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The Chinvat Bridge [ʧinva:t] (Avestan Cinvatô Peretûm, "bridge of judgement" or "beam-shaped bridge")[1] or the Bridge of the Requiter[2] in Zoroastrianism is the sifting bridge[3] which separates the world of the living from the world of the dead. All souls must cross the bridge upon death. The bridge is guarded by two four-eyed dogs. A related myth is that of Yama, the Hindu ruler of Hell who watches the gates of Hell with his two four-eyed dogs. The Bridge's appearance varies depending on the observer's asha, or righteousness. Yasna 71 All of the dead Children of Israel will awaken to witness the righteous be blessed by the Creator with eternal life and the wicked be damned to suffering. Daniel 12, 603 BC - 165 BC In II Kings the Creator physically transported the Prophet Elijah (Yahweh is my God) alive to Shamayim (Heaven) in a fiery chariot to an uknown place in Heaven. Some scholars believe His flesh and His own spirit and its spirit to the God who gave and wha the Spirit of God in the Lord's work was carried to an unknown place and he lived there as we have: Elijah did not die In this fire vehicle God had transported him physically into the third heaven Heaven is specifically called God’s dwelling place (Deuteronomy 26:15). The apostle Paul calls this heaven the “third heaven” (2 Corinthians 12:2)—showing, as noted, that there are two others. It’s described as the “third” because, being in the spirit realm, it is beyond the other two, which are in the physical realm. Shamayim also meant "sky", the atmosphere, as it does in modern English. The blue dome of the sky was called the raqia, and was believed to be a solid shield between the atmosphere and the true heaven where God lived.[dubious – discuss] Heaven was the realm of God, earth of mankind, "Bosom of Abraham" refers to the place of comfort in the Biblical Sheol (or Hades in the Greek Septuagint version of the Hebrew scriptures from around 200 BC II Kings 2 While the majority Muslims believe that Jesus was not Crucified (Salabūhu) , nor Killed (Qatalnā) but was Raised (Tawaffaytanī) in body and spirit by the Creator (An - Nisa 4 : 157 - 158, Al-Ma'ida 5:117).

As a child, I visited the Accademia Gallery in Florence, Italy. There I met David, a sculpture created in marble by the famous Renaissance artist Michelangelo. David is described in the Bible as the annointed king favored by the Creator to rule the Tribes of Israel and Judah. I remember imagining an18-foot-tall marble block with a crack being transformed into a masterpiece before my eyes. The tour guide spoke to the crowd, "The great artist Michaelangelo di Lodovico Buonarroti Simoni was said to chip off any piece of marble that was not part of his picture in his head." I contemplated whether God gave Michelangelo vision of and the talent to make this beautiful representation of man. King David was considered to be a rigteous prophet, priest, and saint. Even aiethest and agnostics appreciate the depiction of this legendary king. I thought to myself, how does an artist have the ability to represent an implicit idea given written in two thousand year old blblical testimony to an explicit image understood by everyone? During my years at Saint James Catholic school in Falls Church, Virginia I remember with great fondness lighting votive candles during Confession. I was only supposed to light just one. But there so many rows of white candles with flames sparkling cobolt blue and ruby red colored glass. Soft irececcent shadows color dance up the wall to a biblical painting or sculpture. It is hypnotic. This was my first connection to art and the beginning of what I define as a implicit sense. Is it possible for individuals to build a deep emotional connection with these works of art? I have encountered many people who have had a religious experiences my lifetime. I do understand why there are many monotheists that consider artist depictions of people or animals to be idolatry. I have gained a greater connection in literature. A good author like J.R. Tolkien can grab a reader in seconds. "In a hole in the ground there lived a hobbit. Not a nasty, dirty, wet hole, filled with the ends of worms and an oozy smell, nor yet a dry, bare, sandy hole with nothing in it to sit down on or to eat; it was a hobbit-hole, and that means comfort." I found the Bible to be an even more proufound Is it possible to diefying a being that is not the Creator that is impossible to be depicted. In today's age of 3 Dimensional modeling it is difficult to discern idolatry in a multiplayer game my son is addicted to. In High School, I read about NASA sending out the Voyager Spacecraft with a message on human culture represented on a golden disc. Someday I would love to learn the art myself. But, I am at peace just understanding it. In my context sculpture, canvas or book to is talisman to the thoughts, emotions, and imagination of many individuals. In painting, I start with black and move to color that represent an inclination of an emotion that I perceive. I will apply the same process to my written work until a narrative comes to mind. I will use quotes of other authors have discussed the subject that supports my thesis (understanding) what is Truth.

From John Adams to Thomas Jefferson, 8 December 1818 Πάν (Pan) the god of the wild, shepherds and flocks, nature of mountain wilds, rustic music and impromptus, and companion of the nymphs. http://www.eliohs.unifi.it/testi/700/bolingbroke/letterIII.htm [191] there can be dispute, concerning that share which I ascribe to the study of history, in forming our moral characters, and making us better men. The very persons who pretend that inclinations cannot be restrained, nor habits corrected, against our natural bent, would be the first perhaps to prove, in certain cases, the contrary A fortune at court, or the favors of a lady, have prevailed on many to conceal, and they could not conceal without restraining, which is one step towards correcting, the vices they were by nature addicted to the most. Shall we imagine now, that the beauty of virtue and the deformity of vice, the charms . If a bright and lasting reputation, the terror of being delivered over as criminals to all posterity, the real benefit arising from a conscientious discharge of the duty we owe to others, which benefit fortune can neither hinder nor take away, and the reasonableness of conforming ourselves to the designs of God manifested in the constitution of the human nature; shall we imagine, I say, that all these are not able to acquire the same power over those who are continually called upon to a contemplation of them, and they who apply themselves to the study of history are so called upon, as other motives, mean and sordid in comparison of these, can usurp on other men?

Code of Hammurabi Prologue 2 Hammurabi referred to himself as a white king who knew of Shamash (Utu), son of the moon god Sin, and god of the Sun. Shamash was known for riding his sun chariot all day watching enforcing justice, and teaching morality and truth to mortals. Shamash established and guarded the cities of Sippara and Larsa. He then made the temple dedicated to him like Heaven. Shamash clothed the gravestones of his Malkat (Queen and consort) with green representing the resurrection of nature. With the help of Shamash, Hammurabi was able to restore and bring water to the ancient city of Uruk; raise the temple of E-Anna (Inanna, Istar), Queen of Heaven (twin sister of Shamash), perfectly depicted the beauty of the sky god Anu and the warrior and reproduction goddess Nana (Nanaya), who guard the kingdom of Babylon and reunited the people of the city of Isin. Code of Hammurabi Prologue 2 Like the god Shamash bringing green life over death to Babylon, the Creator brought green life over death to Israel. Most Jewish scholars believe this to be prophecy of when Israel will rise to power over those that control it. Yechezkel - Ezekiel - Chapter 17 Hammurabi donated to money to the temple of E-gal-mach and protected the cities he controlled. He considered himself to be brother of the war god Zamama (Zababa, Ashtabi) protector of the city of Kish . Hammurabi glorified Zamama's temple E-me-te-ursag and established farms around the city of Kish. He also increased the treasury of the temple of the warrior god Nana (Nanaya) and the Temple Harsagkalama dedicated to the love and war goddess, Inanna, (Inana, Ishtar), daughter of the sky god Anu, and mother of the warrior goddess Nanaya Code of Hammurabi Prologue 3 King Hammurabi used the a grave metaphor to define the destruction and subjection of his enemy. He increased the power of the city of Cuthah. Code of Hammurabi Prologue 3 According to the Tanakh, Cuthah was one of the five Syrian and Mesopotamian cities from which Sargon II, King of Assyria, brought settlers to take the places of the exiled Israelites. These settlers would later be known as "Cuthim" in Hebrew and as "Samaritans" to the Greeks. The Assyrian King advisers marginalized God of the Israelites from the Creator of all mankind to just a regional God with power to kill unrespectful settlers. The Samaritans incorporated the Creator into their former pantheon of gods. 2 KINGS 17 In modern history, like the Cuthim, the Yoruba African slaves were coerced to accept the Catholic faith in Cuba. The masked their ancestral belief by syncretizing (combing) their Orisha (Orichás, orixá) spirits with the human form of Catholic saints. In the picture below King Hammurabi 'The Lawgiver' and 'Unifier of Babylonia' raises his right arm in worship. Detail of a votive monument. Limestone. Old Babylonian Period, reign of Hammurabi, 1792-1750 BCE. From Sippar, Iraq. The British Museum, London. In the book, The Old Testament In the Light of The Historical Records and Legends of Assyria and Babylonia, Theophilus G. Pinches writes that inscription is dedicated for the saving of his life. In this he bears the title (incomplete) of “King of Amoria” (the Amorites), lugal Mar[tu], Semitic Babylonian sar mât Amurrî Theophilus Goldridge Pinches M.R.A.S. (1856 – 6 June 1934 Muswell Hill, London), was a pioneer British assyriologist and staff member of the Egyptian and Assyrian Department, British Museum, he gave assistance to scholars including Abraham Sachs and taught at London University. It was largely due to his "painstaking work" during his time as assistant keeper at the British Museum between 1895 and 1900, that many pieces acquired by the museum were joined together again. He also translated some Babylonian tablets which related to the Battle of the Vale of Siddim and was one of the editors of The Babylonian and Oriental Record from 1886. In 1890, Pinches discovered and published the correct reading of the name of Gilgamesh, instead of Izdubar. CUNEIFORM TEXTS FROM BABYLONIAN TABLETS IN THE BRITISH MUSEUM PART 51 MISCELLANEOUS TEXTS EDITED BY C. B. F. WALKER Below is one plate that Pinches transcribed. Any scholar who attempted a translation between any two languages knows that it is never a straightforward matter of linguistic equivalence. In Pinches Plates 45 - 65 transcription and translation of Spartoli III, 2: Spartol; II, 987: Spartoli I, 58; and Spartoli II, 962. Spartoli III, 2 contains the names of Rudbula (Tidal), of Eri-aku's son, Durmah-ilani, and Kudur-lahmil (Chedorlaomer) we can see that there is no clear method of translation, but linguistic artifacts can be found that give us clues to understanding. The more linguistic artifacts in the data we find, the clearer the translation becomes. Jefferson would completely understand how even present translations can be changed to make the work more popular with foreign readers. Francois André Michaux to Thomas Jefferson, 10 August 1810 In translating the second Spartoli collection Theophilus Pinches identifies the names Tudḫula, Êri-Eaku, and Kudur-laḫ(gu)mal to be names Tidal, Arioch, and Chedorlaomer that are given in Genesis with Abraham. The Old Testament In the Light of The Historical Records and Legends of Assyria and Babylonia by Theophilus Goldridge Pinches pg 224 The Old Testament In the Light of The Historical Records and Legends of Assyria and Babylonia by Theophilus Goldridge Pinches pg 227 In Volume 7, The Doorway Papers, The Hidden Things of God's Revelation, Arthur C. Custance also point sout Umman-Mandu by using the controversial Spartoli tablets found in mutilated form by Pinches. In the book, Abraham and Chedorlaomer: Chronological, Historical and Archaeological Evidence, Author Gerard Gertoux abstract expands on Custance and Pinches work Abram with 318 soldiers retaliated with a surprise night attack and recovered Lot and the possessions the victorious kings had taken. National Gallery of Art Antonio Tempesta Florentine, 1555 - 1630 Abraham makes the enemies flee who hold his nephew 161 Bereishit - Genesis - Chapter 14 Many scholars believe during the time of King Hammurabi, Abraham, ‘father of the faithful Hebrews, Christians, and Muslims' is said to have migrated with his family from Ur of the Chaldees to Haran, the chief city and commercial capital of Mesopotamia, and then into Palestine. The Biblical World notes that some of the Mari tablets use words from the Amorite tribes that are also found in Abraham's story, such as his father's name, Terah, and his brothers' names, Nahor and Haran (also ironically the name for their destination). From these artifacts and others, some scholars have concluded that Abraham's family may have been Amorites, a Semitic tribe that began to migrate out of Mesopotamia around 2100 B.C. The Amorites' migration destabilized Ur, which scholars estimate collapsed around 1900 B.C. It is now the prevailing view among both Assyriologists and Old Testament scholars that King Hammurabi and King Amraphel of Shinar are the same person. According to the Jewish Encyclopedia a partial clue to transformation of the name Hammurabi into the Hebrew form Amraphel is furnished by the explanation of the name in a cuneiform letter as equivalent to Kimta-rapashtu (great people or family). On this basis "'am" = "Kimta" and "raphel" = "rapaltu" = "rapashtu." Shinar is a general synonym for the region of Babylonia (Mesopotamia). The Expository Times identifies King Arioch of Ellasar of Genesis with King Eri-Aku (Eri-E-kua, servant of the moon god E-kua, Aku [Sin]) of Larsa. It is known that Eri-aku, king of Larsa was conquered by King Hammurabi (Amraphel), and later became subject to him. The city of Ellasar (Sumerian name Ararwa, Arauruwa, now known as Senqara) was known as Larsa a city of ancient Babylonia (Chaldea). The city was at first governed by its own kings, but became a part of the Babylonian empire some time after the reign of Hammurabi. In the article, Light on Scriptural Texts From Recent Discoveries, author William Hayes Ward states that the translation from the Semitic Rim-Sin to Akkadian is Eri-Agu or Eri-Aku. The Mari letters throw light are the dealings of Hammurabi with with Rim-Sin of Larsa, in the early and middle periods of his reign. He was not always, as the letters reveal the two neighboring kingdoms co-existed for thirty years on excellent terms, and standing in alliance of mutual defense. https://www.scribd.com/document/248006684/Rama-of-Larsa-libre THE CAMBRIDGE ANCIENT HISTORY THIRD EDITION VOLUME II PART 1 HISTORY OF THE MIDDLE EAST AND THE AEGEAN REGION c. 1800-1380 B.C. EDITED BY I. E. S. EDWARDS F.B.A. Formerly Keeper of Egyptian Antiquities, The British Museum EVENTS OF HAMMURABI'S REIGN page 179 In 1880 Book, The Chaldean Account of Genesis, George Smith speculates that the Semetic Chedorlaomer is translated to Kudar Lagamar, meaning 'servant of a god of Elam. The Chaldean Account of Genesis George Smith

From John Adams to Thomas Jefferson, 8 December 1818 Πάν (Pan) the god of the wild, shepherds and flocks, nature of mountain wilds, rustic music and impromptus, and companion of the nymphs. From Thomas Jefferson to John Adams, 15 August 1820 https://books.google.com/books?id=tvhKDwAAQBAJ&lpg=PT80&ots=Qxx8kFfKmp&dq=Deus reapse corporalis est%3B sed graviorum tantum corporum ratione. incorporeus&pg=PT80#v=onepage&q=Deus reapse corporalis est; sed graviorum tantum corporum ratione. incorporeus&f=false Jefferson uses the writings of Origen to support his argument that human soul, angels, God have a material existence. In his work De Principlis (Book 1) Chapter 1., Origen properly distinguishes our Creator from a shadow or image that has no lasting substance. He then correctly states the Creator is incomprehensible and cannot be measured. He considers the Spirit of God to be an intellectual existence and source of natural world. Origen further defines this Divine Intellect to be one species within itself; and without the properties of matter that would impede its movements and operations within the laws of Nature. Origen proposes a second argument, that the Creator consists of composite of all matter and is bound within the limits of a material body that exists in all of His Creation. As a naturalist, Jefferson accepts this reasoning that is our Creator is made up of a composition of all elements in His creation. Using Plato's logic that everything that becomes or changes must do so owing to some cause; for nothing can come to be without a cause. The traditional view has been that God is timeless in the sense of being outside time altogether; that is, he exists but does not exist at any point in time and he does not experience temporal succession. God alone has causal power Torah explains that before Creation there was only God and nothing else as is seen in the highest Name the letter "Yud". When it came time for Creation the want and will of God to Create a universe which meant expansion of the Holy Name the Holy Name Yud-Hey-Vav-Hey how this Creation came about by G-D's use of the 10 Sefirot would be too great a task to explain here but basically we find "And God said let there be..." The Creation made no change in the Creator God was, is and always will be but the Creation is available to those Created as an order always vivified by God since God must know the Creation in order to keep it as it is, yet allow for His change according to his will. The body sees a Creation while the soul sees only The Infinite One God. Having the gift from God, "the Freedom to choose" to serve God and always do God's Will here on earth makes us partners in creation. Being that God's Will was revealed to the People of Israel on Mount Sinai and spread to the world in the Torah we have Freedom to choose to do so. If a human does the opposite of God's Will it is in God's realm to alter the cosmic plan of Creation that He Himself devised, that He Himself wants but since nothing exists but God, including the universe and this "nothing" is not above the knowledge that "nothing is too hard for God" and "Our wisdom is not His Wisdom", it is a fundamental theme in Torah that we must do God's will yet we have Freedom to serve or not and if we go against God's will, it is still a lack on our part as partners with God here on earth but this itself is God's Will and will not upset the cosmic original plan. They regard God as a creative agent in the sense that his activity presupposes nothing outside of him, not even matter. everything that becomes or changes must do so owing to some cause; for nothing can come to be without a cause. — Plato in Timaeus Origen argues against a composite God, unless before the beginning there was a composition of elements. He then proposes an idea the God may not be invisible to himself. Like the Jefferson the Naturalist and Origen the Christian Philosopher, the Jewish, Christian, and Islamic communities believe that there is a Creator of the Universe. Their mistake is that they try to comprehend the Creator by likening Him to creatures. who is the Lord, and Power to the Truth of His Living Word and Breath of eternal life through His Grace of selfless Love. the breath of God which disperses His life-force, His energy and His intentions/mind. It is Yahweh's Spirit which is is omnipresent, but also can be directed in specific ways for specific purposes. It is not His actual Person (which remains incorporeal and outside of the physical dimension) that manifests itself in the world, or which comes to dwell in the hearts and lives of His people. Origen De Principiis (Book I) Chapter 1. On God. The ad 543 Synod of Constantinople was a local synod convened to condemn Origen and his views, which was accompanied by an edict of Justinian I in 543 or 544. It was then ratified by the Fifth Ecumenical Council in 553. THE ANATHEMAS AGAINST ORIGEN (1) The Fifth Ecumenical Council The Second Council of Constantinople A.D. 553 Shemot - Exodus - Chapter 25 Shemot - Exodus - Chapter 40 Bamidbar - Numbers - Chapter 7 Iyov - Job - Chapter 33 Iyov - Job - Chapter 34 Iyov - Job - Chapter 35 Iyov - Job - Chapter 36 No one can understand how or why He deals with nature as He does God’s dwelling place in the spiritual realm of the heaven of heavens is filled with “unapproachable light” Iyov - Job - Chapter 36 The "silver cord" joins a person's physical body to its spirit body consciousness permanently withdraws from the physical body never to return again Ecclesiastes 12 The Bible describes that a Righteous Spirit (Saint, Child of God) is similar to an angel that eternal, indestructible, shines bright white like the sun. But God will give a righteous spirit the authority to judge nations. In the end, the Righteous Spirit will receive the truth and power of God. Isaiah (Yeshayahu) prophesied that a righteous servant with an outward marred appearance would be exalted by the Creator as his right hand man. The servant's abasement (shame and humiliation) is given by those who considered him struck down by God. These oppressors condemn God's servant to suffer and death. Without opposition, He received and accepted his persecutions as an intercession for the sins of many. In the end, the Righteous Servant was rewarded with fruit of peace and a spirit as bright as a star in the Heavens. And many people saved from sin and death. The Great Isaiah Scroll Yechezkel - Ezekiel - Chapter 2 Yechezkel - Ezekiel - Chapter 3 Daniel - Chapter 7 Daniel - Chapter 12 Wisdom 3 Matthew 13 Matthew 22 The phrase will overshadow is a reference to God’s glorious presence at work Luke 1 Luke 20 Metaphorically the daylight hours represented the Father’s will. Jesus was safe as long as He did the Father’s will. For the disciples, as long as they continued to follow Jesus, the Light of the World, they would not stumble. Walking in the night pictures behaving without divine illumination or authorization. Living in the realm of darkness (i.e., evil) is dangerous (cf. 1 John 1:6). John 11 Acts 9 Romans 8 1 Corinthians 15 1 Corinthians 15 The “man” of whom Paul spoke in the third person was himself (cf. vv. 7-9). He referred to himself this way probably out of reluctance to speak of this matter. Moreover he wanted to minimize the effect of boasting, which citing such a spectacular experience would have produced. Paul could not tell (did not know) whether God had transported him physically into the third heaven (cf. Acts 8:39; 1 Thess. 4:17) or whether his experience had been a vision (cf. Gen. 15:12-21; Ezek. 1:1). The third heaven probably represents the presence of God. It could be a technical description of God’s abode above the cloudy heavens overhead and beyond the farthest reaches of space that man can perceive. “Paradise” 2 Corinthians 12 2 Corinthians 4 1 Thessalonians 5 Hebrews 4 Seven Spirits of God (the seven principal angels of God?). That is, they communicate to Christ all that transpires. The Lamb is omniscient as well as omnipotent. Amesha Spenta is a Zoroastrian meaning 'furthering, strengthening, bounteous, holy'. 1. Vohu Manah -Middle Persian -'Good Mind' - Vahman or Bahman of cattle (and all animal creation) 2. Asha Vahista - Middle Persian - 'Supreme Truth - Ardwahisht of fire (and all other luminaries) 3. Kshathra Vairya - Middle Persian - 'Excellent Dominion' - Shahrevar of metals (and minerals) 4. Spenta Armaiti - Middle Persian - 'Benign Thought' - Spendarmad of earth 5. Haurvatat - Middle Persian - 'Perfection' - Hordad or Khordad of water 6. Ameretat - Middle Persian - 'Deathlessness' - Amurdad of plants 7. Ahura Mazda - Middle Persian - the guardian of humankind Chakras Chakras, otherwise knows as the energy centers of the human body, have the function of grounding spiritual energies into the physical plane. There are seven chakras altogether, and these are: The Root Chakra –is our connection to the earth and the physical plane and a symbol of our basic survival needs (location: base of the spine) The Second Chakra –is representative of our creative and procreative urges and drives, including sexuality (location: the genitals) The Third Chakra –is the energy center for power and manifestation (location: solar plexus) The Fourth Chakra – is the energy center for love, both human and divine (location: heart) The Fifth Chakra – is the center for expression and communication (location: throat) The Sixth Chakra – is the center for our psychic powers (location: third eye just above and between the eyebrows) The Crown Chakra – otherwise known as he 1,000 petaled lotus flower is our connection with the Cosmic or the divine (location: top of the head) In the New Testament, the Greek term "Dynamis" (translated by some as "Virtues") suggests a class of exalted spiritual beings; perhaps parallel to the "chief Princes" (Sar rishown) in the Old Testament, of which the Archangel Michael is stated to be one (Daniel 10:13) Seven Virtues Faith is belief in the right things (including the virtues!). Hope is taking a positive future view, that good will prevail. Charity is concern for, and active helping of, others. Fortitude is never giving up. Justice is being fair and equitable with others. Prudence is care of and moderation with money. Temperance is moderation of needed things and abstinence from things which are not needed. In physics, there is absolute frame of reference when it comes to light or any object moving in space. And simultaneous observations of light or any object to not have identical viewpoints. Only light has a constant speed. Other objects speed is variable. 1 Timothy 6 Revelation 1 Revelation 2 1 “To the angel of the church in Ephesus, write the following: Revelation 3 Revelation 4 Revelation 5 Revelation 7 Revelation 1 Revelation 1 Revelation 21 To the people of many ancient civilizations, the planets were thought to be deities He has used his observations of their movements to shape his beliefs in his gods, whose stability and everlasting power were manifested in the stars and planets. Thus, �The sky was a text from which one could get information if one were skilled at asking the right questions� (2). unclothed-eye astronomical observations and calculations by ancient civilizations were used to develop their religious practices and integrate them into everyday life. This was seen in the gods that they worshipped, the structure of their places of worship, how they buried their dead, when they celebrated religious festivals, in telling what the future held, and how the reigns of their rulers were justified. the Catholic Church supported the Big Bang theory even before most cosmologists did. This "day without yesterday" was seen as being consistent with the creation ex nihilo (out of nothing) as described in the Book of Genesis. "[Galileo] was convinced that God has given us two books, the book of Sacred Scripture and the book of Nature. And the language of Nature -- this was his conviction -- was mathematics, so it is the language of God, a language of the Creator. The surprising thing is that this invention of our human intellect is truly key to understanding Nature, that Nature is truly structured in a mathematical way, and that our mathematics, invented by our human mind, is truly the instrument for working with Nature, to put it at our service, to use it through technology." Greek astronomers employed the term asteres planetai (ἀστέρες πλανῆται), "wandering stars",to describe those star like lights in the heavens that moved over the course of the year, in contrast to the asteres aplaneis (ἀστέρες ἀπλανεῖς), the "fixed stars", which stayed motionless relative to one another. The five bodies currently called "planets" that were known to the Greeks were those visible to the unclothed eye: Mercury, Venus, Mars, Jupiter, and Saturn. An Incorporeal existence is without a physical body, presence or form that can readily observed or measured. In science there exists and incorporeal substance known as dark matter and an incorporeal force known as dark energy causing our visible universe to spread out. Right now mankind is creating an artificial super intelligence in hopes of re-engineering our known universe and answering our most profound question of why do we exist. Many creatures in nature use chemical pheromones to communicate. One cell bacteria communicates energy sources with other bacteria. the soul as emphatically more definitive than the scientific concept. It's considered the incorporeal essence of a person, and is said to be immortal and transcendent of material existence. the idea of a self that is founded on the soul and extends beyond the physical and could survive after the body dies. A soul has no extension. It is an 'immaterial particular', to use an old-fashioned philosophical term. It does, of course, have characteristics, properties. It has thoughts, feelings, attitudes, and so on. Origen De Principiis (Book I) Chapter 7. On Incorporeal and Corporeal Beings Bereishit - Genesis - Chapter 27 Devarim - Deuteronomy - Chapter 4 Yehoshua - Joshua - Chapter 5 Psalms 33 1 Kings 22 2 Kings 21 Job 1 Isaiah 24 The Great Isaiah Scroll Chapter 45 : The Queen of Heaven is probably a reference to the goddess known as Ishtar in Mesopotamia, Anat in Canaan, and Ashtoreth in Israel. She was the goddess of love and fertility. Yirmiyahu - Jeremiah - Chapter 7 Storm Dove Anger Love Yirmiyahu - Jeremiah - Chapter 23 Yirmiyahu - Jeremiah - Chapter 31 Yirmiyahu - Jeremiah - Chapter 44 "prince of Persia" is the "guardian spirit of the kingdom." George Otis says that Daniel 10 is "a well-defined case of an evil spiritual being ruling over an area with explicitly defined boundaries Asmodeus is a powerful demon or fallen angel. His name means “Creature of Judgment”. Asmodeus is more present in Persian and Arabic lore, than Jewish or Christian. Daniel 10 Sikkuth, your king,” probably refers to Sakkut, the Assyrian war god also known as Adar. “Kiyyun, your images,” probably refers to the Assyrian astral deity also known as Kaiwan or Saturn. Amos evidently ridiculed these gods by substituting the vowels of the Hebrew word for “abomination,” (shiqqus) in their names.[85] “The star of your gods [or god]” probably refers to the planet Saturn that represented Kiyyun. Israel had turned from the Creator to idolatry, and her high priest had helped her do so. Amos - Chapter 5 Tobit 3 Tobit 6 In both of these contexts, the heavenly hosts are God’s holy angels who dwell in God’s presence. Basically, the word host refers to a great number of individuals or to an army. Modified by the word heavenly, hosts becomes a great number of angelic beings forming a celestial army under God’s command. There is a suggestion of rank and orderliness, of companies and divisions within that heavenly army. The heavenly hosts were created by God and are controlled by God. Zephaniah 1 Acts 7 Acts 17 Ephesians 2 Colossians 1 Philippians 2 The Acts of Paul From "The Apocryphal New Testament" M.R. James-Translation and Notes Oxford: Clarendon Press, 1924 Chapter 2 The Acts of Paul Chapter 5 The Acts of Paul III Origen De Principiis (Book II) Chapter 1. On the World Matthew 5 The Shepard of Hermas The First Book of HERMAS VISION I. Tehillim - Psalms - Chapter 33 Origen De Principiis (Book II) Chapter 2. On the Perpetuity of Bodily Nature https://archive.org/details/sevenecumenicalc00perc/page/318 In post-Resurrection, Anathema (excommunication) was a Christian and Jewish sanction of God's displeasure with a person(s) because of their heresy of false teaching with established beliefs of the faithful. According to Titus 3:10 a divisive person should be warned twice before separating from him. Their were 15 teachings that the council fathers found heretical in Origen's discourse. THE ANATHEMAS AGAINST ORIGEN (1) The Fifth Ecumenical Council The Second Council of Constantinople A.D. 553 I II III IV If anyone shall say that the reasonable creatures in whom the divine love had grown cold have been hidden in gross bodies such as ours, and have been called men, while those who have attained the lowest degree of wickedness have shared cold and obscure bodies and are become and called demons and evil spirits: let him be anathema. V VI If anyone shall say that there is a twofold race of demons, of which the one includes the souls of men and the other the superior spirits who fell to this, and that of all the number of reasonable beings there is but one which has remained unshaken in the love and contemplation of God, and that that spirit is become Christ and the king of all reasonable beings, and that he has created all the bodies which exist in heaven, on earth, and between heaven and earth; and that the world which has in itself elements more ancient than itself, and which exist by themselves, viz: dryness, damp, heat and cold, and the image to which it was formed, was so formed, and that the most holy and consubstantial Trinity did not create the world, but that it was created by the working intelligence which is more ancient than the world, and which communicates to it its being: let him be anathema. VII Philippians 2 VIII If anyone shall not acknowledge that God the Word, of the same substance with the Father and the Holy Ghost, and who was made flesh and became man, one of the Trinity, is Christ in every sense of the word, but [shall affirm] that he is so only in an inaccurate manner, and because of the abasement, as they call it, of the intelligence; if anyone shall affirm that this intelligence united to God the Word, is the Christ in the true sense of the word, while the Logos is only called Christ because of this union with the intelligence, and e converso that the intelligence is only called God because of the Logos: let him be anathema. IX If anyone shall say that it was not the Divine Logos made man by taking an animated body with a rational spirit (anima rationalis) and VOEPA, that he descended into hell and ascended into heaven, but shall pretend that it is the NOUS which has done this, that NOUS of which they say (in an impious fashion) he is Christ, properly called, and that he is become so by knowledge of the Monad: let him be anathema. X If anyone shall say that after the resurrection the body of the Lord was ethereal, having the form of a sphere, and that such shall be the bodies of all after the resurrection; and that after the Lord himself shall have rejected his true body and after the others who rise shall have rejected theirs, the nature of their bodies shall be annihilated: let him be anathema. XI If anyone shall say that the future judgment signifies the destruction of the body and that the end of the story will be an immaterial [false appearance?] and that thereafter there will no longer be any matter, but only spirit: let him be anathema. XII If anyone shall say that the heavenly Powers and all men and the Devil and evil spirits are united with the Word of God in all respects, as the NOUS which is by them called Christ and which is in the form of God, and which humbled itself as they say; and [if anyone shall say] that the kingdom of Christ shall have an end: let him be anathema. XIII If anyone shall say that Christ [i.e., the NOUS] is in no wise different from other reasonable beings, neither substantially nor by wisdom nor by his power and might over all things but that all will be placed at the right hand of God, as well as he that is called by them Christ [the NOUS], as also they were in the feigned pre-existence of all things: let him be anathema. XIV If anyone shall say that all reasonable beings will one day be united in one, when the hypostases as well as the numbers and the bodies shall have disappeared, and that the knowledge of the world to come will carry with it the ruin of worlds, and the rejection of bodies as also the abolition of [all] names, and that there shall be finally an identity ... of the hypostasis; moreover, that in this pretended apocatastasis, spirits only will continue to exist, as it was in the feigned pre-existence; let him be anathema. XV If anyone shall say that the life of the spirits shall be like to the life which was in the beginning while as yet the spirits had not come down or fallen, so that the end and the beginning shall be alike, and that the end shall be the true measure of the beginning; let him be anathema.

The 176th Article Of the use of fearfulness. As for fearfulness or affright, I see not how it can ever be laudable, or useful. Neither is it one particular passion, but only an excess of cowardice, astonishment, and fear, which is always vicious as boldness is an excel of courage, ever good, provided the end proposed be good. And because the chief cause of fearfulness is surprise, there is no better way to be rid of it than to use premeditation, and prepare oneself against all events, the fear whereof may cause them. The 177th Article Of remorse. Remorse of conscience is a sort of sadness, which comes from the scruple a man has, that a thing he has done, or has not done, is not good. And it necessarily presupposes doubt. For if he had been absolutely assured that what he did had been evil, he had refrained from doing it; since the will inclines us not to any things but such as have an appearance of goodness. And if he were assured that what he has already done were evil it would breed repentance, and not only remorse. Now, the use of this passion is to make him examine whether the thing he doubts of be good or not, and to hinder him from doing it another time, if he be not assured that it is good. But because it presupposes an evil, the best way were never to be subject to feel it; and it may be prevented the same way, as a man may be exempted of irresolution. The 178th Article Of derision. Derision is a sort of joy mingled with hatred which proceeds from this, that a man perceives some little evil in a person, whereof he thinks him worthy. He hates this evil, and rejoices to see it in one that is worthy of it. And when this comes unexpectedly, the surprise of admiration causes him to break out into laughter, according to what has formerly been said of the nature of laughter. But this evil must be a small one: for if it be great, it cannot be thought that he who has it is worthy of it, unless one be of a very ill nature, or bear him a great deal of hatred. contemptuous ridicule or mockery Job 3:20 “Why does God give light to one who is in misery, and life to those whose soul is bitter, 3:21 to those who wait for death that does not come, and search for it more than for hidden treasures, 3:22 who rejoice even to jubilation, and are exultant when they find the grave? 3:23 Why is light given to a man whose way is hidden, and whom God has hedged in? 3:24 For my sighing comes in place of my food, and my groanings flow forth like water. 3:25 For the very thing I dreaded has happened to me, and what I feared has come upon me. 3:26 I have no ease, I have no quietness; I cannot rest; turmoil has come upon me.” Job 4 4:12 “Now a word was secretly 39 brought 40 to me, and my ear caught 41 a whisper 42 of it. 4:13 In the troubling thoughts 43 of the dreams 44 in the night when a deep sleep 45 falls on men, 4:14 a trembling 46 gripped me – and a terror! – and made all my bones shake. 47 4:15 Then a breath of air 48 passes 49 by my face; it makes 50 the hair of my flesh stand up. 4:16 It stands still, 51 but I cannot recognize 52 its appearance; an image is before my eyes, and I hear a murmuring voice: 53 4:17 “Is 54 a mortal man 55 righteous 56 before 57 God? Or a man pure 58 before his Creator? 59 4:18 If 60 God 61 puts no trust in 62 his servants 63 and attributes 64 folly 65 to his angels, 4:19 how much more to those who live in houses of clay, 66 whose foundation is in the dust, who are crushed 67 like 68 a moth? 4:20 They are destroyed 69 between morning and evening; 70 they perish forever 71 without anyone regarding it. 72 4:21 Is not their excess wealth 73 taken away from them? 74 They die, 75 yet without attaining wisdom. 76 5:1 “Call now! 1 Is there anyone who will answer you? 2 To which of the holy ones 3 will you turn? 4 5:2 For 5 wrath kills the foolish person, 6 and anger 7 slays the silly one. 5:3 I myself 8 have seen the fool 9 taking root, but suddenly I cursed his place of residence. 10 5:4 His children are far 11 from safety, and they are crushed 12 at the place where judgment is rendered, 13 nor is there anyone to deliver them. 14 5:5 The hungry 15 eat up his harvest, 16 and take it even from behind the thorns, 17 and the thirsty 18 swallow up 19 their fortune. 20 5:6 For evil does not come up from the dust, 21 nor does trouble spring up from the ground, 5:7 but people 22 are born 23 to trouble, as surely as the sparks 24 fly 25 upward. 5:8 “But 28 as for me, 29 I would seek 30 God, 31 and to God 32 I would set forth my case. 33 5:9 He does 34 great and unsearchable 35 things, marvelous things without 36 number; 37 5:10 he gives 38 rain on the earth, 39 and sends 40 water on the fields; 41 5:11 he sets 42 the lowly 43 on high, that those who mourn 44 are raised 45 to safety. 5:12 He frustrates 46 the plans 47 of the crafty 48 so that 49 their hands cannot accomplish what they had planned! 50 5:13 He catches 51 the wise in their own craftiness, 52 and the counsel of the cunning 53 is brought to a quick end. 54 5:14 They meet with darkness in the daytime, 55 and grope about 56 in the noontime as if it were night. 57 5:15 So he saves 58 from the sword that comes from their mouth, 59 even 60 the poor from the hand of the powerful. 5:16 Thus the poor have hope, and iniquity 61 shuts its mouth. 62 5:17 “Therefore, 63 blessed 64 is the man whom God corrects, 65 so do not despise the discipline 66 of the Almighty. 67 5:18 For 68 he 69 wounds, 70 but he also bandages; he strikes, but his hands also heal. 5:19 He will deliver you 71 from six calamities; yes, in seven 72 no evil will touch you. 2 Timothy 1 1:7 For God did not give us a Spirit of fear but of power and love and self-control.

The 173rd Article How boldness depends on hope. For it is to be noted that although the object of boldness be difficulty, from whence commonly ensues fear, or even despair, so that it is in most dangerous and desperate affairs that most boldness and courage is required. Nevertheless there must be some hope, or else a man must be assured that the end he propounds to himself shall succeed to oppose himself vigorously against the difficulties he shall encounter. But this end is different from this object, for he cannot be assured and despairing of the same thing at the same time. So when the Decii flung themselves in the midst of their enemies, and ran upon a certain death, the object of their boldness was the difficulty of keeping their lives in this action, of which difficulty they utterly despaired, for they were sure to die. But their end was to animate their soldiers by their example, and make them win the victory, of which they had hope, or else their end was to get fame after their death, whereof they were assured. The 174th Article Of cowardice and fearfulness. Cowardice is directly opposite to courage, and is a languishing or coldness, which hinders the soul from addicting herself to the execution of things which she would do if she were exempted from this passion. And fearfulness or affright, the contrary to boldness, is not only a coldness, but a distraction and astonishment of the soul that robs her of the power to resist evils which she thinks are near her. The 175th Article Of the use of cowardice. Now, although I cannot be persuaded that nature has bestowed on man any passion that is always vicious, and has not some good and laudable use; yet I am very much puzzled to divine what these two are good for. Only, me thinks, cowardice is of some use when it causes a man to be free from pains he might be incited to take, for reasons like truths, if other more certain truths which make them be judged unprofitable, had not invited this passion in him. For besides her exemption of the soul from these pains, it is then also very useful to the body, for that retarding the motion of the spirits, it hinders the forces thereof from being dissipated. But is commonly very hurtful, because it diverts the will from profitable actions. And because it proceeds from hence, that a man has not hope, or desire enough to correct it, he need only augment these two passions in himself. Job 6 6:14 “To the one in despair, kindness should come from his friend even if he forsakes the fear of the Almighty. Job 15 15:20 All his days the wicked man suffers torment, throughout the number of the years that are stored up for the tyrant. 15:21 Terrifying sounds fill his ears; in a time of peace marauders attack him. 15:22 He does not expect to escape from darkness; he is marked for the sword; 15:23 he wanders about – food for vultures; he knows that the day of darkness is at hand. 15:24 Distress and anguish terrify him; they prevail against him like a king ready to launch an attack, 15:25 for he stretches out his hand against God, and vaunts himself against the Almighty, 15:26 defiantly charging against Him with a thick, strong shield! 15:27 Because he covered his face with fat, and made his hips bulge with fat, 15:28 he lived in ruined towns and in houses where no one lives, where they are ready to crumble into heaps. 15:29 He will not grow rich, and his wealth will not endure, nor will his possessions spread over the land. 15:30 He will not escape the darkness; a flame will wither his shoots and he will depart by the breath of God’s mouth. Psalms 82 82:6 I thought, ‘You are gods; all of you are sons of the Most High.’ 82:7 Yet you will die like mortals; you will fall like all the other rulers.” Isaiah 14:12 Look how you have fallen from the sky, O shining one, son of the dawn! You have been cut down to the ground, O conqueror of the nations! 14:13 You said to yourself, “I will climb up to the sky. Above the stars of El I will set up my throne. I will rule on the mountain of assembly on the remote slopes of Zaphon. 14:14 I will climb up to the tops of the clouds; I will make myself like the Most High!” 14:15 But you were brought down to Sheol, to the remote slopes of the pit. 14:16 Those who see you stare at you, they look at you carefully, thinking: “Is this the man who shook the earth, the one who made kingdoms tremble? 14:17 Is this the one who made the world like a desert, who ruined its cities, and refused to free his prisoners so they could return home?”’ 4:18 As for all the kings of the nations, all of them lie down in splendor, each in his own tomb. 14:19 But you have been thrown out of your grave like a shoot that is thrown away. You lie among the slain, among those who have been slashed by the sword, among those headed for the stones of the pit, as if you were a mangled corpse. 14:20 You will not be buried with them, because you destroyed your land and killed your people. The offspring of the wicked will never be mentioned again. Jeremiah 17 17:5 The Lord says, “I will put a curse on people who trust in mere human beings, who depend on mere flesh and blood for their strength, and whose hearts have turned away from the Lord. 17:6 They will be like a shrub in the desert. They will not experience good things even when they happen. It will be as though they were growing in the desert, in a salt land where no one can live. 17:7 My blessing is on those people who trust in me, who put their confidence in me. 17:8 They will be like a tree planted near a stream whose roots spread out toward the water. It has nothing to fear when the heat comes. Its leaves are always green. It has no need to be concerned in a year of drought. It does not stop bearing fruit. 17:9 The human mind is more deceitful than anything else. It is incurably bad. Who can understand it? 17:10 I, the Lord, probe into people’s minds. I examine people’s hearts. I deal with each person according to how he has behaved. I give them what they deserve based on what they have done. 17:11 The person who gathers wealth by unjust means is like the partridge that broods over eggs but does not hatch them. Before his life is half over he will lose his ill-gotten gains. At the end of his life it will be clear he was a fool.” 2 Timothy 1 1:6 Because of this I remind you to rekindle God’s gift that you possess through the laying on of my hands. 1:7 For God did not give us a Spirit of fear but of power and love and self-control. 1:8 So do not be ashamed of the testimony about our Lord or of me, a prisoner for his sake, but by God’s power accept your share of suffering for the gospel. 1:9 He is the one who saved us and called us with a holy calling, not based on our works but on his own purpose and grace, granted to us in Christ Jesus before time began, 1:10 but now made visible through the appearing of our Savior Christ Jesus. He has broken the power of death and brought life and immortality to light through the gospel! 1:11 For this gospel I was appointed a preacher and apostle and teacher. 19 1:12 Because of this, in fact, I suffer as I do. But I am not ashamed, because I know the one in whom my faith is set and I am convinced that he is able to protect what has been entrusted to me until that day. 1:13 Hold to the standard of sound words that you heard from me and do so with the faith and love that are in Christ Jesus. 25 1:14 Protect that good thing entrusted to you, through the Holy Spirit who lives within us. Hebrews 10 10:26 For if we deliberately keep on sinning after receiving the knowledge of the truth, no further sacrifice for sins is left for us, 10:27 but only a certain fearful expectation of judgment and a fury of fire that will consume God’s enemies. 10:28 Someone who rejected the law of Moses was put to death without mercy on the testimony of two or three witnesses. 10:29 How much greater punishment do you think that person deserves who has contempt for the Son of God, and profanes the blood of the covenant that made him holy, and insults the Spirit of grace? 10:30 For we know the one who said, “Vengeance is mine, I will repay,” and again, “The Lord will judge his people.” 10:31 It is a terrifying thing to fall into the hands of the living God.

Human I will Pray for you.

The 170th Article Of irresolution. Irresolution also is a sort of fear, which causing the soul to waver between several actions that she may do is the cause she cannot execute any, and thereby she has time to choose before she determines on them. Whereof, truly, some good use may be made but when it lasts longer than it ought, and it takes up that time to debate which is required to act, it is very evil. Now, I say it is a sort of fear, though it may so fall out, when a man has choice of many things whose goodness is equally apparent, that he may be at a stand and irresolute, and yet not be afraid. For this sort of irresolution comes only from the subject presented, and not from any emotion of the spirits. Wherefore it is not a passion, unless the fear of failing in his choice increase the uncertainty. But this fear is so usual, and so strong in some, that oftentimes although they have not any choice, and though they see only one thing to take or leave, yet it seizes on them and causes them unprofitably to stop there and search after others. And then it is any excess of irresolution, which proceeds from too great a desire to do well, and an imbecility in the understanding, which having no clear and distinct notions, has only a great company of confused ones. Wherefore the remedy against this excess is to accustom a man's self to frame certain and determinate judgments concerning all things that present themselves, and conceive he does always do his duty when he does what he conceives to be best, though it may be he conceive amiss. The 171st Article Of courage and boldness. Courage, when it is a passion and not a habit or natural inclination, is a certain heat or agitation which disposes the soul to addict her powerfully to the execution of the things she will do, of what nature so ever they be. And boldness is a sort of courage that disposes the soul to the execution of things most dangerous. The 172nd Article Of emulation. And emulation also is a sort of it, but in another sense, for courage may be considered as a kind (or genus) that is divided into as may sorts (or species) as there are several objects, and as many more as it has causes. In the first sense boldness is a sort, in the other emulation; and this last is nothing else but a heat, which disposes the soul to undertake things that she hopes may succeed with her, because she sees them succeed with others. And so it is a sort of courage whose external cause is example. I say the external cause because it ought ever (besides that) to have an internal one which consists in this: that the body is so disposed, as desire and hope are stronger to drive abundance of blood to the heart than fear or despair to hinder it. DEUTERONOMY Chapter 18 15 A prophet like me* will the LORD, your God, raise up for you from among your own kindred; that is the one to whom you shall listen. 16 This is exactly what you requested of the LORD, your God, at Horeb on the day of the assembly, when you said, “Let me not again hear the voice of the LORD, my God, nor see this great fire any more, or I will die.” 17 And the LORD said to me, What they have said is good. 18 I will raise up for them a prophet like you from among their kindred, and will put my words into the mouth of the prophet; the prophet shall tell them all that I command. 19 Anyone who will not listen to my words which the prophet speaks in my name, I myself will hold accountable for it. 20 But if a prophet presumes to speak a word in my name that I have not commanded, or speaks in the name of other gods, that prophet shall die. Psalm 38 38:7 ...I am overcome with shame and my whole body is sick. 38:8 I am numb with pain and severely battered; I groan loudly because of the anxiety I feel. 38:9 O Lord, you understand my heart’s desire; my groaning is not hidden from you. 38:10 My heart beats quickly; my strength leaves me; I can hardly see. 38:11 Because of my condition, even my friends and acquaintances keep their distance; my neighbors stand far away. 38:12 Those who seek my life try to entrap me; those who want to harm me speak destructive words; all day long they say deceitful things. 38:13 But I am like a deaf man – I hear nothing; I am like a mute who cannot speak. 38:14 I am like a man who cannot hear and is incapable of arguing his defense. 38:15 Yet I wait for you, O Lord! You will respond, O Lord, my God! 38:16 I have prayed for deliverance, because otherwise they will gloat over me; when my foot slips they will arrogantly taunt me. 38:17 For I am about to stumble, and I am in constant pain. 38:18 Yes, I confess my wrongdoing, and I am concerned about my sins. 38:19 But those who are my enemies for no reason are numerous; those who hate me without cause outnumber me. 38:20 They repay me evil for the good I have done; though I have tried to do good to them, they hurl accusations at me. 38:21 Do not abandon me, O Lord! My God, do not remain far away from me! 38:22 Hurry and help me, O Lord, my deliverer! Proverbs 3 3:31 Do not envy a violent man, and do not choose to imitate any of his ways; 3:32 for one who goes astray is an abomination to the Lord, but he reveals his intimate counsel to the upright. Proverbs 12 12:25 Anxiety in a person’s heart weighs him down, but an encouraging word brings him joy. Isaiah 32 32:6 ...a fool speaks disgraceful things; his mind plans out sinful deeds. He commits godless deeds and says misleading things about the Lord; he gives the hungry nothing to satisfy their appetite and gives the thirsty nothing to drink. 32:7 A deceiver’s methods are evil; he dreams up evil plans to ruin the poor with lies, even when the needy are in the right. 32:8 An honorable man makes honorable plans; his honorable character gives him security. Micah 3 3:8 But I 21 am full of the courage that the Lord’s Spirit gives, and have a strong commitment to justice. 22 This enables me to confront Jacob with its rebellion, and Israel with its sin. 23 Matthew 10 10:16 “I am sending you out like sheep surrounded by wolves, so be wise as serpents and innocent as doves. 10:17 Beware of people, because they will hand you over to councils and flog you in their synagogues. 35 10:18 And you will be brought before governors and kings because of me, as a witness to them and the Gentiles. 10:19 Whenever they hand you over for trial, do not worry about how to speak or what to say, for what you should say will be given to you at that time. 10:20 For it is not you speaking, but the Spirit of your Father speaking through you. 10:21 “Brother will hand over brother to death, and a father his child. Children will rise against parents and have them put to death. 10:22 And you will be hated by everyone because of my name. But the one who endures to the end will be saved. 10:23 Whenever they persecute you in one place, flee to another. I tell you the truth, you will not finish going through all the towns Israel before the Son of Man comes. 10:24 “A disciple is not greater than his teacher, nor a slave greater than his master. 10:25 It is enough for the disciple to become like his teacher, and the slave like his master. If they have called the head of the house ‘Beelzebul,’ how much more will they defame the members of his household! 10:26 “Do not be afraid of them, for nothing is hidden that will not be revealed, and nothing is secret that will not be made known. 10:27 What I say to you in the dark, tell in the light, and what is whispered in your ear, proclaim from the housetops. 51 10:28 Do not be afraid of those who kill the body but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell. Mark 1 1:21 ...When the Sabbath came, Jesus went into the synagogue and began to teach. 1:22 The people there were amazed by his teaching, because he taught them like one who had authority, not like the experts in the law. 1:23 Just then there was a man in their synagogue with an unclean spirit, and he cried out, 1:24 “Leave us alone, Jesus the Nazarene! Have you come to destroy us? I know who you are the Holy One of God!” 1:25 But Jesus rebuked him: “Silence! Come out of him!” 1:26 After throwing him into convulsions, the unclean spirit cried out with a loud voice and came out of him. 1:27 They were all amazed so that they asked each other, “What is this? A new teaching with authority! He even commands the unclean spirits and they obey him.” 1:28 So the news about him spread quickly throughout all the region around Galilee. Luke 12 1 ...so many people were crowding together that they were trampling one another underfoot.a He began to speak, first to his disciples, “Beware of the leaven—that is, the hypocrisy—of the Pharisees. 2 “There is nothing concealed that will not be revealed, nor secret that will not be known. 3 Therefore whatever you have said in the darkness will be heard in the light, and what you have whispered behind closed doors will be proclaimed on the housetops. 4 I tell you, my friends, do not be afraid of those who kill the body but after that can do no more. 5 I shall show you whom to fear. Be afraid of the one who after killing has the power to cast into Gehenna;* yes, I tell you, be afraid of that one. Acts 9 9:26 When he arrived in Jerusalem, 59 he attempted to associate 60 with the disciples, and they were all afraid of him, because they did not believe 61 that he was a disciple. 9:27 But Barnabas took 62 Saul, 63 brought 64 him to the apostles, and related to them how he had seen the Lord on the road, that 65 the Lord had spoken to him, and how in Damascus he had spoken out boldly 66 in the name of Jesus. 9:28 So he was staying with them, associating openly with them 67 in Jerusalem, speaking out boldly in the name of the Lord. 1 CORINTHIANS 7 32 I should like you to be free of anxieties. An unmarried man is anxious about the things of the Lord, how he may please the Lord. 33 But a married man is anxious about the things of the world, how he may please his wife, 34 and he is divided. An unmarried woman or a virgin is anxious about the things of the Lord, so that she may be holy in both body and spirit. A married woman, on the other hand, is anxious about the things of the world, how she may please her husband. 35 I am telling you this for your own benefit, not to impose a restraint upon you, but for the sake of propriety and adherence to the Lord without distraction. 1 Corinthians 13 13:8 Love never ends. But if there are prophecies, they will be set aside; if there are tongues, they will cease; if there is knowledge, it will be set aside. 13:9 For we know in part, and we prophesy in part, 13:10 but when what is perfect comes, the partial will be set aside. 13:11 When I was a child, I talked like a child, I thought like a child, I reasoned like a child. But when I became an adult, I set aside childish ways. 13:12 For now we see in a mirror indirectly, but then we will see face to face. Now I know in part, but then I will know fully, just as I have been fully known. 13:13 And now these three remain: faith, hope, and love. But the greatest of these is love. Galations 5 5:19 Now the works of the flesh are obvious: 33 sexual immorality, impurity, depravity, 5:20 idolatry, sorcery, 34 hostilities, strife, 36 jealousy, outbursts of anger, selfish rivalries, dissensions, 37 factions, 5:21 envying, 38 murder, 39 drunkenness, carousing, 40 and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God! 5:22 But the fruit of the Spirit 41 is love, 42 joy, peace, patience, kindness, goodness, faithfulness, 43 5:23 gentleness, and 44 self-control. Against such things there is no law. 5:24 Now those who belong to Christ 45 have crucified the flesh 46 with its passions 47 and desires. 5:25 If we live by the Spirit, let us also behave in accordance with 48 the Spirit. 5:26 Let us not become conceited, 49 provoking 50 one another, being jealous 51 of one another. Ephesians 5 5:1 Therefore, be 1 imitators of God as dearly loved children 5:2 and live 2 in love, just as Christ also loved us 3 and gave himself for us, a sacrificial and fragrant offering 4 to God. 5:3 But 5 among you there must not be either sexual immorality, impurity of any kind, 6 or greed, as these are not fitting for the saints. 7 5:4 Neither should there be vulgar speech, foolish talk, or coarse jesting – all of which are out of character – but rather thanksgiving. 5:5 For you can be confident of this one thing: 8 that no person who is immoral, impure, or greedy (such a person is an idolater) has any inheritance in the kingdom of Christ and God. Hebrews 6 6:10 For God is not unjust so as to forget your work and the love you have demonstrated for his name, in having served and continuing to serve the saints. 6:11 But we passionately want each of you to demonstrate the same eagerness for the fulfillment of your hope until the end, 6:12 so that you may not be sluggish, 11 but imitators of those who through faith and perseverance inherit the promises.

The 165th Article Of hope and fear. Hope is a disposition of the soul to persuade her that what she desires shall come to pass, which is caused by a peculiar motion of the spirits, to wit, by those of joy and desire mixed together. And fear is another disposition of the soul which persuades her that it shall not come to pass. And it is to be noted that though these two passions be contrary to one another, yet a man may have them both together, to wit, when he fancies to himself several reasons whereof some make him conceive the accomplishment of his desire is easy, the other make it seem difficult. The 166th Article Of security and despair. And one of these passions never accompanies desire, but it leaves room for the other. For when hope is so strong that it utterly expels fear, it alters the nature thereof and is called security. And when a man is sure that what he desires shall come to pass, though he still wishes that it would come, yet he nevertheless ceases to be agitated with the passion of desire which made him seek after the event with anxiety. In like manner when fear is so extreme that it takes away all kind of hope, it converts into despair; and this despair fancying the thing impossible, clearly extinguishes desire, which only is bent on things possible. The 167th Article Of jealousy. Jealousy is a sort of fear relating to the desire a man has to keep the possession of some good; and it proceeds not so much from strength of reason, which makes him conjecture he may lose it, as the great value he sets on it, which causes him to dive into the least occasions of suspicion and take them for very considerable arguments. PROVERBS 10 10:19 When words abound, transgression is inevitable, 71 but the one who restrains 72 his words 73 is wise. 10:20 What the righteous say 74 is like 75 the best 76 silver, but what the wicked think 77 is of little value. 78 10:21 The teaching 79 of the righteous feeds 80 many, but fools die 81 for lack of wisdom. 82 10:22 The blessing 83 from the Lord 84 makes a person rich, 85 and he adds no sorrow 86 to 87 it. 10:23 Carrying out a wicked scheme 88 is enjoyable 89 to a fool, and so is wisdom for the one who has discernment. 90 10:24 What the wicked fears 91 will come on him; what the righteous desire 92 will be granted. 93 10:25 When the storm 94 passes through, the wicked are swept away, 95 but the righteous are an everlasting foundation. 96 10:26 Like vinegar to the teeth and like smoke to the eyes, 97 so is the sluggard to those 98 who send him. 10:27 Fearing the Lord 99 prolongs life, 100 but the life span 101 of the wicked will be shortened. 102 10:28 The hope 103 of the righteous is joy, but the expectation of the wicked will remain unfulfilled. 104 PROVERBS 27 27:4 Wrath is cruel and anger is overwhelming, 9 but who can stand before jealousy? LUKE 12 12:4 “I 12 tell you, my friends, do not be afraid of those who kill the body, 13 and after that have nothing more they can do. 12:5 But I will warn 14 you whom you should fear: Fear the one who, after the killing, 15 has authority to throw you 16 into hell. 17 Yes, I tell you, fear him! 12:6 Aren’t five sparrows sold for two pennies? 18 Yet not one of them is forgotten before God. 12:7 In fact, even the hairs on your head are all numbered. Do not be afraid; 19 you are more valuable than many sparrows. 12:8 “I 20 tell you, whoever acknowledges 21 me before men, 22 the Son of Man will also acknowledge 23 before God’s angels. 12:9 But the one who denies me before men will be denied before God’s angels. 12:10 And everyone who speaks a word against the Son of Man will be forgiven, but the person who blasphemes against the Holy Spirit 24 will not be forgiven. 25 12:11 But when they bring you before the synagogues, 26 the 27 rulers, and the authorities, do not worry about how you should make your defense 28 or what you should say, 12:12 for the Holy Spirit will teach you at that moment 29 what you must say.” 30 ROMANS 11 11:17 Now if some of the branches were broken off, and you, a wild olive shoot, were grafted in among them and participated in 13 the richness of the olive root, 11:18 do not boast over the branches. But if you boast, remember that you do not support the root, but the root supports you. 11:19 Then you will say, “The branches were broken off so that I could be grafted in.” 11:20 Granted! 14 They were broken off because of their unbelief, but you stand by faith. Do not be arrogant, but fear! 11:21 For if God did not spare the natural branches, perhaps he will not spare you. 11:22 Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but 15 God’s kindness toward you, provided you continue in his kindness; 16 otherwise you also will be cut off. 11:23 And even they – if they do not continue in their unbelief – will be grafted in, for God is able to graft them in again. 11:24 For if you were cut off from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree? 11:25 For I do not want you to be ignorant of this mystery, brothers and sisters, 17 so that you may not be conceited: A partial hardening has happened to Israel 18 until the full number 19 of the Gentiles has come in. 11:26 And so 20 all Israel will be saved, as it is written: “The Deliverer will come out of Zion; he will remove ungodliness from Jacob. 11:27 And this is my covenant with them, 21 when I take away their sins.” 22 Romans 15 15:13 Now may the God of hope fill you with all joy and peace as you believe in him, 11 so that you may abound in hope by the power of the Holy Spirit. 1 John 4 4:15 If anyone 37 confesses that Jesus is the Son of God, God resides 38 in him and he in God. 4:16 And we have come to know and to believe 39 the love that God has in us. 40 God is love, and the one who resides 41 in love resides in God, and God resides in him. 4:17 By this 42 love is perfected with 43 us, so that we may have confidence in the day of judgment, because just as Jesus 44 is, so also are we in this world. 4:18 There is no fear in love, but perfect love drives out fear, because fear has to do with punishment. 45 The 46 one who fears punishment 47 has not been perfected in love. 4:19 We love 48 because he loved us first.

The 162nd Article Of veneration. Veneration, or respect, is an inclination of the soul not only to esteem the object it reverences, but also to submit to it with some kind of fear, to endeavor to make it become gracious to her. So that we bear only a veneration to free causes, which we conceive able to do good or evil to us, without knowing which of the two they will do. For we bear love and devotion rather than mere veneration to those from whom we only expect good, and we bear hatred to none but such as we only expect evil from. And if we conceive the cause of the good or evil not to be free, we do not submit ourselves thereunto to get the goodwill of it. So when the Pagans bore a veneration to woods, springs, mountains, they did not properly reverence these inanimate things, but the divinities which they thought presided over them. And the motion of the spirits that excite this passion is compounded of that which excites admiration and that which excites fear, whereof I will speak hereafter. The 163rd Article Of Disdain. Just so, that which I call disdain is an inclination of the soul to condemn a free cause by judging that though of its own nature it be able to do either good or evil, yet it is so far beneath us that it can do us neither; and the motion of the spirits that excite it is compounded of those that excite admiration and security or boldness. Deification - The act of deifying; exaltation to divine honors; apotheosis; excessive praise. The 164th Article Of the use of these two passions. And it is either generosity or deification and weakness of spirit that determine the good or ill use of the two passions. For by how much a man's soul is more noble or generous, so much the more inclination he has to give every one his own. And so [he] has not only an extraordinary humility towards God, but without reluctance bestows all the honor and respect which are due to men, to each according to the rank and authority he holds in the world, and condemns nothing but vice. On the contrary, they who are of a mean and weak spirit are apt to sin in excess, sometimes by reverencing and fearing things only worthy of contempt, sometimes by insolently disdaining such as deserve to be reverenced. And they often slip suddenly from extreme in piety to superstition, thence again from superstition to impiety, so that there is no vice nor irregularity of spirit which they are not subject to. PROVERBS 18 18:14 A person’s spirit 47 sustains him through sickness – but who can bear 48 a crushed spirit? 49 18:15 The discerning person 50 acquires knowledge, and the wise person 51 seeks 52 knowledge. MALACHI 3 3:16 Then those who respected 28 the Lord spoke to one another, and the Lord took notice. 29 A scroll 30 was prepared before him in which were recorded the names of those who respected the Lord and honored his name. 3:17 “They will belong to me,” says the Lord who rules over all, “in the day when I prepare my own special property. 31 I will spare them as a man spares his son who serves him. 3:18 Then once more you will see that I make a distinction between 32 the righteous and the wicked, between the one who serves God and the one who does not. EPHESIANS 5 5:15 Therefore be very careful how you live – not as unwise but as wise, 5:16 taking advantage of every opportunity, because the days are evil. 5:17 For this reason do not be foolish, but be wise 22 by understanding 23 what the Lord’s will is. 5:18 And do not get drunk with wine, which 24 is debauchery, 25 but be filled by the Spirit, 26 5:19 speaking to one another in psalms, hymns, and spiritual songs, singing and making music 27 in 28 your hearts to the Lord, 5:20 always giving thanks to God the Father for each other 29 in the name of our Lord Jesus Christ, 5:21 and submitting to one another out of reverence for Christ. 1 PETER 2 2:13 Be subject to every human institution 34 for the Lord’s sake, whether to a king as supreme 2:14 or to governors as those he commissions 35 to punish wrongdoers and praise 36 those who do good. 2:15 For God wants you 37 to silence the ignorance of foolish people by doing good. 2:16 Live 38 as free people, not using your freedom as a pretext for evil, but as God’s slaves. 39 2:17 Honor all people, love the family of believers, 40 fear God, honor the king. 2:18 Slaves, 41 be subject 42 to your masters with all reverence, not only to those who are good and gentle, but also to those who are perverse. 2:19 For this finds God’s favor, 43 if because of conscience toward God 44 someone endures hardships in suffering unjustly. 2:20 For what credit is it if you sin and are mistreated and endure it? But if you do good and suffer and so endure, this finds favor with God. 45 2:21 For to this you were called, since Christ also suffered for you, leaving an example for you to follow in his steps. 2:22 He 46 committed no sin nor was deceit found in his mouth. 47 2:23 When he was maligned, he 48 did not answer back; when he suffered, he threatened 49 no retaliation, 50 but committed himself to God 51 who judges justly. 2:24 He 52 himself bore our sins 53 in his body on the tree, that we may cease from sinning 54 and live for righteousness. By his 55 wounds 56 you were healed. 57 2:25 For you were going astray like sheep 58 but now you have turned back to the shepherd and guardian of your souls.

https://selfdefinition.org/magic/Paracelsus-Essential-Theoretical-Writings.pdf Dejection - A state of melancholy or depression; low spirits, the blues. The 159th Article Of dejection. For dejection, or vicious humility it consists chiefly in this: that a man perceives himself weak, or little resolute, and, as if he had not the absolute use of his free disposition, he cannot refrain from doing things whereof he knows not whether he shall repent or no afterwards than besides; that he believes he cannot subsist of himself, nor forgo many things, whose acquisition depends from without him. So it is directly opposite to generosity, and it oft befalls that men of a mean spirit are most arrogant and proud, just as the most generous are most modest, and humble. But whereas those of a generous spirit alter not their nature by any prosperity or adversity that befalls them, those who are weak and abject are only guided by fortune and prosperity does not puff up so high, but adversity brings them down as low. Yea, it is often seen that they abase themselves shamefully to such as they expect profit or fear evil from, and at the same time lift themselves up insolently over those from whom they neither hope, nor fear anything. The 160th Article What the motions of the spirits in these passions is. Moreover, it is easy to understand that pride and dejection are not only vices but passions, because their emotion is very palpable exteriorly in those who are suddenly puffed up or brought down by any new occasion. But it may be doubted whether generosity and humility, which are virtues, may also be passions, because their motions appear less, and it seems, virtue does not so much symbolize with passions, as vice does. Yet I see no reason why the same motion of the spirits which serves to fortify a thought when it has an ill ground, should not also fortify it when it has a just one. And because pride and generosity consist only in the good opinion a man has of himself, and differ only herein that the opinion in one is unjust in the other just, me thinks they may be attributed to one and the same passion, which is excited by a motion compounded of admiration, joy, and love, as well that a man bears to himself as to the thing for which he does esteem himself. As on the contrary, the motion that excites humility, whether virtuous or vicious, is composed of admiration, sadness, and self love, mixed with hatred of those defects which cause one to be condemned. And all the difference that I observe in these motions is that that of admiration has two properties. The first, that the surprise makes it strong from the very beginning. The other, that it is equal in its continuance. That is, the spirits continue moving at the same rate in the brain. Of which properties, the first is found more often in pride and dejection than in generosity or virtuous humility. And on the other side the last is more observed in these than in the others. The reason whereof is, that vice proceeds commonly from ignorance, so that they who least understand themselves are most apt to grow more proud, or become more abject than they ought to be, because every new thing that befalls them surprises them, and causes them, that attributing it to themselves, they admire and esteem or condemn themselves, as they judge that which is befallen them advantageous to them or not. But because as soon as one thing has elated them comes another that dejects them, the motion of their passion is various. Contrarily, there is nothing in generosity, incompatible with virtuous humility, nor anything extraneous that can alter it. Wherefore the motions thereof are firm, constant, and ever like themselves. But they proceed not so much from surprise, because they who in this manner esteem themselves, do very well understand the reason why they so esteem themselves. Yet it may be said that these causes are so wonderful (to wit, the power of their free disposition, which makes them prize them themselves and the infirmities of the subject in which this power is, which makes them not to value themselves too high) that as often as they are presented new, they will cause new admiration. The 161st Article How generosity may be acquired. And it is to be noted that what commonly are called virtues are habits in the soul which dispose it to certain thoughts, so that they are different from these thoughts but they may produce them, and reciprocally be produced by them. It is also to be noted, that these thoughts may be produced only by the soul, but it oft befalls that some motion of the spirits fortifies them, and then they are at the same time actions of virtue and passions of the soul. So though there be no virtue whereunto (me thinks) good birth so much contributes, as that which causes a man to esteem himself according to his just value; and it be easy to believe that all souls which God puts into our bodies are not equally noble and strong (wherefore I called this virtue generosity, according to the acceptation* of our language, rather than magnanimity, the school terms that it may be the more unknown) yet it is certain that good education much conduces to correct the defects of our birth. And that if a man busy himself frequently to consider what this free disposition is, and how great advantages accrue from a steadfast resolution to use it well, as on the other side, how vain and unprofitable all the cares that puzzle the ambitious are, a man may by exciting the passion in himself, acquire the virtue of generosity, which being as the key of all the other virtues, and a general remedy against all the irregularities of passions, me thinks this consideration ought to be very seriously noted. Proverbs 13 13:10 With pride 32 comes only 33 contention, but wisdom is with the well-advised. Luke 9 9:37 Now on 125 the next day, when they had come down from the mountain, a large crowd met him. 9:38 Then 126 a man from the crowd cried out, 127 “Teacher, I beg you to look at 128 my son – he is my only child! 9:39 A 129 spirit seizes him, and he suddenly screams; 130 it throws him into convulsions 131 and causes him to foam at the mouth. It hardly ever leaves him alone, torturing 132 him severely. 9:40 I 133 begged 134 your disciples to cast it out, but 135 they could not do so.” 136 9:41 Jesus answered, 137 “You 138 unbelieving 139 and perverse generation! How much longer 140 must I be with you and endure 141 you? 142 Bring your son here.” 9:42 As 143 the boy 144 was approaching, the demon threw him to the ground 145 and shook him with convulsions. 146 But Jesus rebuked 147 the unclean 148 spirit, healed the boy, and gave him back to his father. 9:43 Then 149 they were all astonished at the mighty power 150 of God. Luke 11 11:24 “When an unclean spirit 71 goes out of a person, 72 it passes through waterless places 73 looking for rest but 74 not finding any. Then 75 it says, ‘I will return to the home I left.’ 76 11:25 When it returns, 77 it finds the house 78 swept clean and put in order. 79 11:26 Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so 80 the last state of that person 81 is worse than the first.” 82 11:27 As 83 he said these things, a woman in the crowd spoke out to him, “Blessed is the womb that bore you and the breasts at which you nursed!” 11:28 But he replied, “Blessed rather are those who hear the word of God and obey it!” COLOSSIANS 2 2:8 Be careful not to allow anyone to captivate you 17 through an empty, deceitful philosophy 18 that is according to human traditions and the elemental spirits 19 of the world, and not according to Christ. 2:9 For in him all the fullness of deity lives 20 in bodily form, 2:10 and you have been filled in him, who is the head over every ruler and authority. 2:20 If you have died with Christ to the elemental spirits of the world, why do you submit to them as though you lived in the world? 2:21 “Do not handle! Do not taste! Do not touch!” 2:22 These are all destined to perish with use, founded as they are on human commands and teachings. 2:23 Even though they have the appearance of wisdom with their self-imposed worship and false humility achieved by an unsparing treatment of the body – a wisdom with no true value – they in reality result in fleshly indulgence NOTE The emphases of these false teachers are still with us today. The first is “higher” knowledge (Gnosticism). The second is the observance of laws to win God’s love (legalism). The third is the belief that beings other than Christ must mediate between people and God (mysticism). The fourth is the practice of abstaining from things to earn merit with God (asceticism). “When we make Jesus Christ and the Christian revelation only part of a total religious system or philosophy, we cease to give Him the preeminence. When we strive for ‘spiritual perfection’ or ‘spiritual fullness’ by means of formulas, disciplines, or rituals, we go backward instead of forward. Christian believers must beware of mixing their Christian faith with such alluring things as yoga, transcendental meditation, Oriental mysticism, and the like. We must also beware of ‘deeper life’ teachers who offer a system for victory and fullness that bypasses devotion to Jesus Christ. In all things, He must have the preeminence!”[147] Reformed theology has historically taught that a true Christian will never renounce faith in Christ. The fact that Paul wrote this epistle to Christians who were in danger of doing precisely that should prove that this teaching is wrong. Nowhere in the epistle did he make a distinction between professing Christians, who were supposedly the objects of his warnings, and true Christians. Rather he appealed to the Colossians as genuine Christians to watch out for this real danger. Genuine Christians can be deceived by false teaching, even teaching concerning Christ. 2 TIMOTHY 2 2:14 Remind people 24 of these things and solemnly charge them 25 before the Lord 26 not to wrangle over words. This is of no benefit; it just brings ruin on those who listen. 27 2:15 Make every effort to present yourself before God as a proven worker who does not need to be ashamed, teaching the message of truth accurately. 28 2:16 But avoid profane chatter, 29 because those occupied with it will stray further and further into ungodliness, 2 TIMOTHY 3 3:1 But understand this, that in the last days difficult 1 times will come. 3:2 For people 2 will be lovers of themselves, 3 lovers of money, boastful, arrogant, blasphemers, disobedient to parents, ungrateful, unholy, 3:3 unloving, irreconcilable, slanderers, without self-control, savage, opposed to what is good, 3:4 treacherous, reckless, conceited, loving pleasure rather than loving God. 3:5 They will maintain the outward appearance 4 of religion but will have repudiated its power. So avoid people like these. 5 JAMES 1 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 11 1:11 For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. 12 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 13 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 14 promised to those who love him. 1:13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, 15 and he himself tempts no one. 1:14 But each one is tempted when he is lured and enticed by his own desires. 1:15 Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death. 1:16 Do not be led astray, my dear brothers and sisters. 16 1:17 All generous giving and every perfect gift 17 is from above, coming down 18 from the Father of lights, with whom there is no variation or the slightest hint of change. 19 1:18 By his sovereign plan he gave us birth 20 through the message of truth, that we would be a kind of firstfruits of all he created. MARK 7 7:18 He said to them, “Are you so foolish? Don’t you understand that whatever goes into a person from outside cannot defile him? 7:19 For it does not enter his heart but his stomach, and then goes out into the sewer.” 22 (This means all foods are clean.) 23 7:20 He said, “What comes out of a person defiles him. 7:21 For from within, out of the human heart, come evil ideas, sexual immorality, theft, murder, 7:22 adultery, greed, evil, deceit, debauchery, envy, slander, pride, and folly. 7:23 All these evils come from within and defile a person.” JUDE 1 1:3 Dear friends, although I have been eager to write to you 7 about our common salvation, I now feel compelled 8 instead to write to encourage 9 you to contend earnestly 10 for the faith 11 that was once for all 12 entrusted to the saints. 13 1:4 For certain men 14 have secretly slipped in among you 15 – men who long ago 16 were marked out 17 for the condemnation I am about to describe 18 – ungodly men who have turned the grace of our God into a license for evil 19 and who deny our only Master 20 and Lord, 21 Jesus Christ. 1:5 Now I desire to remind you (even though you have been fully informed of these facts 22 once for all 23 ) that Jesus, 24 having saved the 25 people out of the land of Egypt, later 26 destroyed those who did not believe. 1:6 You also know that 27 the angels who did not keep within their proper domain 28 but abandoned their own place of residence, he has kept 29 in eternal chains 30 in utter 31 darkness, locked up 32 for the judgment of the great Day. 1:7 So also 33 Sodom and Gomorrah and the neighboring towns, 34 since they indulged in sexual immorality and pursued unnatural desire 35 in a way similar to 36 these angels, 37 are now displayed as an example by suffering the punishment of eternal fire. 1:8 Yet these men, 38 as a result of their dreams, 39 defile the flesh, reject authority, 40 and insult 41 the glorious ones. 42 1:9 But even 43 when Michael the archangel 44 was arguing with the devil and debating with him 45 concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!” 1:10 But these men do not understand the things they slander, and they are being destroyed by the very things that, like irrational animals, they instinctively comprehend. 46 1:11 Woe to them! For they have traveled down Cain’s path, 47 and because of greed 48 have abandoned themselves 49 to 50 Balaam’s error; hence, 51 they will certainly perish 52 in Korah’s rebellion. 1:12 These men are 53 dangerous reefs 54 at your love feasts, 55 feasting without reverence, 56 feeding only themselves. 57 They are 58 waterless 59 clouds, carried along by the winds; autumn trees without fruit 60 – twice dead, 61 uprooted; 1:13 wild sea waves, 62 spewing out the foam of 63 their shame; 64 wayward stars 65 for whom the utter depths of eternal darkness 66 have been reserved. 1:14 Now Enoch, the seventh in descent beginning with Adam, 67 even prophesied of them, 68 saying, “Look! The Lord is coming 69 with thousands and thousands 70 of his holy ones, 1:15 to execute judgment on 71 all, and to convict every person 72 of all their thoroughly ungodly deeds 73 that they have committed, 74 and of all the harsh words that ungodly sinners have spoken against him.” 75 1:16 These people are grumblers and 76 fault-finders who go 77 wherever their desires lead them, 78 and they give bombastic speeches, 79 enchanting folks 80 for their own gain.

The 156th Article What the properties of generosity are and how it serves for a remedy against all unruliness of the passions. They who thus are generous are naturally addicted to do great things, and yet to undertake nothing they are not capable of. And because they esteem nothing greater than to do good to other men, and to condemn their own interest on such an occasion, they are exquisitely courteous, affable, and officious to everyone. Withal, they are absolutely masters of their passions, especially of their desires, jealousy and envy, because there is nothing, the acquisition whereof depends not on them, whose worth they suppose can countervail a hearty desire of them, and of hatred against men, because they esteem them all; and of fear, because the confidence of their own virtue secures them; and lastly of wrath, because little valuing all things without themselves they never give their enemies so much advantage as to acknowledge that they are angry with them. The 157th Article Of pride. All such as have a good conceit of themselves for anything else whatsoever, have not a real generosity but only pride, which is always very vicious, though it be so much the more as the cause for which a man esteems himself, is more unjust. And the most unjust of all, is, when he is proud for no reason, that is, though no man can see (for all this) any desert in him for which he should be prized, but only because worth is trampled on, and he imagines renown is nothing but mere usurpation, he believes that they who attribute most to themselves have most. This vice is so unreasonable and absurd that I should scarce believe there were any such men who gave themselves up thereunto, if nobody had ever been praised unjustly. But flattery is so common everywhere that there is no man so deficient, but he oft sees himself esteemed for things which merit not any praise, yea, that even deserve blame, which gives occasion to the more ignorant and stupid to fall into this sort of pride. The 158th Article That the effects thereof are contrary to those of generosity. But whatsoever be the cause for which a man esteems himself, if it be ought else but the will he perceives in himself always to use well his free disposition, from whence I said generosity came, it ever produces a pride exceeding blame-worthy, and so different from this true generosity, that the effects whereof are absolutely contrary. For all other goods, as wit, beauty, riches, honors, &c. using to be the more esteemed, for being found in fewer persons, and being for the most part of such a nature, that they cannot be communicated to many, therefore proud men endeavor to abase all other men, and being slaves to their desire, their souls are incessantly agitated with hatred, envy, jealousy, or wrath. HEBREWS 13 13:16 do not neglect to do good and to share what you have, for God is pleased with such sacrifices. ROMANS 8 8:1 There is therefore now no condemnation for those who are in Christ Jesus. 8:2 For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death. 8:3 For God achieved what the law could not do because it was weakened through the flesh. By sending His own Son in the likeness of sinful flesh and concerning sin, He condemned sin in the flesh, 8:4 so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit. 8:5 For those who live according to the flesh have their outlook shaped by the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit. 8:6 For the outlook of the flesh is death, but the outlook of the Spirit is life and peace, 8:7 because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so. 8:8 Those who are in the flesh cannot please God. 8:9 You, however, are not in the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him. 8:10 But if Christ is in you, your body is dead because of sin, but the Spirit is your life because of righteousness. 8:11 Moreover if the Spirit of the one who raised Jesus from the dead lives in you, the One who raised Christ from the dead will also make your mortal bodies alive through His Spirit who lives in you. 8:12 So then, brothers and sisters, we are under obligation, not to the flesh, to live according to the flesh 8:13 (for if you live according to the flesh, you will die), but if by the Spirit you put to death the deeds of the body you will live. 8:14 For all who are led by the Spirit of God are the sons of God. 8:15 For you did not receive the spirit of slavery leading again to fear, but you received the Spirit of adoption, by whom we cry, “Abba, Father.” 8:16 The Spirit himself bears witness to our spirit that we are God’s children. 8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) – if indeed we suffer with him so we may also be glorified with him. 8:18 For I consider that our present sufferings cannot even be compared 23 to the glory that will be revealed to us. 8:19 For the creation eagerly waits for the revelation of the sons of God. 8:20 For the creation was subjected to futility – not willingly but because of God 24 who subjected it – in hope 8:21 that the creation itself will also be set free from the bondage of decay into the glorious freedom of God’s children. 8:22 For we know that the whole creation groans and suffers together until now. 8:23 Not only this, but we ourselves also, who have the firstfruits of the Spirit, groan inwardly as we eagerly await our adoption, the redemption of our bodies. 8:24 For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees? 8:25 But if we hope for what we do not see, we eagerly wait for it with endurance. 8:26 In the same way, the Spirit helps us in our weakness, for we do not know how we should pray, 29 but the Spirit himself intercedes for us with inexpressible groanings. 8:27 And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes on behalf of the saints according to God’s will. 8:28 And we know that all things work together for good for those who love God, who are called according to his purpose, 8:29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters. 8:30 And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified. 8:31 What then shall we say about these things? If God is for us, who can be against us? 8:32 Indeed, he who 35 did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things? 8:33 Who will bring any charge against God’s elect? 36 It is God who justifies. 8:34 Who is the one who will condemn? Christ is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us. 8:35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? 38 8:36 As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.” 39 8:37 No, in all these things we have complete victory through him who loved us! 8:38 For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, nor things that are present, nor things to come, nor powers, 8:39 nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord. MARK 6 7:1 Now 1 the Pharisees 2 and some of the experts in the law 3 who came from Jerusalem 4 gathered around him. 7:2 And they saw that some of Jesus’ disciples ate their bread with unclean hands, that is, unwashed. 7:3 (For the Pharisees and all the Jews do not eat unless they perform a ritual washing, 5 holding fast to the tradition of the elders. 7:4 And when they come from the marketplace, they do not eat unless they wash. They hold fast to many other traditions: the washing of cups, pots, kettles, and dining couches. 6 ) 7 7:5 The Pharisees and the experts in the law asked him, “Why do your disciples not live according to the tradition of the elders, but eat 8 with unwashed hands?” 7:6 He said to them, “Isaiah prophesied correctly about you hypocrites, as it is written: ‘This people honors me with their lips, but their heart 9 is far from me. 7:7 They worship me in vain, teaching as doctrine the commandments of men.’ 10 7:8 Having no regard 11 for the command of God, you hold fast to human tradition.” 12 7:9 He also said to them, “You neatly reject the commandment of God in order to set up 13 your tradition. 7:10 For Moses said, ‘Honor your father and your mother,’ 14 and, ‘Whoever insults his father or mother must be put to death.’ 15 7:11 But you say that if anyone tells his father or mother, ‘Whatever help you would have received from me is corban’ 16 (that is, a gift for God), 7:12 then you no longer permit him to do anything for his father or mother. 7:13 Thus you nullify 17 the word of God by your tradition that you have handed down. And you do many things like this.” 7:14 Then 18 he called the crowd again and said to them, “Listen to me, everyone, and understand. 7:15 There is nothing outside of a person that can defile him by going into him. Rather, it is what comes out of a person that defiles him.”

The 153rd Article Wherein generosity consists. So, I believe true generosity, which causes a man to set himself at the highest rate he justly may, consists only partly in knowing there is nothing which truly he can call his own, unless this free disposition of his wills, nor wherefore he ought to be praised or blamed, unless for using that well or ill; and partly in feeling a constant, and firm resolution in himself to use it well, that is, his will shall never be wanting to undertake and execute such things as he shall judge to be best, which is to follow virtue absolutely. The 154th Article That it restrains a man from condemning others. Those who have this knowledge and resentment of themselves are easily persuaded that every other man has such of himself too, because there is nothing in it that depends of anything else. Wherefore they never condemn anybody. And though they oft-times see other men commit errors that make their weakness appear, yet they are evermore inclined to excuse than blame them, and to believe that they do it rather for want of knowledge than good will. And as they do not think themselves much inferior to those who have greater estates, honors, nor yet more wit, knowledge, beauty, or generally that surpass them in any other perfections, so they do not esteem themselves much above those whom they surpass because all these things seem very little considerable to them in comparison of their good will for which only they esteem themselves and which they suppose, is, or at least may be, in every other man. The 155th Article Wherein virtuous humility consists. So the most generous use to be most humble, and virtuous humility consists only in this that the reflection we make on the infirmity of our own nature, and the faults we may have formerly committed, or those we are like[ly] to commit which are no whit less than those committed by others, is the reason why we do not prefer ourselves before anybody but think that others, who have their free disposition as well as we, may use it as well. 1 CORINTHIANS 2 2:6 Now we do speak wisdom among the mature, but not a wisdom of this age or of the rulers of this age, who are perishing. 2:7 Instead we speak the wisdom of God, hidden in a mystery, that God determined before the ages for our glory. 2:8 None of the rulers of this age understood it. If they had known it, they would not have crucified the Lord of glory. 2:9 But just as it is written, “Things that no eye has seen, or ear heard, or mind imagined, are the things God has prepared for those who love him.” 2:10 God has revealed these to us by the Spirit. For the Spirit searches all things, even the deep things of God. 2:11 For who among men knows the things of a man except the man’s spirit within him? So too, no one knows the things of God except the Spirit of God. 2:12 Now we have not received the spirit of the world, but the Spirit who is from God, so that we may know the things that are freely given to us by God. 2:13 And we speak about these things, not with words taught us by human wisdom, but with those taught by the Spirit, explaining spiritual things to spiritual people. 2:14 The unbeliever does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned. 2:15 The one who is spiritual discerns all things, yet he himself is understood by no one. ISAIAH 63 63:7 I will tell of the faithful acts of the Lord, of the Lord’s praiseworthy deeds. I will tell about all the Lord did for us, the many good things he did for the family of Israel, 16 because of his compassion and great faithfulness. 63:8 He said, “Certainly they will be my people, children who are not disloyal.” He became their deliverer. 63:9 Through all that they suffered, he suffered too. The messenger sent from his very presence delivered them. In his love and mercy he protected them; he lifted them up and carried them throughout ancient times. 63:10 But they rebelled and offended his holy Spirit, so he turned into an enemy and fought against them. 63:11 His people remembered the ancient times. Where is the one who brought them up out of the sea, along with the shepherd of his flock? Where is the one who placed his holy Spirit among them, 63:12 the one who made his majestic power available to Moses, who divided the water before them, gaining for himself a lasting reputation, 63:13 who led them through the deep water? Like a horse running on flat land they did not stumble. 63:14 Like an animal that goes down into a valley to graze, so the Spirit of the Lord granted them rest. In this way you guided your people, gaining for yourself an honored reputation. 63:15 Look down from heaven and take notice, from your holy, majestic palace! Where are your zeal and power? Do not hold back your tender compassion! 63:16 For you are our father, though Abraham does not know us and Israel does not recognize us. You, Lord, are our father; you have been called our protector from ancient times. 63:17 Why, Lord, do you make us stray from your ways, and make our minds stubborn so that we do not obey you? Return for the sake of your servants, the tribes of your inheritance! 63:18 For a short time your special nation possessed a land, but then our adversaries knocked down your holy sanctuary. 63:19 We existed from ancient times, but you did not rule over them, they were not your subjects. 64:1 1 If only you would tear apart the sky and come down! The mountains would tremble before you! 64:2 As when fire ignites dry wood, or fire makes water boil, let your adversaries know who you are, and may the nations shake at your presence! 64:3 When you performed awesome deeds that took us by surprise, you came down, and the mountains trembled before you. 64:4 Since ancient times no one has heard or perceived, no eye has seen any God besides you, who intervenes for those who wait for him. 64:5 You assist those who delight in doing what is right, who observe your commandments. Look, you were angry because we violated them continually. How then can we be saved? 64:6 We are all like one who is unclean, all our so-called righteous acts are like a menstrual rag in your sight. We all wither like a leaf; our sins carry us away like the wind. 64:7 No one invokes your name, or makes an effort to take hold of you. For you have rejected us and handed us over to our own sins. 64:8 Yet, Lord, you are our father. We are the clay, and you are our potter; we are all the product of your labor.

The 149th Article On estimation and contempt. Now the six original passions are explained which are as the kinds (or genera) whereof all the rest are but sorts (or species). I will here succinctly observe what there is peculiar in every one of the rest, and I will keep still the same order wherein I have formally marshaled them. The two first are estimation and contempt. For, though they commonly signify only the opinions a man has, without any passion of the value of anything, yet because from these opinions do often spring passions which want peculiar names, me thinks these may be attributed to them. And estimation, as it is a passion, is an inclination of the soul to represent unto herself the value of the thing esteemed, which inclination is caused by a peculiar motion of the spirits, so conveyed into the brain that they there fortify the impressions belonging to that purpose. As, on the contrary, the passion of contempt is an inclination of the soul to consider the meanness or smallness of what it condemns, caused by the motion of the spirits, which fortify the idea of this smallness. The 151st Article That a man may esteem, or condemn himself. Now, these two passions may generally relate to all sorts of objects, but they are especially remarkable when we refer them to ourselves, that is, when it is our own merit that we either esteem or condemn, and the motion of the spirits which cause them is then so manifest that it even changes the countenance, gesture, gate and generally all the notions of those who conceive a better or worse opinion of themselves than ordinary. The 152nd Article For what cause a man may esteem himself. And because one of the chief parts of wisdom is to know in what manner & for what cause everyone ought to esteem or condemn himself, I will here endeavor to give my opinion thereof. I observe but one thing in us which may give us just cause to esteem ourselves, to wit, the use of our free disposition and our empire over our wills. For only the actions depending on this free disposition are those for which we may justly be praised or blamed. And it makes us in some manner like unto God, by making us masters of ourselves, provided we do not lose the privileges it gives us by our unworthiness. PROVERBS 6 6:16 There are six things that the Lord hates, even 31 seven 32 things that are an abomination to him: 33 6:17 haughty eyes, 34 a lying tongue, 35 and hands that shed innocent blood, 36 6:18 a heart that devises wicked plans, 37 feet that are swift to run 38 to evil, 6:19 a false witness who pours out lies, 39 and a person who spreads discord 40 among family members. PROVERBS 22 22:17 Incline your ear 45 and listen to the words of the wise, and apply your heart to my instruction. 46 22:18 For it is pleasing if 47 you keep these sayings 48 within you, and 49 they are ready on your lips. 50 22:19 So that 51 your confidence may be in the Lord, I am making them known to you today 52 – even you. 22:20 Have I not written thirty sayings 53 for you, sayings 54 of counsel and knowledge, 22:21 to show you true and reliable words, 55 so that you may give accurate answers 56 to those who sent you? 22:22 Do not exploit 57 a poor person because he is poor and do not crush the needy in court, 58 22:23 for the Lord will plead their case 59 and will rob those who are robbing 60 them. 22:24 Do not make friends with an angry person, 61 and do not associate with a wrathful person, 22:25 lest you learn 62 his ways and entangle yourself in a snare. 63 22:26 Do not be one who strikes hands in pledge or who puts up security for debts. 22:27 If you do not have enough to pay, your bed 64 will be taken 65 right out from under you! 66 22:28 Do not move an ancient boundary stone 67 which was put in place by your ancestors. 68 22:29 Do you see a person skilled 69 in his work? He will take his position before kings; he will not take his position 70 before obscure people. 71 23:1 When you sit down to eat with a ruler, consider carefully 1 what 2 is before you, 23:2 and put a knife to your throat 3 if you possess a large appetite. 4 23:3 Do not crave that ruler’s 5 delicacies, for 6 that food is deceptive. 7 23:4 Do not wear yourself out to become rich; be wise enough to restrain yourself. 8 23:5 When you gaze upon riches, 9 they are gone, for they surely make wings for themselves, and fly off into the sky like an eagle! 10 23:6 Do not eat the food of a stingy person, 11 do not crave his delicacies; 23:7 for he is 12 like someone calculating the cost 13 in his mind. 14 “Eat and drink,” he says to you, but his heart is not with you; 23:8 you will vomit up 15 the little bit you have eaten, and will have wasted your pleasant words. 16 23:9 Do not speak in the ears of a fool, 17 for he will despise the wisdom of your words. 18 23:10 Do not move an ancient boundary stone, or take over 19 the fields of the fatherless, 23:11 for their Protector 20 is strong; he will plead their case against you. 21 23:12 Apply 22 your heart to instruction and your ears to the words of knowledge. 23:13 Do not withhold discipline from a child; even if you strike him with the rod, he will not die. 23:14 If you strike 23 him with the rod, you will deliver him 24 from death. 25 23:15 My child, 26 if your heart is wise, then my heart also will be glad; 23:16 my soul 27 will rejoice when your lips speak what is right. 28 23:17 Do not let your heart envy 29 sinners, but rather be zealous in fearing the Lord 30 all the time. 23:18 For surely there is a future, 31 and your hope will not be cut off. 32 23:19 Listen, my child, 33 and be wise, and guide your heart on the right way. 23:20 Do not spend time 34 among drunkards, 35 among those who eat too much 36 meat, 23:21 because drunkards and gluttons become impoverished, and drowsiness 37 clothes them with rags. 38 23:22 Listen to your father who begot you, and do not despise your mother when she is old. 23:23 Acquire 39 truth and do not sell it – wisdom, and discipline, and understanding. 23:24 The father of a righteous person will rejoice greatly; 40 whoever fathers a wise child 41 will have joy in him. 23:25 May your father and your mother have joy; may she who bore you rejoice. 42 23:26 Give me your heart, my son, 43 and let your eyes observe my ways; 23:27 for a prostitute is like 44 a deep pit; a harlot 45 is like 46 a narrow well. 47 23:28 Indeed, she lies in wait like a robber, 48 and increases the unfaithful 49 among men. 50 23:29 Who has woe? 51 Who has sorrow? Who has contentions? Who has complaints? Who has wounds without cause? Who has dullness 52 of the eyes? 23:30 Those who linger over wine, those who go looking for mixed wine. 53 23:31 Do not look on the wine when it is red, when it sparkles 54 in the cup, when it goes down smoothly. 55 23:32 Afterward 56 it bites like a snake, and stings like a viper. 23:33 Your eyes will see strange things, 57 and your mind will speak perverse things. 23:34 And you will be like one who lies down in the midst 58 of the sea, and like one who lies down on the top of the rigging. 59 23:35 You will say, 60 “They have struck me, but I am not harmed! They beat me, but I did not know it! 61 When will I awake? I will look for another drink.” 62 24:1 Do not envy evil people, 1 do not desire 2 to be with them; 24:2 for their hearts contemplate violence, and their lips speak harm. 3 24:14 Likewise, know 22 that wisdom is sweet 23 to your soul; if you find it, 24 you will have a future, 25 and your hope will not be cut off. 24:15 Do not lie in wait like the wicked 26 against the place where the righteous live; do not assault 27 his home. 24:16 Although 28 a righteous person may fall seven times, he gets up again, but the wicked will be brought down 29 by calamity. 24:17 Do not rejoice when your enemy falls, 30 and when he stumbles do not let your heart rejoice, 24:18 lest the Lord see it, and be displeased, 31 and turn his wrath away from him. 32 24:19 Do not fret because of evil people or be envious of wicked people, 24:20 for the evil person has no future, 33 and the lamp of the wicked will be extinguished. 34 24:21 Fear the Lord, my child, 35 as well as the king, and do not associate 36 with rebels, 37 24:22 for suddenly their destruction will overtake them, 38 and who knows the ruinous judgment both the Lord and the king can bring? JOB 28 28:20 “But wisdom – where does it come from? 34 Where is the place of understanding? 28:21 For 35 it has been hidden from the eyes of every living creature, and from the birds of the sky it has been concealed. 28:22 Destruction 36 and Death say, ‘With our ears we have heard a rumor about where it can be found.’ 37 28:23 God understands the way to it, and he alone knows its place. 28:24 For he looks to the ends of the earth and observes everything under the heavens. 28:25 When he made 38 the force of the wind and measured 39 the waters with a gauge. 28:26 When he imposed a limit 40 for the rain, and a path for the thunderstorm, 41 28:27 then he looked at wisdom 42 and assessed its value; 43 he established 44 it and examined it closely. 45 28:28 And he said to mankind, ‘The fear of the Lord 46 – that is wisdom, and to turn away from evil is understanding.’” 47

Every human being needs to trust in Jesus Christ because everyone lacks the righteousness that God requires before He will accept us. the unfolding of history also reveals God’s hatred toward sin and His judgment of sin. The moral devolution of humanity is not just a natural consequence of man’s sinning but also a result of God’s judgment of sinners. The 144th Article Of desires whose events depend only on ourselves. But because these passions cannot sway us to any actions but by the interposition of the desire that they excite, it is desire which we ought peculiarly to regulate, and therein consists the principal part of morality. Now, as I said just now, it is always good when it follows a true knowledge so it cannot choose but be bad when it is grounded on an error. And me thinks, the most ordinary error committed in desire is when a man does not clearly enough distinguish the things which absolutely depend on ourselves, from those which do not. For concerning those which depend of us, that is of our free disposition, it is enough to know that they are good, [for us] not to desire them with too much vehemence, because it is a following of virtue to do the good things that depend of us. And it is certain, he cannot have too ardent a desire after virtue. Besides, what we thus desire cannot choose but be accomplished, since it depending only on us, we ever receive the plenary satisfaction we expect, but the usual fault herein is not that we desire too much, but too little, and the sovereign remedy against that is, as much as in us lies, to rid the spirit of all kind of desire less useful, than to strive to know clearly, and consider with attention, the goodness of that which is to be desired. The 145th Article Of those which depend merely on causes, and what fortune. For those things which depend not any ways of us, how good soever they be, they ought never to be desired with passion. Not only because they may not befall, and by this means afflict us so much the more, by how much more they were desired. But chiefly, because when they possess our thoughts, they divert us from bending our affection to other things, the acquisition whereof depends of ourselves. And there are two general remedies against these idle desires; the first, generosity, which I will speak of hereafter; the second is that we ought to reflect on Divine Providence, and imagine to ourselves that it is impossible that anything happen otherwise than this Providence has determined from all eternity so that there is a kind of fatality, or irresistible necessity to oppose Fortune to destroy her, as a chimera proceeding only from the error of our understandings. For we can desire nothing but what we think in some manner possible, and we cannot suppose things which depend not of us possible, seeing we think they depend not on Fortune--that is, we suppose they may happen, and the like has happened formerly. Now, this opinion is only grounded upon this, that we not understanding all the causes contributory to every effect, for when a thing which we supposed to depend on Fortune does not fall out, that shows some of the causes necessary to produce was wanting. And consequently that it was absolutely impossible and that the like did never happen, that is, where a like cause of its production was wanting. So that had we not been ignorant of that before, we should never have imagined them possible, nor consequently should ever have desired them. The 146th Article Of those that depend of us and others too. This vulgar opinion then, that there is without us a Fortune which causes things to fall out, or not to fall out, according to her pleasure, must be utterly rejected. And it must be understood that all things are guided by a Divine Providence whose eternal decree is so infallible and immutable that unless those things which the same decree has pleased to let depend on our free disposition, we ought to think, for our parts, that nothing happens but what of necessity must, as if it were fatal, so that without a crime we cannot desire it may happen otherwise. But because the most part of our desires extend to two things which depend not altogether on ourselves, nor altogether elsewhere, we ought exactly to distinguish what in them depends on ourselves, that we may not let our desire ramble any farther than that. And for what is over and above, though we should esteem the success thereof absolutely fatal and immutable that our desire busy not itself thereabout, we should not omit to consider the reasons why it ought less or more to be hoped for, that they may serve to regulate our actions. For if for example, we had any business at a place whither we might go two several ways, one whereof use[d] to be much safer than the other, although the decree of Providence may be such, that if we go that way which is conceived fastest, we shall not escape robbing. And on the contrary, we might have gone the other way without any danger, yet we ought not therefore to be indifferent which we take, nor rest upon the immutable fatality of this decree. But reason wills us to choose the way which used to be safest, and our desire herein ought to be fulfilled, whatsoever evil befall us by following it. Because this evil (or mischief) having been, as to us, inevitable we have no occasion to wish to be exempted from it but only do the best our understanding can comprehend, as, I suppose, we have done. And it is certain that when a man exercises himself so to distinguish betwixt fatality and fortune he easily habituates himself so to regulate his desires, that seeing the fulfilling of them depends only on ourselves, they may always give us an absolute satisfaction. ROMANS 7 7:5 For when we were in the flesh, 9 the sinful desires, 10 aroused by the law, were active in the members of our body 11 to bear fruit for death. 7:6 But now we have been released from the law, because we have died 12 to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code. 2 PETER 1 1:3 I can pray this because his divine power 12 has bestowed on us everything necessary 13 for life and godliness through the rich knowledge 14 of the one who called 15 us by 16 his own glory and excellence. 1:4 Through these things 17 he has bestowed on us his precious and most magnificent promises, so that by means of what was promised 18 you may become partakers of the divine nature, 19 after escaping 20 the worldly corruption that is produced by evil desire. 21 1:5 For this very reason, 22 make every effort 23 to add to your faith excellence, 24 to excellence, knowledge; 1:6 to knowledge, self-control; to self-control, perseverance; 25 to perseverance, godliness; 1:7 to godliness, brotherly affection; to brotherly affection, unselfish 26 love. 27 1:8 For if 28 these things are really yours 29 and are continually increasing, 30 they will keep you from becoming 31 ineffective and unproductive in your pursuit of 32 knowing our Lord Jesus Christ more intimately. MATTHEW 7 7:24 “Everyone 27 who hears these words of mine and does them is like 28 a wise man 29 who built his house on rock. 7:25 The rain fell, the flood 30 came, and the winds beat against that house, but it did not collapse because it had been founded on rock. 7:26 Everyone who hears these words of mine and does not do them is like a foolish man who built his house on sand. 7:27 The rain fell, the flood came, and the winds beat against that house, and it collapsed; it was utterly destroyed!” 2 Corinthians 1:12 For our reason for confidence 23 is this: the testimony of our conscience, that with pure motives 24 and sincerity which are from God 25 – not by human wisdom 26 but by the grace of God – we conducted ourselves in the world, and all the more 27 toward you. ISAIAH 28 28:16 Therefore, this is what the sovereign master, the Lord, says: “Look, I am laying 34 a stone in Zion, an approved 35 stone, set in place as a precious cornerstone for the foundation. 36 The one who maintains his faith will not panic. 37 28:17 I will make justice the measuring line, fairness the plumb line; hail will sweep away the unreliable refuge, 38 the floodwaters will overwhelm the hiding place. GALATIANS 5 5:24 Now those who belong to Christ 45 have crucified the flesh 46 with its passions 47 and desires. 5:25 If we live by the Spirit, let us also behave in accordance with 48 the Spirit. 5:26 Let us not become conceited, 49 provoking 50 one another, being jealous 51 of one another. ROMANS 1 1:18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people 39 who suppress the truth by their 40 unrighteousness, 41 1:19 because what can be known about God is plain to them, 42 because God has made it plain to them. 1:20 For since the creation of the world his invisible attributes – his eternal power and divine nature – have been clearly seen, because they are understood through what has been made. So people 43 are without excuse. 1:21 For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts 44 were darkened. 1:22 Although they claimed 45 to be wise, they became fools 1:23 and exchanged the glory of the immortal God for an image resembling mortal human beings 46 or birds or four-footed animals 47 or reptiles.

The 144th Article Of desires whose events depend only on ourselves. But because these passions cannot sway us to any actions but by the interposition of the desire that they excite, it is desire which we ought peculiarly to regulate, and therein consists the principal part of morality. Now, as I said just now, it is always good when it follows a true knowledge so it cannot choose but be bad when it is grounded on an error. And me thinks, the most ordinary error committed in desire is when a man does not clearly enough distinguish the things which absolutely depend on ourselves, from those which do not. For concerning those which depend of us, that is of our free disposition, it is enough to know that they are good, [for us] not to desire them with too much vehemence, because it is a following of virtue to do the good things that depend of us. And it is certain, he cannot have too ardent a desire after virtue. Besides, what we thus desire cannot choose but be accomplished, since it depending only on us, we ever receive the plenary satisfaction we expect, but the usual fault herein is not that we desire too much, but too little, and the sovereign remedy against that is, as much as in us lies, to rid the spirit of all kind of desire less useful, than to strive to know clearly, and consider with attention, the goodness of that which is to be desired. The 145th Article Of those which depend merely on causes, and what fortune. For those things which depend not any ways of us, how good soever they be, they ought never to be desired with passion. Not only because they may not befall, and by this means afflict us so much the more, by how much more they were desired. But chiefly, because when they possess our thoughts, they divert us from bending our affection to other things, the acquisition whereof depends of ourselves. And there are two general remedies against these idle desires; the first, generosity, which I will speak of hereafter; the second is that we ought to reflect on Divine Providence, and imagine to ourselves that it is impossible that anything happen otherwise than this Providence has determined from all eternity so that there is a kind of fatality, or irresistible necessity to oppose Fortune to destroy her, as a chimera proceeding only from the error of our understandings. For we can desire nothing but what we think in some manner possible, and we cannot suppose things which depend not of us possible, seeing we think they depend not on Fortune--that is, we suppose they may happen, and the like has happened formerly. Now, this opinion is only grounded upon this, that we not understanding all the causes contributory to every effect, for when a thing which we supposed to depend on Fortune does not fall out, that shows some of the causes necessary to produce was wanting. And consequently that it was absolutely impossible and that the like did never happen, that is, where a like cause of its production was wanting. So that had we not been ignorant of that before, we should never have imagined them possible, nor consequently should ever have desired them. The 146th Article Of those that depend of us and others too. This vulgar opinion then, that there is without us a Fortune which causes things to fall out, or not to fall out, according to her pleasure, must be utterly rejected. And it must be understood that all things are guided by a Divine Providence whose eternal decree is so infallible and immutable that unless those things which the same decree has pleased to let depend on our free disposition, we ought to think, for our parts, that nothing happens but what of necessity must, as if it were fatal, so that without a crime we cannot desire it may happen otherwise. But because the most part of our desires extend to two things which depend not altogether on ourselves, nor altogether elsewhere, we ought exactly to distinguish what in them depends on ourselves, that we may not let our desire ramble any farther than that. And for what is over and above, though we should esteem the success thereof absolutely fatal and immutable that our desire busy not itself thereabout, we should not omit to consider the reasons why it ought less or more to be hoped for, that they may serve to regulate our actions. For if for example, we had any business at a place whither we might go two several ways, one whereof use[d] to be much safer than the other, although the decree of Providence may be such, that if we go that way which is conceived fastest, we shall not escape robbing. And on the contrary, we might have gone the other way without any danger, yet we ought not therefore to be indifferent which we take, nor rest upon the immutable fatality of this decree. But reason wills us to choose the way which used to be safest, and our desire herein ought to be fulfilled, whatsoever evil befall us by following it. Because this evil (or mischief) having been, as to us, inevitable we have no occasion to wish to be exempted from it but only do the best our understanding can comprehend, as, I suppose, we have done. And it is certain that when a man exercises himself so to distinguish betwixt fatality and fortune he easily habituates himself so to regulate his desires, that seeing the fulfilling of them depends only on ourselves, they may always give us an absolute satisfaction. PROVERBS 1 1:7 Fearing the Lord is the beginning of moral knowledge, but fools despise wisdom and instruction. 1:8 Listen, my child, to the instruction from your father, and do not forsake the teaching from your mother. 1:9 For they will be like an elegant garland on your head, and like pendants around your neck. JAMES 3 3:13 Who is wise and understanding among you? By his good conduct he should show his works done in the gentleness that wisdom brings. 3:14 But if you have bitter jealousy and selfishness in your hearts, do not boast and tell lies against the truth. 3:15 Such wisdom does not come from above but is earthly, natural, demonic. 3:16 For where there is jealousy and selfishness, there is disorder and every evil practice. 3:17 But the wisdom from above is first pure, then peaceable, gentle, accommodating, full of mercy and good fruit, impartial, and not hypocritical. 3:18 And the fruit that consists of righteousness is planted in peace among those who make peace. COLOSSIANS 3 3:5 So put to death whatever in your nature belongs to the earth: sexual immorality, impurity, shameful passion, evil desire, and greed which is idolatry. 3:6 Because of these things the wrath of God is coming on the sons of disobedience. 3:7 You also lived your lives in this way at one time, when you used to live among them. 3:8 But now, put off all such things as anger, rage, malice, slander, abusive language from your mouth. 3:9 Do not lie to one another since you have put off the old man with its practices 3:10 and have been clothed with the new man that is being renewed in knowledge according to the image of the one who created it. 3:11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all and in all.

The 141st Article Of desire, joy, and sadness. For desire, it is evident that when it proceeds from a true knowledge, it cannot be evil, provided it be not immoderate, and that this knowledge regulate it. It is evident also, that joy cannot choose but be good, nor sadness but be evil, in respect of the soul: because in the last consist all the inconveniences that the soul receives by evil, and in the first all the enjoyment of good belonging to her. So that, if we had no bodies, I dare say, we could not give ourselves up too much to love, and joy, nor too much shun hatred, and sadness. But the corporeal motions that accompany them, may be all hurtful to the health, when they are very violent, and on the other side useful when they are but moderate. The 142nd Article Of joy and love, compared with sadness and hatred. Furthermore, since hatred and sadness ought to be rejected by the soul, even then when they proceed from a true knowledge, much more ought they to be when they come from any false opinion. But it may be doubted whether love and joy are good or no, when they likewise are ill grounded. And me thinks, if it be only considered what they are precisely in themselves, in respect of the soul, it may be said that although the joy be less solid and the love less advantageous than when they have a better foundation, they are at the worst to be preferred before sadness and hatred as ill grounded, so that in the occurrences of life, where we cannot avoid the hazard of being deceived, we do always best to lean to those passions which tend towards good than those which have relation to evil, although it be to shun it. Nay, sometimes a false joy is better than a sadness from a true cause. But I dare not say the same of love, in relation to hatred, for when hatred is just, it removes us not from anything but the subject which contains the evil from which it is good to be separated. Whereas unjust love joins us to hurtful things, or at least to such as desire not to be so much considered by us as they are, which devours and abases us. The 143rd Article Of the same passions as they relate to desire. And it must be exactly noted that what I now speak of these four passions takes place only when they are considered precisely in themselves, and incline us not to any action. For seeing they excite desire in us, by whose interposition they regulate our manners, it is certain that all those that come from a wrong cause may hurt, and on the other side, those that come of a just cause may be useful. And further, that when they are both equally ill grounded, joy is commonly more hurtful than sadness, because this, enduing a man with reserve and wariness, does in some sort incline him to prudence, whereas the other render those who give themselves up thereunto inconsiderate and rash. MATTHEW 7 7:15 “Watch out for false prophets, who come to you in sheep’s clothing but inwardly are voracious wolves. 20 7:16 You will recognize them by their fruit. Grapes are not gathered 21 from thorns or figs from thistles, are they? 22 7:17 In the same way, every good tree bears good fruit, but the bad 23 tree bears bad fruit. 7:18 A good tree is not able to bear bad fruit, nor a bad tree to bear good fruit. 7:19 Every tree that does not bear good fruit is cut down and thrown into the fire. 7:20 So then, you will recognize them by their fruit. ROMANS 12 12:17 Do not repay anyone evil for evil; consider what is good before all people. 12 12:18 If possible, so far as it depends on you, live peaceably with all people. 13 12:19 Do not avenge yourselves, dear friends, but give place to God’s wrath, 14 for it is written, “Vengeance is mine, I will repay,” 15 says the Lord. 12:20 Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. 16 12:21 Do not be overcome by evil, but overcome evil with good. 1 PETER 3 3:9 Do not return evil for evil or insult for insult, but instead bless 14 others 15 because you were called to inherit a blessing. 3:10 For the one who wants to love life and see good days must keep 16 his tongue from evil and his lips from uttering deceit. 3:11 And he must turn away from evil and do good; he must seek peace and pursue it. 3:12 For the eyes of the Lord are 17 upon the righteous and his ears are open to their prayer. But the Lord’s face is against those who do evil. 18 3:13 For 19 who is going to harm you if you are devoted to what is good? 3:14 But in fact, if you happen to suffer 20 for doing what is right, 21 you are blessed. But do not be terrified of them 22 or be shaken. 23 3:15 But set Christ 24 apart 25 as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. 26 3:16 Yet do it with courtesy and respect, 27 keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse you. 28 3:17 For it is better to suffer for doing good, if God wills it, 29 than for doing evil.

The 138th Article Of their faults, and the means to correct them. But, though this use of the passions be the most natural they can have, and all irrational creatures regulate their life only by corporeal motions resembling those which in us use to follow them, and whereunto they incite our soul to consent, yet it is not always good, seeing there are many things hurtful to the body, which at first cause not any sadness, nor yet confer joy and others beneficial to it, though at first they be incommodious. And besides, they most commonly make the evils and goods they represent to us, seem much greater and weightier than they are. So that they incite us to seek after the one, and avoid the other with more vehemence and anxiety than is convenient: as we see beasts are often entrapped by baits, and to shun little evils they precipitate themselves into greater. Wherefore, we ought to make use of our experience and reason to distinguish good from evil, and know their just value, that we may not take one for the other, nor addict ourselves to anything excessively. The 139th Article Of the use of the same passions, as they relate to the soul; and first of love. This were sufficient, if we had only a body, or if that were our better part. But seeing it is the least, we ought chiefly to consider the passions as they relate to the soul, in respect whereof love and hatred proceed from knowledge, and precede joy and sadness, except when these two last hold the place of knowledge whereof those are sorts; and when this knowledge is true, that is, when the things it inclines us to love, are truly good, and those it inclines us to hate are truly evil, then love is incomparably better than hatred, nor can it be too great, or fail to produce joy. I say, this love is extraordinar[ily] good; because joining true goods to us, it makes us so much the more perfect. I say also, that it cannot be too great, for what the most excessive can do, is but to join us so absolutely to those goods that we put distinction between the love we bear to that, and ourselves, which, I believe, cannot be evil. And it is necessarily followed by joy because it represents what we love, as a good belonging to us. The 140th Article Of hatred. Hatred, on the contrary, cannot be so small but it hurts, and it is never without sadness. I say it cannot be too small because we are not incited by hatred to any action, but what we may be by love of the good contrary to it; at least, when this good and evil are enough understood. For I confess that the hatred of evil which is not manifested but by pain, is necessary in respect of the body. But I speak here of that which proceeds from a more clear knowledge, and I attribute it only to the soul. I say also, that it is never without sadness, because evil being but a privation, it cannot be conceived without some real subject wherein it is, and there is nothing real but has some goodness in it, so that the hatred which make us refrain from evil, does also make us refrain from the good whereunto it is annexed; and the privation of this good, being represented to our soul as a defect in her, excites sadness. For example, the hatred which makes us refrain from the evil manners of anyone, does by the same means, make us refrain from his conversation, wherein we might otherwise find some good, which we are vexed to be deprived of. And so in all other kinds of hatred some subject of sadness may be observed. 1 JOHN 3 3:18 Little children, let us not love with word or with tongue but in deed and truth. 64 3:19 And by this 65 we will know that we are of the truth and will convince 66 our conscience 67 in his presence, 68 3:20 that 69 if our conscience condemns 70 us, that 71 God is greater than our conscience and knows all things. 3:21 Dear friends, if our conscience does not condemn us, we have confidence in the presence of God, 3:22 and 72 whatever we ask we receive from him, because 73 we keep his commandments and do the things that are pleasing to him. 3:23 Now 74 this is his commandment: 75 that we believe in the name of his Son Jesus Christ and love one another, just as he gave 76 us the commandment. 3:24 And the person who keeps his commandments resides 77 in God, 78 and God 79 in him. Now by this 80 we know that God 81 resides in us: by the Spirit he has given us. PROVERBS 15 15:11 Death and Destruction 30 are before the Lord – how much more 31 the hearts of humans! 32 15:12 The scorner does not love 33 one who corrects him; 34 he will not go to 35 the wise. 15:13 A joyful heart 36 makes the face cheerful, 37 but by a painful heart the spirit is broken. 15:14 The discerning heart seeks knowledge, but the mouth of fools feeds on folly. 38 15:15 All the days 39 of the afflicted 40 are bad, 41 but one with 42 a cheerful heart has a continual feast. 43 15:16 Better 44 is little with the fear of the Lord than great wealth and turmoil 45 with it. 46 15:17 Better a meal of vegetables where there is love 47 than a fattened ox where there is hatred. 48 15:18 A quick-tempered person 49 stirs up dissension, but one who is slow to anger 50 calms 51 a quarrel. 52 15:19 The way of the sluggard is like a hedge of thorns, 53 but the path of the upright is like 54 a highway. 55 15:20 A wise child 56 brings joy to his father, but a foolish person 57 despises 58 his mother. 15:21 Folly is a joy to one who lacks sense, 59 but one who has understanding 60 follows an upright course. 61 LUKE 6 6:27 “But I say to you who are listening: Love your enemies, 91 do good to those who hate you, 6:28 bless those who curse you, pray for those who mistreat 92 you. 6:29 To the person who strikes you on the cheek, 93 offer the other as well, 94 and from the person who takes away your coat, 95 do not withhold your tunic 96 either. 97 6:30 Give to everyone who asks you, 98 and do not ask for your possessions 99 back 100 from the person who takes them away. 6:31 Treat others 101 in the same way that you would want them to treat you. 102 6:32 “If 103 you love those who love you, what credit is that to you? For even sinners 104 love those who love them. 105 6:33 And 106 if you do good to those who do good to you, what credit is that to you? Even 107 sinners 108 do the same. 6:34 And if you lend to those from whom you hope to be repaid, 109 what credit is that to you? Even sinners 110 lend to sinners, so that they may be repaid in full. 111 6:35 But love your enemies, and do good, and lend, expecting nothing back. 112 Then 113 your reward will be great, and you will be sons 114 of the Most High, 115 because he is kind to ungrateful and evil people. 116 6:36 Be merciful, 117 just as your Father is merciful. HEBREWS 12 12:11 Now all discipline seems painful at the time, not joyful. 14 But later it produces the fruit of peace and righteousness 15 for those trained by it. 12:12 Therefore, strengthen 16 your listless hands and your weak knees, 17 12:13 and make straight paths for your feet, 18 so that what is lame may not be put out of joint but be healed.

The 120th Article How it is caused by love and by desire. And the passion which most commonly causes this effect is love joined to the desire of a thing, the acquisition whereof is not imagined possible for the present time for love so busies the soul in considering the object beloved that it employs all the spirits which are in the brain to represent the image of it to her, and stops all the motions of the kernel not subservient to this purpose. And it is to be noted concerning desire that the property which I have attributed to it, of rendering the body more active, agrees not to it, but when a man imagines the object desired to be such, that he may from that very time do something which may serve to acquire it. For if, on the other side, he imagines it is impossible for him at that time to do anything that may conduce thereunto, all the agitation of desire remains in the brain, not at all passing into the nerves; and being wholly employed in fortifying the idea of the object desired there, leaves the rest of the body languishing. The 121st Article That it may also be caused by other passions. It is true that hatred, sadness, yes, and joy too, may cause some kind of languishing too when they are very violent: because they wholly busy the soul in considering their objects, chiefly when the desire of a thing, to the acquisition whereof a man cannot contribute anything for the present, is joined with them. But because he fixes more on the consideration of the objects which he has joined in will to himself than those which he has separated, or any else; and because languishing depends not on a surprise but requires some time to be formed, it is more frequently found in love than any other passion. The 136th Article From whence proceed the passions which are peculiar to certain men. Furthermore, that I may here in few words supply all that may be added hereunto concerning the several effects or causes of the passions, I am content to repeat the principle, whereon all that I have written of them is grounded: to wit, that there is such a tie betwixt our soul and body that when we once have joined any corporeal action with any thought, one of them never presents itself to us without the other; and that they are not always the same actions which are joined to the same thoughts. For this is sufficient to give a reason of all that any man can observe peculiar, either in himself or others, concerning this matter, which has not been here explained. And for example, it is easy to conceive that the strange aversions of some, who cannot endure the smell of roses, the sight of a cat, or the like, come only from hence; that when they were but newly alive they were displeased with some such like objects, or else had a fellow feeling of their mother's resentment, who was so distasteful when she was with child. For it is certain there is an affinity between the motions of the mother and the child in her womb, so that whatsoever is displeasing to one, offends the other. And the smell of roses may have caused some great head-ache in the child, when it was in the cradle; or a cat may have frightened it, and none took notice of it, nor the child so much as remembered it; though the idea of that aversion he then had to roses, or a cat, remain imprinted in his brain to his life's end. The 137th Article Of the use of the five precedent passions as they relate to the body. Now the definitions of love, hatred, desire, joy, and sadness are laid down, and the corporeal motions that cause them or accompany them treated of, we have no further to do, but consider the use of them. Concerning which, it is to be observed, that according to the institution of nature they all relate to the body, and are not given to the soul, but as joined to it. So that their natural use is to incite the soul to consent and contribute to the actions, which may be useful to conserve the body, or make it in some kind more perfect. And in this sense sadness and joy are the two first that are set on work, for the soul is immediately warned of those things that are hurtful to the body by the feeling of pain, which first of all produces the passion of sadness in her, then hatred of that which causes this pain, and in the third place the desire to be rid of it. As also, the soul is not immediately advertised of things beneficial to the body, but by some kind of tickling which exciting the passion of joy in her, breeds afterwards love of that she believes to be the cause of it, and at last desire to acquire that which may either cause this joy to continue in her, or to enjoy after it, another like it; which shows that they are all five very useful in behalf of the body. And indeed, that sadness is in some sort superior to, and more necessary than joy, and hate than love. Because it is of more moment to repel things noxious and destructive, than to acquire such as add some kind of perfection, without which it is possible to subsist. JOB 35 35:2 “Do you think this to be 2 just: when 3 you say, ‘My right before God.’ 4 35:3 But you say, ‘What will it profit you,’ 5 and, ‘What do I gain by not sinning?’ 6 35:4 I 7 will reply to you, 8 and to your friends with you. 35:5 Gaze at the heavens and see; consider the clouds, which are higher than you! 9 35:6 If you sin, how does it affect God? 10 If your transgressions are many, what does it do to him? 11 35:7 If you are righteous, what do you give to God, or what does he receive from your hand? 35:8 Your wickedness affects only 12 a person like yourself, and your righteousness only other people. 13 35:9 “People 14 cry out because of the excess of oppression; 15 they cry out for help because of the power 16 of the mighty. 17 35:10 But no one says, ‘Where is God, my Creator, who gives songs in the night, 18 35:11 who teaches us 19 more than 20 the wild animals of the earth, and makes us wiser than the birds of the sky?’ 35:12 Then 21 they cry out – but he does not answer – because of the arrogance of the wicked. 35:13 Surely it is an empty cry 22 – God does not hear it; the Almighty does not take notice of it. 35:14 How much less, then, when you say that you do not perceive him, that the case is before him and you are waiting for him! 23 35:15 And further, 24 when you say that his anger does not punish, 25 and that he does not know transgression! 26 35:16 So Job opens his mouth to no purpose; 27 without knowledge he multiplies words.” COLOSSIANS 3 3:12 Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy, 9 kindness, humility, gentleness, and patience, 3:13 bearing with one another and forgiving 10 one another, if someone happens to have 11 a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. 12 3:14 And to all these 13 virtues 14 add 15 love, which is the perfect bond. 16 3:15 Let the peace of Christ be in control in your heart (for you were in fact called as one body 17 to this peace), and be thankful. 3:16 Let the word of Christ 18 dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace 19 in your hearts to God. 3:17 And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him. HEBREWS 8 “Look, the days are coming, says the Lord, when I will complete a new covenant with the house of Israel and with the house of Judah. 8:9 “It will not be like the covenant 18 that I made with their fathers, on the day when I took them by the hand to lead them out of Egypt, because they did not continue in my covenant and I had no regard for them, says the Lord. 8:10 “For this is the covenant that I will establish with the house of Israel after those days, says the Lord. I will put 19 my laws in their minds 20 and I will inscribe them on their hearts. And I will be their God and they will be my people. 21 8:11 “And there will be no need at all 22 for each one to teach his countryman or each one to teach his brother saying, ‘Know the Lord,’ since they will all know me, from the least to the greatest. 23 8:12 “For I will be merciful toward their evil deeds, and their sins I will remember no longer.” 24 8:13 When he speaks of a new covenant, 25 he makes the first obsolete. Now what is growing obsolete and aging is about to disappear. 2 PETER 3 3:14 Therefore, dear friends, since you are waiting for 48 these things, strive to be found 49 at peace, without spot or blemish, when you come into his presence. 50 3:15 And regard the patience of our Lord as salvation, 51 just as also our dear brother Paul 52 wrote to you, 53 according to the wisdom given to him, 3:16 speaking of these things in all his letters. 54 Some things in these letters 55 are hard to understand, things 56 the ignorant and unstable twist 57 to their own destruction, as they also do to the rest of the scriptures. 58 3:17 Therefore, dear friends, since you have been forewarned, 59 be on your guard that you do not get led astray by the error of these unprincipled men 60 and fall from your firm grasp on the truth. 61 3:18 But grow in the grace and knowledge 62 of our Lord and Savior Jesus Christ. To him be the honor both now and on 63 that eternal day. 64

The 94th Article How the passions are excited by goods and evils which only respect the body; and wherein consists tickling and pain. So, when a man is in sound health, and the weather is fairer than ordinary, he feels a lightsomeness in himself, which proceeds not from any function of the understanding, but only from the impressions which the motion of the spirits makes in the brain. And he feels himself sad likewise, when his body is indisposed, although he know not that it is. Thus, the tickling of the senses is so closely followed by joy, and pain by sadness, that most men cannot distinguish them, yet, they differ so far, that a man may sometimes suffer pains with joy, and receive ticklings that displease. But the cause why joy commonly follows tickling is because all that is called tickling, or a pleasing touch, consists in this, that the objects of the senses excite some motions in the nerves, which would be apt to hurt them if they had not strength enough to resist it or the body were not well disposed, which makes an impression in the brain, which being instituted by nature, to signify this good disposition, and this strength, represents it to the soul as a good belonging to her, seeing she is united to the body, and so excites joy in her. The cause is almost the same why a man naturally takes delight to feel himself moved to all sorts of passions, yea, even sadness, and hatred, when these passions are caused only by strange adventures, which he sees personated on a stage, or by such like occasion, which not being capable to trouble us any way, seem to tickle the soul by touching it. And the reason why pain usually produces sadness is because that feeling which is called pain proceeds always from some action, so violent that it offends the nerves. So that being instituted by nature to signify to the soul the damage the body receives by this action, and its weakness in not being able to resist it, it represents each of them to him, as evils always displeasing, unless then when they cause some good things, which she esteems of more than them. The 95th Article How they may also be excited by goods and evils which the soul observes not, though they belong to her, as the delight a man takes to run into a danger, or remember an evil past. So the delight which oft-times young men take to undertake difficult things, and expose themselves to great perils, though they do not so much as look for any profit or honour thereby, comes from hence: the conceit they have that they undertake a difficult thing makes an impression in the brain, which being joined to that which they may make, if they thought it a good thing to be courageous, fortunate, active, or strong enough to dare to hazard so far, is the reason that they take delight in it. And the content which old men take, when they remember the miseries they suffered, proceeds from hence: they imagine to themselves it is a good thing that they could subsist in spite of them. The 107th Article What is the cause of these motions in love. And I deduce the reason of all this from what has formerly been said, that there is such a tie betwixt our soul and body that when we have joined any corporeal action with any thought, one of them never presents itself to us afterwards, without the other. As may be seen in such who with much aversion, when they have been sick, have taken some drink. They can neither eat nor drink afterwards but they have the same aversion. Nay further, they cannot think of their aversion to medicines, but the very same taste comes into their thought. For methinks the first passions our soul admitted when she was first joined to our body came from hence, that sometimes the blood, or some other juice which got into the heart, was an alimony more convenient than ordinary to maintain heat there, which is the principle of life. This caused the soul to join in will to this alimony, that is, to love it. And at the same time the spirits trickled from the brain into the muscles, which might press or agitate the parts from whence it came to the heart, that they might send more of it thither. And these parts were the stomach, and entrails, whose agitation augments the appetite, or else the liver, and lungs which the muscles of the diaphragm may press. Wherefore the same motion of the spirits ever since accompanies the passion of love. The 109th Article In joy. It has also come to pass at the beginning of our life, that the blood contained in the veins was an alimony sufficiently convenient to maintain the heat of the heart, and they contained so great an abundance of it, that there was no need to exhaust nutriment elsewhere. This has excited in the soul the passion of joy. And at the same time has caused the orifices of the heart to be more open than ordinary; and that the spirits trickling abundantly from the brain, not only into the nerves which serve to open theses orifices, but also universally into all the rest which drive the blood of the veins to the heart, hinder any from coming afresh from the liver, spleen, entrails, and stomach. Wherefore these very same motions accompany joy. The 110th Article In sadness. Sometimes, on the contrary, it has happened that the body has wanted nutriment, and this has made the soul feel her first sadness, at least that which has not been joined with hatred. This very thing has also caused the orifices of the heart to be contracted because they received but little blood. And, that a good quantity of this blood came from the spleen, by reason that is as the last reserve which serves to supply the heart, when there comes none to it from any where else. Wherefore the same motion of the spirits and nerves, which so serve to contract the orifices of the heart, and to convey the blood thither from the spleen, always accompany sadness. The 111th Article In desire. Lastly, all the original desires which the soul might have when it was newly joined to the body, were to admit things convenient for her and repel hurtful. And it was for the same purpose, that, from that instant, the spirits began to move all the muscles, and all the organs of the senses, in all manners that they could move. Which is the reason that now, when the soul desires anything, the whole body becomes more active and disposed to move than usually without it, and then it falls out, on the other side that the body is so disposed, then are the desires of the soul more strong and vehement. The 115th Article How joy causes blushing. So joy renders the color livelier, and more vermilion, because by opening the sluices of the heart, it makes the blood flow quicker in all the veins, and becoming hotter, and more subtle, it moderately raises up all parts of the face, which makes the aspect of it more smiling and brisk. The 118th Article Of tremblings. Tremblings have two several causes: one is, that there come sometimes too few spirits from the brain into the nerves; the other, that there come sometimes too many, so that the little passages of the muscles cannot be duly shut, which as has been said in the eleventh Article, ought to be shut to determine the motion of the members. The chief cause of it appears to be in sadness and fearfulness; as also when a man shakes with cold. For these passions, as well as the cold of the air, may so thicken the blood that it may not furnish the brain with spirits enough to send any into the nerves. The other cause appears often in those who ardently desire anything, and in those who are moved with wrath, as also in these who are drunk, for these two passions, as well as wine, sometimes make so many spirits go into the brain that they cannot regularly be conveyed from thence into the muscles. The 119th Article Of languishing. Languishing is a disposition to ease one's self, and be without motion, which is felt in all the members. It comes as trembling because there are not spirits enough in the nerves, but in a different manner, for the cause of trembling is that there are not enough in the brain to obey the determinations of the kernel when that drives them to any muscle. Whereas languishing proceeds from hence, that the kernel does not determine them to go to some muscles rather [than] others. PROVERBS 8 8:4 “To you, O people, 6 I call out, and my voice calls 7 to all mankind. 8 8:5 You who are naive, discern 9 wisdom! And you fools, understand discernment! 10 8:6 Listen, for I will speak excellent things, 11 and my lips will utter 12 what is right. 8:7 For my mouth 13 speaks truth, 14 and my lips 15 hate wickedness. 16 8:8 All the words of my mouth are righteous; 17 there is nothing in them twisted 18 or crooked. 8:9 All of them are clear 19 to the discerning and upright to those who find knowledge. 8:10 Receive my instruction 20 rather than 21 silver, and knowledge rather than choice gold. 8:11 For wisdom is better than rubies, and desirable things cannot be compared 22 to her. 8:12 “I, wisdom, live with prudence, 23 and I find 24 knowledge and discretion. 8:13 The fear of the Lord is to hate 25 evil; I hate arrogant pride 26 and the evil way and perverse utterances. 27 8:14 Counsel and sound wisdom belong to me; 28 I possess understanding and might. LUKE 10 10:38 Now as they went on their way, Jesus 128 entered a certain village where a woman named Martha welcomed him as a guest. 129 10:39 She 130 had a sister named Mary, who sat 131 at the Lord’s feet 132 and listened to what he said. 10:40 But Martha was distracted 133 with all the preparations she had to make, 134 so 135 she came up to him and said, “Lord, don’t you care 136 that my sister has left me to do all the work 137 alone? Tell 138 her to help me.” 10:41 But the Lord 139 answered her, 140 “Martha, Martha, 141 you are worried and troubled 142 about many things, 10:42 but one thing 143 is needed. Mary has chosen the best 144 part; it will not be taken away from her.” LUKE 11 11:33 “No one after lighting a lamp puts it in a hidden place 104 or under a basket, 105 but on a lampstand, so that those who come in can see the light. 11:34 Your eye is the lamp of your body. When your eye is healthy, 106 your whole body is full of light, but when it is diseased, 107 your body is full of darkness. 11:35 Therefore see to it 108 that the light in you 109 is not darkness. 11:36 If 110 then 111 your whole body is full of light, with no part in the dark, 112 it will be as full of light as when the light of a lamp shines on you.” LUKE 12 12:22 Then 52 Jesus 53 said to his 54 disciples, “Therefore I tell you, do not worry 55 about your 56 life, what you will eat, or about your 57 body, what you will wear. 12:23 For there is more to life than food, and more to the body than clothing. 12:24 Consider the ravens: 58 They do not sow or reap, they have no storeroom or barn, yet God feeds 59 them. How much more valuable are you than the birds! 12:25 And which of you by worrying 60 can add an hour to his life? 61 12:26 So if 62 you cannot do such a very little thing as this, why do you worry about 63 the rest? 12:27 Consider how the flowers 64 grow; they do not work 65 or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these! 12:28 And if 66 this is how God clothes the wild grass, 67 which is here 68 today and tomorrow is tossed into the fire to heat the oven, 69 how much more 70 will he clothe you, you people of little faith! 12:29 So 71 do not be overly concerned about 72 what you will eat and what you will drink, and do not worry about such things. 73 12:30 For all the nations of the world pursue 74 these things, and your Father knows that you need them. 12:31 Instead, pursue 75 his 76 kingdom, 77 and these things will be given to you as well. 12:32 “Do not be afraid, little flock, for your Father is well pleased 78 to give you the kingdom. 12:33 Sell your possessions 79 and give to the poor. 80 Provide yourselves purses that do not wear out – a treasure in heaven 81 that never decreases, 82 where no thief approaches and no moth 83 destroys. 12:34 For where your treasure 84 is, there your heart will be also. ROMANS 6 7:4 So, my brothers and sisters, 7 you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God. 8 7:5 For when we were in the flesh, 9 the sinful desires, 10 aroused by the law, were active in the members of our body 11 to bear fruit for death. 7:6 But now we have been released from the law, because we have died 12 to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code. 13 COLOSSIANS 2 3:5 So put to death whatever in your nature belongs to the earth: 2 sexual immorality, impurity, shameful passion, 3 evil desire, and greed which is idolatry. 3:6 Because of these things the wrath of God is coming on the sons of disobedience. 4 3:7 You also lived your lives 5 in this way at one time, when you used to live among them. 3:8 But now, put off all such things 6 as anger, rage, malice, slander, abusive language from your mouth.

The 90th Article What is that arising from liking. On the contrary, liking is peculiarly instituted by nature to represent the enjoyment of what is liked, as the greatest good belonging to man, which causes a man very earnestly to desire this enjoyment. It is true, there are several sorts of liking, and the desires which arise from them are not all alike in power. For example, the loveliness of flowers incite us only to look on them, and that of fruits to eat them. But the chief is that which proceeds from the perfections a man imagines in another person, which he thinks may become another self. For with the distinction of sexes, which nature has bestowed on man as well as irrational creatures, she has also put certain impressions in the brain, which makes a man at a certain age, and at a certain season to look on himself as defective. And as if he were but the half of a whole, whereof a person of the other sex ought to be the other half, so that the acquisition of this half is represented to us confusedly by nature, as the greatest of all imaginable goods. And although he sees many persons of the other sex, he does not therefore desire many at the same time. By reason nature makes him conceive that he has need of no more but one half. But when he observes something in anyone that likes him better than anything he has marked at the same time in the rest, that fixes the soul to feel all the inclination which nature has given him to seek after the good, that she represents to him as the greatest he can possibly possess on that woman only. And this inclination, or this desire which is bred thus by liking, is called by the name of love, more commonly than the passion of love formerly described. Indeed it has much more strange effects, and this is he that furnishes all the writers of romances and poets with stuff. The 91st Article The definition of joy. Joy is a pleasing emotion of the soul, wherein consists her enjoyment of good that the impressions of the brain represent unto her as her own. I say, in this emotion consists the enjoyment of good, for in truth the soul receives no other fruit of all the good she possesses. And when there is no joy in her, a man may say she enjoys it no more then if she had not any. I also add, it is of that good which the impressions of the brain represent to her as her own that I may not confound this joy, which is a passion, with that joy purely intellectual, which comes into the soul by the sole action of the soul, and which may be called a pleasing emotion in her, excited by herself, wherein consists her enjoyment of good, which her understanding represents to her as her own. It is true, while the soul is joined to the body, this intellectual joy can hardly be rid of the company of that which is a passion. For as soon as ever our understanding perceives that we possess any good, although this good may be so far different from all that belongs to the body that it be not imaginable, yet will not the imagination forbear to make immediately some impression in the brain, whereupon ensue the motion of the spirits which excite the passion of joy. The 92nd Article The definition of sadness. Sadness is an unpleasant languishing, wherein consists the discommodity the soul receives from evil, or defect, which the impressions of the brain represent unto her, as belonging to her. And there is also an intellectual sadness, which is not the passion, but which wants but little of being accompanied by it. The 93rd Article What are the causes of these two passions. Now, when the intellectual joy or sadness so excites that which is a passion, their cause is evident enough. And one may see by their definitions that joy comes from the opinion a man has that he possesses some good, and sadness from the opinion of some evil, or defect. But it oft falls out, that a man is sad or joyful, and yet he cannot distinctly observe the good or evil which are the cause of it. To wit, when this good or this evil make their impressions in the brain without the intercourse of the soul, sometimes because they belong only to the body, and sometimes too, although they belong to the soul, because she considers them not as good or evil, but under some other notion, the impression whereof is joined in the brain with that of good and evil. PSALMS 34 34:12 Do you want to really live? 22 Would you love to live a long, happy life? 23 34:13 Then make sure you don’t speak evil words 24 or use deceptive speech! 25 34:14 Turn away from evil and do what is right! 26 Strive for peace and promote it! 27 34:15 The Lord pays attention to the godly and hears their cry for help. 28 34:16 But the Lord opposes evildoers and wipes out all memory of them from the earth. 29 34:17 The godly 30 cry out and the Lord hears; he saves them from all their troubles. 31 34:18 The Lord is near the brokenhearted; he delivers 32 those who are discouraged. 33 34:19 The godly 34 face many dangers, 35 but the Lord saves 36 them 37 from each one of them. 34:20 He protects 38 all his bones; 39 not one of them is broken. 40 34:21 Evil people self-destruct; 41 those who hate the godly are punished. 42 34:22 The Lord rescues his servants; 43 all who take shelter in him escape punishment. 44 PSALMS 62 63:1 A psalm of David, written when he was in the Judean wilderness. 2 O God, you are my God! I long for you! 3 My soul thirsts 4 for you, my flesh yearns for you, in a dry and parched 5 land where there is no water. 63:2 Yes, 6 in the sanctuary I have seen you, 7 and witnessed 8 your power and splendor. 63:3 Because 9 experiencing 10 your loyal love is better than life itself, my lips will praise you. 63:4 For this reason 11 I will praise you while I live; in your name I will lift up my hands. 12 63:5 As if with choice meat 13 you satisfy my soul. 14 My mouth joyfully praises you, 15 63:6 whenever 16 I remember you on my bed, and think about you during the nighttime hours. 63:7 For you are my deliverer; 17 under your wings 18 I rejoice. 63:8 My soul 19 pursues you; 20 your right hand upholds me. PSALMS 97 97:10 You who love the Lord, hate evil! He protects 7 the lives of his faithful followers; he delivers them from the power 8 of the wicked. 97:11 The godly bask in the light; the morally upright experience joy. 9 97:12 You godly ones, rejoice in the Lord! Give thanks to his holy name. 10 PROVERBS 21 21:10 The appetite 28 of the wicked desires 29 evil; his neighbor is shown no favor 30 in his eyes. 21:11 When a scorner is punished, the naive 31 becomes wise; when a wise person is instructed, 32 he gains knowledge. 21:12 The Righteous One 33 considers 34 the house 35 of the wicked; he overthrows the wicked to their ruin. 36 21:13 The one who shuts his ears 37 to the cry 38 of the poor, he too will cry out and will not be answered. 39 ECCLESIASTES 2 2:24 There is nothing better for 105 people 106 than 107 to eat and drink, and to find enjoyment 108 in their 109 work. I also perceived that this ability to find enjoyment 110 comes from God. 111 2:25 For no one 112 can eat and drink 113 or experience joy 114 apart from him. 115 2:26 For to the one who pleases him, 116 God gives wisdom, knowledge, and joy, but to the sinner, he gives the task of amassing 117 wealth 118 – only to give 119 it 120 to the one who pleases God. This 121 task of the wicked 122 is futile – like chasing the wind! MARK 4 4:10 When he was alone, those around him with the twelve asked him about the parables. 4:11 He said to them, “The secret 12 of the kingdom of God has been given 13 to you. But to those outside, everything is in parables, 4:12 so that although they look they may look but not see, and although they hear they may hear but not understand, so they may not repent and be forgiven.” 14 4:13 He said to them, “Don’t you understand this parable? Then 15 how will you understand any parable? 4:14 The sower sows the word. 4:15 These are the ones on the path where the word is sown: Whenever they hear, immediately Satan 16 comes and snatches the word 17 that was sown in them. 4:16 These are the ones sown on rocky ground: As soon as they hear the word, they receive it with joy. 4:17 But 18 they have no root in themselves and do not endure. 19 Then, when trouble or persecution comes because of the word, immediately they fall away. 4:18 Others are the ones sown among thorns: They are those who hear the word, 4:19 but 20 worldly cares, the seductiveness of wealth, 21 and the desire for other things come in and choke the word, 22 and it produces nothing. 4:20 But 23 these are the ones sown on good soil: They hear the word and receive it and bear fruit, one thirty times as much, one sixty, and one a hundred.” JOHN 3 3:27 John replied, 56 “No one can receive anything unless it has been given to him from heaven. 3:28 You yourselves can testify that I said, ‘I am not the Christ,’ 57 but rather, ‘I have been sent before him.’ 3:29 The one who has the bride is the bridegroom. The friend of the bridegroom, who stands by and listens for him, rejoices greatly 58 when he hears the bridegroom’s voice. This then is my joy, and it is complete. 59 3:30 He must become more important while I become less important.” 2 CORINTHIANS 2 2:5 But if anyone has caused sadness, he has not saddened me alone, but to some extent (not to exaggerate) 8 he has saddened all of you as well. 2:6 This punishment on such an individual by the majority is enough for him, 2:7 so that now instead 9 you should rather forgive and comfort him. 10 This will keep him from being overwhelmed by excessive grief to the point of despair. 11 2:8 Therefore I urge you to reaffirm your love for him. 12 2:9 For this reason also I wrote you: 13 to test you to see 14 if you are obedient in everything. 2:10 If you forgive anyone for anything, I also forgive him – for indeed what I have forgiven (if I have forgiven anything) I did so for you in the presence of Christ, 2:11 so that we may not be exploited 15 by Satan (for we are not ignorant of his schemes). 1 JOHN 1 1:5 Now 12 this is the gospel 13 message 14 we have heard from him 15 and announce to you: God is light, and in him there is no darkness at all. 16 1:6 If we say we have fellowship with him and yet keep on walking 17 in the darkness, we are lying and not practicing 18 the truth. 1:7 But if we walk in the light as he himself is in the light, we have fellowship with one another and the blood of Jesus his Son cleanses 19 us from all sin.

The 86th Article The definition of desire. The passion of desire is an agitation of the soul caused by the spirits which disposes it to will hereafter the things that she represents unto herself convenient. So a man not only desires the presence of an absent good, but the conservation of a present, and moreover, the absence of an evil, as well of that he now endures as that which he believes may befall him hereafter. The 87th Article That it is a passion which has no contrary. I know very well that in the schools, that passion which tends to the seeking after good, which only is called desire, is opposed to that which tends to the avoiding of evil, which is called aversion. But seeing there is no good, the privation whereof is not an evil, nor any evil taken in the notion of a positive thing the privation whereof is not good. For example, that in seeking after riches, a man necessarily eschews poverty; in avoiding diseases, he seeks after health; and so of the rest. Me thinks it is still the same motion which inclines to the seeking after good, and with all, to the avoiding evil, which is contrary to it, I only observe this difference, that the desire he has, when he tends towards some good, and withal, to the avoiding evil, which is contrary to it. I only observe this difference, that the desire he has when he tends towards some good is accompanied with love and afterwards with hope and joy. Whereas the same desire, when he tends to the avoiding an evil contrary to this good, is attended with hatred, fear, and sorrow, which is the reason why it is conceived contrary to itself. But if it be considered when it relates equally at the same time to a good sought after, and an opposite evil to shun it, it may be clearly perceived but one passion only which causes both the one and the other. The 88th Article What are the several kinds of it. It is more fit to distinguish desire into as many several sorts as there are several objects sought after. For example, curiosity, which is nothing but a desire to know, differs much from the desire of glory, and this from the desire of revenge, and so of the rest. But it is enough here to know that there are as many sorts of it as of love or hatred, and that the most considerable and strongest desires are those which are derived from liking and loathing. The 89th Article What is the desire arising from horrors. Now, although it is but one self-same desire which tends to the seeking after good and avoiding its contrary, evil, as has been said already. Yet the desire springing from liking ceases not to be very different from that which arises from horror, for this liking and this horror, which are in truth two contraries, are not the good and the evil which serve for objects to these desires, but only two emotions of the soul, which dispose it to seek after two very different things. Horror is instituted by nature to represent a sudden and unexpected death to the soul, so that if it is sometimes no more but the touch of a little worm, the noise of a shaking leaf, or one's own shadow that causes horror, a man immediately feels as great an emotion, as if a most evident danger of death were laid before his eyes. This causes a sudden agitation, which inclines the soul to employ all her strength to shun an evil, if present; and it is this kind of desire which is commonly called flight or aversion. Paul identified the behavior that results when we rebel against the Holy Spirit’s leadership and follow the dictates of our sinful nature. Law exists for the purpose of restraint, but in the works of the Spirit there is nothing to restrain. The Law aroused sinful passions by prohibiting them. Forbidden fruit is the sweetest kind in the mouth, but it often produces a stomachache. Whenever someone establishes a law prohibiting something, the natural tendency of people is to resist it. Practicing sinful acts that we know are against our Creator's Commandments reminds us that we are spiritually dead. Paul’s sinful human nature influenced him to such an extent that he found himself volitionally doing (approving) the very things that he despised intellectually. The agony of this tension and our inability to rid ourselves of our sinful nature that urges us to do things that lead to death. GALATIANS 5 5:22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 5:23 gentleness, and self-control. Against such things there is no law. 5:24 Now those who belong to Christ have crucified the flesh with its passions and desires. 5:25 If we live by the Spirit, let us also behave in accordance with the Spirit. 5:26 Let us not become conceited, provoking one another, being jealous of one another. ROMANS 7 7:4 So, my brothers and sisters, you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God. 7:5 For when we were in the flesh, the sinful desires, aroused by the law, were active in the members of our body to bear fruit for death. 7:6 But now we have been released from the law, because we have died to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code. 7:7 What shall we say then? Is the law sin? Absolutely not! Certainly, I would not have known sin except through the law. For indeed I would not have known what it means to desire something belonging to someone else if the law had not said, “Do not covet.” 7:8 But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires. For apart from the law, sin is dead. 7:9 And I was once alive apart from the law, but with the coming of the commandment sin became alive 7:10 and I died. So I found that the very commandment that was intended to bring life brought death! 7:11 For sin, seizing the opportunity through the commandment, deceived me and through it I died. 7:12 So then, the law is holy, and the commandment is holy, righteous, and good. 7:13 Did that which is good, then, become death to me? Absolutely not! But sin, so that it would be shown to be sin, produced death in me through what is good, so that through the commandment sin would become utterly sinful. 7:14 For we know that the law is spiritual – but I am unspiritual, sold into slavery to sin. 7:15 For I don’t understand what I am doing. For I do not do what I want – instead, I do what I hate. 7:16 But if I do what I don’t want, I agree that the law is good. 7:17 But now it is no longer me doing it, but sin that lives in me. 7:18 For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it. 7:19 For I do not do the good I want, but I do the very evil I do not want! 7:20 Now if I do what I do not want, it is no longer me doing it but sin that lives in me. 7:21 So, I find the law that when I want to do good, evil is present with me. 7:22 For I delight in the law of God in my inner being. 7:23 But I see a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members. 7:24 Wretched man that I am! Who will rescue me from this body of death? 7:25 Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin. 8:1 There is therefore now no condemnation for those who are in Christ Jesus. 1 8:2 For the law of the life-giving Spirit 2 in Christ Jesus has set you 3 free from the law of sin and death. 8:3 For God achieved what the law could not do because 4 it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, 8:4 so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

The 82nd Article How different passions concur in that they participate of love. Nor is it necessary to distinguish as many sorts of love as there are diversity of objects which may be beloved. For example, although the passions of the ambitious man for glory, the avaricious for money, the drunkard for wine, the bestial for a woman he would violate, the man of honor for his friend or mistress, and a good father for his children, be in themselves very different, yet, in that they participate of love, they are alike. But the four first bear a love merely for the possession of the objects where unto their passion relates, and none at all to the objects themselves for which they have only a desire, mingled with other particular passions. Whereas the love a good father bears to his children is so pure that he desires to have nothing of them, and would not possess them any otherwise than he does, nor be joined nearer to them than he is already. But considering them as other selves, he seeks out their good as he would his own, or rather with more care, because representing to himself that he and they make but one whole, whereof he is not the better part, he oft-times prefers their interests before his own, and fears not his ruin to save them. The affections which men of honor bear to their friends is of this very same nature, though it seldom be so perfect; and that they bear to their mistress participates much of, but it has also a smatch* of the other. The 83rd Article Of the difference between bare affection, friendship, and devotion. Me thinks love may more justly be distinguished by the esteem a man makes of what he loves in comparison of himself. For when he values the object of his love less than himself, he bears only a bare affection to it. When he rates it equal with himself, it is called friendship. When more, that passion may be called devotion. Thus a man may bear an affection to a flower*, a bird, a horse, but unless he have a brain greatly out of tune, he cannot have friendship but for men. And they are so far the object of this passion, that there is no man so defective, but one may bear a perfect friendship to him, if one but think oneself beloved by him, and that one have a soul truly noble and generous; as shall accordingly be explained in the hundred fifty-forth, and hundred fifty-sixth article. As for devotion, the principal object thereof is undoubtedly the sovereign divinity, whereunto a man cannot choose but be devout. If he but understand it as he ought to do, but a man may carry a devotion to his prince too, to his country, to his city, and even to a particular man, when he esteems him much more than himself. Now, the difference betwixt these three sorts of love appears chiefly by their effects: for since in all of them a man considers himself as joined and united to the things beloved, he is ever ready to abandon the least part of all, which to conserve the other, he atones therewith. Therefore, in bare affection he always prefers himself before what he loves; and contrariwise in devotion he so much prefers the thing before himself that he fears not to die for the conservation of it. Whereof we have seen frequent examples of those who have exposed themselves to a certain death for the defense of their prince, or their city, and sometimes too, of particular persons to whom they have been devoted. The 85th Article Of liking and horror. And I find only one considerable distinction alike in each. It consists in this, that the objects as well of love as hatred, may be represented to the soul by the exterior senses or else by the interior, and one's own reason. For we commonly call that good or evil, which our interior senses or* reason makes us judge convenient for, or contrary to our nature. But we call that handsome or ugly, which is so represented to us by our exterior senses, chiefly by the sight, which alone is more considered than all the rest. From whence arise two sorts of love: that which a man bears to good things; and that he bears to handsome things, whereunto we may give the name of liking, that we may not confound it with the other, nor yet with desire, whereunto the name of love is often attributed. And from hence spring, in the same manner, two forms of hatred, one whereof relates to things evil, the other to ugly. And this last, for distinction sake, may be called horror, or aversion. But the most observable thing herein is that these passions of liking and horror are usually more violent than the other kinds of love and hatred because that which comes to the soul by the senses touches more to the quick than what is represented by her reason. And yet most commonly they have less truth. So that of all the passions, these are the greatest cheaters whom a man ought most carefully to beware of. DEUTERONOMY 28 28:37 You will become an occasion of horror, a proverb, and an object of ridicule to all the peoples to whom the Lord will drive you. Job 18 18:5 “Yes, 10 the lamp 11 of the wicked is extinguished; his flame of fire 12 does not shine. 18:6 The light in his tent grows dark; his lamp above him is extinguished. 13 18:7 His vigorous steps 14 are restricted, 15 and his own counsel throws him down. 16 18:8 For he has been thrown into a net by his feet 17 and he wanders into a mesh. 18 18:9 A trap 19 seizes him by the heel; a snare 20 grips him. 18:10 A rope is hidden for him 21 on the ground and a trap for him 22 lies on the path. 18:11 Terrors 23 frighten him on all sides and dog 24 his every step. 18:12 Calamity is 25 hungry for him, 26 and misfortune is ready at his side. 27 18:13 It eats away parts of his skin; 28 the most terrible death 29 devours his limbs. 18:14 He is dragged from the security of his tent, 30 and marched off 31 to the king 32 of terrors. 18:15 Fire resides in his tent; 33 over his residence burning sulfur is scattered. 18:16 Below his roots dry up, and his branches wither above. 18:17 His memory perishes from the earth, he has no name in the land. 34 18:18 He is driven 35 from light into darkness and is banished from the world. 18:19 He has neither children nor descendants 36 among his people, no survivor in those places he once stayed. 37 18:20 People of the west 38 are appalled at his fate; 39 people of the east are seized with horror, 40 saying, 41 18:21 ‘Surely such is the residence 42 of an evil man; and this is the place of one who has not known God.’” PSALMS 54 Listen, O God, to my prayer! Do not ignore 3 my appeal for mercy! 55:2 Pay attention to me and answer me! I am so upset 4 and distressed, 5 I am beside myself, 6 55:3 because of what the enemy says, 7 and because of how the wicked 8 pressure me, 9 for they hurl trouble 10 down upon me 11 and angrily attack me. 55:4 My heart beats violently 12 within me; the horrors of death overcome me. 13 55:5 Fear and panic overpower me; 14 terror overwhelms 15 me. 55:6 I say, 16 “I wish I had wings like a dove! I would fly away and settle in a safe place! PROVERBS 13 13:18 The one who neglects 67 discipline ends up in 68 poverty and shame, but the one who accepts reproof is honored. 69 13:19 A desire fulfilled is sweet to the soul, but fools abhor 70 turning away from evil. 13:20 The one who associates 71 with the wise grows wise, but a companion of fools suffers harm. 72 13:21 Calamity 73 pursues sinners, but prosperity rewards the righteous. 74 ISAIAH 21 21:4 My heart palpitates, 7 I shake in fear; 8 the twilight I desired has brought me terror. MATTHEW 13 13:44 “The kingdom of heaven is like a treasure, hidden in a field, that a person found and hid. Then because of joy he went and sold all that he had and bought that field. 13:45 “Again, the kingdom of heaven is like a merchant searching for fine pearls. 13:46 When he found a pearl of great value, he went out and sold everything he had and bought it. 13:47 “Again, the kingdom of heaven is like a net that was cast into the sea that caught all kinds of fish. 13:48 When it was full, they pulled it ashore, sat down, and put the good fish into containers and threw the bad away. 13:49 It will be this way at the end of the age. Angels will come and separate the evil from the righteous 13:50 and throw them into the fiery furnace, 62 where there will be weeping and gnashing of teeth. 13:51 “Have you understood all these things?” They replied, “Yes.” 13:52 Then he said to them, “Therefore every expert in the law 63 who has been trained for the kingdom of heaven is like the owner of a house who brings out of his treasure what is new and old.” Mark 7 7:18 He said to them, “Are you so foolish? Don’t you understand that whatever goes into a person from outside cannot defile him? 7:19 For it does not enter his heart but his stomach, and then goes out into the sewer.” 22 (This means all foods are clean.) 23 7:20 He said, “What comes out of a person defiles him. 7:21 For from within, out of the human heart, come evil ideas, sexual immorality, theft, murder, 7:22 adultery, greed, evil, deceit, debauchery, envy, slander, pride, and folly. 7:23 All these evils come from within and defile a person.” Luke 22 22:14 Now 36 when the hour came, Jesus 37 took his place at the table 38 and the apostles joined 39 him. 22:15 And he said to them, “I have earnestly desired 40 to eat this Passover with you before I suffer. 22:16 For I tell you, I will not eat it again 41 until it is fulfilled 42 in the kingdom of God. John 8 8:44 You people 105 are from 106 your father the devil, and you want to do what your father desires. 107 He 108 was a murderer from the beginning, and does not uphold the truth, 109 because there is no truth in him. Whenever he lies, 110 he speaks according to his own nature, 111 because he is a liar and the father of lies. 112 8:45 But because I am telling you 113 the truth, you do not believe me. 8:46 Who among you can prove me guilty 114 of any sin? 115 If I am telling you 116 the truth, why don’t you believe me? 8:47 The one who belongs to 117 God listens and responds 118 to God’s words. You don’t listen and respond, 119 because you don’t belong to God.” 120 GALATIANS 5 5:14 For the whole law can be summed up in a single commandment, 24 namely, “You must love your neighbor as yourself.” 25 5:15 However, if you continually bite and devour one another, 26 beware that you are not consumed 27 by one another. 5:16 But I say, live 28 by the Spirit and you will not carry out the desires of the flesh. 29 5:17 For the flesh has desires that are opposed to the Spirit, and the Spirit has desires 30 that are opposed to the flesh, for these are in opposition to 31 each other, so that you cannot do what you want. 5:18 But if you are led by the Spirit, you are not under the law. 5:19 Now the works of the flesh 32 are obvious: 33 sexual immorality, impurity, depravity, 5:20 idolatry, sorcery, 34 hostilities, 35 strife, 36 jealousy, outbursts of anger, selfish rivalries, dissensions, 37 factions, 5:21 envying, 38 murder, 39 drunkenness, carousing, 40 and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God! 5:22 But the fruit of the Spirit 41 is love, 42 joy, peace, patience, kindness, goodness, faithfulness, 43 5:23 gentleness, and 44 self-control. Against such things there is no law. 5:24 Now those who belong to Christ 45 have crucified the flesh 46 with its passions 47 and desires. 5:25 If we live by the Spirit, let us also behave in accordance with 48 the Spirit. 5:26 Let us not become conceited, 49 provoking 50 one another, being jealous 51 of one another. 1 PETER 1 1:14 Like obedient children, do not comply with 32 the evil urges you used to follow in your ignorance, 33 1:15 but, like the Holy One who called you, become holy yourselves in all of your conduct, 1:16 for it is written, “You shall be holy, because I am holy.” [LEVITICUS 21:1 The Lord said to Moses: “Say to the priests, the sons of Aaron – say to them, ‘For a dead person 1 no priest 2 is to defile himself among his people, 3 21:2 except for his close relative who is near to him: 4 his mother, his father, his son, his daughter, his brother, 21:3 and his virgin sister who is near to him, 5 who has no husband; he may defile himself for her. 21:4 He must not defile himself as a husband among his people so as to profane himself. 6 21:5 Priests 7 must not have a bald spot shaved on their head, they must not shave the corner of their beard, and they must not cut slashes in their body. 21:6 “‘They must be holy to their God, and they must not profane 9 the name of their God, because they are the ones who present the Lord’s gifts, 10 the food of their God. Therefore they must be holy. 11 21:7 They must not take a wife defiled by prostitution, 12 nor are they to take a wife divorced from her husband, 13 for the priest 14 is holy to his God. 15] 34 1:17 And if you address as Father the one who impartially judges according to each one’s work, live out the time of your temporary residence here 35 in reverence. Revelation 14 14:1 Then 1 I looked, and here was 2 the Lamb standing on Mount Zion, and with him were one hundred and forty-four thousand, who had his name and his Father’s name written on their foreheads. 14:2 I also heard a sound 3 coming out of heaven like the sound of many waters and like the sound of loud thunder. Now 4 the sound I heard was like that made by harpists playing their harps, 14:3 and they were singing a new song before the throne and before the four living creatures and the elders. No 5 one was able to learn the song except the one hundred and forty-four thousand who had been redeemed from the earth. 14:4 These are the ones who have not defiled themselves 6 with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb, 14:5 and no lie was found on their lips; 7 they 8 are blameless.

The 72nd Article Wherein consists the power of admiration. This does not hinder it from being exceedingly powerful, notwithstanding the surprise, that is, the sudden, and unexpected arrival of the impression that alters the motion of the spirits: which surprise is proper, and peculiar to this passion: so that if at any time it does happen to any of the rest, as it usually does to all, and increases them, it is because admiration is joined with them. And, the power of it consists in two things, to wit, the novelty, and for that the motion which it causes, from the very beginning has its full strength. For it is certain such a motive is more operative than those which being weak at first, and growing but by little and little, may easily be diverted. Also, it is certain that those objects of the senses which are new touch the brain in certain parts where it used not to be touched, and that these parts being more tender, or less firm than those that frequent agitation has hardened, augments the operation of the motions which they excite there. [All of] which will not be deemed incredible, if it be considered, that is the like reason which causes the soles of our feet, accustomed to a pretty stubborn touch by the weight of the body they bear, but very little to feel this touch when we go; whereas another far lighter and softer (when they are tickled) is almost insupportable to us, only because it is not usual. The 73rd Article What astonishment is. And this surprise has so much power to cause the spirits in the cavities of the brain to bend their course from thence to the place where the impression of the object admired is, that it sometimes drives them all thither and finds them such work to conserve this impression that there are none which pass from thence into the muscles, nor yet so much as deviate any way from the first tracts they followed into the brain. This causes all the body to be unmovable like a statue and that one can only perceive the first represented face of the object, and consequently not acquire any further knowledge of it. It is thus when a man is said to be astonished, for astonishment is an excess of admiration which can never be but evil. The 74th Article For what use the passions serve and what they are naught for. Now, it is easy to gather by what has formerly been said that the utility of all the passions consists only in this; that they fortify and conserve in the soul those thoughts which are good for her and which may else be easily obliterated; as also all the discommodity they can cause consists in this, that they strengthen and maintain those thoughts more than is necessary, or fortify and conserve others which ought not to be fixed there. The 75th Article What is the peculiar use of admiration. And it may be said peculiarly of admiration that it is as beneficial for causing us to apprehend and keep in memory things whereof we were formerly ignorant, for we admire nothing but what seems rare and extraordinary to us. And nothing can seem so to us, but because we were ignorant of it, or else at least because it differs from those things we knew before, for it is this difference that makes it be called extraordinary. Now although a thing unknown to us represent itself newly to our understanding, or our senses, we do not therefore retain it in memory unless the idea we have of it be fortified in our brain by some passion or other, or at least by application of our understanding, which our wills determines to a peculiar attention and reflection. And the rest of the passions may serve to make us observe things as they seem either good or evil. But we admire only those which seem rare. We see too that those who have no natural inclination to this passion are commonly very ignorant. The 76th Article Wherein it is hurtful and how the want of it may be supplied and the excess corrected. But it falls out more often that a man admires too much and is astonished in perceiving things of little or no consideration than too little, and this may either absolutely take away or pervert the use of reason. Wherefore although it is good to be born with some kind of inclination to this passion because it disposes us to the acquisition of sciences, yet we ought afterwards to endeavor as much as we can to be rid of it. For it is easy to supply the want of it by a peculiar reflection and attention whereunto our will may always oblige our understanding, when we conceive the thing represented is worth the labor. But there is no remedy to cure excessive admiration but to acquire the knowledge of most things and to be exercised in the consideration of all such as may seem to be most rare and strange. The 78th Article That the excess of it may be translated to a habit for want of correction. And although this passion seems to decrease by use because the more a man meets with rare things which he admires, the more he usually ceases to admire them and thinks those which may be presented to him afterwards but common. Yet when it is excessive and causes the attention to be fixed only on the first image of the objects represented not acquiring any farther knowledge, it leaves behind it a habit that disposes the soul to stop in the same manner on all other objects which present themselves, provided they appear never so little new. This prolongs the disease of those who are blindly inquisitive, that is, who seek out rarities only to admire them, and not to understand them, for by little and little they become so full of admiration, that things of no consequence are as apt to puzzle them, as those whose scrutiny is commodious. The 79th Article The definitions of love and hatred. Love is an emotion of the soul caused by the motion of the spirits which incite it to join in will to the objects which seem convenient to her. And, hatred is an emotion caused by the spirits which incite the soul to will to be separated from objects represented, to be hurtful to her. I say these emotions are caused by the spirits to distinguish love and hatred which are passions and depend of the body, as well from the judgments that incline the soul to join in the will to the things she esteems good and separate from those she esteems evil, as from the emotions which these judgments alone excite in the soul. The 80th Article What is meant by joining or separating in will. Furthermore, by the word will I do not mean here desire, which is a passion apart and relates to the future; that of the consent whereby he at that instant considers himself as it were, joined to what he loves: so that he imagines a whole, whereof he thinks himself to be but one part, and the thing beloved another. As on the contrary, in hatred he considers himself alone as a whole, absolutely separated from the thing whereunto he has an aversion. The 81st Article Of the usual distinction between the love of concupiscence and benevolence. It is frequent to distinguish that there are two sorts of love, one called benevolence, that is to say, wishing well to what a man loves; the other concupiscence, that is to say, which causes to desire the thing beloved. But me thinks this distinction belongs to the effects only, and not the essence of love. For as soon as a man is joined in will to any object, of what nature soever it be, he has a well-wishing to it. That is to say, he also thereunto joins in will the things he believes convenient for it, which is one of the main effects of love. And if he conceive it a good to possess it, or to be associated with him in any other manner than in will; he desires it, which is also one of the most ordinary effects of love. MATTHEW 24 24:45 “Who then is the faithful and wise slave, whom the master has put in charge of his household, to give the other slaves their food at the proper time? 24:46 Blessed is that slave whom the master finds at work when he comes. 24:47 I tell you the truth, the master will put him in charge of all his possessions. 24:48 But if that evil slave should say to himself, ‘My master is staying away a long time,’ 24:49 and he begins to beat his fellow slaves and to eat and drink with drunkards, 24:50 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, 24:51 and will cut him in two, and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth. JOHN 3 3:19 Now this is the basis for judging: that the light has come into the world and people loved the darkness rather than the light, because their deeds were evil. 3:20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed. 3:21 But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God.