(51) And thus the will would be one with the Eternal Will, and flow out into it, though the man would still keep his sense of liking and disliking, pleasure and pain, and the like. For wherever the will is exerted, there must be a sense of liking and disliking; for if things go according to his will, the man liketh it, and if they do not, he disliketh it, and this liking and disliking are not of the man’s producing, but of God’s. For whatever is the source of the will, is the source of these also.50 Now the will cometh not of man but of God, therefore liking and disliking come from Him also. But nothing is complained of, save only what is contrary to God. So also there is no joy but of God alone, and that which is His and belongeth unto Him. And as it is with the will, so is it also with perception, reason, gifts, love, and all the powers of man; they are all of God, and not of man. And wherever the will should be altogether surrendered to God, the rest would of a certainty be surrendered likewise, and God would have His right, and the man’s will would not be his own. Behold, therefore hath God created the will, but not that it should be self-will. Now cometh the Devil or Adam, that is to say, false nature, and taketh this will unto itself and maketh the same its own, and useth it for itself and its own ends. And this is the mischief and wrong, and the bite that Adam made in the apple, which is forbidden, because it is contrary to God. And therefore, so long as there is any self-will, there will never be true love, true peace, true rest. This we see both in man and in the Devil. And there will never be true blessedness either in time or eternity, where this self-will is working, that is to say, where man taketh the will unto himself and maketh it his own. And if it be not surrendered in this present time, but carried over into eternity, it may be foreseen that it will never be surrendered, and then of a truth there will never be content, nor rest, nor blessedness; as we may see by the Devil. If there were no reason or will in the creatures, God were, and must remain for ever, unknown, unloved, unpraised, and unhonoured, and all the creatures would be worth nothing, and were of no avail to God. Behold thus the question which was put to us is answered.51 And if there were any who, by my much writing (which yet is brief and This sentence is found in Luther’s edition, but not in that based on the Wurtzburg Manuscript. Namely, why God hath created the will. profitable in God), might be led to amend their ways, this were indeed well-pleasing unto God. That which is free, none may call his own, and he who maketh it his own, committeth a wrong. Now, in the whole realm of freedom, nothing is so free as the will, and he who maketh it his own, and suffereth it not to remain in its excellent freedom, and free nobility, and in its free exercise, doeth a grievous wrong. This is what is done by the Devil and Adam and all their followers. But he who leaveth the will in its noble freedom doeth right, and this doth Christ with all His followers. And whoso robbeth the will of its noble freedom and maketh it his own, must of necessity as his reward, be laden with cares and troubles, with discontent, disquiet, unrest, and all manner of wretchedness, and this will remain and endure in time and in eternity. But he who leaveth the will in its freedom, hath content, peace, rest, and blessedness in time and in eternity. Wherever there is a man in whom the will is not enslaved, but continueth noble and free, there is a true freeman not in bondage to any, one of those to whom Christ said: “The truth shall make you free”; and immediately after, he saith: “If the Son shall make you free, ye shall be free indeed.”52 Furthermore, mark ye that where the will enjoyeth its freedom, it hath its proper work, that is, willing.

(3) [Trismegistus] Asclepius, Will is Determination’s child; nay, willing in itself comes from the Will. Not that He willeth aught desiring it; for that He is the Fullness of all things, and wills what things He has. He thus wills all good things, and has all that He wills. Nay, rather, He doth think and will all good. This, then, is God; the World of Good’s His Image. XXVII

(49) The first Will, out of which they were created, that was God's, and that made them good; and the second Will, which they as obedient [Children] should have generated out of their Center in Meekness, that was evil: And therefore the Father, for generating such a Child, was thrust out from the Virtue of God, and so he spoiled the angelical Kingdom, and remained in the Source of the Fire: And because the evil Child of their Mind did turn away from the Meekness, therefore they attained what they desired. For the Mind is the God and the Creator of the Will; that is free from the eternal Nature, and therefore what it generates to itself, that it has.

(2) 'All these therefore (beginning with mind and ending in sacrifice) centre in will, consist of will, abide in will. Heaven and earth willed, air and ether willed, water and fire willed. Through the will of heaven and earth &c. rain wills; through the will of rain food wills; through the will of food the vital airs will; through the will of the vital airs the sacred hymns will; through the will of the sacred hymns the sacrifices will; through the will of the sacrifices the world (as their reward) wills; through the will of the world everything wills 1. This is will. Meditate on will.

(13) The right use of the will is the steady, effort to stand in spiritual being.

(3) There being then a twofold species of vice - that characterized by craft and stealth, and that which leads and drives with violence - the divine Word cries, calling all together; knowing perfectly well those that will not obey; notwithstanding then since to obey or not is in our own power, provided we have not the excuse of ignorance to adduce. He makes a just call, and demands of each according to his strength. For some are able as well as willing, having reached this point through practice and being purified; while others, if they are not yet able, already have the will. Now to will is the act of the soul, but to do is not without the body. Nor are actions estimated by their issue alone; but they are judged also according to the element of free choice in each, - if he chose easily, if he repented of his sins, if he reflected on his failures and repented (metegnw), which is (meta tauta egnw) "afterwards knew." For repentance is a tardy knowledge, and primitive innocence is knowledge. Repentance, then, is an effect of faith. For unless a man believe that to which he was addicted to be sin, he will not abandon it; and if he do not believe punishment to be impending over the transgressor, and salvation to be the portion of him who lives according to the commandments, he will not reform.

(29) When the Will thus draws to it, then it becomes inwardly and outwardly impregnated, and is darkened; the Will cannot endure this, viz. to be set in the Dark, and therefore falls into great Anxiety for the Light; for the outward Materia [or Matter] is filled with the Elements, and the Blood is choaked [checked or stopped;] and there then the Tincture withdraws, and there is then the right Abyss of Death, and so the inward [Materia or Matter] is filled from the Essences of the Virtue, [or Power,] and in the inward there rises up another Will, out of the stern Virtue of the Essences, [that it might] lift itself up into the Light of the Meekness; and in the outward stands the Desire to be severed, the Impure from the Pure, for that the outward Fiat does.

(51) And where it chooseth whatever it will unhindered, it always chooseth in all things what is noblest and best, and all that is not noble and good it hateth, and findeth to be a grief and offence unto it. And the more free and unhindered the will is, the more is it pained by evil, injustice, iniquity, and in short all manner of wickedness and sin, and the more do they grieve and afflict it. This we see in Christ, whose will was the purest and the least fettered or brought into bondage of any man’s that ever lived. So likewise was Christ’s human nature the most free and single of all creatures, and yet felt the deepest grief, pain, and indignation at sin that any creature ever felt. But when men claim freedom for their own, so as to feel no sorrow or indignation at sin and what is contrary to God, but say that we must heed nothing and care for nothing, but be, in this present time, as Christ was after His resurrection, and the like;—this is no true and divine freedom springing from the true divine Light, but a natural, unrighteous, false, and deceitful freedom, springing from a natural, false, and deluded light. Were there no self-will, there would be also no ownership. In heaven there is no ownership; hence there are found content, true peace, and all blessedness. If any one there took upon him to call anything his own, he would straightway be thrust out into hell, and would become an evil spirit. But in hell everyone will have self-will, therefore there is all manner of misery and wretchedness. So is it also here on earth. But if there were one in hell who should get quit of his self-will and call nothing his own, he would come out of hell into heaven. Now, in this present time, man is set between heaven and hell, and may turn himself towards which he will. For the more he hath of ownership, the more he hath of hell and misery; and the less of self-will, the less of hell, and the nearer he is to the Kingdom of Heaven. And could a man, while on earth, be wholly quit of self-will and ownership, and stand up free and at large in God’s true light, and continue therein, he would be sure of the Kingdom of Heaven. He who hath something, or seeketh or longeth to have something of his own, is himself a slave; and he who hath nothing of his own, nor seeketh nor longeth thereafter, is free and at large, and in bondage to none. All that hath here been said, Christ taught in words and fulfilled in works for three-andthirty years, and He teacheth it to us very briefly when He saith: “Follow Me.” But he who will follow Him must forsake all things, for He renounced all things so utterly as no man else hath ever done. Moreover, he who will come after Him, must take up the cross, and the cross is nothing else than Christ’s life, for that is a bitter cross to nature. Therefore He saith: “And he that taketh not his cross, and followeth after Me, is not worthy of Me, and cannot be My disciple.”53 But nature, in her false freedom, weeneth she hath forsaken all things, yet she will have none of the cross, and saith she hath had enough of it already, and needeth it no longer, and thus she is deceived. For had she ever tasted the cross she would never part with it again. He that believeth on Christ must believe all that is here written.

(5) So also is it with the will, and love and desire, and the like. For the less we call these things our own, the more perfect and noble and Godlike do they become, and the more we think them our own, the baser and less pure and perfect do they become. Behold on this sort must we cast all things from us, and strip ourselves of them; we must refrain from claiming anything for our own. When we do this, we shall have the best, fullest, clearest and noblest knowledge that a man can have, and also the noblest and purest love, will and desire; for then these will be all of God alone. It is much better that they should be God’s than the creature’s. Now that I ascribe anything good to myself, as if I were, or had done, or knew, or could perform any good thing, or that it were mine, this is all of sin and folly. For if the truth were rightly known by me, I should also know that I am not that good thing and that it is not mine, nor of me, and that I do not know it, and cannot do it, and the like.

(43) The eternal Will is incorruptible [or intransitory,] and unchangeable [or unalterable;] for the Heart of God is generated out of it, which is the End of the Nature and of the Willing. If the Spirits of the Source [or Torment] had put their imagination, and their desiring Will a forward into the Light of Meekness, into the End of Nature, they should have continued Angels; but seeing they out of Pride would fain be above the Meekness, and above the End of Nature, and awakened the Center, they found nothing more; for from Eternity there had been nothing more [than the End of Nature;] and therefore they awakened the Center of the Source [or Torment] in themselves. The same they now have, and they were thrust out of the Light into the Darkness.

(6) Seeing then it is fashioned out of the eternal Will, therefore it is eternal, not in Substance, but in the Will, and after the Breaking of the Substance this World stands wholly and altogether (like a Figure) in the Will for [a Glass of] God's Works of Wonder. And so we know now, that where there is a Will, it must comprehend itself so that it be a Will, and that Comprehension makes an Attraction, and that which is attracted is in the Will, and it is thicker than the Will, and is the Darkness of the Will, and a Source in the Darkness; for the Will desires to be free, and yet cannot be free, except it goes again in itself out of the Darkness, and if it does, then the Darkness continues in the first Will, and the reconceived Will remains in itself in the Light.

(57) If now the first eternal Will does thus conceive another Will, then it breaks the Source of Darkness, and dwells (in itself) in the joyful Habitation, and the Darkness remains Darkness still, and a Source [or working Property] in itself, but touches not the re-conceived Will, for that dwells not in the Darkness, but in itself; thus we understand the Soul's own Power [to be,] which God breathed into Adam, out of the Gate, the Breaking through, in himself into the Light of the Habitation of Joy.

(6) But for the moment, [Tat,] let be the teaching as to vice and Fate, for we have spoken of these things in other [of our sermons]; but now our teaching (logos) is about the Mind: - what Mind can do, and how it is [so] different - in men being such and such, and in irrational lives [so] changed; and [then] again that in irrational lives it is not of a beneficial nature, while that in men it quencheth out the wrathful and the lustful elements. Of men, again, we must class some as led by reason, and others as unreasoning.

(28) Now the Similitude also has received such a Will out of the Fiat, as the eternal Will is; and it has generated the Virtue [or Power;] and the Virtue is the Heaven; and the Light which is become shining in the Virtue, is the Sun, and that works in the Virtue, so that there is Understanding and Knowledge: Or else all in this World would be an immovable Substance, and all would lie still, and so neither Herb nor Grass would grow.

(35) Now the Question is, May not the Mind stand in one only Will (viz. in mere Love) like God himself? Here sticks the Mark, the Ground, and the Knowledge: Behold, if the Will were in one only Essence, then the Mind would also have but one Quality that could give the Will to be so, and it should be an immoveable Thing, which should always lie still, and should do no more but that one Thing always: In it there would be no Joy, no Knowledge, also no Art or Skill of any Thing at all, and there would be no Wisdom in it: Also if the Quality was not in infinitum, it would be altogether a Nothing, and there would be no Mind nor Will to any Thing at all.

(55) And so now the Soul was the Will, which was breathed into Adam, by the Spirit of God out of the eternal Will of the Father, and yet out of that Place where the Father (viz. God) out of the Darkness, in his own re-conceived Will, enters into himself, and in himself generates the Meekness in his own reconceived Will.

(22) The will may be weak, or of middle strength, or intense.

(58) This Soul (being cloathed with the pure elementary and paradisical Body) severed its Will, [which came] out of the Father's Will, which tends only to the Conceiving of his Virtue [or Power,] from whence he is impregnated to beget his Heart, [and severed it] from the Father's Will, and entered into the Lust of this World; where now (backward in the Breaking [or Destruction] of this World) there is no Light; and forward there is no Comprehensibility of the Deity; and there was no Counsel [or Remedy,] except the pure Will of the Father enters into it again, and brings it into his own Will again, into its first Seat, that so its Will may be directed again into the Heart and Light of God.

(38) Behold now, the Mind is in the Darkness, and it conceives its Will to the Light, to generate it; or else there would be no Will, nor yet any Birth: This Mind stands in Anguish, and in the Will conceives the Virtue; and the Virtue fulfils, [satisfies or impregnates] the Mind. Thus the Kingdom of God consists in the Virtue [or in Power,] which is God the Father, and the Light makes the Virtue longing to [be] the Will, that is, God the Son, for in the Virtue the Light is continually generated from Eternity, and in the Light, out of the Virtue, goes the Holy Ghost forth, which generates again in the dark Mind the Will of the eternal Essence.

(8) Yet this first Will in the Mind ought not to stay behind in the Abyss of the sour Fierceness, (in which the fierce Malice is,) but ought to go forward in the Center of the Breaking forth out of the Darkness into the Light, for in the Light there is mere Meekness, Lowliness, Humility, Good- Will, and friendly Desires, that it might with its re-conceived Will go out of itself, and to Or earnest Will. open itself in its precious Treasury. For in the re-conceived Will to the Birth of the Light, there is no Source of Anxiety, but only mere friendly Desires; for the Glimpse rises up out of the Darkness in itself, and desires the Light; and the Desiring draws the Light into itself, and there the Anguish becomes an exulting Joy in itself, an humble Chearfulness, a pleasant Habitation. For the re-conceived Will in the Light is impregnated, and its Fruit in the Body is Virtue [or Power,] which the Will desires to generate, and to live therein; and this Desiring brings the Fruit out of the impregnated Will, [and presents it] before the Will, and the Will discovers itself [glimmers or shines] in the Fruit in an infinite pleasant Number; and there goes forth, in the pleasant Number, in the discovered [or manifested] Will, the high Benediction [or Blessing,] Favour, loving Kindness, pleasant Inclination [or yielding Pliableness,] the Taste of Joy, the Well-doing of Meekness [or Affability,] and [further] what my Pen cannot express. The Mind would much rather be freed from Vanity, and live therein without Molestation or Disturbance.