
trappings
and
fooleries
:
scortation
and
deflouring
of
Virgins
is
a
high
accomplishment
with
them
:
they
are
a
kind
of
people
,
that
can
complement
and
behave
themselves
finely
;
and
so
often
procure
the
worme
that
groweth
to
awake
in
the
heart
,
and
conscience
of
many
a
Mothers
Daughter
.
10.
These
are
they
that
are
entrusted
with
Churches
,
Schooles
,
and
Universities
,
and
ordained
,
and
accounted
to
bee
the
Shepherds
of
Christ
:
and
yet
they
lodge
the
Devill
in
their
hearts
:
these
also
are
preferred
to
Civill
Government
,
and
place
of
Authority
in
the
Common-wealth
,
and
then
they
rule
just
as
he
that
harboureth
in
their
heart
would
have
them
:
And
thus
the
Superiours
commit
the
greatest
wickednesse
,
and
the
Infetiours
learne
of
them
:
the
superiour
deviseth
how
to
get
the
goods
,
or
Estate
of
the
Inferiour
to
himselfe
with
subtilty
,
under
pretence
and
colour
of
Law
:
hee
layeth
Taxes
and
impositions
,
and
saith
they
are
for
the
good
of
the
Common-wealth
:
he
constraineth
the
poore
and
silly
to
take
hard
paines
,
and
be
his
slave
,
to
satisfie
his
owne
Pride
:
he
threatens
the
▪
simple
with
harsh
,
and
rugged
words
,
hee
takes
his
sweat
and
labour
from
him
,
and
afflicteth
his
bodie
:
hee
bringeth
all
he
can
to
be
in
bondage
under
him
;
and
yet
himselfe
hath
nothing
for
his
own
,
but
one
only
soule
,
and
is
but
a
stranger
,
and
a
sojourner
in
this
world
:
the
needy
must
consume
all
his
sweat
for
him
,
and
his
pleasure
;
there
is
no
pity
,
ease
,
nor
rest
to
be
had
from
him
;
his
dog
hath
a
better
life
,
then
the
needie
soule
under
his
roofe
;
and
all
this
he
accounteth
equall
,
just
,
and
right
:
though
it
be
not
grounded
upon
nature
,
but
in
the
Dark
abysse
,
or
bottomlesse
pit
,
where
one
forme
[
or
property
of
Darkenesse
]
afflicteth
,
vexeth
,
tormenteth
,
and
tortureth
the
other
,
and
where
the
life
is
an
Enemie
to
it selfe
.
11.
Such
things
the
Inferiour
learneth
of
his
Superiour
,
and
maintaineth
himselfe
also
with
craft
,
cozening
covetousnesse
,
and
knavery
:
for
if
he
did
not
so
,
he
could
not
fill
his
belly
in
Righteousnesse
:
and
then
his
reason
telleth
him
he
is
forced
to
doe
so
;
to
exact
more
worke
,
profit
,
and
commodity
,
and
so
extort
from
his
neighbour
his
sweat
,
paines
,
and
care
,
without
love
and
Righteousnesse
onely
to
fill
his
belly
:
He
learneth
riotousnesse
,
luxurie
,
and
Junketings
of
his
Superiour
,
and
a
true
beastiall
life
:
But
what
the
Superiour
doth
in
state
and
delicacie
,
that
the
Inferiour
doth
in
a
Beastiall
swinish
manner
of
life
:
thus
wickednesse
is
wrought
by
wickednesse
:
and
the
Devill
continueth
Prince
on
Earth
,
both
over
body
,
and
soule
.
12.
How
wilt
thou
bee
able
to
subsist
,
when
God
will
judge
the
secrets
of
men
in
his
zeale
?
for
then
the
cause
of
every
thing
[
that
every
wicked
man
hath
had
to
doe
with
all
]
shall
appeare
,
and
curse
him
:
euery
thing
will
set
its
owne
cause
before
him
,
and
he
shall
feele
it
in
his
Conscience
:
How
wilt
thou
Superiour
bee
able
to
endure
,
when
thy
Inferiour
shall
crie
,
woe
,
woe
,
woe
to
thee
,
for
giving
him
occasion
to
be
lewd
,
and
unrighteous
:
[
and
say
]
thou
hast
bereft
him
of
his
sweat
,
and
so
forced
him
to
yeeld
himselfe
to
doe
unrighteously
,
and
to
embrace
vanity
:
how
wilt
thou
be
able
to
render
an
account
of
thy
Office
wherein
thou
hast
been
set
and
placed
,
that
thou
should'st
hinder
injurie
and
unrighteousnesse
,
and
keep
the
wicked
in
awe
by
reproofe
,
correction
,
and
punishment
:
but
thou
hast
not
regarded
to
prevent
his
wicked
course
,
thou
hast
onely
regarded
thy
owne
covetousnesse
,
how
thou
might'st
deprive
him
of
his
sweat
;
thou
hast
not
sought
the
good
of
his
soule
,
but
his
sweat
and
labour
,
for
in
other
things
he
might
doe
what
hee
would
himselfe
:
Thou
hast
gone
before
him
in
wicked
examples
,
so
that
hee
hath
looked
upon
thee
,
liked
thee
,
and
followed
thy
course
;
cursing
,
blaspheming
,
Ambition
,
and
defying
others
,
hath
been
thy
course
,
and
hee
hath
learned
to
doe
so
too
,
and
so
continually
blasphemeth
the
name
of
God
;
but
thou
hast
not
regarded
that
,
thou
hast
looked
after
his
money
,
and
not
after
the
good
of
his
soule
.
13.
And
when
the
severe
Judgement
of
God
shall
appear
,
and
that
all
works
shall
bee
manifested
in
the
fierie
essences
,
when
all
things
shall
be
tried
in
the
fire
;
what
dost
thou
thinke
?
shall
not
all
such
workes
remaine
in
the
fire
?
And
then
the
poore
soule
will
crie
out
against
its
ungodly
accursed
labour
,
words
,
and
workes
,
and
one
will
curse
another
for
giving
him
occasion
to
doe
such
evill
;
and
the
torment
of
falshood
will
boyle
up
in
the
soule
,
and
gnaw
him
,
[
for
it
will
be
great
anguish
to
him
]
that
he
hath
fooled
away
so
great
a
Glory
for
so
frivolous
vanitie
,
and
false
delights
sake
.
14.
All
malice
,
scorne
,
covetousnesse
,
pride
,
and
deceit
,
will
boyle
up
in
the
soule
,
and
one
torment
,
will
continually
kindle
and
gnaw
the
other
,
that
caused
it
:
[
for
example
where
Pride
,
or
Covetousnes
have
caused
unrighteousnesse
,
there
the
unrighteousnesse
will
gnaw
,
teare
,
and
curse
that
which
caused
it
]
and
then
the
soule
will
consider
,
if
it
were
not
for
this
abomination
,
I
might
attaine
Grace
:
and
when
it
shall
throughly
weigh
and
consider
it selfe
,
it
will
find
that
one
abomination
hath
alwayes
begotten
and
brough
forth
another
;
and
shall
perceive
,
that
it selfe
is
nothing
but
a
stinking
,
loathsome
abomination
in
the
presence
of
God
:
and
then
it
will
cast
it selfe
in
its
anguish
and
torment
inwards
,
into
its
Centre
,
and
curse
God
for
having
created
it
to
be
a
soule
;
and
the
deeper
it
desireth
to
throw
it selfe
,
the
deeper
its
fall
is
;
and
yet
it
must
still
bee
in
the
place
of
its
Abominations
;
it
cannot
get
out
from
thence
:
the
hellish
Matrix
,
[
wombe
,
or
mother
]
holdeth
it
captive
;
and
so
it
must
feed
it selfe
with
aking
,
anguish
,
cursing
,
abominations
,
and
bitternesse
,
even
with
those
things
which
the
heart
hath
wrought
here
[
in
this
life
]
in
which
at
last
it
despaireth
,
and
that
is
its
everlasting
food
.
15
All
earthly
food
and
pleasure
perisheth
at
the
end
of
dayes
[
or
time
,
]
and
all
return
again
into
the
Aether
,
[
Sky
,
Sea
,
Abysse
,
or
Receptacle
:
]
but
the
will
,
and
the
desire
in
the
will
,
remaineth
for
ever
.
16
Therefore
old
and
young
,
Parents
and
children
,
Superiours
and
Inferiours
,
mark
and
observe
:
you
have
filled
the
mother
of
Nature
full
of
abominations
,
[
or
with
all
manner
of
wickednesse
]
the
fierce
wrath
of
God
is
at
hand
,
the
last
judgement
is
at
the
doore
;
God
will
purge
or
sweep
the
earth
with
fire
,
and
give
every
one
his
due
reward
:
the
harvest
commeth
,
this
crop
shall
not
stand
:
every
thing
will
be
gathered
and
carried
into
its
proper
Barn
;
He
that
will
take
no
counsell
let
him
goe
on
,
he
shall
soon
feele
what
the
seventh
Seale
bringeth
with
it
in
its
center
,
[
or
●t
the
end
thereof
.
]
17
When
Reason
looketh
upon
things
,
it
saith
,
I
doe
not
see
that
things
are
now
otherwise
then
they
formerly
were
:
&
besides
,
the
world
hath
alwayes
had
good
and
bad
in
it
,
as
histories
tell
us
,
and
men
must
doe
as
they
doe
,
,
or
else
they
will
be
made
very
fooles
,
and
laughing
stockes
to
the
world
,
and
must
must
be
forced
to
starve
.
18
If
a
man
should
not
give
his
children
liberty
to
learn
the
fashions
and
dealings
of
the
world
,
they
would
be
nothing
but
derided
and
despised
:
also
,
if
a
man
should
not
be
somwhat
like
in
his
carriage
,
and
take
some
state
and
bravery
upon
him
,
he
should
not
be
regarded
:
and
except
he
use
some
device
to
get
by
,
he
cannot
maintaine
that
:
for
with
truth
,
and
love
,
and
righteousnesse
,
saith
hee
,
I
am
sure
to
get
nothing
[
but
shall
dye
a
Beggar
:
]
I
must
do
as
others
do
,
and
then
I
may
be
able
to
live
amongst
them
.
Why
should
I
onely
bee
the
foole
of
all
the
world
?
If
I
do
commit
sin
,
God
is
gracious
and
mercifull
;
hath
not
Christ
slain
finne
and
death
upon
the
crosse
,
and
taken
away
the
power
of
the
Devill
?
I
shall
once
repent
well
enough
and
be
saved
.
19
This
is
the
Rule
that
the
world
goeth
by
,
this
is
the
course
both
of
superiour
and
inferiour
,
of
the
shepheard
and
of
the
sheep
.
Christs
passion
and
suffering
must
be
the
cloak
for
their
knavery
:
every
one
would
bee
accounted
a
Christian
,
and
weare
the
Mantle
of
Christ
,
when
the
poore
soule
playeth
the
whore
with
the
Devill
;
if
with
the
mouth
they
can
but
confesse
themselves
to
be
Christians
,
and
cover
their
knavery
with
the
purple
mantle
of
Christ
,
then
all
is
well
,
and
so
we
are
brave
Christians
with
our
lips
under
the
mantle
of
Christ
,
and
yet
we
lodge
the
whore
of
Antichrist
in
our
hearts
.
20
O
yee
false
Shepheards
of
Christ
;
you
that
climb
up
into
the
sheep-fold
by
the
doore
of
Robbers
;
why
doe
you
tickle
[
or
comfort
]
the
knave
[
of
wickednesse
]
with
the
sufferings
and
death
of
Christ
?
Doe
you
think
that
Christ
was
such
a
one
?
[
For
none
should
weare
his
mantle
but
such
as
are
like
him
.
]
Search
the
center
[
or
ground
]
of
Nature
,
and
shew
the
people
the
Abysse
that
is
in
their
hearts
,
shew
them
the
snares
of
the
Devill
,
which
we
lye
intangled
in
,
that
they
may
no
more
look
after
the
cursed
course
of
the
world
,
but
that
they
may
learn
to
fight
against
flesh
and
bloud
,
and
also
against
the
Devill
,
and
an
hypocriticall
life
,
that
they
may
goe
forth
from
the
pride
of
the
Devill
,
and
enter
into
righteousnesse
,
love
and
humility
.
21
The
passion
of
Christ
will
benefit
none
,
unlesse
they
turn
from
their
evil
,
false
and
wicked
purposes
,
and
repent
,
and
enter
into
the
Covenant
of
God
:
to
such
a
one
the
sufferings
of
Christ
are
very
powerfull
and
profitable
.
The
hypocrites
they
seemingly
carry
themselves
so
,
that
they
may
have
the
Name
of
Christ
put
upon
them
;
but
they
thereby
abuse
the
Name
of
God
,
and
must
give
a
strict
account
of
that
.
22
O
yee
Antichristian
Shepheards
of
the
new
Order
,
you
that
with
with
false
hypocrisie
(
for
the
favour
of
men
,
or
for
your
own
Idols
sake
,
the
belly
)
cast
the
garment
of
Christs
sufferings
over
the
hypocrites
and
deceivers
,
who
are
but
seeming
Christians
;
how
will
you
answer
it
when
Christ
shall
require
an
account
of
his
sheep
from
you
,
you
having
wittingly
and
wilfully
,
for
favour
,
money
,
riches
,
honour
,
and
reputation
]
covered
Wolves
in
whom
the
Devill
dwelleth
,
with
the
purple
mantle
of
Christ
:
why
doe
you
not
breake
the
Nut
shell
and
looke
upon
the
kernell
and
heart
that
lieth
within
it
,
and
tell
the
superior
as
well
as
the
inferior
,
of
his
abominations
and
wickednesse
?
If
you
be
the
Shepheards
of
Christ
,
why
doe
you
not
as
Christ
did
,
who
told
every
one
the
truth
to
his
face
:
he
did
both
bruise
and
heale
,
not
for
favour
,
or
respect
to
the
person
of
any
,
but
according
to
the
will
of
his
Father
:
the
shepheards
of
Christ
ought
to
doe
so
too
.
23
O
beloved
Reason
!
thou
walkest
very
wisely
in
the
way
of
this
world
,
as
farre
as
concerneth
the
outward
body
:
but
what
becometh
of
the
poore
soule
?
this
outward
body
is
▪
not
its
home
,
it
is
not
its
eternall
native
countrey
.
What
will
it
avail
thee
to
take
thy
pleasure
here
a
very
little
while
,
and
suffer
eternall
losse
?
Or
what
profit
will
it
be
,
to
suffer
they
children
to
follow
[
their
own
will
in
]
bravery
,
luxury
,
and
insolence
,
[
or
what
ill
they
please
]
for
a
little
while
in
this
world
,
and
for
thee
to
take
delight
in
their
despising
of
the
poore
and
needy
,
when
after
this
life
thou
shalt
lose
them
for
ever
?
Thou
supposest
thou
lovest
them
and
doest
them
good
,
[
when
thou
hast
so
brought
them
up
]
that
the
word
commendeth
their
cunning
fetches
,
deceit
and
gallantry
,
and
it
likes
thee
well
;
but
the
Devill
taketh
that
to
himselfe
,
and
thou
art
the
murtherer
of
thy
own
children
,
and
art
their
greatest
enemy
:
for
children
look
upon
their
parents
at
every
turn
;
and
when
they
see
their
[
idle
,
unhappy
,
waggery
,
and
]
roguish
trickes
,
doe
please
them
,
then
the
children
play
their
trickes
the
more
,
and
grow
stouter
,
[
hardened
]
bold
[
and
brazen-faced
in
their
villany
.
These
will
cry
out
at
the
last
judgement
day
against
their
parents
,
for
not
with-holding
[
and
restraining
]
them
from
vanity
and
their
wicked
course
,
by
nurturing
them
,
correcting
them
,
and
bringing
them
up
in
vertue
,
and
in
the
feare
of
God
.
24
If
thou
lovest
thy
life
,
and
thy
children
,
then
lose
thy
life
and
thy
children
,
as
to
the
iniquity
of
this
world
,
that
they
neither
walk
nor
be
therein
;
and
then
thou
shalt
find
them
and
thy
life
again
in
heaven
,
as
Christ
saith
,
Whosoever
loveth
his
life
shall
lose
it
;
but
whosoever
loseth
his
life
,
his
goods
,
his
credit
,
for
my
sake
,
he
shall
find
them
again
in
the
kingdome
of
heaven
.
Also
,
when
the
world
despiseth
,
persecuteth
,
and
hateth
you
for
my
sake
,
then
rejoyce
,
your
reward
is
great
in
the
kingdom
of
heaven
.
Also
,
what
wil
it
profit
a
man
to
enjoy
temporall
pleasure
,
and
honor
here
in
this
life
,
that
endureth
but
for
a
moment
,
and
lose
his
soule
that
endureth
to
eternity
?
25
Loving
children
in
Christ
,
let
every
one
consider
in
what
soyle
he
groweth
here
;
we
must
not
stay
a
fitter
season
for
the
bettering
of
our
life
;
but
to
day
,
to
day
,
when
the
voyce
of
God
soundeth
,
let
every
one
enter
into
himself
,
and
search
and
try
himself
;
let
none
regard
the
broad
way
of
the
world
,
if
he
doe
,
he
will
goe
into
the
Abysse
to
the
Devils
:
for
the
way
to
the
kingdome
of
heaven
is
a
very
strait
and
narrow
way
,
whosoever
will
walk
therein
,
must
not
carry
till
the
Devil
quite
grateth
[
or
stoppeth
]
up
the
doore
;
he
must
not
regard
the
course
of
this
world
,
he
must
onely
enter
into
himselfe
,
and
seek
or
search
himselfe
:
the
time
will
come
that
he
shal
think
that
himselfe
onely
is
left
alone
;
but
God
hath
alwayes
his
seven
thousand
with
Elias
besides
himselfe
,
whom
he
knoweth
not
of
.
26
For
a
sincere
earnest
Christian
doth
not
altogether
know
himselfe
,
he
seeth
nothing
but
his
vices
and
faults
,
in
which
the
Devill
fighteth
against
him
,
they
are
alwayes
in
his
sight
;
but
he
knoweth
not
his
own
holinesse
in
this
world
;
for
Christ
hideth
it
under
his
crosse
,
so
that
the
Devill
seeth
it
not
:
Therefore
bee
alwayes
sober
and
watchfull
,
and
resist
the
crafty
and
subtill
Devill
,
that
yee
may
live
for
ever
.
Amen
.
A
Letter
or
Epistle
FROM
IACOB
BEHMEN
to
a
good
friend
of
his
.
Our
Salvation
[
or
Redemption
]
consisteth
in
the
working
[
of
the
]
love
of
JESVS
CHRIST
[
that
is
]
in
us
.
1.
MY
very
loving
and
Christian
Friend
,
I
wish
you
the
highest
peace
,
with
the
hearty
love
of
a
fellow-member
of
CHRIST
,
working
in
the
desire
;
that
the
true
Sunne
of
the
effectuall
love
of
JESUS
CHRIST
,
may
continually
rise
and
shine
in
your
Soule
,
Spirit
and
Body
.
2
Your
letter
dated
the
24
of
January
,
I
received
14.
dayes
after
Easter
;
rejoycing
to
see
in
it
,
that
you
are
a
thirsty
,
fervent
,
and
desirous
searcher
and
lover
of
the
true
ground
[
of
the
knowledge
of
Divine
mysteries
,
]
which
I
perceive
you
have
sought
and
searched
for
with
diligence
.
3
But
that
my
writings
are
come
to
your
hands
,
and
please
you
,
is
certainly
caused
by
the
appointment
of
GOD
,
who
bringeth
lovers
to
[
that
which
they
]
love
,
and
often
useth
strange
meanes
,
whereby
he
satisfieth
the
desire
of
them
that
love
a
thing
,
and
feedeth
them
with
his
gifts
,
[
and
graces
]
and
putteth
an
Ens
[
or
Substance
]
of
the
true
fire
,
into
their
love
,
that
it
may
burn
aright
;
and
you
may
rest
assured
,
if
you
continue
your
constancy
in
love
to
truth
,
that
it
will
open
,
reveale
,
and
manifest
it self
to
you
in
its
flaming
love
;
and
make
it self
certainly
known
:
but
the
searching
of
it
must
be
begnn
aright
:
for
we
attain
not
the
true
ground
of
divine
knowledge
by
the
sharp
searthing
of
our
reason
[
from
without
:
]
but
the
searching
must
begin
from
within
in
the
Hunger
of
the
soule
;
for
Reason
pe●etrateth
no
further
then
its
own
A●rum
,
or
Constellation
]
of
the
out●ard
world
,
from
whence
Reason
ha●h
●ts
originall
.
4
But
the
soul
searcheth
in
its
own
Astrum
[
or
Constellation
,
]
viz.
in
the
●nward
spirituall
world
,
from
whence
●his
visible
world
hath
proceeded
and
●own
forth
,
and
was
produced
,
and
wherein
its
ground
[
or
Root
]
standeth
.
5.
But
then
if
the
soule
would
search
its
own
Astrum
[
or
Spirituall
Constellation
,
]
viz.
the
Mysterium
Magnum
,
[
or
the
eternall
Divine
Nature
,
]
it
must
first
wholly
yeeld
up
all
its
power
&
its
wil
to
the
divine
love
and
grace
[
within
it
]
and
become
a
childe
,
and
turn
it selfe
to
●ts
Center
by
Repentance
,
and
desire
to
doe
nothing
but
that
onely
which
the
Spirit
of
God
desireth
to
search
by
it
.
6
And
when
it
hath
yeelded
and
resigned
it selfe
thus
,
seeking
nothing
but
[
goodnesse
,
and
the
glory
of
]
God
,
and
its
own
salvation
,
and
also
how
it
may
serve
and
love
its
neighbour
;
and
doth
then
find
in
it selfe
a
desire
to
have
divine
and
[
also
]
Naturall
knowledge
;
then
it
may
know
[
or
be
sure
]
that
it
is
drawn
[
or
inclined
]
to
it
by
GOD
,
and
then
it
may
well
▪
search
that
deep
ground
▪
which
is
mentioned
in
my
Writings
.
7
For
the
Spirit
of
GOD
searcheth
by
that
soule
,
and
bringeth
it
at
length
into
the
deepes
of
the
Deitie
,
as
Saint
Paul
faith
;
The
Spirit
searcheth
all
things
,
yea
,
the
deep
things
of
God
.
8
Loving
Sir
,
it
is
a
simple
childish
way
that
leadeth
to
the
highest
wisdome
,
the
world
knoweth
it
not
:
You
need
not
[
travell
into
far
Countries
]
to
seek
for
wisdome
in
remote
places
;
she
standeth
at
the
doore
of
your
soule
and
knocketh
;
and
if
shee
shall
find
an
empty
,
resigned
,
[
free
]
place
in
the
soule
,
she
will
there
reveale
her selfe
indeed
,
and
rejoyce
therein
more
then
the
Sunne
in
the
Elements
.
If
the
soule
yeeld
it selfe
up
to
wisdome
for
a
full
possession
,
then
she
penetrateth
through
it
with
her
flaming
fire
of
love
,
and
unlocketh
all
mysteries
to
the
soule
.
9
Sir
,
you
may
perhaps
wonder
,
how
a
plain
Lay-man
could
come
to
understand
such
high
things
,
having
ever
read
them
,
nor
heard
them
●om
any
man
.
But
,
loving
Sir
,
I
tell
●ou
,
that
which
you
have
seen
in
my
●ritings
,
is
but
a
glimpse
of
the
my●eries
;
for
a
man
cannot
write
them
:
God
▪
shall
account
you
worthy
to
●e
the
light
kindled
in
your
soule
,
●u
would
see
,
taste
,
smell
,
feele
,
and
●eare
,
unspeakable
words
of
GOD
,
●oncerning
this
knowledge
:
And
●ere
is
the
true
Theosophicall
Schoole
●
Pentecost
,
where
the
soule
is
taught
[
*
](A28541-e17300-b)
*
from
or
by
.
of
God
.
10
After
this
there
is
no
more
need
●
searching
and
painfull
toyling
[
a●out
it
]
for
all
[
doores
or
]
gates
and
open
:
a
very
simple
silly
man
●ay
attaine
it
,
if
he
doe
not
hinder
▪
●imselfe
by
his
own
willing
and
run●●ng
:
For
it
lieth
in
man
before●nd
,
and
needeth
onely
to
be
awa●ned
[
stirred
up
,
hatched
or
quick●d
]
by
the
Spirit
of
GOD.
11
In
my
Talent
[
or
Writings
]
●s
in
my
simplicity
I
was
able
to
de●ribe
it
)
you
shall
easily
●ind
the
way
●
it
,
especially
in
this
[
*
](A28541-e17330-b)
*
This
fore●ing
Book
that
the
Author
mentioneth
,
is
the
●●ok
of
Repentance
,
the
Book
of
Resignation
,
and
●e
Book
of
Regeneration
;
for
no
more
of
them
●ere
printed
in
his
life
time
.
foregoing
book
,
which
also
is
of
my
Talent
,
and
but
for
few
weeks
agoe
published
in
print
;
which
,
Sir
,
I
present
to
you
in
love
,
as
to
my
Christian
fellow-member
,
and
exhort
you
to
read
it
over
often
,
for
its
vertue
is
,
[
*
](A28541-e17340-b)
*
Or
,
the
longer
the
better
beloved
the
more
the
better
liked
.
In
this
Book
you
will
see
a
true
short
ground
,
and
it
is
a
sure
ground
:
For
the
Authour
in
his
[
†
](A28541-e17360-b)
†
Praxis
.
practice
hath
found
it
so
by
experience
.
12
But
for
the
ground
of
the
high
Naturall
Mysteries
,
which
you
and
Mr.
Walter
,
and
Mr.
Leonhart
Elverne
desire
a
further
and
a
clearer
explanation
of
;
be
pleased
to
enquire
of
Mr.
Walter
for
it
:
for
I
have
sent
to
you
and
him
an
explanation
,
and
other
new
writings
;
if
you
shall
like
them
,
you
may
cause
them
to
be
copied
out
,
you
will
find
very
great
knowledge
in
them
.
I
ould
that
all
of
you
might
truly
understand
it
;
I
would
fain
have
made
it
more
plain
;
but
in
respect
of
the
great
depth
,
and
also
in
regard
of
the
unworthy
,
it
may
not
be
done
.
Christ
sayth
,
Matth.
7.
7.
Seek
and
you
shall
find
,
knock
and
it
shall
be
opened
unto
you
.
None
can
give
it
to
another
,
every
one
must
get
it
himselfe
of
GOD
:
One
may
well
give
a
manuduction
,
or
direction
to
another
;
but
he
cannot
give
him
the
understanding
[
of
it
.
]
13
Yet
know
this
,
That
a
Lilly
blossometh
to
you
,
yee
Northerne
Countreys
.
If
you
doe
not
destroy
it
with
the
Sectarian
contention
of
your
learned
Men
,
it
will
grow
to
be
a
very
flourishing
or
great
Tree
among
you
.
But
if
you
rather
choose
to
contend
[
dispute
and
wrangle
]
then
to
know
the
true
God
,
the
Ray
[
or
Influence
]
will
passe
over
you
,
and
touch
but
some
few
;
and
then
afterwards
you
will
be
forced
to
fetch
water
from
strangers
for
the
thirst
of
your
soules
.
14
If
you
shall
rightly
observe
it
,
my
writings
will
give
you
great
furtherance
in
it
,
and
the
Signat-Starre
above
your
Pole
will
help
you
,
for
its
time
born
[
or
begun
.
]
15
I
will
freely
and
readily
give
you
what
the
Lord
hath
given
me
:
but
look
to
it
,
and
bestow
it
aright
,
it
will
be
a
witnesse
for
you
against
the
Mockers
,
[
Scorners
or
Despisers
:
]
None
ought
to
look
upon
my
person
,
it
is
the
meere
gift
of
God
,
given
not
for
my
sake
onely
,
but
for
your
sakes
also
,
and
for
all
theirs
that
shall
get
to
read
[
*
](A28541-e17470-b)
*
viz.
my
writings
.
it
.
16.
Let
none
gaze
any
longer
after
the
time
,
it
is
alreadie
borne
or
[
begun
]
whomsoever
it
hitteth
,
him
it
hitteth
;
hee
that
watcheth
seeth
it
,
and
he
that
sleepeth
seeth
it
not
:
the
time
is
alreadie
appeared
,
and
shall
suddenly
appeare
[
more
]
hee
that
watcheth
he
shall
see
it
:
many
have
already
felt
it
;
but
a
very
great
tribulation
and
calamity
must
passe
over
,
before
it
be
wholly
manifested
.
The
cause
of
which
[
misery
and
calamity
]
is
,
the
contention
of
the
Learned
,
who
tread
the
cup
of
Christ
under
their
feet
,
and
contend
about
a
child
,
with
a
contention
,
then
which
there
was
never
worse
since
men
were
:
that
must
be
manifested
▪
therefore
let
no
honest
man
defile
himselfe
with
such
contentions
,
there
is
a
fire
from
the
Lord
therein
,
that
shall
consume
them
,
and
himselfe
reveale
the
Truth
.
17.
You
shall
receive
of
Mr.
Walter
,
what
he
hath
more
;
especially
a
Table
,
with
an
Exposition
[
of
it
]
wherein
the
whole
ground
[
of
all
Mysteries
]
is
plainly
laid
down
.
And
so
I
commend
you
sir
,
to
the
love
of
JESUS
CHRIST
.
Dated
the
20.
of
April
.
Anno
1624.
Your
Servant
in
the
love
of
CHRIST
.
JACOB
BEHMEN
.
AN
EXPLICATION
OF
Some
words
in
the
writings
of
JACOB
BEHMEN
.
Turba
Magna
.
1.
THE
Turba
Magna
[
the
great
Turba
]
is
the
stirred
and
awakened
wrath
of
the
inward
ground
,
when
the
foundation
of
Hell
is
made
manifest
in
the
Spirit
of
this
world
:
from
whence
great
plagues
and
diseases
arise
:
And
it
is
also
the
awakened
wrath
of
the
outward
nature
,
as
may
bee
seen
in
great
tempests
of
Thunder
,
and
lightning
,
when
the
fire
is
manifested
[
or
generated
]
in
water
.
In
briefe
it
is
the
effusion
of
the
Anger
of
God
;
by
which
Nature
is
disturbed
.
Ternarius
.
2.
By
the
word
Ternarius
[
the
Ternary
,
or
number
three
]
in
the
Language
of
Nature
we
understand
,
the
Divine
Birth
,
[
or
Propagation
]
in
the
six
formes
[
or
properties
]
of
Nature
,
which
are
the
six
Seales
of
God
.
Ternarius
Sanctus
.
3.
The
Ternarius
Sanctus
[
or
holy
Ternary
]
is
the
Inward
heavenly
working
power
in
that
Substance
wherein
the
Trinity
of
God
worketh
:
and
so
I
understand
thereby
an
Essentiall
power
,
and
the
Number
Three
,
[
or
Trinity
]
in
the
seven
formes
,
[
or
Properties
]
wherein
also
the
Angelicall
world
is
comprehended
.
Tria
Principia
.
The
three
Principles
.
Primum
Principium
.
The
first
Principle
.
4.
By
the
first
Principle
is
meant
the
Eternall
Darknesse
,
which
consisteth
in
the
receivingnesse
of
the
Properties
,
whence
feelingnesse
ariseth
,
and
its
ground
extendeth
as
farre
as
to
Fire
[
in
order
of
the
seven
Properties
,
fire
being
the
fourth
property
into
which
its
ground
reacheth
:
]
by
which
ground
we
meane
the
Eternall
Nature
,
and
the
wrath
of
God
:
[
according
to
which
God
is
said
to
be
a
zealous
Angry
Jealous
God
,
and
a
consuming
fire
.
]
Secundum
Principium
.
The
second
Principle
.
5.
By
the
second
Principle
is
meant
the
Light
,
and
the
Angelicall
powrefull
World
;
in
which
the
effluence
of
the
Divine
Power
and
Will
,
doth
manifest
it selfe
by
the
Magicall
Fire
in
the
Light
,
with
the
flaming
fire
of
love
:
by
this
is
meant
the
Kingdome
of
God
[
according
to
which
God
is
said
to
be
a
loving
mercifull
God
,
and
the
Eternall
goodnesse
and
Light
.
]
Tertium
Principium
.
The
third
Principle
.
6.
By
the
third
Principle
is
meant
,
the
visible
,
produced
,
and
created
world
,
with
all
its
hosts
:
which
is
an
effluence
out
of
the
first
and
second
Principle
,
[
caused
]
by
the
motion
,
and
breathing
forth
of
the
Divine
Power
and
will
:
in
which
the
spirituall
world
,
as
to
Light
and
Darknesse
,
is
represented
,
and
come
to
be
a
creature
.
Tincture
.
7.
By
the
Word
Tincture
is
meant
,
the
power
and
vertue
of
Fire
,
and
Light
;
and
the
stirring
[
up
or
putting
forth
like
a
bud
]
of
this
vertue
is
called
the
holy
and
pure
Element
:
[
the
vertue
of
the
Sunne
is
the
Tincture
of
all
things
,
that
grow
and
live
in
the
visibility
of
the
world
:
so
also
the
colour
is
the
Tincture
of
the
ground
:
Christ
●s
the
Tincture
of
the
soule
;
in
briefe
;
the
Tincture
is
the
life
,
and
the
perfluent
,
and
informing
vertue
,
by
which
any
thing
doth
subsist
:
for
without
the
Tincture
that
proceedeth
from
the
Sunne
,
Gold
were
no
Gold
:
and
so
also
the
Image
of
God
in
the
soule
without
the
true
Tincture
[
the
Eternall
Sun
of
Righteousnesse
]
were
not
the
Image
of
God
.
CHRISTUS
.
Christ
.
8.
By
the
Word
Christ
is
meant
,
the
inward
new
man
,
in
the
Spirit
of
Christ
;
understood
inwardly
.
Satan
.
9.
By
the
word
Satan
is
meant
,
the
Spirit
of
errour
[
in
us
]
and
not
alwayes
a
creaturely
Devill
,
but
the
property
of
such
an
erroneous
Spirit
.
The
end
.
COncerning
the
Authors
life
,
the
Reader
may
finde
some
information
in
the
Preface
to
his
40.
Questions
of
the
Soul
in
English
.
And
at
the
end
of
that
Book
,
a
Catalogue
of
his
other
Writings
.