AN APOLOGIE Concerning Perfection Being A Fundamentall Anſwer and Reply upon Eſaiah Stiefel His Expoſition of Four Texts of the Holy Scripture Written In the Year 1622. finiſhed the 6. Aprill.
By Jacob Behme Alſo called Teutonicus Philoſophus. Engliſhed by JOHN SPARROW.
LONDON: Printed by M. S. for Giler Calvert, and are to be ſold at his Shop at the Black-Spread-Eagle at the Weſt end of St. Pauls. 1661.
THE PREFACE.
1. COurteous Reader who loveſt Truth: There hath lately come to my hands a Treatiſe, ſent from Good friends, concerning ſome Points of Concluſion, which one hath explained and as to his ſence ſufficiently expounded at large.
2. Thereupon I have been entreated by them, alſo to give My apprehenſion or underſtanding, and explanation upon thoſe very Points.
3. Seeing, therefore I obſerve, that, in that very Explanation, there are ſome Erroneous Opinions that run contrary to the Holy Scriptures and true Underſtanding: which are of concernment to the Reader, and may almoſt ſtagger him; therefore I would take the labour, and expreſſe it in a more rectified underſtanding.
4. Not to diſturb or judge any man; but that the underſtanding thereof might be made more cleer, for the ſake of the Reader, who with earneſtneſſe, ſeeketh the PEARL of Divine Knowledge, that it might introduce their hungry Minds into better ſecurity and Reſt; and ſo might have occaſion, to ſeek with the greater earneſtneſſe the Pearl of Divine knowledge; and to refreſh themſelves therewith, till we can attain the PERFECT enjoyment thereof in the other Life, [1] After this Tabernacle.
5. Therefore will I ſet before me, thoſe Points of Coucluſion, together with the meaning of him, that hath explained them, and briefly and ſummarily peruſe the underſtanding of the Points, as alſo the underſtanding of the Expoſitour? and ſhew the true Ground, and bring it into a round currant expreſſe underſtanding at large: and leave it to the Reader of the Divine knowledge to conſider of.
The Points to be explained are theſe Four Texts of Scripture.
- I. The Firſt is Geneſis the 1. Chapter, Verſe 27. God Created Man according to his Image.
- II. The Second is 1 Timothy 3. 16. The Divine Myſtery is apparently Great; God is Manifeſted or Revealed in the Fleſh.
- III. The Third is Iſaiah 54. 5. He who hath made thee is thy Husband; his name is called the Lord of Hoſts, and the Redeemer, the Holy One in Iſrael, who is called the God of the whole World.
- IV. The Fourth is 1 Corinthians 11. 12. As the Woman is from the Man, ſo alſo the Man cometh by the Woman, but all things from God.
J. B. UPon theſe alledged Texts, the Expoſitour giveth his meaning in the following words and expreſſions to the ſender of the Texts, thus.
E. S.I. BEloved and Elect in CHRIST JESUS, the Tri-une living God, Governour and Lord of Heaven and Earth, born of the Tri-une highly praiſed God, and moſt holy Subſtance of the totall Perfect Tri-unity, from Eternity; and begotten to his Image in the Love of his Divine voyce to his moſt holy delight and moſt holy Joy and Pleaſure, from and in Eternity.
2. Upon your laſt and lately ſent Queſtions, as they are written in order one after another, I ſhall and have, according to your deſire, anſwered them, with God the Tri-une wiſdome in Chriſt, yes, with that very wiſdome Chriſt himſelfe, the Eternall moſt Holy Omniſcience; This which followeth: to the holy Tri-une praiſe of God, to the alone ſalvation of the Souls of all you that are holy and faithfull, in, and out of the Tri-une Heart and Mouth, with the Eternall Powerfull and Living Word, in, with, and out of all holy Members of Chriſt the highly praiſed God: and ſhall or will in the Teſtimony of the Letter, bring them forth to the day light.
The Firſt Text.
3. And as is firſt mentioned: and ſet down in the Text of the 1. of Geneſis, verſe 27. and expreſſed in Scripture: [2] God Created Man according to his Image, firſt of all in Adam.
4. This Text hath been urged by you particularly, in regard of the outward appearance of the German Text, Gott ſchuff den Menſchen Jhm Zum Bilde, [and therefore becauſe of your unſkilfulneſſe therein, you ought not ſo very much to be blamed] yet you have alledged it ſlightly and contrary to the Divine Sence.
5. Becauſe the Hebrew, Greek, and Latine Text mentions it thus; God Created Man in his Image: From which it clearly and Manifeſtly appears; that the Tri-une God, in Chriſt, his firſt begotten or born Son and moſt holy expreſſe Image of his inviſible Deity before all Creatures, hath created not only Man, but alſo all Heavenly and Earthly Creatures, yes all whatſoever was made, John 1. In him, and he hath made and brought them forth in Chriſt to his holy praiſe and Glory.
6. Therefore your Expoſition, as you ſet it, firſt in Adam, cannot here be applyed and alledged; as alſo your Scripture brought to prove it, even To the Image of God Created he him, a ſecond time in Chriſt, cannot avail or be allowed, becauſe all this came to paſſe before the fall of Adam.
7. Whereas at that time there is no mention of the Regeneration in and through Chriſt, and according to the Teſtimony of Scripture, is not recorded for the Created Man to know, from and with God.
8. The Hebrew Greek and Latine Text alſo mentioneth, that the Tri-une God, In [3] Chriſt, his firſt begotten or born Expreſſe Image before all Creatures, in whom and [4] through whom, he made all that is made, hath Created Man according to his Image, that is, according to Chriſt his Divine Expreſſe Image.
9. And as Chriſt was generated or born out of, and with, God, in the Love of the Mother and divine voice from Eternity, to his expreſſe Image of his totall perfect Subſtance from the greateſt to the leaſt and from the leaſt to the greateſt from Eternity.
10. So he did in the Creation, make man viſible in Chriſt, to and according to the Image of Chriſt, and created him to his praiſe and Glory, that he ſhould through the obedience of Chriſt ſtedfaſtly be and appear like him in Innocency.
11. This according to your meaning or ſence of the Scripture, is not done and Manifeſted a ſecond time in Chriſt, but a ſecond time in the Creation of Man.
I. B.NOw followeth My Anſwer upon this forementioned Explanation, and furthermore My Explanation.
1. MEn finde in no place of the Holy Scirpture, that Man is proceeded forth, in Totally PERFECT Power, authority Omnipotence, & Omniſcience and that he had the ſame for his creaturely proper own.
2. For, that may not be ſaid even of the Perſon of CHRIST, as he converſed in this world viſibly amongſt us, according to the Humanity received from US, but only according to his Eternall Deity.
3. For his Soule and Humanity, hath alſo called and prayed to and in God, and on the Mount of Olives ſaid, when he would goe into his ſuffering; [5] Father, if it be poſſi[•]le, let this Cup paſſe from me; and he prayed to God ſo, [6] that he ſweat a bloudy ſweat.
4. Alſo, when he would do Wonders or Miracles and Signes, then he prayed his Father to hear him, as may be ſeen by his raiſing Lazarus from Death: Moreover it is written, alſo, that [7] God will give his honour to no other. Alſo, [8] I only am the LORD, and GOD: Alſo, God is one only God, and none Elſe.
5. Therefore his Title and Introduction, to the Perſon for whom he ſets forth the Explanation, is inſtantly very Erroneous: and he will anſwer in the Perfect power of the Omniſcience, in, and out of, the Holy Trinity, and eſteemeth himſelf like God in every thing or ſubſtance, and ſets himſelf up, as if he were God himſelf.
6. He will in Chriſt with his totall humane ſubſtance, outwardly and inwardly, in all Saints, be and know, that, which no Creature can know or do, or be; but the Spirit of God only; which IN Every Man bloweth up the knowledge, and imparteth, to every one, his own meaſure according to his gifts as be will: not as the Creature willeth.
7. But [9] this man ſaith, He will anſwer, out of Chriſt out of his Eternall Wiſdome, out of the Heart and Mouth of God, out of the holy Trinity.
8. And though he had a divine command for it [which a Man may very well doubt of] and come to us in an Angelical Embaſſie; yet he could NOT ſpeak to us out of the Manifeſted or revealed ſound or voyce of the Holy Trinity out of Chriſts ſelf-ſubſiſting Perſon, but out of his Creature in divine Power, through the Creaturely and humane Property, in that kind as all men from the beginning of the world to this time have ſpoken.
9. And though Men may with truth ſay: that Gods Spirit ſpeaketh through the Humane ſound; yet men ſhould give the honour to God; and not aſcribe it to himſelf: For, it is written, God will not give his honour to another; he hath given it to his Son JESUS CHRIST, to whom alone he hath given the holy Spirit in the Eternall Word without Meaſure, and to no other. [10]
10. Whence Chriſt ſaith, Matth: 28. [11] All power in Heaven and on Earth, is given to me of my Father; which no other Man, while he liveth in this world, dare ſay concerning his creaturely Humanity, that he hath all power in Heaven and on Earth, but only this JESUS, whoſe outgoing hath proceeded from Eternity.
11. Alſo this JESUS CHRIST ſaid, when he would depart from us: [12] If any ſhall come and ſay, he is Chriſt; that we ſhould not beleeve it, and propheſied to us that [13] Many falſe Chriſts and Prophets would ariſe after him, of whom we ſhould beware.
12. Therefore it is very ſuſpicious to us, that this man will of himſelf, ſpeak out of the Heart and Mouth of the Holy Trinity; for the Creature ſhould humble himſelf before God; and by no means ſay, that he is God himſelf, but a created work and Image of his Likeneſſe, with whom God may do what he will.
13. Further, He ſpeaketh of the Originall and Creation of Man ſo wonderfully, that he cannot ſhew it in the Holy Scripture, nor in the Light of Nature; and there belongeth clean another Explanation to it.
14. Yes he ſpeaketh alſo of Chriſt ſo ſtrangly, that in briefe it appeareth to be no ſufficient intelligible Explanation: he ſaith, CHRIST is from Eternity the expreſſe Image of God in the Divine Mother of his Love, generated or born out of the voyce of the holy Trinity: and ſo maketh a difference between the firſt born before all Creatures and the Holy Trinity, and yet will have him alſo dwelling in the Holy Trinity.
15. So he makes very wonderfully FOUR Perſons as it ſhould ſeem, in the Deity; as if the holy Trinity had from Eternity generated in it ſelf ſome other Similitude and Image: in which birth or geniture he alſo will have the Humane Originall from Eternity; and ſo wonderfully blendeth one thing with another, that a Man can not underſtand what, God, is, and what, Creature, is.
16. He ſaith: God hath Created all Heavenly and Earthly Creatures in that firſt begotten or born Sonne of God, and begotten the Sonne out of the Greateſt Subſtance even to the leaſt, from Eternity out of God; he underſtandeth thereby, out of the Holy Trinity.
17. And maketh all things one in another, as a whirling Wheele, ſo that a Man cannot underſtand, out of what, the Creaturely Originall is, ſeeing he concludeth all without diſtinction in Chriſt; and ſo ſetteth the Name of CHRIST as proceeding from Eternity.
18. And ſaith, that God hath brought forth all things in Chriſt: and then he muſt alſo have brought forth, all Evill venomous poyſonous Worms and Beaſts in Chriſt, as alſo Darkneſſe and the helliſh quality ſource or Torment, and all whatſoever liveth in ſuch a property.
19. John ſaith in the firſt Chapter: [14] At the Beginning was the Word, and the Word was with God, and God was the Word: the ſame was in the beginning with God, through that he hath made all things that were made, and without it was nothing made that was made: John ſaith; God was the Word, [15] and in him was the Life of Men.
20. He ſaith NOT At the Beginning was CHRIST, but the Word: that very Word became Man in the Virgin Mary; that, was Chriſt, which quenched the Anger of his Eternall Father in the humane property through the Chriſt and the Cruſher or bruiſer of the Serpent: and deſtroyed the Devills Den of Robbery in the humane property.
21. When the [16] Angel Gabriel came to Mary, and brought her the Meſſage; [17] That ſhe ſhould be impregnate and bear a Sonne, whoſe Name ſhe ſhould call JESƲS, [18] whoſe out-going is from Eternity; to whom God the Father will give the Throne of his Father David.
22. He ſaith NOT there, whoſe Name you ſhall call JESUS CHRIST; but only JESUS, whoſe beginning and Exit is from Eternity: but the Name CHRIST exiſted in the JESUS, when he poſſeſſed the Throne of his Father David, and brake the Head of the Serpent; and ſhed his Heavenly Bloud into the Fathers Anger; and quenched the ſame in the humane property with divine Love.
23. There he obtained the Name CHRIST, as a [19] Healer of the Soar, or the Anoynted of God, a breaker through Death, a victorious Prince over Hell, Death, and the Devill.
24. No Creature is Created or made in the CHRIST; but he in the Regeneratour of the humane property, he bringeth the humane Life out of Death, and generateth, that, in CHRIST through the Name JESUS in the divine Power, anew, and to be the Child of God.
25. For CHRIST is the Mother of the Regeneration, and not the Creatour of All things, in which all things lye incloſed.
26. The CHRIST is become Man, but the JESUS in the CHRIST is the Creatour of all things.
27. The CHRIST ſaith, [20] To ME is given all power both in Heaven and on Earth; he ſaith not, from Eternity: God the Father hath given the power to CHRIST through the JESUS: for he to whom a thing is given, hath not had it from Eternity, nor made it himſelf: but he that hath himſelf made a thing, to him, it can not be given.
28. Hath CHRIST made all things in himſelf, underſtand in the CHRIST, and out of himſelf; then nothing can be given to him, but he hath had it from Eternity, and there is no giving.
29. But he ſaith; all power was given to him of his Father; Now if the power be given of the Father to this Sonne, viz: to this CHRIST, then muſt a Man think, that the power that is given, originateth in the Fathers Will.
30. For, that which is given, was not from eternity, like or equall with, the Gift in the Giver: Indeed the Dear Name JESUS had it from Eternity, for he had an Eternall Originall in the Eternall Ever ſpeaking Word.
31. He is the Name of the [21] Firſt-Born of the Father, from Eternity, whoſe out-going and beginning is from Eternity, as the Angel ſaid to Mary; which Name, in the Word which Created all things and generated all things, in Mary in the Humane and Divine Eſſence and Subſtance, became Fleſh; both a Heavenly and Humane Fleſh, which dwelleth both [22] in Heaven and on Earth at once, Joh. 3.
32. Which, in the holy Trinity was from Eternity the Second Perſon of the Divine Subſtance, and Eternally generated of his Father; alſo in Eternity, alſo ſtill in CHRIST, becometh ever and eternally generated of his Father.
33. Not that CHRIST becometh continually generated, that is once become generated in Man; but the Eternall Word, in CHRIST becometh from Eternity in Eternity ever generated from the Father.
34. For CHRIST ſaid to Philip, [23] Doſt thou not beleeve, that the Father is in Me, and that I am in the Father; for the Words which I ſpeak are not Mine, but the Fathers that dwelleth in Me.
35. They were not Chriſts Words but the Fathers, viz: the Fathers Sound and Eternall Voyce, which had manifeſted it ſelf in the Humanity: Therefore ſaid the Humanity; the Words are Not Mine, but the Fathers Words wherein and wherewith he hath aſſumed the Humanity.
36. The Humanity is Eternally under the Deity in the aſſumed humanity, in THAT the Word became Fleſh; the Name Chriſtus or CHRIST originateth, as a Saviour, of the Fleſh and of the Soul, and not out of the humane fleſhly property, but out of the Name JESUS, in the Word of the Father of all things or Subſtances.
37. Now, if I will ſpeak of the Holy Trinity, then I ſay not, That the Divine Love is an Exgenerated Subſtance and a Mother of God, or a Woman or Wife of God, as this [24] Authour Conceiteth, as if the firſt begotten, which he calleth CHRIST, were generated out of the Mother of his Voyce and Love.
38. The Eternall Word or the firſt begotten out of the Father from Eternity, is it ſelf the generating of the Love, for from him and the Father goeth forth the Holy Spirit.
39. The Eternall Wiſdome is the Out-generated or out-ſpoken Subſtance, as a Looking-Glaſſe and Ornament of the Holy Trinity, in which the Power, Colours, and vertues, of the Deity become Manifeſt, and in which the Spirit of God hath ſeen ALL things from Eternity.
40. Both according to the Fathers Property, in which he calleth himſelf, an [25] Angry Zealous or Jealous God, and a Conſuming Fire: in which Property is generated the Darkneſſe and ſource or quality of pain or Torment, as alſo Nature, and all Spirits, and all whatſoever liveth in the Sulphur and Mercury, both according to the Eternall Spirits, and according to the Temporary Spirits.
41. And then according to his Love, and the Property of the Eternall Light, according to which Property the Name GOTT God; viz: the GUTE or Good, Originateth from Eternity, in which the Name JESUS, Originateth from the Eternall Light, viz: from the Creatour of the Humility or of the well-willing in it ſelf: as the Meekneſſe of the Light Originateth in the Fire, and bringeth along with it, another Will of another quality then the Fire, according to which God Calleth himſelf a Mercifull and Good Munificent God.
42. Thus the Name JESUS is the firſt Eternall Originall to Gods Mercifulneſſe: Therefore ſaith Saint Paul; [26] We were foreſeen or Elected in CHRIST JESƲS, before the Foundation of the World was laid: For in the Fathers Anger was the Fall known, and in the Name JESUS in his Love, was CHRIST, as a Redeemer from the Anger, known.
43. For, [27] To God are all his works knowne, from Eternity, the Good and the Evill: The Evill is become known in his Anger, the Good in his Love.
44. That ſame Eternall God in Trinity, hath Created all things with and through the Eternall Word, which is his Mouth and the Sound of his Voyce, out of himſelf out of BOTH Properties, out of the Anger, as out of the Eternall Nature, and then out of the Love, as a Healer or Saviour of Nature, into Subſtance.
45. Underſtand; God in the Trinity, is a Spirit and no Subſtance: But in the Word of his Sound, he hath in his Deſire introduced it into Subſtance: His deſire is the Fiat, which originateth in verbo Domini, in the Word of the Lord; viz: an Eternall Deſire.
46. God, in himſelf, is the Eternall Longing Delight of the Liberty, free from all things or Subſtances; but with his Deſire out of the Longing Delight as out of the Eternall Fires-Property, he hath Created all Spirits, viz: the Angels and Souls of Men: In which Fires-Property, the Center of the Light in all Angels, with the Fire of the Anger ſtood in Equall Ballance Harmony or Temper.
47. For, when God once moved himſelf to the Creation, then he moved himſelf, according to ALL whatſoever himſelf was in all things, eſpecially according to the Eternall Wiſdome; in which the Form of the Creation was ſeen from Eternity, in the Fire and Lights Glance in the Spirit of God, according to Love and Anger, according to Darkneſſe and Light.
48. The Creation is nothing elſe but an out-breathing or out-ſpeaking of his Subſtance: Whatſoever GOD, is, in the Nature of the Fire, and then alſo in the Eternall Liberty of all ſources or qualities: that hath the Free Longing delight introduced into a Deſire, and impreſſed into a Moving Subſtance.
49. The Deſire, viz: the Fiat of all things or Subſtances, Originateth; in that, the Ʋnchangeable God; viz: the Abyſſe, hath once Moved it ſelf in the Eternall Longing Delight, where then Time began.
50. All Angells and Creatures which are Created to Eternall Life, are all of them [28] compriſed in the Out-breathing of the Father through the Word; in the Deſire as in the Moving in the Fiat, and in a Model of the Eternall Longing Delight, as the Eternall Spirit in the Wiſdome hath comprehended it in its wonders, become Created into an Image of the Longing Delight: and there remained in all things the poſſibility to Good and Evill, according to the whole Divine Property, both as to Light and Darkneſſe.
51. And yet we are not ſo to think; that a Spirit or Angell, is it ſelf the Out-breathing of the Eternall Birth or Geniture, of the Holy Trinity in the Divine Voyce: But it is the out-ſpoken Word, as a Model and Image of the ſpeaking Word, a fitted Inſtrument of the Spirit of God; through which the Spirit of God, as by his fitted Inſtrument playeth or melodiſeth and ſoundeth.
52. So far as the Inſtrument remaineth ſtanding in its fitted Order, as with the Deſire of the Fiat; which ſtandeth in all Angells, as the Angells proper own: wherewith the Will of the Angell, may lift up it ſelf into the Good, viz: into Gods Love, or into the Anger; and introduce it ſelf into the Figure and Tang thereof: then is the ſound of the Word out of the Fathers Love and Anger out-breathed and become introduced into an Image in verbo Fiat, in the Word Fiat.
53. As is to be ſeen, how ſome Prince-Angels, give up themſelves with the Deſire into the Love; and ſome as Lucifer into the Anger, viz: into the Deſire of the Fiat, and Created or Extracted a Will in the Deſire of the Anger, in the Fires Might, to Live and to Rule according to the Fathers Anger Property; and thus to domineer over all Principalities of Angels, over the Love, in the fierce wrathfull Fires Might, whence followed upon him his thruſting out by the Word Fiat, into the Darkneſſe of Gods Anger.
54. Thus we can not ſay of the Creation of all things or Subſtances, that the Eternall Subſtance of the Ternary or number Three, hath thus formed it ſelf into an Image of an Angell, but in the Eternall Deſire, which hath Originated it ſelfe in the Longing delight of the Deity; through the Moving of the Father of all things or Subſtances, as an ETERNALL Nature, and a Revelation or Manifeſtation of the Eternall hidden Nature.
55. In that Eternall beginning-leſſe Nature, viz: in the All-being All-ſubſtantiall working of the Great Myſtery, have the Angells and Souls of Men received their Originall, in the Eternall Out-ſpoken Word, in the Eternall Wiſdome of God, according to Love and Anger.
56. For, if they had Originated only in the holy voyce of God, viz: in the One only Love, then they could not have attracted or framed in themſelves, any Will to the Anger; or if the Love-Will of God in the Angels were fallen, then it would have this underſtanding, that God in the Creature had fallen, and become a Devill, which were abominable to be ſpoken.
57. No Creaturely Spirit can ſubſiſt in the Creature without the Fire-world; for even the Love of God would not be, if his Anger or the Fire-world were not in him: The Anger or the Fire of God is a cauſe of the Light, and of the power, ſtrength and Omnipotency.
58. But in the Love, the Fire dyeth, and tranſmuteth it ſelf into the Kingdome of Joy; for at the End Death originateth; which is as a dying in the Fire; out of which dying, the Light as another ſource or quality originateth; viz: a Deſire of Love, which is called Gods Mercifullneſſe, or the Divine Kingdome of Joy; the Life of Holineſſe without ſource or pain, goeth from the dying in the Fire, ſorth, as a Glance of the Majeſty, a Glance of the Liberty.
59. This dying, Lucifer contemned, he would Live and Domineer in the Fires Regiment in the Self-hood, ſo he became alſo, driven forth out of the Fire, back into the Root of the Fire, viz: into the darkneſſe.
60. Every Angell and Soul, which will live in Gods Light and Power, muſt DYE to the Self-hood of the Fires Dominion in the Deſire, and wholly immerſe or caſt himſelf with his own Propriety into Gods Will, viz: into the Divine Sound, and dye to the own ſelf Will in the Fire, but bud or ſprout forth in the Light of Love, in the Reſignation, into Gods Sound or Word, as a fruit of the Love of God, that Gods will-ſpirit may rule and guide his Life.
61. And that the holy Tincture of the Fire and Light, may be the Glance of the ſhining of his Life; out of which again, Divine Will and Deſire Originateth; that the ſame Life may be able to live in the Power and vertue of the Wiſdome of God, to behold it ſelf therein, and frame or attract a Divine Will therein.
62. Which Wiſdome is the Angells Food, out of which they generate to their Creatour Eternall Praiſe; that Gods Joy play or-Melody, in the Angelicall Voyce may be an Inſtrument, of the Spirit of God, all directed into the Harmony of the Divine Kingdome of Joy.
63. For every Prince-Angell beareth the Name of the Great God, every one according to his property as a peculiar Inſtrument directed into the Praiſe of God in the Divine Sound.
64. In like manner, we are not ſo to think of the Creation of Heaven and of the Earth, that the Heaven and the World with its Subſtance or Matters are Created out of Gods holy Voyce or Word, but, IN the Voyce, and through the Word.
65. Not out of the Sound of the Divine property, but in the word Fiat, viz: in the Impreſſion of the Eternall Myſtery, of the Eternall Fire-and-Lights Deſire, and entered into a Subſtance, according to the fires and Darkneſſes Property, as alſo according to the Lights Deſire, viz: according to the Free Longing delights Property: as a Revelation or Manifeſtation of Evill and Good, of Joy and alſo of pain and Torment.
66. All which is undeniably before our Eyes, and the whole Creation convinceth us thereof, whereby men know that in ALL things there is Good and Evill, for which things ſake the Laſt judgment of God is appointed, viz: a Day of Separation, wherein all ſhall again enter into its beginning.
67. This viſible World is a Similitude of the Eternall Myſtery, out of which, Joy and Sorrow, Light and Darkneſſe, originateth, through which Eternall Myſtery, the Spirit of the Ternary in the Trinity, manifeſteth or revealeth it ſelfe; and introduceth it ſelf into Three Principles.
68. Viz: Firſt, into the Dark, Cold, and Fire, World, viz: into an Abyſſe of the Myſtery. And then Secondly, into the divine Light World of the Kingdome of Joy. And Thirdly, with or by a [29] Similitude of the Dark Fire and Light World, viz: with or by this outward viſible and Elementary World.
69. In which, it generateth the Image of the Eternall World, [30] in Evill and Good, as, is to be ſeen in all living Creatures of this world, as alſo in the Starres, Elements, Hearbs and Trees; how all is contrary one o the other; and yet the Birth or Geniture of all Life, ſtandeth in ſuch a Contrary.
70. Every Life ſtandeth in Evill and Good, viz: in Poiſon and Oyle, out of which the Life in the Fire burneth or ſhineth; which ALL, is a ſimilitude of the Eternall Birth or Geniture of the Myſtery of all Subſtances or of every thing: alſo Men ſee the ſimilitude of the Holy Trinity in every Life, viz: the Fire, Light, and proceeding Aire, from the Fire and Light.
71. And Man, viz: the Image of God, ſhould not be ſuch a Calfe, as not to know and learn to underſtand his Fathers houſe; nor ſhould he indeed forbid THAT, as this [31] Authour doth in his Explanation; to whom, that God would give a better apprehenſion, is my hearty wiſh and deſire.
72. Concerning Mans Originall, Moſes telleth us, God ſaid; [32] Let us make Man, an Image of us, which may rule over all that is upon the Earth, &c. And ſaith further; [33] God Created man in his Image, yes to the Image of God, Created he him.
73. This now is very rightly ſpoken, but the Explainer is here a Wreſter or Perverter, and underſtandeth it not, Whereas yet he accounteth he hath ſpoken out of the voice of the Holy Trinity, and giveth forth his matters for totally Divine, without blemiſh: but to this time yet he hath not heard the divine voyce nor apprehended it in the Sound, but only the voyce of the out-ſpoken Word in Evill and Good, in his own Reaſon and Self-hood.
Saint Paul ſaith; [34] Man was foreſeen or elected in Chriſt, before the Foundation of the world was laid; In this lyeth the Kernell; before the times of this world, the Modell of Man was known in the Eternall wiſdome, as an out-breathing of the Word, from the Fire and Light, as a Form in the Divine wiſdom: but ſtood in No Creature or Image, but after a Magick-kind, as an Image appeareth to One in a Dream; which is without Subſtance.
75. Thus is the Appearance in the Univerſall out-breathed out-ſpoken-ſubſtance, in the Spirit of God, which hath known all things according to every ones property; viz: according to the Anger of the Fires property in the Darkneſſe, and in the Light in the Love.
76. For, the Flaſh of the Creation, out of the Great-Myſtery, was ſeen in the wiſdom in Evill and Good, according to the property of BOTH Deſires, as an Eternall Contrary.
77. The Anger, viz: the Dark-world, hath in its deſire ſeen the Image or ſimilitude of God, and ſo alſo hath the Love in its free longing delights deſire: Not that the property of the Love plungeth it ſelf into the Anger, and beholdeth [35] it in the Anger, but each property IN it ſelfe.
78. Therein hath the Spirit of God, which eternally goeth forth out of the Fathers Fire and Light, known the Fall in the Anger of God: ſo that when this Image of the Figure of God, ſhould become created into a living ſubſtance, it would be alſo drawn by the fierce wrath, and looſe its Glory.
79. Here, in this Place, hath the CHRISTUS or Chriſt, in the Name JESUS, as a will to the CHRISTUS, ſet it ſelf towards the Similitude of God, and given the Will thereinto, out of the JESU, into the Created humanity to be a Chriſtus or SAVIOUR.
80. And in this Will, was created the Similitude of God, MAN, in the Time, viz: on the Sixt day of the Creation, into an Image, out of a Maſſe or Extract of all the Creation of this worlds Subſtance, as alſo out of the heavenly worlds ſubſtance;
81. Out of the out-breathed or out-ſpoken Subſtance of the Eternall Word, and become formed in verbo Fiat, in the word Fiat, according to the Similitude of the Eternall Myſtery, and the Eternall birth or Geniture of the Holy Trinity, into an Image.
82. Into which, God the Father, through the Word or Divine Sound with his Spirit, hath introduced, the Spirit of Life out of all the Three Principles, viz: out of the Fire-Light-and outward-World.
83. Viz: Firſt, The Fire-Spirit of the Firſt Principle, out of the Eternity, out of the Fathers Property, which is the true Soul.
84. And Secondly, the Lights Source or Quality and Spirit, out of the voyce of the Love, which is the Noble Image of the Deity, each ſtanding in its own Principle, and governing its world.
85. Thirdly, The Spirit-Aire in like manner [36] inbreathed from without into his Noſtrills.
86. So that Man is a living Spirit of all the Three Principles according to the Similitude of God, as God himſelf is all in all: but with the true Deity, viz: with the Good, is known or comprehended by nothing, but by his Similitude, viz: whatſoever is generated out of the GOOD, and ſtandeth therein.
87. Now underſtand me aright; As God in his Light in the Holy Light world, ſhineth through ALL, and tinctureth all, and bringeth it from the Fiery Property, into the power of the Joyfulneſſe, and with the ſame power alſo preſſeth through the outward world through all things, and giveth all things power and life.
88. And yet the Subſtance IN which God worketh is not called God, though it hath a working, from the out-breathed Myſtery in it ſelf, in which the Vegetative or growing Life ſtandeth, viz: a Sulphury and Mercuriall [37] ſeething, which in the Salt of the power becometh Corporeal, viz: an own ſelf Fiat, or Generating, like an Impreſſion, according to the Property of the Eternall Spirituall Myſtery, as a Manifeſtation or Revelation thereof.
89. Thus alſo was the Similitude of God Man, in his innate ſtation, and thus from God Created out of the Subſtance of all Subſtances into an Image according to the Subſtance of all Subſtances; and that even in his, underſtand, in Mans Image, which was known from Eternity in the wiſdom, viz: in the Glimps of the out-breathed ſhining of the Divine Revelation or Manifeſtation; in that kind and manner as the Spirit of God hath ſeen all things in his wiſdome from Eternity.
90. This Image was not a Subſtance, but a will to a Subſtance, which with its root and originall ſtood in the Name JESU, viz: in the Humility of God, where it introduced it ſelf out of the Fire into the Light, viz: into the Good.
91. And in this Place, although it is no place, where the Meek Love-Will goeth forth out of the Property of the Fathers Fire into the Light and Joyfulneſſe or kingdome of Joy, and compriſeth and includeth in it ſelf, an own ſelf Center of the Will and deſire, Originateth from Eternity, the Name of the SONNE of God, viz: the [38] firſt born of the Father from Eternity before all Creatures, and here is called the Fathers Heart and Love; and out of this Love, goeth the Holy Spirit forth from the Father and the Sonne: and is the Fathers Love-Flame.
92. Underſtand us thus, In that very Will which is out-breathed or out-ſpoken out of the Holy Name JEHOVA or JESUS out of the Speaking Eternall Word of the Father, into the wiſdome of God, as a Glance of the knowledge or Repreſentation of the Spirit, like a Looking-Glaſſe; was man created into an Image out of the heavenly and earthly Elementary Subſtance; out of the out-breathed ſubſtance of Eternity, and out of the Subſtance of Time, ſtanding one in another; as the Eternity ſtandeth in the Time, and neither is the other; and yet not divided aſunder, but only as through a Principle.
93. The Subſtance of Eternity is the pure Element, in which the vegetative or growing Life is a Paradiſe, and the ſubſtance of Time are the four Elements; in which the Conſtellations make a ſeething and Life, viz: an Earthly [39] Mortall Paradiſe.
94. For, the earthly ſeething hath its Originall in the Myſtery, where the Fires and Lights Property, divideth it ſelf into two Principles, each in it ſelf; and therefore it is Evill and Good, out breathed out of Gods Love and Anger.
95. And that out-breathed Property, God moved in the beginning of Time, and introduced it into a Deſire, which hath thus generated Earth and Stones in the Deſire of the Impreſſion, according to the property of the Dark, Fire, and Light, World; and Sulphur Mercury and Sal, were the properties of that deſire: and in that regard, thoſe very Properties are the Life of all Elementary Subſtances or Things.
96. And underſtand us aright; In theſe Properties we have the Oyle in all Things, that is the Similitude of the heavenly Lights Property from the Good: Out of this Subſtance, hath the Outward Body out of the Third Principle been comprehended in the word Fiat; and in the Second Principle in the Angelicall World, hath the Pure Element been comprehended in the Paradiſicall Sulphur Mercury and Sal of the Power.
97. That was now the Body which God Created in his Image and Likeneſſe, underſtand in the Humane Image, which God hath ſeene from Eternity in his out-breathed Glimps of the Wiſdome in the Looking-Glaſſe.
98. In which Looking-Glaſſe he impreſſed the Subſtance, out of the two Principles in the word Fiat, and Created it into an Image, and introduced or in-breathed, the out-breathed Sound or Voyce of his Word, out of all the Three Principles to be a Soul and Spirit, to be a Life, underſtanding, and Regiment or Dominion, out of the Sound of his Mouth, viz: a Fire, Light, and Aire, Spirit; both out of the Eternity and Time; that was the Image of God.
Of his Regiment or Dominion.
99. AS the Light is the Regiment or Dominion in all or every Life, and that very Light of Life burneth and ſhineth out of the Oyle of the Sulphur Mercury and Sal of the power; as no underſtanding Perſon can deny: ſo in the Inward Man, which was Created out of the Second Principle, viz: out of the pure Element; burned the pure Paradiſicall Sulphur and Mercury, and in that pure Fire-burning or Life, totally without blemiſh, ſhone Gods true Light.
100. For, the Name JESUS, had incorporated it ſelf together in the Image of the Eternity, as a future CHRIST, which would become a Saviour to Man, and out of the dying of the Anger, generate him anew againe in the pure Sulphur of the divine and Paradiſicall Power.
101. Underſtand this aright: The pure Element in the Holy Sulphur preſſed through and through the Outward Man, and took the Four Elements into its power; Heat and Cold were in the Fleſh not manifeſt: they were indeed, in the Sulphur Mercury and Sal of the Body; But while Gods Light ſhone therein they were in equall accord, ſo that neither of them might be manifeſted above the other.
102. For, All the deſires in the Mercury, viz: in the Cold and Hot Fire-wheel, ſtood in the Light and were wholly enlightened through and through, and their deſire was a Paradiſe of Joyfulneſſe or the Kingdome of Joy: No enmity of Nature was manifeſt in them.
103. Juſt as God the Father is called a fierce wrathfull zealous or Jealous God and a Conſuming Fire, and indeed he is ſo in theſe properties: But in his Light in the Love-deſire, viz: in his [40] firſt begotten from Eternity, which is his Beloved Heart, none of them doe become manifeſted or revealed.
104. According to this Heart he calleth himſelf GOD, for he is in this the GOOD: and according to the Fire, he calleth himſelf Anger: and according to the Deſire to the Fire-Life, as to the Revelation or Manifeſtation of the Generating, where the free Longing delight introduceth it ſelf out of the Nothing into Somthing, viz: into an Impreſſion of the Deſire, he maketh the Nature, and the dark World, out of which Properties, Sulphur Mercury and Sal exiſt.
105. As in our Book of the Signature of things, concerning the Originall and Marking, of the ſignification, of all things or Subſtances, is expreſſed largely highly and intelligibly: To which for the Readers better underſtanding he is referred, and here I will let it paſſe in brief.
Concerning the Fall of Man.
106. THe Will-ſpirit of the Soul out of the Fires Property, hath liſted up it ſelf into the Earthly deſire, where Evill and Good were in the Center of the hiddenneſſe under the Paradiſicall ſource or quality, one among another, but in equall accord, and introduced it ſelf, into a deſire of Evill and Good, to manifeſt the ſame in it ſelf.
107. Moreover the Devill gave it cauſe to doe ſo, who introduced his deſire or Imagination into the evill part, viz: into the fierce wrathfull fiery Mercury in its property, wherein the Poyſon and Anger-Life ſtandeth; whence the poyſon-Life began to hunger after the Similitude of its property.
108. Then came the Commandement of God, and ſaid to the Soul, [41] eat not of the Tree of Vegetation of the knowledge of Good and Evill, elſe thou dyeſt, to the holy divine Life, in the pure Sulphur and Element of the Subſtance; and the day that thou wilt eate thereof, thou wilt dye the Death.
109. For, in the poyſonous Mercury, according to the property of the Fathers Anger, was the dying Life, which before was not manifeſted or revealed, but through the Devills Imagination became ſtirred, and introduced into the Deſire of the Similitude.
110. Thus know, that we have truly and highly apprehended that the Tree of Temptation, is grown up through this power of the hunger after the apprehenſion of Evill and Good, to know it: but yet a man can NOT ſay, that it was ANOTHER Tree or Vegetable then the reſt: only the Earthly Source or quality in Evill and Good, was manifeſted or revealed in it.
111. In the other Trees and Vegetables, the holy paradiſicall Mercury preſſed through all, and the Properties were in equall accord, and the evill of Heat and Cold was not manifeſted; but in this Tree, the properties of Heate and Cold in the poyſonous earthly Mercury, were manifeſted.
112. Which the hunger of the Soul cauſed: For the Soul was a Sparkle out of the great Omnipotency of God; whence Chriſt ſaid to us; [42] If it would be born, or generated of God again in the Faith; then it might ſay to the Mountaine, lift thy ſelf up, and caſt thy ſelf into the Sea, and it would be done.
113. How then would it not, when it ſtood in the ſtrong Might of God, be able to bring forth the Properties in the Tree.
114. To which, the Devill in the Serpents Property laid it ſelf, and perſwaded Eve, that [43] ſhe ſhould be Wiſh if ſhe did eat of Evill and Good.
115. Which hereafter ſhall be explained, in the Queſtion, [44] how The Woman cometh from the Man, and the Man from the Woman.
116. And by the Fall, we are to underſtand nothing elſe, but that the Earthly property, which before ſtood as it were ſwallowed up in the Paradiſe, manifeſted it ſelf in the Souls Deſire, whence Heat Cold and the poyſon Life of all Contrariety and Oppoſition, took or gat the Dominion in the Body: and the fair or bright heavenly and Paradiſicall Image diſappeared.
117. For, the Soul, as a Fire-Life, generated out of the Fathers Property, went out from the Element of Paradiſe into the Four Elements, and there the Paradiſicall Sulphur in the holy Element, loſt its Life, and the Subſtance diſappeared.
118. And that was a dying of Paradiſe: the Soul dyed to Gods Light, and went into its ſelf-hood into its own propriety. It would be a ſelf-Lord, to know Good and Evill, and Live in both; it dyed to God, and awakened upon the Earthly World, and lived to the Will of the Devill, viz: to the ſtern Anger of God, in meer Anxiety Lamentation Miſery Toyle and neceſſity; as we poor Children of Eve now ſee and Feel in us.
119. But here I am to informe the Reader, concerning the perfect Creation of Man, and what the errour and inſufficient underſtanding, in the Expoſitour of the Poynts of Concluſion, is, in this place, as was above mentioned.
120. I ſay, the ſame as he ſaith in this; That, MAN in his Image, viz: in Gods Image, was Created wholly perfect, to Eternall Life in Paradiſe: I ſay alſo to the Image of God; it is true as to BOTH: For in the Eternall Image, which was only a ſhining or Looking-glaſſe of the Image in the Name, and in the Eternall Birth or Geniture of JESUS or JEHOVA, was, the Image of the Three Principles, Created, and Created to the Image or Similitude, according to the Three Worlds, as an Image of Gods Subſtance of all Subſtances; out of, and in, ALL things or Subſtances.
121. But as God Ruleth, over and in All, and no THING is God, for in his Gloriouſneſſe he is as a Nothing, and yet is the Life in all; ſo ſhould this Image ſtand in the Reſigned Life of God, as an Inſtrument of God, in which the Spirit of God doth what HE will.
122. He Created him not a Lord, but a Servant, a Lute or Inſtrument of Muſick; I cannot ſay, that Man was Created out of the Divine Voyce, and out of the Center of the Heart of God, as this [45] Author very wrongfully puts himſelf into the Holy Trinity.
123. No, No; an Inſtrument is not the Maſter, the Maſter cannot make an Inſtrument wholly like himſelf: God cannot make another God wholly like himſelf: Out of his Eternall Myſtery indeed he can make to himſelf, an Image [46] according to his Likeneſſe, for a Sport of Joy; as a Maſter of Muſick doth an Inſtrument, which yet, maketh ſuch a Melody as the Maſter will: but ſuch another Maſter as himſelf is, he maketh not, but only of or out of himſelf.
124. Therefore, ſeeing God is a Spirit and no Subſtance, alſo not Nature; therefore Man is not God, but his Life is ſounded forth out of Gods Life; yet underſtand, out of the THREE Principles.
125. Not that the Life is God himſelf, elſe, if it ſhould fall, and become a Devill as Lucifer did, then had God become a Devill.
126. The humane Life, is the out-ſpoken Word, in which the ſpeaking Word inhabiteth, either in Evill or Good, as the Out-ſpoken Word draweth a Property out of Gods Harmony or Concord into it ſelf; [47] As a people are, ſuch a God they have alſo in them; and yet it is but the ONE only; but he manifeſteth himſelf in ALL and every Life, according to the Lifes Deſire in good or evill.
127. Firſt: Therefore the ſtrife or Controverſie between me and that Authour, is this; That he caſts or Confounds all one in another, and giveth forth no right or Direct Underſtanding, and ſets himſelf ſo finely as a Creature in the holy Trinity, in the firſt Born or begotten before all Creatures: Therefore he concludeth the Creation in the CHRIST, But he erreth, he ſhould conclude it in JESU or JEHOVAH, in the Eternall Word of the Father, as Saint John doth in the Firſt Chapter.
128. He ſhould make for me, no Woman of the Genetrix of God, wherein Chriſt is borne or generated from Eternity; but he ſhould ſay, out of or according to the Scripture; that the Father generateth the Word; and that the Word is the Voyce of God and the Second Perſon in the Deity; and that the Holy Spirit goeth forth from the Father, and the Sonne.
129. It is not Suppoſition or an Opinion that will doe it, and to ſet himſelf up therein as a Fair Bride, which yet ſticketh full of Sinnes and evill affections; but to humble ones ſelf before God and be ſubmiſſive to him; and not ſay; Here is the Lord, viz: the Voyce of the holy Trinity, out of Gods Heart, ſounding; No, that we will not grant to this Authour: He ſhould continue in the Harmony, and hear what kind of Note the Lord, in the Tang of the Harmony, bringeth forth in the Creature; as the Lord Soundeth.
130. And though it had been at the Beſt, that likely, the glimps of the Holy Spirit, had permitted it ſelf in his Harmony of his Tone, to be heard; yet he ſhould ſay: Lord [48] I am an unprofitable Servant: Thou doſt what thou wilt.
131. Not ſay, I will, and ſhall, ſpeak to you, out of Gods Heart, out of the Voyce of the Holy Trinity, that, hath no Angel or Prophet done; but they have all of them only ſaid; that the LORD had laid his Word in them, to make known to them the Word of the Lord: For the Prophet ſaith only, Thus ſaith the LORD; he accounteth himſelf only an Inſtrument, to whom is commanded what he ſhall ſpeak.
132. He ſaith not, I am the Woman, the Bride of the Voyce of God, I will ſpeak in and out of Gods Heart; My Sound is Gods Voyce, but he beareth Gods Sound, in his own humane Voyce, and the Spirit of God ſoundeth only in the humane Voyce when and how he will; which Man ſhould not aſſume to himſelf as his proper own; but ſtand before him in fear and trembling; and lend his humane Voyce for an Inſtrument. Not ſay, I have aforehand apprehended what the Spirit of God will ſpeak, unleſſe he have an expreſſe Command by word of Mouth.
133. The Name JESUS which in the Humanity is alſo become CHRIST, that ſtandeth within in the Holy Trinity; It ſtandeth in its own Principle in the Birth or Geniture of the Holy Trinity, and not in the Power or Authority of the Creature.
134. Yet Chriſt ſaith, [49] If I Witneſſe concerning my Self, my Witneſſe is nothing; but it is my Father in me that witneſſeth concerning me [50] that I am come forth from God: I am proceeded forth from God and come into the World; again I leave the World and goe to the Father.
135. He ſaith not; I, that is, in my humane ſelf-hood; am the Voyce of God: I ſpeak as God, in and with God, but he ſaid [51] The Words which I ſpeak are the Fathers who dwelleth in Me, that is in the humane ſelf-hood; I doe as the Father Commandeth Me.
136. Men ſhould alwayes diſtinguiſh the Humanity and the Deity, and the humane Will from Gods Will: for, No man can attain Gods Mind or Sence, Thoughts, and Will, in Self-hood; Man ſeeth after or behind the Spirit of God; even Moſes [52] could not ſee Gods Face or Countenance, he muſt ſee after, or [53] Behind him; When he did ſee him, he ſaw but the Lords Track or footſteps; How then will this Man, ſpeak in, with and through God; and though the Lord do ſpeak through him, yet he knoweth it not till he ſee and know his Footſteps.
137. It is therefore a vain enterpriſe or raſhneſſe, which, beſide is not ſufficiently grounded, It is only intricate Confuſion; he will not be Nature, and yet in Man there can be no divine knowledge without Nature.
138. Nature is Gods Revelation or Manifeſtation; the humane Spirit is, or is from, the Eternall Nature, underſtand the Soul; and the outward Spirit is, or is from, the Outward Nature; and yet they are not two Spirits, but they ſtand in one another in Three Degrees, after the kind of the Three Principles.
139. And yet all Three are only the out-ſpoken or expreſſed Word of God; the ſpeaking remaineth Eternally dwelling in it Selfe; this expreſſed or Out-ſpoken Word, may give it ſelf up into Love and Anger; BOTH are therein, it CAN alter or Change it ſelf in the ſource or quality: [54] but the ſpeaking Word, which dwelleth in it ſelf IN the Out-ſpoken or expreſſed; CAN NOT alter it ſelf; for it ſtandeth in the Eternall Birth or Geniture: it is generated, and is become continually generated from Eternity in Eternity.
140. Man hath it not IN ſelf-hood, but IN the free Reſignation God becometh generated in him: Man hath Originall, God hath none; God is as to Man, as a Nothing, Man is the Nothings ſomewhat, therefore now the ſomewhat can not comprehend the Nothing.
141. Therefore beware dear Brethren, make not Gods Dear Redeemed Children to Erre, and to become their own ſelf-Idol-Gods, it is an abomination in the preſence of God.
142. We are indeed his beloved Children, but begotten out of the Somwhat, we are not the Nothing without or beſides all ſource or quality and Nature; let every one feel in his Boſome, and conſider what he is, and not think that he is wholly like God, or GOD himſelf.
143. We are indeed the Manifeſtation of God: viz: the Inſtrument of his Harmony: We are his Pipe through which he Pipeth; Now there are Three ſorts of Pipers in us, which Pipe in the Pipe; viz: The Three ſorts of Properties, of the Spirit of Life, out of all the Three Principles.
144. When now, will the Pipe know, when Gods Love-Will, will Pipe, or when his Anger-Will, will Pipe? Muſt it not as a Pipe give the Mercury to Good and Evill? It findeth it indeed when Gods Love-Will Pipeth; but before-hand it knoweth it not.
145. Thus this [55] Authour ſhould not ſay; He can Pipe out of the Sound of the Holy Trinity, for we underſtand his Sound that the Tang ſoundeth out of his Self-hood, not out of Gods Love Voyce; while himſelf will be the Piper, we hear his Tone only as a humane Tone; CHRIST will not receive the honour in the ſelfhood, therefore, much leſſe doth it become us.
146. Secondly: That the [56] Authour ſaith; God hath created all Heavenly and Earthly Creatures IN Chriſt; this hath no Ground; it is very erroneous and ill applyed; therefore it ſhall be here better explained and given forth for the better underſtanding of the Reader: that he may know, how to ſpeak diſtinctly concerning Chriſt, and concerning the Eternall Word of God.
147. It is not ſet down for a reproach to the Authour, but for a Direction to the Reader of his writings, that he may not be Lead aſtray in his writings: Moreover only out of a true Chriſtian Love deſire towards all that Love God; alſo not thereby to lift up my ſelfe, and to flye aloft over this Author; but to give forth that underſtanding that God hath given me out of Grace, written for Good Friends upon their frequent deſires and importunity.
148. Thirdly, That the Authour mentioneth, that he will Speak and Act through and out of the Omniſciency; that a very childe may well underſtand what he meaneth thereby; and that he is not Omniſcient, elſe he had known that I would better explain it: He hath no more in his knowledge than a Creature hath; but if he hath that which he boaſteth of; then let him tell what ſhall be done to Morrow and next day; and what ſhall be done at all times to the End of the World.
149. It is written in the Evangeliſts [57] that the Son of Man according to his aſſumed humanity, [58] knoweth not the END of the World, and that this knowledge is only in God, how then will this Man be Omniſcient?
150. And though he ſhould ſay, he will know it in Chriſt; yet I ſay, no: he muſt ſee after or behinde the Spirit of Chriſt which is Omniſcient, what and when THAT will know in him.
151. [59] He is not a Knower of every thing: therefore he is not ſufficiently grounded, but is as a mixt confuſion; he ſets himſelf wrongfully in the ſeat of God, for he liveth yet in Evill and Good, and is Mortall, which time will ſhew forth.
152. Fourthly, But that he alſo ſaith, he will anſwer out of all the holy Members [of Chriſts Body]: they are almoſt all againſt him in their Gifts; how then will he ſpeak out of their Spirit? It is a vile confuſion; he hath not all Mens Gifts, but only his own.
153. I am alſo a Member of Chriſt; but do not ſee that he anſwereth out of me: In deed he hath borrowed from me, but he anſwers not out of my Mind thoughts or apprehenſion; I would he would let his borrowing alone, and did not make Confuſion in my Gifts, that he might there by boaſt himſelf; It would become him better.
154. Fifthly, Though indeed he ſaith; [60] He will do this for the ſalvation ſake of all the Faithfull Beleevers; yet it is not enough perceptible to me, that he ſeeketh ſuch a thing only, ſeeing he ſets himſelf in Chriſts Seat, and ſomewhat elſe may lye behind [the green Leaf].
155. Seeing [61] he ſaith; God hath brought forth to Light all things, whether they be Heavenly or Earthly, in Chriſt; and cloatheth himſelfe wholly, in Chriſts Might and Omniſcience; therefore it is very conſiderable to me; eſpecially ſeeing he aſcribes immortality to himſelf, that I ſhould therefore follow and obſerve Chriſts Words, viz: If any ſhould come and ſay he is Chriſt, we ſhould not beleeve it, till he demonſtrate it in Power.
156. Sixthly, Alſo, if he be the Omniſciency of the Holy Trinity, he needs no Litterall Teſtimony or demonſtration, he may ſhew his Omniſcience, in Divine power, as Chriſt did; and then I may better comply with him therein.
157. Seaventhly; But that [62] he ſaith; God was not manifeſted or revealed, in the Firſt Adam; He Firſt manifeſted himſelf in CHRIST with the Deity in the Humane property: and ſo caſts away wholly, the firſt Created Man in his Nature; and bringeth a totall new and other Man forth out of Chriſt, which is not at all the First, which is wholly wrong and erroneous, and he ſhould demonſtrate it by the [63] Holy Scripture, or elſe we will not grant it to this New Bride.
158. For although the firſt Man fell wholly into Sinne as to Body and Soul; yet we ſhould Conſider what Sinne Is; viz: this is Sinne, that he departed or went out from the Order or Ordinance, wherein God Created him.
159. He went out of the Free Reſignation, in which the Name JESUS in the Divine Light was Manifeſted in him, and manifeſted in the Fleſh, the Anger of God: ſo that it began to qualifie or operate, and took in wholly the Life in the Fleſh of the three Principles; For, the Souls Will went forth from the Reſignation, from the JEHOVA or JESUS, and ſo the Subſtance alſo diſappeared, wherein JEHOVA was.
160. Thus the Outward Earthly body became accurſed, that is, the through-preſſing power JEHOVA, which before made Paradiſe in the Fleſh, that departed from the Fleſh into it ſelf; and ſo came the Death and dying into the Fleſh.
161. For, the Eternall Life, ſtood in JEHOVA, viz: in the Name JESU, wherein man was foreſeen before the time of the world, that it would manifeſt it ſelf again in the Humane Soul, and make the diſappeared Image of the Divine Subſtantiality, living again, and receive that into it ſelf, and would be the CHRIST, therein, Elſe it muſt follow, that the ſinfull Soul, were become wholly rejected or caſt away.
162. If the Originall of the Regenerate Man were wholly ſtrange, what would become of Job's word, where he ſaith, [64] I ſhall ſee God in this my Fleſh: and my Eyes, and not a ſtranger, ſhall ſee HIM.
163. No ſtrange Man it is, that ſhall ariſe from the Dead, but only that which God Created, in Adam, in his Image, in which God himſelf took mercy and compaſſion on him again, and for that purpoſe moved the Name JESUS in the humane property, which aſſumed the Womans Seed on him, and therein quenched the Anger of God in the Soul, in the Fathers Property, with Heavenly Bloud, and became [65] a Peſtilence to the Devils Poyſon in the Souliſh Property, and a ſting of Death to Death, ſo that Death muſt dye in his Death.
164. For JESUS, with the CHRIST, brought the Life out of Death and Anger; it is written, [66] He is made unto us Righteouſneſſe and Redemption; underſtand, the CHRIST, but he which hath been from Eternity, in Eternall full or Equall Omnipotency, and the Creation of all things, he cannot be made to be Righteouſneſſe, for he is himſelf the Creator, but this CHRIST, is out of JESU, or JEHOVA, whoſe out-going is from Eternity, become in our Fleſh, made to be Righteouſneſſe and Redemption from the Anger of God.
165. Now, that which is made, beginneth it ſelf in the Making; indeed out of the Eternall; for the Soul hath introduced it ſelf into Time, viz: into ſelf-hood, but CHRIST, who out of the Eternity out of the JESU, became born in the Humane Property, he brought it again into himſelfe into the Eternity out of the Time, viz: forth out of the corrupt or periſhed Source or Quality of the Mercury.
166. CHRIST was not in the Perſon from Eternity, but in the Power in the Name JESU, he was from Eternity in the ſame co-equall Subſtance with God; and [67] this ſtrange Bride ſhall not perſwade us that God was not manifeſted in Adam: Indeed not in CHRIST but in JESU, whoſe Exit was from Eternity.
167. The Soul went forth out of JESU, into own ſelfe-will, but God took mercy and compaſſion on it, and promiſed yet once to move himſelfe in Man, with the Name JESU: and in Man to generate the CHRIST out of Gods and Mans Subſtance.
168. NOT out of Sinfull Fleſh from the Outward world, but out of the Divine Fleſh, which in Adam, when he entred into the outward Earthly, diſappeared and dyed; ſo that the outward only hung to him.
169. For, in the Outward Fleſh, was the Death; in THAT ſhould Chriſt break death in Peeces, and New Generate in him, the Whole Man, as God Created him: not introduce a ſtrange one, but to [68] heal the broken Reed.
170. As a Grain of Seed is ſown into the Earth, out of which a fair Stalk groweth; with many fruits, where the Eſſence of the Grain, giveth forth that Stalk, and the [69] Shell or Husk only dyeth; ſo alſo in Man the husk of Sinne only dyeth; the humane Eſſence in the Name JESUS in the CHRIST, which became manifeſted in Man, becometh that very CHRIST, not the King or the Stock, but a little Twig or Branch out of that very Stock.
171. Therefore this Man cannot perſwade us, except he demonſtrate it to us, that CHRIST the Expreſſe Image of God, out of the Stock of the Love his Mother, was generated from Eternity, and was an Expreſſe Image of God.
172. But in this he was the Expreſſe Image of God from Eternity, viz: in the Figure of Man, in which Figure, God Created Man with beginning and Creature, there the Image of the ſimilitude, became known in God; and even in the Name JESU; which in this Looking-Glaſſe of the Expreſſe Image in the power of JESUS would become a CHRIST.
173. The Life of Chriſt, began it ſelf with the ſecond Moving, when God moved himſelf according to his Heart, in the Humane Property; in the Eternall ſeen ſimilitude of God, in the JESUS, and gat the Name of CHRIST: as a Saviour or healer of the Sore: and not from Eternity.
174. For, the ſimilitude of God, which was Seen in Gods wiſdome from Eternity, and known in the JEHOVA, wherein God created Man, that was before the Times of the world, without Life and Subſtance, and was only a Looking-Glaſſe of the Image, wherein God ſaw himſelf, how he might be in an Image.
175. But when JEHOVA moved himſelf in this Image and Similitude, then God manifeſted his Life in this Looking-Glaſſe in humane Property, then was CHRIST conceived and generated or born: for, according to the Humanity he is called CHRIST, not according to the Deity before all Creatures.
176. According to the Deity, he is called the Eternall Word of the Father: for it is written, [70] The Word became Fleſh; Not, Chriſt became Fleſh; Chriſt is that ſimple Servant of which God ſaith in Eſaiah, Who is ſo ſimple as my ſervant: He became the Servant of God, by whom God brake death in Peeces, and deſtroyed Hell.
177. This Chriſt is aſcended up to Heaven; [71] and ſitteth at the right hand of God, as a Prince of God, and beareth the Eternall Name of God, which is there called JESUS or JEHOVA.
178. He is the [72] High Prieſt that offereth the Sacrifice of Righteouſneſſe, which availeth before God; but he that offereth, offereth to him, whom he would attone or Reconcile; but if he himſelf be the Creator, he cannot alſo be the Attonement or Reconciliation, but he is [73] The Mediatour between God and Man, for God hath ſet him up to be a Throne of Grace; but he that is ſet up, is not the Throne it ſelf, but he bringeth his Gift, viz: the Prize or Spoil which he had gotten in the Battle of Gods Anger, to the Throne.
179. There ſay I, Man was not at firſt Created in Chriſt, as this [74] Author will have it, but the ſecond time he is become generated in Chriſt; The Name Chriſt was IN the Name JESUS, in which Man was Created, whoſe out-going was from Eternity.
180. They are indeed one, but the Authour bringeth forth ſtrange matters under it; a Man cannot admit, that he ſhould fold up all Creatures in the Name of CHRIST, and will have the Redemption of ALL Creatures in the Name of Chriſt.
181. It looks very ſtrangely and yet a Man may well ſee what he meaneth thereby: viz: that HE would be the very ONE only Chriſt that men are to Hear, as the Word of God whereas yet, when he is at beſt, he is ſcarce a little Twigg or Branch on that Tree; not the Mother it ſelfe, which hath generated and will generate; I put not my truſt in him; but in the Firſt Chriſt, who in JESUS became a CHRIST, whoſe Twig or Branch I deſire to be.
182. CHRIST was hidden in JESU, and all powers of the wiſdom lay in the hidden Chriſt, which no Angels Tongue can expreſſe, that revealed it ſelf firſt of all, when JEHOVA that is JESUS moved in the humanity, there was CHRIST firſt Manifeſted, In the firſt Adam was JEHOVA Manifeſted, and in the ſecond Adam, CHRIST, viz: [75] The Treaſure of the Wiſdome of God.
183. The firſt Adam was created Perfect in JEHOVA, and to Eternall Life, viz: in the Eternall Natural; but being the Eternall Naturall would not ſtand, then JEHOVA manifeſted Chriſt in the Naturall Life, that Chriſt might generate and bring again the Natural into Perfection, thus Chriſt hath with his Birth or Geniture, opened the Treaſures of wiſdom that were in JEHOVA.
184. Yet CHRIST was hidden in the Treaſure of wiſdom; but the wiſdom was in JEHOVA in the firſt Adam manifeſt; but not after that manner as the Life breaketh the Anger in peeces; for it was not neceſſary, if Adam had remained ſtanding; but when he fell, it was neceſſary that this Form ſhould become Manifeſt.
185. Even this Form is called CHRIST, and dwelleth in the JEHOVA, for out of the JEHOVA it is become Manifeſted. Therefore being JEHOVA was manifeſt in Adam, therefore was God manifeſted in him: elſe it would follow that JEHOVA had Created Adam to Sinne, that he might manifeſt the Treaſures of wiſdome in him, which is Not ſo; for, God ſo farre as he is called God, can NOT Will Evill.
186. But if Adam in his Creation be wholly manifeſted in Chriſt; as this [76] Authour ſets it down: then with his entring into the humanity, nothing New was performed: the Cruſher or Bruiſer of the Serpent was firſt manifeſted in the Body or Womb of Mary: Adam needed him not before the Fall, but after the Fall he needed that.
187. This Cruſher or Bruiſer of the ſerpent, was CHRIST and no other, he was generated out of IEHOVA, that is, out of IESU, out from Eternity but in the Humanity: after the Fall from Eternity, he was in Gods Word, viz: in Gods voyce, and in no Image manifeſted, as this * Author writeth; but after the Fall he became manifeſted in the Fleſh, then he was called CHRIST, as viz: a breaker through of death.
188. For from Eternity was no Death, but only a Fire-dying, in which, out of the dying, the holy Life originateth: but with Sinne it entered into the world into the Fleſh; with the Curſe Death began in the world: with Chriſt, the Eternall Life came again; for he brake death in peeces, and therefore he is called Chriſt; and not in the Creation.
189. In Chriſt, there is Nothing Created, but in his power in the ſpeaking Word, all is Created, in which his Name is called IEHOVA.
190. In Chriſt man is New born or Regenerated, but not Created into the Image: therefore this [77] Author erreth where he ſpeaketh of the Mother Love of God.
191. IEHOVA is the Generator of the Love, and IESUS is IEHOVA who generateth the Love; and CHRIST is become generated out of the Love; in the Humanity: for he was no CHRIST from Eternity, but only the Love in IEHOVA in IESU.
192. Sinne cauſed IEHOVA, that he gave us the CHRIST out of the Love: for in the Eternity will be no CHRIST, but [78] IEHOVA, all in all, the whole Humane Tree in IEHOVA.
193. Not that the Perſon of Chriſt will Ceaſe to be; only the Killing or Mortifying of Sinne, in which IEHOVA is called CHRIST, is then Ceaſed: The Creature remaineth; but CHRIST is then the Eternall High-Prieſt in ALL, and the Creature of CHRIST, a King of Men.
194. NOw may the Reader Ask, what is the ſtrife or controverſie in this place? It is THIS. The [79] Author ſaith.
12. CHRIST was the Image of God, and was generated out of the Woman or Wife of God, viz: out of the Divine Voyce and Mother of the Love from Eternity, to Gods expreſſe Image. And that God hath viſibly made and Created, Adam, and all Heavenly and Earthly Creatures in this Chriſt.
13. That God hath been manifeſted only in Chriſt, and not in Adam, that Adam was Created and Manifeſted IN Chriſt; And that in Chriſt was only manifeſted the Treaſure of wiſdome; and accordingly he hath not at all manifeſted himſelf to Adam in the firſt Creation; That Adam had no divine knowledge, but ſhould have been obedient IN Chriſt; which he was not, but let the Serpent betray or deceive him, and ſo he followed the Devill, and periſhed in Sinne with Soul and Body.
14. That then Chriſt after this Fall manifeſted himſelf in him, and became a Man, and new generated the Humanity, in ALL whatſoever it was inwardly and outwardly; and made it Wholly to be Chriſt and God, ſo that this Man Chriſt, was in all things or ſubſtances, like God the Holy Trinity, in power and ſubſtance.
15. And that all Men who beleeve on this Chriſt, do become all like this one only CHRIST: That they inſtantly dye away as to Nature, and they become in Soul and Body this one onely CHRIST, who is indeed God and Man in ONE onely Perſon.
16. And like the Holy Trinity, in Will, knowledge, power or vertue, and ſubſtance, and in all Divine Properties; Eternal, Unchangeable, Immortal; Perfect, without any ONE Sinful thought: as we are to be, and muſt be, Eternally.
17. And in that regard; that, he in Chriſt is wholly Perfect and immortall; and is changed from Death to the Eternall Life in Chriſt, in and to all that, whatſoever Man inwardly and Outwardly is and doth, as to Converſation words and works.
And thereby [80] Denyeth the Mortality, and the Reſurrection of the Dead; being he ſaith, that he hath wholly put on the Eternall PERFECT Life, Inwardly and Outwardly; and that he is no more what he was after Mans Fall: it is only altogether CHRIST in him.
19. Therefore he holdeth himſelfe to be wholly like God the Eternall One only ſubſtance in all things, in knowledge will and deed, &c.
195. This is the whole Summe of his Doctrine in all [81] HIS Writings.
196. Here followeth [82] my Anſwer very briefly upon this.
197. Man was not from Eternity; only he was a Shaddow of an Image, after the manner as God hath known all things from Eternity in his Wiſdome; he was in the wiſdome without Image, not particularly in One place alone, but every where all over known by the Spirit of God in the wiſdome.
198. Mans Life alſo was not a Form, but a Myſtery of the Generating of the Holy Trinity; viz: in the out-breathed Longing delight or Luſt; which from Eternity in Eternity, impreſſeth it ſelfe in the deſire to the Eternall Nature: which Form is the Eternall Fiat in the outſpeaking or out-breathing of the Free-Luſt or Longing delight, viz: of the Nothing.
199. The Nothing is GOD, who introduceth himſelf with the Free-Luſt or Longing delight, of the Nothing, into Deſire; for in the [83] NOTHING is an Eternall will to Manifeſtation or Revelation; which no Creature Angell or Man can ſathom or ſearch out, That very will manifeſteth it ſelf with the Eternall Luſt or Longing-delight, through the Deſire in Trinity.
200. The Will in the Free-Luſt or Longing, is called God, for it is free from the Deſire; In the Deſire the Will generateth, viz: in the Impreſſion of the Deſire; Three Properties, viz: Darkneſſe, Fire, Light; in which generating the Eternall Voyce exiſteth, which the Will of the Free-Luſt or Longing carryeth along with it.
201. This Voyce is Gods Word, viz: the [84] Firſt Born, without and before all Creatures; through which Voyce, the Will in the Impreſſion, generateth the Darkneſſe and Anguiſh, as alſo perceptibility and feeling, viz: the eternall Nature: which ſtandeth in a ſpirituall Sulphur Mercury and Sal, viz: a Similitude and Out breathed Subſtance of the voyce of the Eternall Will of the Abyſſe, viz: of God.
202. The Voyce in the Eternall Will which is a Spirit, is, reſonant, or ſuch a thing as will Sound, viz: a poſſibility of a Sound, but in it ſelf it is ſtill quiet or ſilent; and the properties of the Impreſſion, viz: of Nature; are the Voyce of the Wills Inſtrument, through which, Gods Voyce manifeſteth it ſelf.
203. For the Properties have alſo the Properties of the Voyce as a Lute or other Muſicall Inſtrument, hath the Tang in it ſelf, yet there muſt be a Motion or elſe it ringeth not.
204. Thus, the eternall Will-ſpirit, to the Voyce of the Eternall Sound, is the Lute Player, or Manifeſter of the Tang, in Nature; viz: in the Seaven Properties of the Generating of the Eternall Nature; as in the Book of the Threefold Life, alſo in the Book of the Signature, and other Books of Mine [85] is written very expreſly at Large.
205. Now, out of this Voyce of the Eternall Nature, which the Spirit of God with the Eternall Sound or Word of the Eternall Will, moveth, and maketh to be generating or Sounding, are all eternall Spirits, as Angels and Souls of Men Originated, viz: out of the Center of the Eternall Nature, out of which the Dark-Fire-and Light-World take their Originall from Eternity, out of which, Joy and Sorrow, Pain and Source or Torment, originate, each in ITS property in the Generating of the SEAVEN properties of all Subſtances or Things.
206. And in this Place, where the Eternall Sound or Divine Voyce through the Free-Will of the Abyſſe becometh alwayes continually generated: originateth the highly Dear Name JEHOVA, as an [〈☐〉] A. O. V. being the Character of the Holy Trinity, which with the right forme ſtandeth thus [〈 in non-Latin alphabet 〉] JEHOVAH.
207. The A is the Eternall beginning or Manifeſtation of the Nothing, viz: of the Abyſſe, and maketh in it ſelf an [〈☐〉], That is, Beginning and Spirit, and with the Luſt or Longing Cloſeth in it ſelf the O, that is the Center of the Deity, and ſtandeth between A and V; and V is the Spirits Character, which in the Outgoing from the A and O is an S viz: a 🜂 Fire of the Light-Flame, and ſtandeth with its right Character and Word, thus [〈 in non-Latin alphabet 〉] that is ESCH, by which the Hebrews, with ſuch a Word, as there ſtandeth, underſtand, viz: the underſtanding Spirit, which generateth it ſelf, and eternally goeth forth out of the A and O, and hath in it ſelf, the Fire and Light.
208. Viz: The Property of the free-Luſt or Longing without ſource or Torment, and the property of Nature, in all the Seaven Formes of the generating, viz: a Fire and Light-Flame, which in all things, whether it be in Darkneſſe, viz: in the Cold of the Impreſſion, or in the Sulphur to the Fire, or in the Fire, in every thing of any property, CAN be, as it will.
209. In this place; the eternall Voyce, where the Fire in the deſire of the Impreſſion, and the Light in the Free-Luſt or Longing, viz: in the Will to Manifeſtation, eternally generateth it ſelf through the Fire; the Dear Name JESUS originateth it ſelf, and is, the humility, or Love, viz: the Lights Deſire or Property, in the Divine Voyce in the eternall Sound, viz: an eternall Luſt-Longing, or Power of the Deity.
210. In this Birth or geniture, now there is no other originating of any other Spirit at ALL, neither can there any other ſimilitude or Image more at All be generated out of this holineſſe or Voyce of God: For God ſaid to Moſes, [86] Thou ſhalt make to thy ſelf no Similitude of a God, for nothing can be like him: He hath alſo Created or generated no Image in himſelf, that could be like, comparable, or Conſormable, to this JEHOVA in Trinity.
211. For, he is ONE only Spirit, and is in all things or Subſtances, HOW he will; He is the potentiality of ALL things.
212. He hath generated no expreſſe Image from Eternity, in the Mother of the Love, as this [87] Authour Conceiteth, but in his Voyce, viz: in the Eternall Word, were all things, which the Word through the Impreſſion or generating of the eternall Nature and properties hath Manifeſted, and through the Impreſſion which is the Fiat, hath Created them, and in the Deſire of the Fiat, introduced them into Subſtance.
213. There was no CHRIST here, in which the Sound or Voyce of God, hath manifeſted all things; but his out-breathing of the Will in the Voyce, was the eternall Wiſdome, viz: the Glance of his Glory, which God out of his Voyce, eternally generated, in which the Spirit of God hath ſeen all things from Eternity, and through the Impreſſion of the Deſire in verbo Fiat, in the word Fiat, Created.
214. Not in the Holy Trinity in JEHOVA, but with the Will of JEHOVA, viz: with the Voyce of the Word in the Impreſſion of Nature, which in the Eternity is only a Spirit: but with the Moving of God, in the beginning of the Creation of this World, is in the Spirit become a Subſtance, viz: an own ſelf Principle.
215. Man is not become Created and Manifeſted in CHRIST, without the Divine Manifeſtation in him, CHRIST was yet in JEHOVA viz: hidden in JESU in the out-ſpeaking Word, as a Power of the Deity.
216. JEHOVA, that is, God, hath moved himſelf, in the JESU, viz; in the Luſt or Longing of the eternall Deſire, viz: with Gods Heart, and generated and Manifeſted CHRIST in the Humanity, as a Treaſure of Divine Power and Wiſdome.
217. For Mary ſaid to the Angel Gabriel, to the Prince of Gods Wonders, when he brought her the Meſſage, that ſhe ſhould be impregnate or conceive with Child: [88] How ſhould that come to paſſe, for I have known no Man? The Angel ſaid, the Holy Spirit will come upon thee; and the Power of the Moſt High, will overſhadow thee, [89] thou ſhalt be impregnate with Child and generate or beare a Sonne, whoſe Name thou ſhalt call JESƲS, he will be great, and be called the Sonne of the Moſt High, whoſe outgoing hath been from Eternity.
218. This was the Originall of CHRIST, in the eternall Word, in the Power of the Moſt High of all, which hath moved it ſelf, and out of and in the JESU, viz: in the deſire of the Divine Love, generated the CHRIST, viz: the Champion in the Battle between Gods Love and Anger: Not ſo, as that the power of CHRIST was not from eternity in the Word: It was indeed, but not manifeſted in ſuch a property, as a Breaker of Death in pieces.
219. God generated to himſelf, the breaker of Death in peeces out of the Fountain of HIS Self hood: For in the Creation there was no Death, ſo there was alſo no breaker of Death in peeces, [90] With Sinne came Death into the World, and through the Breaker in pieces of Death, it came out of the World again.
220. In Adam was JEHOVA; the great All being All-ſubſtantiall God, manifeſted, but not in the Forme of the breaker of Death, but in the Power of his Spirit according to Love and Anger, according to the property of the Fiat, viz: through the glimps of the Tincture of the Fire and Light; as an expreſſe Image of God.
221. Adam, was not God himſelf, he was not Created in the Trinity in JEHOVA, as a Self-ſubſiſting God; as this [91] without writeth, he was made an expreſſe Image of God in CHRIST, viſible and Manifeſt but without Divine Knowledge: and that God firſt Manifeſted the Treaſure of this Wiſdome in Adam: when Chriſt became Man?
222. No! God, Created Adam to the Eternall Life in Paradiſe, with Paradiſicall ſource or quality and Perfection; he forbade him to eate of the ſource or quality Evill and Good; he Created a Perfect expreſſe Image, in the Looking-Glaſſe of the Eternall ſeen Image without Subſtance; The Power JEHOVA, viz: Gods, the Fathers Love, throughly enlightened him, as the Sun through-enlighteneth the whole World.
223. The Divine Sun ſhone through and through Adam in his heavenly ſubſtantiality, viz: in the pure Element: and outwardly the Outward Sun enlightened him, neither Heat nor Cold, touched him, for he ſtood in equall Harmony or accord in them: the Pure Element held the Four Elements ſwallowed up and Captive in it ſelf, as the Day the Night; and this Man ſhall not perſwade me, that God was not manifeſted in Adam, he is indeed manifeſted in all things, but according to every things Property.
224. In the Property, as Adam was Created, God was manifeſted in him, but when he Manifeſted the Center of the Anger in him, then God put enmity againſt the Evill and manifeſted the Serpent Cruſher or Bruiſer in Man, which before, without Sinne, was hidden in Gods Power, and was in the Divine Ʋnity in the Love of God, in JESU: Thus this Cruſher or Bruiſer of the Serpent became set as a Mark or Limit to Man, into which he ſhould turn in his Deſire.
225. Not that Man ſhould become the JESUS, or a God, but that we ſhould carry our Faith into him, and in our Deſire receive into us the CHRIST, who hath broken Death in pieces, that he may make our Soul and the faded Image in Adam, living the Divine Life, in himſelf.
226. For, in JESU, the Eternall Sun ſhineth forth through the CHRIST: JESUS is JEHOVA, that is God; and Chriſt is the Mediatour between Gods Love and Anger.
227. To CHRIST is all Power given from JEHOVA, or JESUS: JESUS hath given the divine power to CHRIST, not that CHRIST ſhould bear the Power or Authority to or for himſelf, but GOD who is a Spirit, he uſeth the Chriſt for an Inſtrument, whereby he takes away the Power and Authority, from the Anger: JESUS is the Power or vertue of CHRIST, which giveth the CHRIST the power or authority: For [92] in own ſelf authority, CHRIST did Nothing upon Earth; for he ſaid at the Croſſe when the Jewes Hung him upon it; [93] Father forgive them, for they know not what they do.
228. And when he raiſed Lazarus up, he ſaid, [94] Father hear me; yet I know that thou heareſt me alwayes. And David ſaid in Spirit: [95] He hath ſet the Lord before him, therefore ſhall Ireſt ſecure; there he meaneth CHRIST, that he had ſet before him the JESUS or JEHOVA, wherein CHRIST reſteth.
229. Now Chriſt is a Regeneratour or Reſtorer of that which is Loſt; he is not come for the ſake of the Earthly Man; that he ſhould keep THAT in its Dominion, but that he might regenerate, that, in Adam, which when he awakened to ſinne, diſappeared and dyed; concerning which God ſaith, [96] That Day thou wilt eate of the Tree of Good and Evill, thou ſhalt dye the Death; he dyed to the Divine World, and awakened to the Outward-World, viz: to the Sinne-Houſe, full of Miſery and Ever dying ſource or quality.
230. He would not generate the Sinne-Life, anew; for he dyed away in his Body of OUR Sinnes-Life (which in the Regiment or Dominion of the Four Elements, was exiſted with the Sinne in Adam) and brought our true Life of the pure Element aloft again; his death was our Life; The Four Elements held us Captive in the Anger, but he brought our Life of the Four Elements through Death forth in the Element again, and made for us in the humane Life, a path or Way, to heaven again.
231. Now we muſt follow after him, and alſo dye away from the Life of the Four Elements aforehand; yet firſt of all receive Chriſt in us, who introduceth us through the Death of our Dying, into his Way or Path, through Death into the pure Element.
232. This outward Viſible Body, cannot inherite the Element of God, unleſſe he break that in pieces aforehand; but if we have put on CHRIST in the Faiths Deſire; he introduceth our Lifes Eſſence into himſelf into his Myſtery, viz: into his Reſt in the Grave.
233. Concerning which David ſaith, [97] He ſhould reſt ſecure; for the Lord was ſet before him in Chriſt, in whoſe Protection he reſted in Chriſt, viz: in the Limit or Mark of the Covenant, in the Looking-Glaſſe of Chriſt, which God ſet before him, in the Covenant of the Circumciſion, and in the Sacrifices, as if Chriſt were therein; for he had Promiſed Chriſt therein, till the fullfilling in the Fleſh, came.
234. Therefore ſhall not this [98] Authour perſwade us, That the Earthly Man in Sinne without the breaking of the outward Life, doth wholly put on Chriſt, inwardly and outwardly; and that the ſinfull outward Nature, when Man entereth into Repentance, doth wholly dye, and Chriſt alone awake or ariſe, and become generated inwardly and outwardly in Man.
235. No! Chriſt is come to heal the Soar which Adam made, when he inſtantly dyed to the Kingdome of Heaven, in the Sinne-Bit, viz: to awaken or raiſe up, the inward Man which diſappeared in Adam, and new generate it in him in his power; and introduce, the poore Soul again into a Divine Will, and give it the Noble Jewell of the Holy Spirit again.
236. And continually Cruſh or bruiſe the head of the Anger and falſhood of the Old Serpent, dwelling with its Will in the outward Fleſh alſo continually ſlay the earthly Will, till the earthly Adam dye, altogether conſume, and enter into its Myſtery in which God Created it, to the Judgment of God, there ſhall that give its Myſtery to the *. outward Image again, viz: the Third Principle, and the whole Man, as God Created him in Adam, ſhall ſtand forth in CHRISTS Property and power again: and live again in JEHOVA's Light and Power.
237. For, when Chriſt hath finiſhed all, [99] Then ſhall he deliver up the Kingdome in the Regeneration, to his Father again, [100] and God ſhall be ALL in ALL; as he was before the Times of the World.
238. The [101] Authour erreth in this, that he conceiteth, That the Man who turneth himſelf to CHRIST wholly puts on Chriſt inwardly and outwardly; and becometh wholly CHRIST; and that the Nature of the Properties dyeth away: There is no ground for this: Chriſts Fleſh became conceived in the Power of the Holy Spirit in Maryes Eſſence; but our evill Fleſh, we receive from Adams ſinfull Male or Maſculine Seed, in the Power or vertue of the two Tinctures of the Man and of the Woman.
239. Chriſt ſaith; [102] That which is born of Fleſh, is fleſh; but that which is born of the Spirit, that is ſpirit; [103] Fleſh and Bloud ſhall not inherit the Kingdome of Heaven; [104] The Spirit is the Life, the Fleſh profiteth nothing, it ſhall putrifie or rot and enter into its firſt Subſtance.
240. The Spirituall Man, according to the Kingdome of God, which dyed in Adam, but in the Repentant Sinner is regenerated in Chriſt, that dwelleth in Heaven, as St. Paul ſaith, [105] Our converſation is in Heaven, from whence we expect the Saviour CHRIST, [106] who is the Life.
241. His Myſtery, wherein the earthly Fleſh of Sinne dwelleth, that paſſeth into the beginning, and expecteth the Saviour JESUS CHRIST, to the Reſurrection and Reſtoration into Life.
This is my apprehenſion, and knowledge.
242. I ſay rot, that a Man in this Fleſh is Perfect, and doth put on Chriſt outwardly; but the Myſtery, viz: the Quinteſſence putteth on Chriſt to the Reſurrection of the Dead: and the Soul in the heavenly ſubſtantiality according to Chriſts true heavenly Corporeity, awakeneth or ariſeth as to ITS Subſtance which it had, but dyed in Adam.
243. Chriſt giveth US his [107] Body to Eate, and his Bloud to drink, but NOT to the Man of Sinne, but to the Man in CHRIST new Born to Life, viz: that from the Divine Worlds Subſtance, to the Paradiſicall Man, which hath a Heavenly Mouth to partake with.
244. For, Chriſt dwelleth in Heaven, and feedeth us with his Body and Bloud in the Heaven; this Heaven is IN Man, and not in the Four Elements as to their Operation; but in the pure Element, Chriſt feedeth the Body of his Similitude, viz: the Soul and the heavenly Part in the New born Man.
245. Adam eateth of the four Elements, and is fed with evill and good; Adam the outward Fleſh Man, ſinneth; the inward Man willeth not the Sinne: Therefore ſaith Paul, [108] Now if I ſinne, it is not I that doe it, but it is the ſinfull Deſire which dwelleth in the fleſh: Now therefore with my Mind I ſerve God, and with the fleſh, the Law of ſinne; for I doe that which I would not; but if I now doe it, it is not I that do it, but ſinne in the fleſh.
246. Therefore, let the Chriſtian Reader that loveth Truth, be warned, according to my very good bounden Duty and Love-Will, not to eſteem himſelf Perfect, and to ſet himſelf in the Omnipotent Power or vertue of God; in the Omniſcience, and to ſay, He is without ſinne and cannot ſinne.
247. O, alaſſe, the Poor Captive Soul in ſinfull fleſh, can dayly Sinne; for [109] The Righteous falleth ſeaven times a Day; Alſo, [110] Before thee no Living Man is Righteous, if thou wilt impute ſinne; [111] and he that ſaith he hath no ſinne, is a Lyar, ſaith Saint John.
248. [112] This Authour, erreth in almoſt all the higheſt Articles of Faith, I therefore admoniſh you all, wiſely to conſider; Pray to God for underſtanding, and continue in true Reſignation and Humility before God; and continually pray to God according to the Doctrine of Chriſt: [113] Forgive us our Sinnes.
249. [114] This Man will be without Guilt or fault: he ſaith, he is dead in Chriſt to the Guiltineſſe; and if it were at the beſt with him, yet there lyeth the Guilt ſtill in Adams ſinfull fleſh; which according to Chriſts Doctrine, ſhall not, may not, can not, inherit the Kingdome of Heaven: [115] NOT the Husk of Sinne, but the Myſterie, ſhall remain for Ever.
THus is the true underſtanding upon the Text, 1 Timothy. 3. 16. ſufficiently explained already; alſo the Expoſitors erroneous Meaning Diſcovered: but yet I will ſet down his own words here following for the Reader to Ponder.
The Second Text.
1 Tim. 3. 16.
The Myſterie of Godlineſſe is apparently great; God is manifeſted in the Fleſh firſt in Adam.
The [116] Explainers Expoſition.
1. WHich Text as alſo the whole Epiſtle and ALL Writings of the Holy Apoſtles and Prophets, when they illuſtrate and ſpeak of the apparent Revelation and great Myſtery of God, can or may no way with Truth be underſtood, applyed, or ſignified, Concerning the Firſt created Adam.
2. Seeing God, in and with this holy Name, the whole holy Trinity, the whole Divine fullneſſe, from the leaſt to the greateſt, with his holy, Divine, Saving, apparent Revealed, Great Myſtery, was not at all manifeſted in Adam before the Fall; or appeared in him; much leſſe with his Divine fullneſſe, hath wrought livingly powerfully and actively, IN him, or dwelt or been implanted: but Once and only in Chriſt the firſt born of God before all creatures.
3. Which revealed great Miſtery, with the whole Divine fullneſſe, afterwards in its appointed Time, in the aſſuming of our humane Body, and Soul, Fleſh and Bloud, in the Fleſh of Chriſt became knowne and Manifeſted; whence [117] this Text, according to your Scripture ſignification, in Eternity cannot be ſevered; or the [118] firſt, ſecluded from the Created Adam, but the ſecond viz: the Juſtification in the Spirit, following according to your Meaning, is to be underſtood only in Chriſt: but [119] both belong only and alone to the Regeneration of Chriſt, and of ALL his holy Members in the fleſh.
4. As indeed according to your viſible Explanation, in the Letter, not only the fleſh of the Created Adam, but the whole Perſon Body and Soul, the Totall Soul-Man which is created in the Naturall Life; hath ſinned, and through the Fall come into Eternall Perdition.
5. Whence the Juſtification and Regeneration through God, the Lord; who is the Spirit in Chriſt, yea Chriſt the highly praiſed God himſelf, is appropriated to all the faithfull and Elect new Creatures, and Imaged or Repreſented and United in the Faith.
6. Through which highly praiſed Triune God CHRIST JESUS, the Expreſſe Image of the totall holy perfect Divine Triunity, all Elect, rightly, Beleeving, in with and through himſelf, are GLORIFIED in his Expreſſe Image, and brought from one Glory to another; as by him the Lord, and Triune God himſelf, who is the Lord the Spirit.
7. As, really, the Juſtification cannot be applyed and explained concerning God and Chriſt, without the Regeneration and union of Body and Soul, of the whole humane viſible and palpable Perſon, who is the Eternal Righteouſneſs it ſelf; but concerning the converted and redeemed whole humane Perſon in ONE Body, concerning Body and Soul, and not concerning the Fleſh alone, which without Soul and the inbreathed breath of God, is nothing but Dust and Aſhes, according to the Teſtimony of Scripture in Many places and Texts. Thus far Eſaiah Stiefel.
[120] My Anſwer upon this.
1. LEt the Chriſtian Reader but look this Author Rightly into his heart: and conſider what he ſeeks under this deſcription: where he ſaith, God hath created ALL things in Chriſt, as alſo created and made Man viſible in him: but wholly without divine manifeſtation and knowledge; ſo that God with his Myſtery in the leaſt was not manifeſted in Adam: whereas yet the Spirit of God did breath into him the living Breath: whence Man became a living Soul.
2. Alſo how this Authour ſpeaks quite againſt himſelfe; for he acknowledgeth in many places; That God did breath into Man a powerfull living Spirit-Life, out of the Divine underſtanding and Mouth; in which Man was the Image of God.
3. Now if the Spirit of God did breath into him his Breath, viz: the living underſtanding Soul, how then was not God manifeſted in Man? But he muſt do it for another cauſe, that thereby he might give forth or profeſſe himſelf wholly & altogether to be God: for he ſets it down thus, That God Created and made Adam viſible in Chriſt and not further manifeſted himſelf in Adam, but only in Chriſt; and ſo Created Adam onely to and for the Naturall Life, and he underſtandeth properly under it, only that he ſhould or muſt Fall: For if he had no Divine knowledge and if God had never been manifeſted in him, then the Devill might eaſily have got the Game of him.
4. This [121] Authour underſtandeth it thus; that God might have cauſe to bring forth the hidden Treaſure of the Divine wiſdome the Second Time in Chriſt, and manifeſt himſelf in Chriſt in the Humane Property; and new Regenerate Man totally in the Treaſure of his Divine wiſdome, ſo that Man is wholly Chriſt; out of which he frameth to himſelf ſuch a thought, that HE himſelf is Chriſt.
5. And this muſt help him to it, and be the ground and Corner ſtone thereof; That God did Create and make Man viſible the Firſt Time in Chriſt; and is now the Second Time wholly new generated in Chriſt.
6. From this now it followeth, ſeeing Chriſt manifeſted himſelf the Second time in the Fleſh, and manifeſted the Soul and Body of Man in him, with the WHOLE fullneſſe of the Deity: that MAN is TOTALLY God and Chriſt: and ſo [122] HE cannot fail of his purpoſe.
7. For, if, in CHRIST, he be come to be viſible, as to this world in Adam, and that Chriſt as God, the ſecond time manifeſt himſelf wholly in him, with the fulneſſe of the Deity inwardly and outwardly in the totall humane Property, ſo that God and Man is totally one, then it cannot fail him, but that; Man muſt be God.
8, Now underſtand this Authours confuſedneſſe or intricacy; Firſt he ſaith, God Created and made Man manifeſt in his Image, that is, in Chriſts Eternall Image: which is the Authours Corner-ſtone, but altogether erroneous and not right: CHRIST in JEHOVA in IESU from Eternity, was no Image of the Deity, and even NO Chriſt: The firſt begotten or born of the Father before all Creatures from Eternity, is Gods Heart, Voyce, Word or Manifeſtation of the Divine Mouth; the Scripture underſtandeth no other Image.
9. The Man Adam, became not created and manifeſted in Chriſts Image, but in his own Image, which God had ſeen from Eternity in his wiſdome in the out-ſpoken word: he can ſhew us no other.
10. God created Man in his Image, and to the Image of God; it ſtands not written, of Chriſt, but of God: to the Image, he became created to ſubſtance: and IN the Image he became created in his own Image from Eternity known by the Spirit of God.
11. Not [123] to A God, but [124] to a Similitude of God: as Moſes ſaith, God Created Man according to his Similitude; Alſo Let us make Man a Similitude according to us, that the Spirit of God may behold it ſelf in a Similitude; and might Melodiſe with himſelf.
12. And therefore he breathed into him, the Breath, out of his Sound of all his Subſtance, out of all the THREE Principles, viz: a Tang and Voyce of his Inſtrument, viz: a Harmony of God, upon which the Spirit of God would melodiſe, and take pleaſure in the Tang of the outſpoken Mercury or Word in the Humane Sound, and with this Inſtrument Govern all whatſoever is and liveth in the world, and ſo manifeſt himſelf in this humane Sound in Mans voyce; and ride upon the wings of Mans Spirit; as David ſaith [125] The Lord rideth upon the wings of the Wind.
13. In this reſpect his Corner-ſtone upon which he buildeth is erroneous, and not rightly underſtood. If Adam had continued in Gods Harmony, there had needed no Chriſt in Man, for the Power of the Serpent Cruſher or Bruiſer, to be the Chriſt, was hidden in the Word of Gods voyce, and manifeſted in no Image.
14. God alſo took not his Love to himſelf for a wife, in that he would generate an Image to himſelf; He himſelf generateth the Love; the Love, is IESUS or IEHOVA: viz: the Second Principle or the Second Perſon in the Deity.
15. When the fair Harmony in Adam became poyſoned by the Devill, ſo that the Souls Will-Spirit, which ſhould have been wholly reſigned into Gods Love-voyce; went forth out of GODS Harmony and Tang into the Harmony of the DEVIL and all Evill or Malice, then the true Divine Lute-player departed from him: For Adams Spirit went out from him.
16. Now if Adam had been created and brought forth wholly in Chriſts Image and had been ſtanding in the Harmony of Chriſt; then were the Image of Eternity which God, (as this [126] Authour conceiteth) Generated in his Love-Mother from Eternity in him, deſtroyed; and had ſuffered it ſelf to be overpowered by the Devill, and then were the Devill ſtronger than God, ſeeing he had deſtroyed Chriſts Image.
17, O, how were it poſſible that any thing ſhould periſh that were brought forth onely and ſolely, out of the Image and will of the Love of God: then muſt GOD periſh.
18. And though he would ſay, the Body over-loaded or overſwayed the Soul, yet the Soul was breathed into Man out of the Mouth of God out of the Holy Spirit: alſo it were much, that God would Introduce an Earthly Man into the Image of the holineſſe of God, viz: into CHRIST, who was generated in the voyce of the Mother, of the Love, from Eternity out of God, (as he ſaith,) So he would indeed have had Divine holy Subſtance, which the Debill had not been able to Sift.
19. I beleeve we ſhall here leave the Author to his Conceit: and muſt Say; That God hath Created Man IN his own Image known of God, without Subſtance into a Subſtance and Image, according to Gods outſpoken and Created Subſtance: as Moſes ſaith; [127] To be Lord over all Creatures upon the Earth: we ſhall not dare to ſet him into the Seat of the Deity.
20. The Omniſcience of MAN, was never at all; nor in Eternity ever will be; for indeed no Throne Angell is Omniſcient: but all is indeed under God and a work of his Hands.
21. When God manifeſted himſelf in and with the Serpent Cruſher or Bruiſer, he ſaid, Iohn 3. [128] None goeth to Heaven but the Son of Man who is come from Heaven, and who is in Heaven. It is an empty or void Point, which the Authour mentioneth, that Chriſt hath manifeſted himſelfe in a totall pure Virgin immaculate or without blemiſh, and Sinne.
22. He ſaid he was come from HEAVEN, and NOT out of his Image which periſhed: as this Authour conceiteth, and yet became Man, in Maryes right humane Eſſence.
23. Of which this Authour as is to be obſerved, in his Omniſcience and Deity, knoweth nothing at all: O that he would learn before-hand the Theoſophick A. B. C. in the School of the Holy Spirit, e're he give himſelf forth, or profeſſeth himſelf to be holy and Omniſcient, and were a while under Gods Harmony; e're he would himſelf be Gods Luteniſt. There is for certain a Luciferian Pride, under it.
24. Obſerve, loving Brother; he cometh in Chriſts Name, and wholly in his perſon; try him: Chriſt is gone to Heaven, this is but a confuſed Man; MARY was the daughter of Joachim and Anna according to Fleſh Soul and Spirit, [129] ſhut up under the Law of Sinne, and under the Fall of Adam and Eve.
25. But in HER was the Limit or Mark of the Covenant, which God had promiſed in Paradiſe; underſtand in the faded Image of the heavenly ſubſtantiality; in which Adam dyed to the Kingdom of Heaven: that can receive NO Sinne, for the Heaven of God is ſubjected under no Sinne.
26. When Lucifer periſhed in his Creature, the Heaven ſpewed him out from it ſelf; The true Soul of Adam, was the Life in the Heavenly Subſtantiality; but when the Souls Will, entred into the Earthly Subſtance, viz: into Evill and Good, into Heat and Cold, viz; into the Center of Nature, after ſutlety and cunning then faded his heavenly ſubſtance wherein Gods Light ſhone; and Gods Light remained ſtanding in its ſelfe in its Principle.
27. This Gods Love-Will Lamented, that its ſimilitude periſhed, and promiſed Adam the Cruſher or Bruiſer of the Serpent out of the Seed of the Woman: which had with the Limit or Mark of the Covenant, here ſtuck or ſet it ſelfe in MARY.
28. Not in the ſinfull Fleſh of Mary, but in the faded Image, which JESUS, by his entrance, would move, and move himſelf in the Limit or Mark of the Covenant, and open the CHRIST, viz: a New Life out of himſelf, and out of this Limit or Mark of the Covenant, of Promiſe, in the faded Seed of Mary.
29. So that the faded Subſtance in the power of the moving of JESUS, in that this JESUS with his moving, moved the divine wiſdome and hidden power in it, and gave this hidden Seed for a Life; might become manifeſt, and in Chriſt living again: who was God and MAN in ONE Perſon; to whom the outward Kingdome of our Fleſh in the ſeed of MARY hung.
30. WHEREIN [130] he took upon him our Sins and Infirmities, upon his Shoulders: and querched them with the bloud of the now preſent New-borne heavenly Subſtantiality, with the true Womans Seed, and drowned the fierce wrath which became manifeſted in the center of Nature in the Souliſh Property together with the diſobedient Will, and introduced it again into Gods Will.
31. And in this, that God moved himſelfe in the Seed of Mary, in the ſhut up hiddenneſſe of the Humanity, and manifeſted himſelf with his Love, and conceived CHRIST in the Faded or diſappeared Seed, viz: the Eternall Life in the ſtill death, [131] Therefore is Mary become the bleſſed of all women.
32. For, that happened to None, that God had moved himſelf in their right Seed, that dyed and diſappeared in Adam; For here came the firſt Image; again, which Adam was, in the Creation; and God now gave to this Image, which could not ſtand but dyed, in Adam, this Serpent Cruſher or Bruiſer, out of JESUS or JEHOVA, for an aſſiſtant, that ſhould Help the Soul to over-power the Anger of God, and the Devill.
33. JESUS hath with this CHRIST, which he manifeſted out of his moving in the Seed of Mary, and gave Life to the Seed; not received the outward ſinfull Seed of Mary into the Deity; ſo that God is become manifeſted in the outward Seed of Mary.
34. This proves it ſelf in Chriſts Perſon, that he on Earth, in form or Shape, condition and Outward Converſation and Fleſh; was like ƲS; for the outward Fleſh was mortall: wherein he alſo ſlew death: He took only the Inward Seed, viz: the diſappeared, which dyed in Adam, wherein Gods Light ſhined.
35. And in the JESU, viz: in Gods Love and wiſdome; he manifeſted the divine power and ſtrength; wherewith he would overcome the Anger of the Father, and tranſmute or change IT into the divine Kingdome of Joy.
36. But the Souliſh and outward Fleſhly Seed of Mary, Wherein Sinne was, hung to the inward diſappeared Seed, Theſe mix not themſelves, alſo they are not ſundred: but as God dwelleth in the world, and yet the World is not God; a Principle ſevereth them; and as God with his Anger, dwelleth in the Creature, and yet alſo in the hiddenneſſe, [132] with the Love among the Anger; and yet, the Anger receiveth not the Love.
37. For, I can ſay, that God dwelleth with the Love in the Devil, but the Devil cannot receive it, the Love is his Enemy, as the water is the Fires Enemy, and yet the Fire dwelleth in the Originall in the water; ſo God dwelleth in all things, but the thing is not capable of his Love, ſo alſo the Earthly Seed of Mary, wherein Sinne was, was not capable of the Deity; but it hung as another Principle, to the Inward Seed in which God manifeſted himſelf.
38. The Inner Man which now became Chriſt, THAT took our Sinne upon it ſelf, and hung the Body, upon which he had Laid Mans Sinne, on the Croſſe, as a Curſe of God: For there hung the firſt Adam which God curſed for the ſake of Sinne; on the Croſſe with the curſe of Sinne, and dyed to Sinne on the Croſſe; and in his dying he ſhed the Bloud of the holy man in Chriſt, into the Myſtery of the Soul, and of the Outward Man wherein Death was.
39. For, the holy Bloud was conceived in the Holy Spirit, and was immortall, it was conceived IN the water of the Eternall Life, in the Tincture of Gods Light in his ſweet Love: and had reſolved it ſelf into, and appropriated it ſelf with, the Bloud of the diſappeared Image.
40. Now when this Bloud fell together, into Death, then Death [133] Trembled before this holy Eternall Life; the Anger trembled, before the Love, and fell in its Poyſon, and Fierce wrath which held us captive, into its dying, according to the kinde of the fierce wrath.
41. And yet there is no dying, or ceaſing, to be underſtood; but it went in the terrour of the Love, up in the divine Kingdome of joy; as a Light becometh ſhining, out of an anxious hot Source or Quality, where all anxiety taketh an End.
42. The Fierce wrath, which before was evill and angry, that was now the cauſe of the great Fiery Love and Kingdome of Ioy; for nothing muſt paſſe Away in Man; he muſt remain as God created him in Adam; but he muſt again be tranſmuted into that very Image, into that very reſigned will; and be obedient to God.
43. For the Scripture ſaith; The Son of God Chriſt [134] became obedient to the Father, even to the Death on the Tree of the Croſſe, ſo wholly muſt alſo our humane will be broken in Chriſts death, and the Anger in HIS Bloud be Tranſmuted into the Love.
44. And that is it which David ſaith; [135] Thou wilt not let thy Holy ONE ſee Corruption, or Conſumption; Now when he ſhed his holy Bloud, in the true Image of God in Chriſt; then became the Poyſon of the Anger in Adams Fleſh Soul and Spirit, ſanctified, and tranſmuted into Love, and the Devils Den of Robbery, wholly deſtroyed.
45. There enmity ceaſed, and God became IMMANUEL Man with God, and God with Man, for here Adams Fleſh became Tinctured, & prepared for the Reſurrection: for Death brake, in the Eternall New-born Life of CHRIST out of JESU.
46. And here, the [136] Gate of Death, viz: the Eternall Darkneſſe in Mans Body and Soul, became broken open; and the [137] Cherubine, with the Sword, which, did cut off the humane Life, from the Light of Nature, was taken away: and the fountain began to flow out of Sion, viz: out of Chriſts Spring in the whole Man, ſo that man could now henceforth drink of the Water of the Holy Element, and Eat ex verbo Domini of the Word of the Lord.
47. Thus now we are to conſider our Imitation of, or following after him; we cannot ſay, that we can do, what God in JESU did through CHRIST; in breaking the way for us; No WE can NOT ſhed heavenly Bloud; and tranſmute the Anger of God into Love; elſe if that were any way poſſible, then we muſt alſo as a Curſe be Nailed to the CROSSE; and though that ſhould be, yet our inward Man is not exalted into the degree of Chriſt, to be wholly like him,
48, For JESUS, viz: the [138] totall fullneſſe of the Deity, dwelleth in CHRIST without Meaſure; and in him viz: in his Mother MARY, was the Limit or Mark of the Covenant which God bleſſed in Paradiſe; into THAT God looked, and through it, Gods Imagination entered in through the Jewiſh Sacrifices.
49. God brake death in peeces only through him, but we muſt introduce our Imagination and deſire into him, that our Tinder of the faded Image in him, may begin to glimmer or Glow in the Spirit and power of Chriſt, which apprehendeth the true hunger of the right Faith, wherewith, Man through the glowing or glimmering Tinder: which if it be ſincere and earneſt, at length becometh a ſhining Light of God in JESUS: can break the Power of Sinne in the Fleſh; and keep it in ſubjection, as a Churliſh unruly evill Dog, which can NOT altogether be freed from ITS Malignity or Malice, till it break wholly and altogether.
50. That the Shell into which the Devil hath introduced his Imagination and had his Den of Robbery therein, be altogether diſſipated that there be no more life therein; and then ſo ſoon as the outward Man dyeth, that the Soul be freed of the Evill Beaſt, THEN it hath the open Gate, in its beloved Image, in which Chriſt hath opened himſelf with the Divine Love-Fire.
51. And then is the Union already there, the Bride cheereth her Bridegroom, viz: the Noble Virgin in the Love of Chriſt, being awakened again, which taketh the Soul, viz: its loving Bridegroom and Man or Husband, into her Arms of the Divine deſire; and what is there done I have no Pen to write it with, It is more than humane or Natural to write that.
52. What Gods Love and ſweetneſſe is, which the converted Man, if he enter into his Father again, and acknowledge himſelf a Swineheard, and bewayle his by paſt Sinnes, and ſeeketh the Fathers Grace and Favour, experienceth, when Chriſt his Bridegroom ſets upon him the Virgin-like Garland or Crown, where the Pearl of the divine reception of Grace at firſt becometh ſown.
53. What Joy the Virgin hath when it obtaineth Life again, and receiveth its Bridegroom Chriſt, how very amiably and bleſſedly it preſents it ſelf towards the ſoul; and comprehendeth the ſoul, viz: its Man or Husband in its Love: at which indeed Soul and Body tremble in Joy.
54. Which thoſe only know, who have been Gueſts in this Place; and this [139] Authour who in the Letter will be PERFECT, and new-born, only and meerly with a litteral skill and knowledge, it is likely hath yet never experienced, and ſcarce taſted the Supper of Chriſt.
55. Seeing he is but a Litteral Saint and a Contender, and moreover a high-minded deſpiſer of the children of Chriſt in their unlike Gifts, and his holineſs is confined meerly within the Letter, and doth but talk Hiſtorically, and hath not yet attained the Spirit of Chriſt to the Revelation or Manifeſtation thereof.
56. As his reproaches, and diſgracefull writings, many whereof he hath ſent abroad, ſufficiently prove, that no true Love-Spirit is generated in him, and that it is not Chriſt inwardly and outwardly, but Adoms Pride and State, together with a conceit or ſuppoſition, which perſwadeth IT ſelfe, that it is Chriſt, and ſeduceth, the innocent Hearts.
57. Therefore I would have the Reader Chriſtianly warned and in Love, not to account himſelf Holy Perfect and immortall, for though likely it is ſo, that the Prodigal loſt Son, cometh to the Father, and that his Father receiveth him again with Joy, and putteth on him a new Garment, and putteth the Seal-Ring in Chriſts Death, on to the hand of his Soul.
58. Yet is the Garment only put on to the Virgin, that it ſhould, as a Noble Miniſtreſſe or Maid of Honour to its Bridegroom the Soul, draw the Soul thereinto, that it may give its Love thereinto, and continually break the head of the old Serpent, viz: the Evill Will.
59. For, the Womans Seed ſhould break the Serpents head, that is, the Noble Virgin in Chriſts Life and power, awaken and riſe again, & be New born to Life; that ſhould change the Souls, viz: the Fire-Spirits Evill Will, with its Love, and turn the Anger of the Fire and Poyſon into a Love hunger, and with-ſtand or oppoſe, the hunger deſire of the Fleſh, in falſe or evill Luſt; Till the Fleſh falleth away or deceaſeth.
60. [140] And then the Myſtery of the Fleſh, viz: the Sulphur Mercurius and Sal, falleth into the Eternall Myſtery; out of which it was created in the Beginning, viz: into the Word Fiat: the Four Elements dye and conſume, and the Quinteſſentia or Fifth Eſſence paſſeth into the Myſtery of God: into the Fiat, to the Holy Reſurrection of the Fleſh; according to the tenure of our Chriſtian-Faith, which is true,
61. So that then, the whole Image ſhall again be in one; and as at the beginning, as God created it to his Image, and no otherwiſe, neither more nor leſſe: Gods purpoſe muſt ſtand, he created Man to be in the PARADISE, into which he ſhall go again and eternally remain therein.
62. But the Wicked, whom the Anger devoureth, they are Eternally bereaved of their Noble Virgin-like Image, which dyed in Adam; and get inſtead thereof, on to the Soul, an Image of the fierce wrathfull dark worlds Subſtance; according to their here temporall hunger which they had, in their malicious wicked pleaſure and voluptuouſneſſe.
63. As alſo Lucifer hath loſt his fair bright Angels Image, and now appeareth in the Figure or Shape of an abominable Worm and Beaſt; for he hath given himſelfe up into the Center, he can figure or ſhape to himſelf [141] an Image HOW he will.
64. For he thirſted after that alſo, that he might be a ſelf Lord of his own and Maker of his form or ſhape: Adam alſo did almoſt aim [142] at that, but in the outward Principle the might or power is NOT, though the Serpent perſwaded Eve, that ſhe ſhould be wiſe and know all things, but it came not to paſſe.
The Third Text. Now followeth the Text.
Eſaiah 54. 5.
He who hath made thee is thy Man or Husband, the Lord of Hoſts is his Name, and thy Redeemer the Holy One in Iſrael, who is called, the God of All the World.
Hereupon followeth the [143] Explainers Expoſition to the Sender of theſe Texts.
1. THis Text you mention therefore, that you may receive the explanation thereof; how it is and what kind of thing is the union of Chriſt, the Man or Husband, and highly praiſed Triune God, whoſe Name is called the LORD of Hoſts, and the Redeemer of the Wife or Woman, and the Holy One in Iſrael, who is called the God of all the world; and alſo what kind of thing is his Wife or Woman, and united whole humane Perſon of all the Called Elected truly faithfull Chriſtians, both of Maſculine and Feminine Sex.
2. Thereupon, with Chriſt the Triune highly praiſed God; and Eternall Endleſſe, unchangeable, moſt holy Wiſdome and Truth; this is ſent you in writing, for a viſible or evident manifeſtation or Revelation, and palpable confirmation to the truly faithfull deſirous hearts, with Chriſt the Triune highly praiſed God, to be perfectly united, and to remain in all Eternity inſeparably united, to the higheſt praiſe of the Triune highly praiſed God: this is in and with Chriſt, for a holy conſideration, here ſet down, and pourtrayed before your Eyes.
3. And Firſt, as to what belongs and concerns the Man or Husband CHRIST, the Triune highly praiſed LORD of Hoſts, and Redeemer of all Mankind, but eſpecially of the Faithfull, and the Holy Ones in Iſrael, that is, of all the truly Faithfull; even their Lord, and the God of all the World: And therein to ſpeak of,
I. Firſt; His Birth and Originall.
II. Secondly; His Subſtance, what he is according to his firſt Birth before all Creatures.
III. Thirdly; What the Action and operation of his firſt Birth was, yet, before the Fall of Man.
IV. Fourthly; What he became after the Fall of Man, and IS henceforth now and to Eternal Times, and remaineth ſo unchangeably.
4. Hereupon now followeth this holy [144] Divine or Deicall inſtruction.
Firſt; As concerning, the Holy Birth, original and out-going from Eternity in Eternity, of this [145] holy Man or Husband, he is from Eternity generated or Born, out of the Triune Eternal higheſt Good, the Eternall God and Father, through this Triune higheſt Eternall Good, the Triune highly praiſed God himſelf, with through and out of his moſt holy ſelf-ſubſiſting ſubſtance.
5. And begotten, to the moſt holy expreſſe Image Glance and ſhining moſt holy Subſtantial Glory of the Totall Divine fullneſſe, of the Totally moſt holy Triune Divine Subſtance, before all Created and uncreated things.
6. Secondly; As concerning this holy Mans or Husbands ſubſtance, what he is according to his firſt Birth before all Creatures; it ſhall be ſignified and mentioned: that according to the information to the firſt Queſtion, he is totally like the Triune Generator and Father of the whole Triune perfect ſubſtance, out of which he hath Generated from Eternity this his Tri-une Sonne of his whole perfect Subſtance, and remaineth in with and through the ſame in Eternall unſeparable Triunity wholly perfect.
7. Chiefly and Principally as to what the moſt holy and moſt Glorious, in the moſt holy Triune totall Divine, in Eternity inſeparable fullneſſe of the Deity, is, and remaineth from Eternity, in Eternity therein unchangeably and unaltered; to the higheſt praiſe and Eternall honour thereof.
8. There is and ſhall be from Eternity in Eternity, Three found to be therein; whence alſo, the whole Divine fullneſs, is called a Triune Divine Subſtance, yes, the Totall holy Triune GOD himſelf.
9. I. One of them is called the Paternall Subſtance, the Father, the Generator, the Power of the Triune Totally perfect Divine or Deicall ſubſtance.
10. II. One other is called the filial ſubſtance, the Sonne, the Birth, the Word, Speech, the in-and-out-ſpeaking Subſtance of the Paternal Subſtance, of the Father the Generator of the Power of the Triune Total Perfect Deity.
11. III. One, the Third, is called the Spiritual Living Subſtance, the Spirit, the Life, the Exit in and out of the Paternal Filial Subſtance, Power, Word, or powerfull word of the Triune Total fulneſſe of the Father and of the Sonne, or in the Father and the Sonne, the totall holy Spirit and Eternall Life in Power and Word, Father and Sonne of the whole Triune Deity.
12. And this moſt holy Triune Deity, Power Word and Life, Father Sonne and Holy Spirit, are and remain from Eternity in Eternity, undividably ONE, before, in, and after the Birth, one only GOD, and one only LORD, over all, through all and in all, that ſet their faith and truſt in Divine working and dominion therein.
13. And this Triune God, Power, Word, and Life, Father Sonne and Spirit, in Eternal UNITY, hath generated to himſelf the Medium of his moſt holy Subſtance from Eternity the Word, to his Sonne and Glance of his totall divine fulneſſe, and begotten him to his moſt holy Triune Deity's higheſt praiſe and honour.
14. And preſented it to the moſt holy Glorious Throne, Glance and Expreſſe Image of his Total holy Divine Triune Fulneſſe, and invincible confirmation, in the Love of the Divine Fulneſſe, which the Triune highly praiſed God, hath truſted with him, and his Paternal Subſtance, in and with the Word and Spirit, in Eternal Eternity, for a Wife and Mother, of his own Triune Subſtance of his Sonne, and Word, from Eternity in Eternity in and with himſelfe.
15. And united to the Eternall Genetrix, and betrothed or promiſed, to in and with, this moſt holy Triune Divine Subſtance, to an unity, this, from Eternity moſt holy Birth of God, CHRIST JESUS, The Triune highly praiſed God, is all that, himſelf, which to the Total Deity to its higheſt praiſe and honour, is aſcribed and appropriated from Eternity; alſo remaineth peculiarly ſo in it ſelf, to its Eternal ſtability.
16. Viz: the Eternal Subſtantial, Eternal ſtedfaſt unalterable Love, Righteouſneſſe, Wiſdome, Truth, Mercifulneſſe, Humility, Patience, Longſuffering, Holineſſe, Purity, Innocency, and in brief all vertues of the Deity, which through the Power, Word, and Spirit, the moſt holy Triune God, from Eternity in Eternity, may or can be expreſſed.
17. Yes, all whatſoever may be called good and profitable, and ſerviceable in Heaven and Earth, and be apprehended with or by the Triune God; that, is this moſt holy birth of God, ſelf-ſubſiſtingly, Subſtantially, from Eternity, in all Eternity.
18. Now Thirdly; what this moſt holy Triune Divine Births acting and working was, before the Fall, of Man; the Holy Scripture witneſſeth thereof, in many places here and there, that through this moſt holy Triune Birth of God, CHRIST JESUS, not only all Creatures, Heaven and Earth and all that liveth and moveth therein, was made and is proceeded: But that this moſt holy Triune Birth of God is alſo in it ſelf, Co-Creatour, Generator, Bringer forth, Worker, yes himſelf in the Creating was the Will and operative ſubſtantial ſelf-ſubſiſting Deed, yes, all in all, ſo that he was not only the Creator, Eternal Father, and Generator of all Creatures whatſoever they may be called, but alſo of Angels and Men.
19. Now Fourthly; what this Holy Eternall Birth and Sonne of God, the whole Fullneſſe of the Deity, came to be after the Fall of Man, and is henceforth now and to Eternal Times and remaineth to be unchangeably; the Teſtimony of the Holy Scripture mentioneth in ſeveral places very much.
20. That this Eternal Divine Triune Birth and Sonne of the Triune Deity, to the Comfort of whole Mankinde, to the Redemption and Renovation of the ſame, after their horrible Fall, loſing of all their Glory received and inbreathed from God; in his holy breath and renewing regenerating and changing out of the Dead, damnable Subſtance of Sathan, into the Holy unfadable immaculate untranſitory Inheritance of the Eternall God, and moſt holy Glorious Eternally enduring Life and Subſtance of Eternal Happineſſe or Salvation.
21. Not only of fallen Man, through the Anger and juſt Curſe of God for Sinnes ſake thrown into Eternal Pain and Torment; but alſo of all Heavenly and Earthly Creatures, which are ſet and ordained by the Lord for the ſervice of the Created Man in his Innocency; in which reſpect they alſo after the Fall of Man for the ſame Mans ſake, by the Anger and Curſe of God were come and brought into an unſtedfaſt, troubleſome, miſerable, pittifull, ſtate, and changeable, ſorrowful, periſhable, tranſitory, Subſtance or thing.
22. For the Comfort and Salvation of all theſe, and the reſtoring of the loſſe of all the Glory and Holineſſe, this Sonne of God Eternally Born out of God, out of meer Grace and Mercy, in the Love of the Divine Voyce, wherewith this Triune God, loved the whole world with all its Generations or births, not only hath foretold and promiſed to Man and the aforeſaid heavenly and Earthly Creatures, firſt for a Redeemer through this Triune Deity.
23. But alſo hath livingly, ſubſtantially operatively and actively, in the Regeneration and aſſuming of the Humane Fleſh and Bloud in the Body or womb of the Virgin MARY, God and Man in one perſon, viſibly palpably and ſubſtantially here upon Earth Regenerated and preſented.
24. As then this Triune highly praiſed Sonne of God and Man, in one holy Viſible and palpable Perſon, hath reſcued and redeemed not only whole Mankind, all truly faithfull, Men wholly perfect, through this his holy Incarnation or becoming Man, innocent ſuffering and dying, Reſurrection and Aſcention into Heaven, from all ſinnes and the totall Satanicall Diabolicall and Mortall Subſtance.
25. But alſo all Called Elected truly Faithfull, who from their hearts truſt and beleeve in this Redeemer, as or according to their Redemption from all ſinne unrighteouſneſſe, Death Devill and Hell, and the treacherous World, [146] the Luſt of the Eyes, and of the fleſh; and with their whole Perſon, yes, with every true Beleever, eſpecially among Men and Women Kind, wholly Eſpouſed with himſelf his totall moſt Holy Perfect divine ſubſtance, in the Unity of the Humane Body and Soul.
26. Hath united and betrothed himſelf, and bound himſelf to an unſeperable UNION in Eternity, in the Love, ſo that this whole truly faithfull Mankind, in Generall, and every Man and Woman kind in Particular, in ſpeciall he himſelf, calleth his own Divine Subſtance, and full or entire Love, which before in Ʋnbeleef, was not his of Subſtance, and his Love.
27. So that now this Elect truly faithfull holy Church together, and alſo every perſon in particular, in with and through this moſt holy eſpouſall and uniting with Chriſt the Triune highly praiſed God, are NOT two ſeverall Perſons, two Subſtances and two Loves.
28. But through with and in the moſt holy Union, ONE good holy Divine unblameable Eternall ſtedfaſt Subſtance, one Divine, one Chriſtian, one wiſe true and reall One, and with all Divine perfect Vertues and Names, ONE holy Church of GOD together; and every perſon in the ſame, one Chriſt, one Man of God, one holy unblameable wiſe Juſt One.
29. To the higheſt Praiſe of the Triune highly Praiſed God CHRIST JESUS, who in them, over them, through them, and to all in a Perſonall Manner, with his moſt holy Name and ſeed, is the Will, accompliſhment, ſenſes thoughts works and Life, ſpeech and all in all ſubſtantially viſibly palpably, inwardly and outwardly, and to Eternall Times remaineth undivided and unalterably, and hath and keepeth the Dominion.
30. Not only in Heaven at the right hand of God, but alſo in the Ʋnion with all the faithfull together, and in and to every true faithfull perſon of Man and Woman kind, is called, and in Eternity remaineth here upon Earth one God, one Chriſt, who Ruleth from one End of the Heaven and from one End of the Earth to the other.
31. And in ſuch eternal ſtedfaſtneſſe remaineth one eternal Lord, in all, over all, through all, and to all, ſubſtantially, and in Eternity is for ever eſteemed ſo, and in and with himſelf, is honoured praiſed & Magnified, one Man-God, one God-Man, or one Humane Good God, one Divine Good Man, one Chriſt, one Body, one Soul.
Hitherto the Explainer.
HEreupon followeth [147] my Anſwer and Explanation: highly to be conſidered by the Reader.
1. FIrſt as concerning the Text Iſaiah 54. 5. Which this Authour explaineth, he hath much more confuſed it, and brought it altogether out of a right and orderly underſtanding into a confuſed unintelligible matter thing or Subſtance; and hath altogether confounded the Eternall birth of the holy Trinity wholly with the Creature.
2. His intent is to ſearch out the Birth or Geniture and Originall of all things or Subſtances: he hath demerſed himſelf into the Birth or Geniture of the Deity, and highly elevated himſelf, and ſet himſelf up to be totally like God, and made himſelf a God: and yet underſtandeth as little of it, as the Cow doth of the Bell which it carryeth about her Neck, only it heareth it ſound and Ring.
3. Secondly: He involves all Heavenly and Earthly Creatures in the perdition of Man, and will have them all regenerated and Redeemed again in Chriſt, and maketh a Lamentable forced deſolation of the right underſtanding by confounding one thing with another.
4. Thirdly: He totally and altogether confoundeth the Diſtinction between God and the Creature, and forceth them together into one contrary to all Reaſon and Truth; and ſetteth the earthly Man, if he but beleeve, totally with his mortall Subſtance, in the Deity, and giveth him full power or authority, in Heaven and Earth, quite contrary to the Ground of the holy Scripture, and alſo contrary to viſible or apparent things, or Subſtances.
5. He will, be, rule, overpower, know and underſtand all in all, yes God himſelf, and yet he underſtandeth not the Ground of a Fly in its Eſſence and Subſtance, much leſſe the Divine and uncreaturely: and maketh a confuſed Wheel like a Drunkenneſſe.
6. And if ſuch flattering hypocriſie ſhould once become totally beleeved, then were the greateſt Antichriſt of all born or generated: which ſetteth it ſelf in the Seat or Throne of God, and very audaciouſly giveth forth himſelf for GOD, and preſenteth his own great holineſs without blemiſh in immortality.
7. Quite contrary to the viſible or apparent ground of all Truth, and totally hideth the Man of Sinne in the Anger of God; and maketh of him-a-dear Sonne of God in his outward Fleſh, and thus bringeth us ſo totally out of the true underſtanding; that we ſhould not underſtand, how and in what manner Chriſt becometh generated or born IN us; what the Heavenly and Earthly Man is.
8. He will perſwade us, we are both inwardly and outwardly, totally perfect holy and without all Blemiſh and Sinne; we ſhould but beleeve, and then the naturall outward ſinfull Man dyeth, and becometh wholly and altogether changed into Chriſts Perſon; ſo that, Man, here in this Time upon Earth is as he ſaith wholly and altogether Chriſt; who in Heaven ſitteth at the right hand of God; and is on Earth a totall perfect God-Man inwardly and outwardly without defect.
9. And there is nothing more wanting, but that the poor Sinner, who would faine repent and beleeve, fall down before THIS great holy God, which he himſelf will BE, and worſhip him, that he may receive him to Grace, into this HIS Holineſſe.
10. For HE will needs be the Chriſt in ALL, in Divine Omnipotence and Subſtance, and diſtinguiſheth not at all, what God, Chriſt, and Man, is, what the Creature, Humanity and God are; in him Fleſh and Spirit is all one, moreover Mortality and Immortality.
11. Yet I would very fain ſee him, to know whether he be otherwiſe then other Men: I have not all my Life long, heard any tell of any ſuch wonderfull Man in the World, not in any Hiſtory read of ſuch a Wonder: And if that be true which he ſaith, then he muſt according to the Tenure of the Scripture, ſhine ſeaven times brighter then the SUN, and other Men and Living Creatures would be ſtruck blind before him, becauſe of his Great Holineſſe and Clarity or Brightneſſe.
12. But if he ſhould ſay Men can not ſee that in him; as indeed he doth, neither hath any Man on Earth ſeen it in him or in any other Man eſpecially being Heat and Cold, as alſo Pain and Sickneſſe take hold of him, and that he continually cloatheth himſelf with the Cloathing of Beaſts, he ſleepeth and waketh, uſeth Earthly Food and Drink in the Curſe of God; and which is much more, liveth in repreaching and curſing of honeſt people that love God.
13. In that regard, we yet very ſtrongly doubt of his perfect holineſſe, and doe not hold his confuſedneſſe, for Gods Voyce, out of Gods Holy Subſtance; eſpecially ſince we ſee, that he yet underſtandeth nothing of the Divine and Naturall Birth or Geniture, and eternall Revelation or Manifeſtation of all things or Subſtances, how one originateth out of another; and yet thus elevateth himſelf, without Divine knowledge, out of a meer litterall Conceit, which yet he perverteth, and ſtyeth aloft without Wings, before they are feathered.
14. But ſeeing it is a ſubtile extravagant Errour, wherewith, likely, honeſt hearts fearing God in Innocency might be ſeduced, without ſufficient ſearching into this extravagancy; therefore I would have the Reader who loveth the Truth informed of this almoſt quite hidden Errour, and will a little unfold the ſame; that men may ſee the high inſuperably ſuperlative ſence, as he ſuppoſeth, and therewithall a little to open the true ground; which hath better Teſtimony, and alſo agreeth with that which is viſible or apparent.
15. Not at all to contend with this confuſed Wheel and to defame him; but for the ſake of Chriſts Children, whom Chriſt hath Redeemed with his Bloud; to try whether many, will not become better diſcerning, and would learn to diſtinguiſh ſuch an Errour, and get a more aſſured certainty.
16. At the Beginning, he maketh a great Speech or Sermon, ſignifying, how He will Anſwer out of Chriſt the Triune God out of Gods Mouth and Heart out of all Saints, men ſhould hearken to it and look upon it as Gods infallible Word.
17. This now, is ſufficiently explained above, that it is groundleſſe, and that to ſpeak in ſuch a manner is ineffectuall, alſo it doth not become any Angel or Man ſo to ſpeak.
18. But concerning the Text, Iſa. 54. 5. The Explanation thereof is very ſufficiently made before, yet for the Readers ſake I will ſet down ſomewhat more.
19. The Prophet ſaith, [148] He who hath made Thee is thy Man or Huſband; The Lord of Hoaſts is his Name; and thy Redeemer, the Holy One in Iſrael; who is called the God of all things.
20. The Prophet ſpeaketh here in his own underſtanding, not of a Man or Huſband, but by way of Similitude; in like manner as the Seed to Man lyeth in the Man or Husband, from which Man becometh manifeſted: So all, yes all whatſoever is manifeſted, lay in the Eternall Man or Husband, viz: in the Generatour of all things or Subſtances.
21. But eſpecially of mans Life; which he hath breathed into the Created Image, according to the Similitude of his Subſtantiality; and out of all his out-breathed Subſtance; as John ſaith; [149] The Life of Man was in HIM.
22. And yet in this we are not ſo to think, as if the inbreathed Life or Subſtance of Man, were only and ſolely the Spirit of God, in Divine Holineſſe and Omnipotency; No: elſe if that were periſhed [as it came to paſſe] then God were periſhed: but each Life of each Creature becometh given to the Creature out of the Originall of its Subſtance.
23. So the Subſtance of Man is given forth out of the Three Principles, viz: out of the Eternity and out of the Time; viz: out of the Subſtance and Source or Quality of Darkneſſe, which containeth in it, Nature, viz: Sulphur, Mercurius and Sal.
24. As to the Firſt Part and Principle, Spirituall, as a Regiment or Dominion and Source or Quality, out of which, Subſtance cometh to be: and as to the Second Part, according to the outward World, corporeall; in the firſt Principle fiery; and in the Third Principle out of the dark impreſſion Earthly and Four Elementary, and ſydereall from the Sun and Stars: And from the Second Principle, from the Light and Power of that out-breathed or generated Subſtance, Heavenly Holy and Oyly, viz: from the pure Element and divine indwelling, alſo Paradiſicall in Power and Highneſſe.
25. In this created Images Subſtance, out of Three Principles, viz: out of the out-ſpoken Subſtance of all things or Subſtances; hath the eternall Spirit of God, extracted the Originall of this whole Subſtance, which is a Spirit, out of all the Three Principles, out of and through the Subſtance, and made it a Ruler and Life of the Subſtance, viz: a Living Soul.
26. That is: A Fire-ſpirit, out of the Firſt Principle with the Root of the firſt Impreſſion to the manifeſtation of the Deity, and in ſtanding in the Darkneſſe; and in the Center of the firſt Fire of the eternall Nature, with the firſt Life in generating in the ſeaven properties, out of which ALL Subſtances are exiſted.
27. THAT is the true Fire-Soul, out of the Fathers property; wherein God calleth himſelf a Strong Zealous or Jealous God and a Conſuming Fire; but is not knowne or manifeſted in the Light of God; but is only the CAUSE of the Kingdome of Joy.
28. And in the dark Root, viz: in the firſt Impreſſion, viz: in the true Center of the Creature, is the Originall of Sinne, viz: of the Evill, if that property in the Creature becometh manifeſted: then is that Life a life in the fierce wrath and Anger of God, and an Enmity of the Love and Meekneſſe.
29. And Secondly, the Spirit of God hath inbreathed into him, the Originall of the Subſtance of the Second Principle, viz: the Life out of which the heavenly Subſtance in the deſire of Love, becometh generated; out of and through that very Subſtance, in which Life, the Soul is the true Image and Similitude of God, and an Angell in the Kingdome of God.
30. Which Life Adam ſquandered away, and lived only in the dark fiery and Earthly part, which Life, God hath manifeſted out of JESUS, viz: out of the greateſt depth, of humility in CHRIST, out of himſelf again, in Man.
31. Thirdly, Gods Spirit hath inbreathed into him, the Aire, viz: the Soul of the outward earthly Subſtance, out of and through the earthly Fleſh; as viz: a Life of the Fleſh of the Earthlineſſe: which Life ſhould be ſubjected to the holy, and ſtand hidden in him as a help and Inſtrument in equall agreement of Heat and Cold; and neither of them be in the Dominion, but the holy Life of the Second Principle in the Sonne, ſhould Rule: The Sulphur and Mercurius ſhould Rule in a holy power, viz: in a Quinteſſence in the pure Element, then the Paradiſe had continued manifeſt.
32. Underſtand us aright thus; the Man or Husband, who hath ſpoken or expreſſed this fore-mentioned Subſtance out, of himſelf, hath Created Man, out of this his generated corporeall Subſtance: The Prophet meaneth THAT, where he ſaith; He who hath made thee is thy Man or Husband.
33. For in him, lyeth ALL, viz: as a Seed in the Man or Huſband; out of his Exhalation or out-breathing a Seed became manifeſted: Firſt the Three Principles, and out of the Three Principles the Creature.
34. The Second Clauſe of the Verſe. The LORD of Hoaſts is his Name.
This, the Prophet of God underſtandeth concerning the Eternall Subſtance of God without beſides or beyond all Nature and Creature; and without beſides or beyond the Principles; as the eternall Will of the Free Longing Luſt or Delight, manifeſteth it ſelf, in the Abyſſe.
35. Which at this place or in this Birth or Generating is NOT ſaid to be THREE fold; but ONE only GOD, who riſeth up in himſelf, and goeth forth out of himſelf in a Spirituall Manner, and manifeſteth himſelf through the Center of his Fire with the Light and the Power of the Love deſire in the Tranſmutation of the Fire into the Light.
36. Which Birth or Geniture, and manifeſtation manifeſteth out of the Fire, the Divine Sound Power and Underſtanding, after the Manner of the Five Senſes, as a peculiar Life; a Life of Love; and this Life is called the Second Perſon of the Deity, viz: the Second Principle of the Divine Subſtance;
37. Wherein the Abyſſe viz: the eternall Nothing in the ſtillneſſe of the Will, manifeſteth it ſelf through the Fire in the Light, and maketh the Fire to be the Kingdome of Joy; and this Birth or Geniture, is called, the [150] Firſt Born of the Father of all Genetrixes, through which the Father hath generated and Created all things to the Light: Whatſoever is out of or from the Inward Spirituall Eternall, and then out of or from the outward Nature, entered into Spirit and Subſtance: and here is God rightly underſtood in TRINITY.
38. Viz: The Father in the Firſt Originall from Eternity, in the Fiery and dark Subſtance; and yet is no Subſtance, but ſpirit, out of which Subſtance, the Impreſſion of Nature, viz: an inward eternall Spirituall Sulphur Mercurius and Sal, of all Power, originateth, alſo the originall of all Creaturely Life, which is generated out of the Eternity, viz: Angells and Souls, and the Spirits of the Third Principle, in the out-birth of the Inward, viz: all earthly Creatures.
39. And in the Second Principle, wherein the Light Power and underſtanding with the Love-Will, becometh generated out of the Eternall Father, HE is rightly called God: For, the Father is in the Light, viz: in the Sonne, in his Eternall firſt Birth or Geniture Manifeſted in the Love.
40. And here, he is called Mercifull; and in that the Free Will of the Anger, entereth through the Tranſmutation of the Pain into Love and Joy: he is called JEHOVAH; and with that Longing Delight of the Reliſh or taſt of the penetrating through, he is called JESUS; as the Spirit in the Language of Nature giveth us ſufficiently to know; and the Tincture of the Fire and Lights Glance, giveth in the Properties the Colour, viz: a Manifeſtereſſe of the Power.
41. Thirdly, the Exit of the Power, viz: the true Life, viz: the Eye of God in the Father of the Fire, and in the Father of the Light, in the Firſt Born, is the out-going Sound, viz: a Flame of the fiery Love-deſire, a Formour of the Eternall Will; a Blower up of the Fire, and conſtant kindler of the Light of the Love, viz: of its own Subſtance out-going from the Father of the Fire and Light, as a Conſtant Exhalation or outbreathing; wherein the Father generateth forth the Sonne out of himſelf: Thus the Spirit, viz: the POWER of the Sound or Word in the outbreathing goeth forth: and that is now the God JEHOVA in the Trinity.
42. Fourthly; That which is out-breathed; which the Father in the Sonne, through the Sound of the Word or Voyce, breatheth forth out of the Spirit; is the Eternall Wiſdome and Omniſciency; for therein becometh Manifeſt whatſoever God is in his Deep.
43. The Wiſdome is Gods Manifeſtation, and the Holy Spirits Corporeity, the Body of the Holy Trinity; and this whole Name; in one Eternall Subſtance, manifeſteth it ſelf through the Wiſdome, and is called the LORD of Hoaſts; or Lord ZEBAOTH.
44. We have no other Language to Expreſſe this with; only the Spirit of God in Man, in its own Principle, which ſearcheth the depths of the Deity, that underſtandeth it in it ſelf, but we ſtammer childiſhly thereof; ſo far as the outward Tongue or Language is able to lift up it ſelf, and commit this here to every Soul in its Apprehenſion: for here is no Beginning nor End; neither place nor Limit, but the Manifeſtation of the Abyſſe in a Byſſe or Ground.
45. But as concerning the words, or that clauſe of the verſe which the Prophet annexes, And thy Redeemer the Holy one in Iſraell, who is called the God of all the would.
46. With theſe words the Prophet looketh diſtinctly forward upon CHRIST, and divideth theſe words from the Firſt, ſaying and thy Redeemer, and therewith looked upon the humane Miſery, viz. upon the Second MAN, who ſhould new regenerate us in himſelf, and Redeem us from the Anger of God: 1 John: 5: That the ſame ſhould then be called the God of all the World.
47. The Prophet ſets it down firſt: He who hath made thee is thy Man or Husband, and afterward he ſets it down thus, and thy Redeemer the holy One in Iſrael.
48. The Firſt Man, viz: the Creator, he calleth Lord of Hoaſts or Zeboath; and the Second he calleth the Redeemer and holy One in Iſrael, who is called the God of all the World; Underſtand, out of the Zebaoth, cometh the Name to the Redeemer, THAT he is called the God of all the World, and this Name ariſeth in the JESU, with the Moving of JEHOVA.
49. Viz: CHRIST became manifeſted out of JESU, in the Limit of the Covenant, as a God and Judge of all the World; [151] To whom the Father hath given the Judgment of the World.
50. Therefore the [152] Expoſitour ſhall not perſwade me to ſet the Second Man, viz: the Redeemer in Iſrael, in the Creation; For the Prophet ſaith: He who hath made thee is thy Man or Husband, the Lord of Hoaſts or Zebaoth is his Name, and thy Redeemer and the holy One in Iſrael, whom the Lord of Hoaſts or Zebaoth manifeſted to Man for Redemption: and gave to him for Regeneration; he is called the God of all the World.
51. For, therefore hath God manifeſted him, that he ſhould ſeperate the Evill and the Good, as a GOD of all things or Subſtances of this World; for all Prophets have propheſied concerning THIS God CHRIST; that he ſhould be manifeſted and generated in the Fleſh, out of the Eternall Originall of the Word of the Divine holy Voyce.
52. And therefore [153] this Author ſhall not perſwade me to ſet him as Creatour of all things or Subſtances; For when the World was created, then was he hidden in the Word of the Divine Power; the World is become created through the Word, out of which Chriſt is generated or Born: Joh. 3.
53. For John ſaith, [154] in the Beginning was the WORD; he doth not ſay: CHRIST; but all things were made by it, and without it was nothing made that was made: and though indeed all which is ſpoken of the Word may alſo be ſpoken of Chriſt; yet men ſhould diſtinguiſh, that men might know what God and the perſon of Chriſt are, and the Office of each of them.
54. [155] This Author Cooketh or Minceth all together, that Men cannot underſtand, what the Office and Subſtance of each of them is, and how the Originall of the Word and of the Perſon of Chriſt, ſhould be diſtinguiſhed, and what God and Creature is.
55. He wrongfully concludeth the CREATION in Chriſt; he ſhould conclude the END of the World in Chriſt, and not the BEGINNING; though indeed Chriſt was from the Word in Eternity; yet he was not called CHRIST but JEHOVAH or JESUS.
56. And for Mans and this Worlds ſake JESUS hath manifeſted the CHRIST out of himſelf; and that in the Time and not from Eternity, as a high Prieſt and King of Men; who is a Prince of God.
57. We ought not to ſpeak otherwiſe of him, for he hath in this World ſpoken no otherwiſe of himſelf; and aſcribed all Power to his Father: For he ſaid indeed; [156] he was come forth from God, and come into the World; and that was indeed done in Time, and not from Eternity.
58. Though indeed he was in the Eternall Divine Birth or Geniture; yet he hath only in Time, manifeſted himſelf out of God in the World, and not in the Creation of all things or Subſtances.
59. [157] Thus alſo CHRIST is NOT the Saviour and Redeemer of the Angels; for they need none, and the Devils have NONE; much leſſe hath Chriſt redeemed all heavenly and earthly Creatures, as this [158] Authour conceiteth: For the heavenly need no Redemption, and the earthly are NOT created in the Eternall Life; for indeed the earthly Creatures are NOW juſt as EVILL as before the Suffering and Death of Chriſt: and ſo is the earth alſo yet or ſtill in the Curſe.
60. In that regard this Omniſcient Word, is very Erroneous in this place: And although indeed, there is mention made in the holy Scriptures, concerning the Redemption of the Creatures: That all Creatures groane together with us, to be delivered from vanity, and that CHRIST ſhall Redeeme them.
61. But it hath NOT this underſtanding, to meane Oxen Calves Wolves Bares, and other Beaſts and Living Creatures, BUT the Creation, wherein the Vanity of the Curſe of God, which holdeth Captive in it ſelf the Fair Paradiſe, viz: the GOOD part of the pure Element in this Worlds Subſtance: THAT ſhall the Judge CHRIST in the Harveſt Seperate, and give the Chaffe to all Devills and Wicked Men to poſſeſſe.
62. The Creatures are not yet redeemed, they yet groane all this while to enter into the Myſtery out of which they are gone forth; it is but an erroneous Conceit which runneth contrary to any viſible or apparent ground, like a mad ſenſleſſe or raging Drunkenneſſe.
63. Alſo the Cruſher or Bruiſer of the Serpent, as [159] this Authour ſets it down, in Paradiſe after the Fall, was not promiſed to the BEASTS and earthly Creatures, he can not ſhew that, though he ſo much appeale to the SCRIPTURE.
64. It is falſe, and ſtandeth not in the Scripture with ſuch a meaning; and men ſhould not think while he ſpeaketh falſly, that he ſpeaketh only and ſolely out or from God; he that beleeveth him will be deceived.
65. The Authour Eſaiah Stiefel ſets theſe words down concerning the Regeneration of Chriſt, viz: With [160] which this Triune God loved the WHOLE World with all its Births or Genitures; and not only promiſed it to Man and the aboveſaid heavenly and earthly Creatures, firſt for a Redeemer, through this Triune Deity; but alſo Regenerated and preſented IT livingly, ſubſtantially, operatively, and actively, in the precious Birth and aſſumption of humane Fleſh, and Bloud, in the Womb of the Virgin MARY, God & Man, in one Perſon, viſibly, palpably and Subſtantially, here upon Earth.
66. But Jacob Behme inſerts, that Chriſt hath Regenerated NO earthly Creatures but MAN.
67. And while this Author Eſaiah Stiefel, with or by theſe words includeth ALL Creatures be they what they will in Heaven and Earth, in the Becoming Man or Incarnation of CHRIST, and in his Redemption, and ſaith cleerly it is ſo, palpably and ſubſtantially now here upon Earth, a Man may thereby well know what Spirits Child this Author Eſaiah Stiefel is.
68. Viz: That he is ſtark drunk with or from the Stars; and likely, alſo, from that evill Enemy the Devill, which I offer the Reader to ponder of, and doe pray God, that he will give this Authour Eſaiah Stiefel, a better Mind and Thoughts, to leave off ſuch an Errour that Chriſts Children be not deluded.
69. [161] He ſaith alſo; God hath in CHRIST, even [162] while we are here upon Earth, if we doe but beleeve, redeemed and delivered us from ALL Sinne and Luſt of the Fleſh, yes from the Devill Death and ALL unrighteouſneſſe: And I underſtand it ſo too, but according to, or as to [163] that Will which entereth into Chriſt; but he who liveth in ſelf-hood in the fleſh, he is NOT yet free from Sinne, he Sinneth Dayly, in himſelf, till death cut off Sinne and the ſource or quality of ſinne from the [164] Faith and good Will.
70. At this place, he ſhould diſtinguiſh, the Earthly, Evill, and the Heavenly, good Will, and Spirit, aſunder; which he compriſeth all together in Chriſts Redemption; that he might be able to ſay, HE hath no ſinne, and that he is GOD in CHRIST; but the Earthly Hide or Husk is not Chriſt, but belongeth to the Earth and to Death, till it dyeth, and giveth up, the Sinne Life, or Life of Sinne.
71. But that [165] he ſaith the truly Faithfull, is ONE Subſtance with Chriſt; That I ſay alſo; but according to the [166] Inward Man and Soul; the houſe of ſinne, is ſo long ſevered from Chriſt, whiles it ſinneth; but when it dyeth to ſinne, then it ſtandeth in the Reſt, to or for the Reſurrection and Reſtoration.
72. But, for what vertues, he aſcribeth to the Faithfull man, thoſe all, only and ſolely the * Inward Man hath; the outward doth nothing that is good freely and willingly, unleſſe the Inward Compel him to it; that is proved in the Authour himſelf he ſhould cleerly diſtinguiſh that, elſe no credit will be given to him againſt all Reaſon Senſe and Experience.
73. I am perſwaded that there are more that be Chriſtians then he; yet they muſt all acknowledge themſelves to be ſinners; For it is written; All the Saints will call on thee for the forgiveneſſe of ſinnes; therefore theſe men ought to conſider with themſelves.
74. But that [167] he ſaith, Chriſt in the Faithfull is ALL, the Will and the Performance or Deed, Mind or ſenſes and Thoughts, working, ſpeaking, living, and all in all, ſubſtantially, viſibly, palpably, inwardly, and outwardly; This is agreeable to no Truth: If Man doth any thing that is good from an inward driving, that indeed is from God; but he doth alſo, much Evill, from the Luſts of the Fleſh, and the Devils inſtigation; and that, Chriſt doth not, but the outward ſinfull Man, whether it be by Words Deed or Thoughts.
75. [168] He telleth me much, of ſuch truly Faithfull as cannot ſinne at all: I beleeve not that ſuch a ONE liveth in the World, he is himſelf a great ſinner and a ſcornfull proud ſurly Man, I beleeve he is altogether Drunk in Sinne, ſo that he knoweth not himſelf.
76. I know alſo well, that CHRIST in Man, if he once dwelleth in him, SINNETH not; but the FLESHLY Man ſinneth dayly; he cannot rule from one Sea to another; Chriſt can doe it well, but Man cannot, he is only an Inſtrument; this high painting for Man ought not to be the Tenth part ſo much: Man is as to the Outward, but a STINKING Sack of Wormes, full of filth and Evill Luſts, one as well as another.
The Fourth Text. Now followeth the Text.
1 Corinthians. 11. 12.
As the Woman is from the Man, ſo alſo the Man cometh by the Woman, but all from God.
Now followeth the Anſwer of the [169] Explainer upon this Text in Four Points.
- I. IN this is eſpecially required. Firſt, what the Divine good Wife or Woman is, which cometh from Chriſt her only Lord Husband or Man and God; and taketh her Originall according to a Divine humane Manner.
- II. Secondly; How and in what Manner, and kind She proceedeth from her God and Husband or Man.
- III. Thirdly; How alſo the Husband or Man, God, Chriſt, is proceeded and Manifeſted through the divine Humane Wife or Woman.
- IV. And Fourthly; How alſo this Feminine Man or Maſculine Wife or Woman; One in Eternity, cometh out of the Divine Humane Eternity Unity, and hath its Eternall beginning in God without End: and without ceaſing keepeth it in Eternity with and in God in Eternall Unity.
The Firſt Point Of the Fourth Text.
I.
1. NOw concerning the divine Good wife or woman, which cometh from Chriſt her only Lord Husband or Man and God, and hath her original out of him, according to a Divine humane Manner: that is a faithfull Body and Soul; or the faithful Souls Body, in indiviſible unceaſeable Unity.
2. Not begotten out of the periſhed Subſtance of the fallen Adam and naked fleſhly Luſt; and perdition of the whole Subſtance of the fallen Man; and proceeded to the Light; and become viſible; but through Chriſt, the Triune divine Subſtance; generated from Eternity.
3. It is a totall New, through Faith prepared Divine good Man, in Body and Soul; yes out of Chriſt, the expreſſe Image of the Totall holy Divine Triune good Subſtance; yes, proceedded forth through himſelf, and in the world, become manifeſted, to the Faith and in the Faith, viſibly, apparently, corporeally, and palpably; A True, Good, Divine, Holy, Faithful, Viſible and Comprehenſible, to all the truly Faithfull.
4. But to the unfaithfull, wicked, periſhed, in Sinne perſevering Adamical, world; an Inviſible, Incomprehenſible, Man, participating of all good holy divine Properties, in and with Chriſt, the Triune highly praiſed God, the Husband or Man, in Eternal undiviſible Unity, operatively and ſubſtantially, and according to his own kind and property, a viſible, holy, truly faithful, divine, good, MAN.
Here followeth [170] my anſwer upon this firſt Point, together with an Explanation of the right underſtanding.
1. JAcob Behme ſaith; we would fain ſee a cleer demonſtration, in the outward viſible operative comprehenſible ſubſtance; ſince it hath not yet proved it ſelf in any Man ſince Adams Fall; and yet this Man ſpeaketh of a viſible palpable operative ſubſtance, which is totally divine Perfect and without blemiſh of Sinne, which worketh meer holy unblameable works in Gods Love-will.
2. But ſeeing the Holy Scripture, ſpeaketh in No place of ſuch a thing; that ſuch a one hath been after the Fall; who hath been born totally Holy without blemiſh: but without difference; all are concluded under Sinne, as it is written, [171] They are all Sinners, and want the Glory, which they ſhould have with God.
3. And yet [172] this man giveth himſelfe forth, That he is ſo totally and altogether God in Chriſt, and the Glorious Antitype of this New Bride of Chriſt; and yet likewiſe no Man can ſay, that hath been preſent with him; that he is any otherwiſe then all other ſinfull Men are.
4. And therefore from his giving forth, we are not at all aſſured, but deſire that he would powerfully and effectually ſhew it in himſelf, that Men might with truth ſee; that God hath done ſome ſpeciall thing in him; that it is ſo as he ſaith; but ſeeing we yet all of us, find our ſelves in no ſuch Perfection, and cannot ſay ſo of our fleſhly Birth or Geniture; for we ſhould be found as Lyars before God; if we did come before him and ſay; we were come holy and totally righteous from our Mothers womb: and if he ſhould prove us and find us faulty, then he would not ſuffer it to avail us.
5. In Our Father; CHRIST teacheth us, we ſhould pray to God and ſay; [173] Lead us not into Temptation, for if he ſhould tempt us, we ſhould not be found pure: and it might well be as Iſaiah ſaith; [174] From the Crown of the Head to the Sole of the Foot, there is no ſoundneſſe in thee; but meer wounds botches and putrified ſores, which cannot be healed.
6. Alſo Chriſt had in vain taught his Diſciples to pray Forgive us our Treſpaſſes, IF they had had none; Alſo men find from the beginning of the world in the Old and New Teſtament, how very often honeſt people have begotten evill children; thus without doubt the poſſibility hath yet been with none, that they have begotten Children meerly out of CHRIST; like this Authour: I would fain ſee his Wife & Children; whether they have another skin on, ſince they are ſo Holy.
7. I have been told, how partly they are finely uncircumciſed; but if their Holineſſe were hidden from us; then that were good counſell and advice; that Men ſhould keep them by themſelves, that they might not mixe with the ſinfull children of Adam: but get children among themſelves only; and raiſe up a NEW World.
8. Then men might juſtly call that People SION and a marriage State, and ſay: Here is the Lord: but ſince it ſheweth not it ſelf yet in the work in power and Life, therefore we are not yet ſufficiently aſſured of this Bride; for, a good diſcourſe or Romance, without Life, doth not aſſure us.
9. But, that he ſaith, Men can NOT ſee the Holy People that is very wonderfully ſpoken; For was not Chriſt himſelf AFTER his Reſurrection in the Fleſh, SEEN? Shall we then beleeve without the power of the proof? ſeeing it is without the Ground of the Scripture; therefore it will be very hard to perſwade us.
10. Who will aſſure us this, when Saint Paul ſaith; [175] If an Angell from Heaven ſhould command bring another Goſpel then he brought, let him be accurſed: and he nevertheleſſe in his Epiſtle, hath [176] concluded all under Sinne; and hath ſpoken of a twofold Man; that [177] If he ſinneth yet he doth it Not, but the Sinne in the Fleſh doth it; Alſo, with the Fleſh, he ſerveth the Law of Sinne, and with the will out of Chriſt, he ſerveth God.
11. And Saint Peter ſaith; [178] It is ſignified unto me that I muſt lay off this Earthly Tabernacle; Therefore we cannot be aſſured of this totall holy Perfection upon Earth Outwardly and Inwardly in the totall humane Subſtance without feeling Experience.
12. And though [179] this Man ſpeaketh plainly SO of himſelf; yet we beleeve him not, unleſſe he aſſureth us of it in Power: for it might probably be only an Imagination; and not in Deed or in Subſtance; and then we were very ſilly people, that we ſhould without ground and aſſurance, ſo proudly preſent our ſelf before God; as if we had NO Guiltineſſe; I ſuppoſe it would be fine humility before God, for a ſtinking loathſome Sinner, to preſent himſelf before God, and ſay; I am Holy, and am GOD himſelf, in Divine Omnipotency; I cannot Erre nor Sinne.
13. Dear Brethren, look to it, it is not farre from this, nor is much wanting, that a new Antichriſt is generated or Born: Germany hath certainly with its ſecurity cauſed it; in that men live ſo ſecurely or careleſly under Chriſts Purple-Mantle, and tickle our ſelves with Chriſts ſufferings, and do but only fatten or [〈◊〉] the Man of Sinne under it; and this is a certain Image of humane ſecurity and negligence, in that we boaſt we are good Chriſtians.
14. And ſay: we are Chriſts Children and moreover Holy, and will be diſtinguiſhed from other People: therefore God ſheweth us in this Image, that we ſtand with the Mouth trimmed and adorned before him; but the Spirit is a falſe or wicked Man: As this [180] Authour ſaith; We ſhould call our ſelves Holy, and deny the Earthly Name, and firmly beleeve we are NO Sinners but God in Christ, born Totally Holy.
15. And when this ſeeming Holy World, exiſteth, then is the knowledge or acknowledgement of Sinne totally Dead; and although God ſhould blame us; yet would the flattering Hypocrite, Murmure againſt God and ſay; he did him wrong, and then is the enmity againſt God generated, and Sinne totally [181] blind.
16. No Man would know more of Sinne, and though likely we were totally ſinfull before God; yet then is the time of which Chriſt ſaid; [182] Doſt thou ſuppoſe that when the Sonne of Man ſhall COME, that he ſhall find FAITH on the Earth: there would be NO Faith, in Power, but only meer Faith of a Hiſtory, ſo that we will not beleeve, if any ſhould charge us as guilty of Sinne; thus there would be a fine ſecure negligent or careleſſe SION-like, Life.
17. Whatſoever we did then, it were all Good; there would be accounted no Sinne in the world, none would be ſaid to have ſinned, Chriſt muſt do all; and though many were very Theeves; yet no [183] MAGISTRACY or Government would be uſefull, for CHRIST ruleth all in all.
18. Where there is no Sinne, there is alſo no puniſhment; then alſo men would need no Superiour to Judge, for every one judgeth himſelfe; and whatſoever he doth, that doth God through him; which indeed would run contrary to the Angellicall Government, and againſt the Government of the Inward and Outward Nature.
19. I admoniſh all Readers of [184] His writings, very ſincerely from a true heart, as a brother, for our eternall ſalvations ſake, diligently and well to ponder and conſider; what is hidden under this giving forth the bring Holy: and how the Devill thinketh to take us with a New [〈◊〉]; ſeeing he perceiveth that his ſmoak-hole ſhall be manifeſted.
20. Therefore will he now drive us wholly forth from the acknowledgement of Sinner that we ſhould be wholly ſecure or negligent, and underſtand no Sinne more, and ſuppoſeth that we in our preſent evill life which we have, ſhall finely learn to cover our ſelves With Chriſts Purple Mantle, and introduce us totally into ſecurity and careleſneſs, and ſo keep us from the ACKNOWLEDGEMENT of Sinnes and entrap or take US all.
21. But dear Brethren obſerve, and convert or turn away from ſecurity, and acknowledge your ſelves to be the loſt, and returning Sonne to the Father, and ſay continually, you have ſhamefully ſpent your inheritance; and that the Father hath received you again for his Sonne, he hath done it of Grace and Favour.
22. Be not proud again, ſay not to the Father divide the inheritance between us; continue only in humility, under the ſervitude of a Sonne, as CHRIST hath ſet before us in his Similitudes or Parables; if God will effect any thing New with us, he will well manifeſt it with power; we ſuppoſe words without demonſtration, are too little, in ſo high a matter, whereon ſalvation and bleſſedneſſe depends.
23. But therewith I ſet before the Reader, the true ground what Adam and Chriſt are in ONE Perſon; and which Man is without Sinne, therefore Mark this which followeth.
24. The Kingly Prophet of God, David, [185] Was a man after Gods own Heart, as the Scripture teſtifieth of him, in whom was the Spirit of God; and he propheſied of Chriſt; but he ſaid [186] In Sinne was I born, in Sinne did my Mother conceive me: which alſo manifeſted it ſelf in him, ſo that he had neer the Spiritual Man, alſo a ſinfull Man IN him, which was a Murtherour and an Adulterour: as the like may be ſeen in the Patriarchs.
25. But who will now ſay of David, that he was not holy? Seeing he was a Man after Gods Heart; who alſo will ſay, that his Murther and Adultery was without Sinne? The Man that in David was a Prophet, THAT was no Sinner: but that which was a Murtherer was a Sinner; and yet it was but one only MAN, in one Perſon; but in two Properties, viz: one Heavenly and one Earthly.
26. The Spirit of God ſpeaketh of things to COME, and of CHRIST; concerning the Heavenly Property: and the fleſhly deſire, into which the Devill introduced his deſire, ſpeaketh out of the Earthly Property, out of the Earthly curſed Life, viz: out of the Murther and Ʋnchaſtity.
27. [187] In ALL men lyeth the Heavenly Image; which diſappeared in Adam; but it liveth in one, and in another it is Ʋnlively: That Heavenly Image, viz: the ſecond Principle, is that out of which CHRIST was conceived and born out of JESUS.
28. For, [188] God is in all places, but not Manifeſt in all things, but if he manifeſteth himſelf in the diſappeared Subſtance, then is Chriſt born, who dwelleth in his Principle; and the Earthly Man of the Earthly part in the Curſe of God; dwelleth in its own Principle, in it ſelf.
29. The Spirit of Chriſt dwelleth in the inward Subſtance of the diſappeared Image, from the Divine worlds Subſtance, that dyed in Adam; and the Elementary Spirit dwelleth in the Four-Elementary Fleſh.
30. The Spirit of Chriſt hath Spiritual Fleſh, for it taketh the Spiritual Fleſh which dyed in Adam, on again for a Body; and Maketh it living, THAT, is in its Fleſh, holy; but the outward Spirit of the four Elements in the Earthly Fleſh, is longing after falſhood and wickedneſſe, and bringeth its Luſt againſt the Inward Man, for the Devil ſifteth it.
31. And that is it which the Scripture ſaith: [189] The Fleſh luſteth againſt the Spirit; underſtand againſt the inward Divine Spirit, and the Spirit againſt the Fleſh; And God ſaid to the Serpent, in the Outward Fleſh of Adam; I will put Enmity between the Seed of the Woman and of the Serpent.
32. The Inward Spirituall Fleſh is Heavenly, the Devill cannot poſſeſſe that; for if the Soul forſake that and go out from it, then is THAT vaniſhed or diſappeared and as a Nothing; In the wicked it is as a Nothing.
32. But when the wicked turneth himſelf to God, and turneth the Will of the Soul to God; then is Chriſt out of the diſappeared Seed born a Man; and is ſet before the Devill in the outward Fleſh, for a Cruſher or Bruiſer of the Serpent, which hindreth and breaketh the Will of the evill Fleſh, ſo that Sinne is NOT committed.
34. [190] And THEN there is a conſtant Enmity; Chriſt Governeth in his Heavenly Fleſh, through the outward; and ſtriketh the Outward Luſt to the Ground; then cometh the Anger of God in the Center of the Soul, and will alſo have its fierce wrathfull Government: and the Devill with the falſe or wicked Luſt; crouds himſelf thereinto.
35. And the Elementary Spirit hungers conſtantly after its Mother the Elements, and then the Devill bringeth the Luſt aloft, and wheeleth the deſire about; then the Hand and the Mouth Fall on; and doth the work of the falſe or Evill deſire.
36. Then ſtandeth Chriſt in his tender humanity in the inward Holy Body, and reproveth the outward Man, preſſeth upon him, and taketh his power from him, and ſetteth him before the Eyes in the Mind, that it is abomination and Sinne; and driveth him again to the unloading of that, which the deſire of the Fleſh hath loaden upon him, viz: to abſtinence and Repentance.
37. Which is nothing elſe, but a going again out of the Abomination, and then the wrought Abomination, remaineth to the Anger of God and to the Devill for food, that is ITS refreſhing; but the Myſtery of Man, becometh Free again in it ſelf.
38. But as the Fowler, [191] watcheth the Fowles, ſo the Devill watcheth upon the Soul, ſo ſoon as it gazeth a little upon him, then he bringeth his Imagination into it, and ſtirreth the deſire of the Fleſh; and then beginneth the Devills Dance again; with whom Chriſt muſt fight without ceaſing.
39. But if he be not yet born and manifeſted in Man in the Heavenly Subſtantiality, ſo that the fair Image ſtandeth yet diſappearing and without Life: As in Truth, with MOST it is ſo, then know this; That IMMANUEL, viz: the Spirit, which in Paradiſe promiſed it ſelf to Adam & Eve, and went to meet them in their Light of Life; and called them, ſaying [192] Where art thou Adam, in the Light of Life of the Soul, and did ſet it ſelf towards them with great deſire; and now continually calleth the ſoul ſaying it ſhould incline and turn it ſelf to GOD.
40. Then will JESUS, manifeſt himſelf in the faded or diſappeared Image, and Generate CHRIST, viz: a New Life, in the heavenly Subſtantiality; and that is the true drawing of the Father, whereof Chriſt ſpeaketh; ſaying; [193] None cometh to me except the Father draw him; the Father draweth the Soul; that it ſhould enter into Gods Love and Mercy.
41. And if it entereth in, then is JESUS CHRIST, a true Man, in the faded diſappeared Subſtance, and poſſeſſeth the Gates of the Deep; and, of thoſe, ſaith Chriſt; [194] My Lambs ſhall none pluck out of my hands; for if HE be born, then may the Devill, rage and rave, and throw the BODY as it were to the ground, yet then the Saviour ſtandeth in the Battle, and draweth the whole Man continually again out of the miſery, and raiſeth him up before him, that man runneth continually again to Repentance of his abominations heaped on him from the Devill, and unloadeth himſelf of them again.
42. But concerning the Conception of Children, That a right true Regenerate Chriſtian Man, ſhould beget his Children totally Holy without Guilt, as [195] this Authour conceiteth; that is Babell and a great Errour, which the Serpent introduceth, under which it will cover it ſelf, that a Man might not know the Kitling, it would fain be called Holy, Men have a long time called it the Black ſlick Evill Devill; and now it would once fain be called alſo Chriſt, and a God: but the Moſt high hath diſcovered it, ſo that we ſee, and know, it: and would have you Chriſtianly warned.
43. Every Tree and Vegetable bringeth forth fruit out of it ſelfe; as the Plant is; but know this; That the ſpirit of Nature, preſſeth ſo hard together into the power, out of which the branch groweth, that the branch oftentimes becometh, evill, withered, yea altogether a dry, rotten, Branch.
44. THUS it is with Man; that which is ſown, that groweth; but Gods Anger, through the Devils Imagination, eſpecially when he obſerveth, that the outward Conſtellation of the Starres in the Elements is evill; preſſeth it ſelf often in, therewith; ſo that honeſt Parents beget evill Children, and on the contrary alſo many times evill Parents beget honeſt Children, as experience maketh it apparent before our Eyes.
45. And to that End; CHRIST hath commanded us the [196] Infant Baptiſme, to baptize the Child in the Name of the Holy Trinity: then he will thus in this his Covenant be powerfull; and with his power kindle again the poor captive Tinder, and take the Serpents Poyſon, away, out of the Light of Life; ſo that the divine drawing ſtandeth open.
46. Then the introduced Poyſon remaineth IN the outward Fleſh, which will afterwards be broken in CHRIST, and the Gates out and in ſtand open to Man: and then it is, as it is written, [197] To whom you give your ſelves, as Servants in Obedience, his ſervants ye are; whether of Sinne to Death, or of the Obedience of God; to Righteouſneſſe.
47. The Soul hath free-will to go OUT and IN, but it [198] can NOT generate it ſelf in Chriſt; it muſt only go out of its own Evill Will, and enter into Gods Mercy; Then CHRISTS Spirit: which in JESU, ſtood preſented to the Soul in the Light of Life: taketh it in his Armes of the deſire; and Sprouteth in its deſire in the faded diſappeared Subſtantiality, forth, from the pure Element of Heaven; as a New Life out of Death, and that is CHRIST, Man and God.
48. Readers let me perſwade you, iry it, goe with it into the Holy Scripture, try it inwardly and outwardly, and learn the Truth out of Chriſts Spirit, then you will put no belief in [199] him: but we have ſeen it in Ternario Sancto, in the holy Ternary: and know what we write.
49. But I am a Childe, whoſe underſtanding hangeth at the Breaſts of my Mother, and have no authority, and NO underſtanding, unleſſe what my Mother giveth me; I lye in imbecillity as a dying Man, but the moſt high raiſeth me up in his Breath; ſo that I go according to his Wind.
50. But I warn you Chriſtianly, that you would underſtand the zeal, to the welfare of your own Souls; I have wages enough, If I attain your Breath, and may Sprout up IN you, and may give you my Life; what ſhould I give you more? take the preſent and lay it well to Heart.
51. Not in opinion only; but introduce it into the Breath of God, and try it in Body and Soul; and take the cleerneſſe thereof, let affections go, they are not the Pearl; but ſet for the ſhame, of a ſinner: that the Evill and Malice might ceaſe and not pride it ſelf in FLESH; take only the pure Oyle for healing, the reſt taketh not hold of the Souls Wounds, but only the wounds in the outward Man; I pray the Reader not to interpret this otherwiſe, then as it hath its true Ground.
52. Now as to what the [200] Authour, ſaith concerning the Good Divine Wife or Woman, which doth not exiſt from Adams ſinfull Fleſh and evill Luſt, which conceiveth and generateth the Holy Man, which is CHRIST, God and Man; THAT I alſo beleeve; it is true: But his underſtanding is erroneous, in that he underſtandeth it to be out of the outward Man, and will have a totall tranſmutation of the outward into the inward, in this world.
53. The Good Wife or Woman is the Heavenly Image, viz: the ſecond Principle, which dyed in Adam, in that very faded or diſappeared Subſtance, the Father of all Things or Subſtances, ſtriketh up the ſparkle of his divine power: and if it be ſo that the Soul alſo in the drawing of the Father hungreth after it; the ſparkle beginneth to glimmer.
54. And [201] is firſt ſmall as a grain of Muſtard-ſeed, as Chriſt ſaith, and if the Soul perſevereth, and introduceth ITS Will and hunger continually into THAT Glimmering Tinder; then he bloweth the Holy Fire up in its deſire; ſo that it glimmereth very much, whence the ſoul getteth great hunger.
55. Now if it be ſo, that the Soul caſteth away its ſelf-hood, and deſireth totally to caſt away the falſ-hood or wickedneſſe of the Devill, and in earneſt ſtrife with earneſt Prayer and giving up it ſelf, enter into the Love-Fire; then the Love-fire apprehendeth the Souls Deſire, and one Fire becometh kindled in the other: for the Soul is the Fathers Fire, and the ſown Love-Fire is the Sonnes-Fire.
56. And now cometh the loſt Sonne, viz: the ſoul, again into the Fathers Love, and the [202] Great Joy in Heaven beginneth, ſo that the Angels rejoyce more than at Ninety Nine righteous, that need no Repentance.
57. And at this Place; in this conjunction; the Noble Virgin, viz: the Good Wife or Woman, taketh its Bridegroom the Soul again into the Triumph of the Divine Kingdome of Joy, and giveth its Bridegroom the Garland of Pearles.
58. Not totally for its own propriety of its ſubſtance; No, there are Two Principles; God remaineth God, in himſelfe; but the Divine Light bringeth the Virgins-Spirit out of the Love-fire, into the Souls-Fire; and kindleth the Souls-Fire alſo; ſo that the Virgins-Light, ſhineth IN its Bridegroom, viz: the SOULS Light.
59. And here is Chriſt in the Wifes or Womans ſeed become Man; viz: in the ſecond Principle; out of Gods Light-and-Love-world; and what is here done, and what kind of Joy, is at this Eſpouſall and Wedding, we have no words to write; but I wiſh the Lover of Chriſt may experiment it: For the outward Naturall Man beleeveth US not; unleſſe himſelf hath been at this wedding; which is kept both in Heaven and on Earth; ſufficiently to be underſtood by thoſe that are OURS.
60. But know this, As Fire blazeth through Iron, whence the Iron is a meer Fire-Source or of a fiery Quality; and yet remaineth in it ſelfe, in its Subſtance Iron as well at one time as at another: and is never Fire in its own ſelf-property, and yet is Fire; But the Fires Might, ſtandeth not in the Iron, but it giveth only its Nature to it, as an Inſtrument or a Body; wherein the Fire blazeth.
61. [203] Thus underſtand us alſo, as to GOD and the CREATURE. The Fire, when it blazeth in the Iron; ſignifieth the Soul, when it is kindled in Gods Light; and the Light and the Shining of the Fire, ſignifieth the Holy Fire, and the Virgin; the Power of the Light is the Pearly-Garland, whereof I write in my writings: THAT, the Virgin giveth not, to the Fire-Soul, viz: to the Originall of the Fire, to be ITS own.
62. But it ſets the ſame upon it, and preſſeth the ſame into its heart, but it cannot comprehend it, as its proper owne; as the Fire cannot comprehend the Light; and yet the Light ſhineth out of the Fire; the Fire hath another Source or Quality then the Light; the Fire is Father and the Light is Sonne, and yet they make two Principles one IN another.
63. Thus know; That the Creature is not God, it remaineth Eternally under God; but God blazeth through it, with his deſire of the Love-Fire, viz: with his Light and ſhining, and that very Light, the Soul, viz: the Man, reteineth, ſo long for its own, as the Will remaineth in Gods Light.
64. But if it enter again in its own propriety, viz: in the Center of its originall in its own Might out of the Reſignation, into ſelfhood; then the Virgin taketh away this Pearly-Garland, from the Soul; for the Soul, viz: its Bride-groom, is run away from its Spouſe Chriſt, viz: from its Love-fire, and become perjured.
65. Then goeth the Soul in the outward Fleſh, into the Devils Net in the dark reſtraint, and ſeeketh its own Place; and reſt, but findeth nothing; but the Beaſtiall Pleaſure of the Fleſh; with which it Pampereth it ſelf.
66. But the Noble Virgin calleth it continually, to return again; if it come again, then it is well and readily received: but the firſt wedding is not kept again: there is indeed a glorious welcome, but not like the firſt Eſpouſall; we ſpeak as we know.
67. But if the Bridegroom viz: the Soul, cometh not again, then Chriſt taketh its Garland, which he gave the Virgin for a Life, again from it, then it remaineth in ITS Nothing without Source or Quality, as diſappeared or faded: and Eternally not perceptible nor viſible to the Soul.
68. And the Soul remaineth in its [204] anxiety, if the Soare be in it at the End of the outward Body; in that regard it ſtandeth in Eternall ſhame and ſcorn, that it hath loſt ITS Kingly Crown; and is driven out from the Kingdom of God, as an Evill doer, or as a perjured Perſon from its moſt beloved Bride and Virgin.
69. Further alſo know this, that Gods Light ſuffereth NOT it ſelf to be ſowen forth abroad into the Fleſh; the Mother or Tinder to the Light is indeed ſown, but ſtanding within, IN its Principle; the [205] outward world, is not God, nor will it in Eternity be called God; but only a Subſtance wherein God manifeſteth himſelf; viz: a † Similitude of the Holy Divine Heavenly Subſtance, in which God worketh.
70. When a Woman is impregnate from a Man, and generateth a Childe, THAT, although likely it cometh from holy Parents, is not Wholly CHRIST, from within and without; as this [206] Authour conceiteth without ground of Truth out of his obſcurity.
71. CHRIST, viz: the WORD, is indeed, a glimmering Mother or Tinder; according to the Property of the true Image, which is propagated in all Men as a poſſibility, but NOT in the outward Fleſh in this worlds Subſtance; but in the ſecond Principle; and the Souliſh Property is in the firſt Principle; each dwelling in it ſelfe.
72. Therefore hath Chriſt inſtituted the Baptiſme, and Eſpouſed himſelf with the Mother or Tinder to Souls, with this Covenant, that though the Mother or Tinder did not come to a burning Light, and that the Child ſhould dye, even in its Mothers Body or Womb; yet nevertheleſſe, the Soul would be in Chriſts Arms, in which he would kindle HIS Light.
73. And though holy Parents beget Children, if I did look upon them, I would not ſay, here ſtandeth or goeth in this Child, Chriſt; it is wholly Chriſt: HE is indeed IN the Childe, but in his own Principle, and in the Childs Property, as a Glimmering Mother or Tinder; on the Band of Chriſt; but the Soul of the Childe is alſo on the Band of the Fathers anger, in the property, wherein Adams Soul hath broken it ſelf off from God.
74. The Properties of the Soul ſtand not in Equall Concordance, as God created the Firſt Soul, they ſtand in the Elevation, in the Multiplicity of the Wills, and not in One Will; in the Multiplicity of the Wills is the Turba; for one Will is the Enmity of the other: and they cannot be broken, for their originall is out of the Eternity from the Center of Nature.
75. Ʋnleſſe Gods Light kindle it ſelf in them, then they become in the Light tranſmated into One Will; and then the Enmity and contrary will in the Center of the Life of the ſoul, ceaſeth: alſo then the outward-Life in the Child, is together, inthe Fleſh of perdition, and is ſubject to Death.
76. For as the Properties in the Souls Life, are in ſtrife and Contrariety, ſo alſo are the Properties of the outward Life; for in Adam all went forth out of the equall concordance, and now one kindleth the other: and the ſtrife between heat and cold alſo Evill and Good, continueth ſo long as the OUTWARD Life continueth.
77. Therefore, it is a wrong Expoſition of the [207] Author; where he ſaith; Holy Faithfull Parents generate altogether CHRIST: yes, that Chriſt himſelf is the work of Humane Propagation; which a Cow would almoſt laugh at, to ſee its like in the outward Man, ſo that he doth more fooliſhly than a Beaſt: Chriſt dwelleth in Heaven in his own Principle; and the outward Man upon Earth in his own Principle.
78. The holy good wiſe or woman, whereof he ſpeaketh much without ſufficient underſtanding, generateth not the outward Beaſtial Man of the Four Elements, but the Inward of the pure Element; God driveth not on the work of humane propagation, HE hath given it to MAN into his own: will in Chriſt God drave it on, but without humane Concurrence, out of his own Predeſtinate purpoſe.
79 Now if this [208] Authour, can generate children without, Man, then we will beleeve him, that God hath begotten a Chriſt-Child out of him, or out of his Wife, if without Man, ſhe is impregnate from Gods word.
80. But he will fail in that, Adam hath ſquandered this power; as we have expreſſed, concerning it at large, in the Book of the Three Principles, alſo in the Book of the Threefold Life, as alſo in the firſt Part of the Incarnation of Chriſt.
81. The [209] Conjunction of the Seeds is cleerly in ſtrife, and contrary Will, and in the ſtrife and contrary Will, is the Life in the Childe manifeſt; and not in the Slime, but in the Anguiſh in the choaked Bloud: The beginning of Life in a Childe, is a DYING of the Maſculine and Feminine Tincture, of the Seed, and out of this dying goeth a new own Life, up.
82. As the Light ſhineth from the Candle; ſo we are to conceive in like manner, that the Man and Wife only ſowe the BODY of the Lifes Candle; out of which, the Life in the dying, viz: in the anguiſh-Fire, in the choaking of the firſt Bloud, wherein the Childe [210] becometh Man, is generated: not as a dying of Conſumption, but in the anguiſh of the dying Source or Quality, the Firſt Principle, viz: the true Fire-Soul in its Principle, becometh manifeſt.
83. It is not, conceiting will do it, but underſtanding the Center of Nature, how a Life originateth; not only to ſay; Chriſt, and God, doth a thing; but to know, WHAT, God, Chriſt, and Man, is, each in IT ſelf.
84. Man muſt underſtand the Principles, and not with Hiſtoricall conceit, with Literall knowledge; and confound one thing in another; ſuch a Maſter as this [211] Authour will needs be; viz: a God, that is Omniſcient, he ſhould before-hand know very well, and not ſo ſottiſhly, with ſuch loud cry, come and draw up, without Ground and underſtanding.
85. Men know alſo well, that the Holy Woman or Wife viz: the Virginity, is from God; but it hath not the might of Generating; It is in Adam, with the Wife Eve, ſquandered; it cannot generate more; unleſſe the Generatour viz: CHRIST were before-hand generated in it; and then it generateth the Soul, its Bridegroom, otherwiſe, in the WILL; that is, it tranſmuteth it into ITS Love, and ſetteth Chriſts Garland or Crown of victory, upon it.
NOw followeth The Second Point of the Fourth Text, The [212] Explainers own Words.
1. BUt how and in what meaſure, manner, and kind, She, from her God and Man CHRIST JESU, goeth, cometh, is Created or Made, and prepared: hence now the Triune God and Lord ſignifieth in the Teſtimony of Holy Scripture, for the better and cleerer knowledge of the holy Marriage-ſtate; and wonderful divine Union of Man and Wife, in one Fleſh, for a Type and Looking-Glaſſe, giveth therein, through the Divine knowledge and wiſdom, to acknowledge and conſider.
2. How and in what meaſure, manner and kind, the holy woman or wife, and faithfull humane viſible Fleſh and Bloud, under the Maſculine and Feminine Sex, from CHRIST, the Triune highly praiſed God, her Man or Husband, proceeded, was made and prepared.
3. And as true Chriſtian honeſt faithful marryed people; whom God joyneth together, (for here I ſpeak not of thoſe marryed people, who highly eſteem outward bravery, riches, honourable familyes, and outward Name, whom the Luſt of the Fleſh and of the Eye, in this world, bringeth together, and cauſeth to marry) yes, truly faithful Chriſtian Marryed people; who many times, never ſaw one another with their eyes.
4. As, all truly faithful Chriſtian People, will, to the higheſt praiſe of God in their hearts, with God the Triune Eternal Truth and Seal, give Teſtimony, with me, that oftentimes, very wonderfully and ſtrangely, their whole perſon, altogether unknowing, are brought together and joyned by the Triune God JESUS CHRIST.
5. In that, the LORD giveth and incorporateth in the Maſculine heart, his holy Love, towards the Feminine Image, which before; as it often cometh to paſſe, he never ſaw, much leſſe, found any deſire after ſuch a One at any time, which in her preſenteth the holy divine Love and voyce, with all manner of friendly, richly amiable, words and works towards the feminine Image accordingly.
6. And by [213] all manner of outward Modeſty and Chaſt Service or Miniſtry, and Converſation, without ceaſing, in care day and night, is diligent in, and doth not give over, till through the divine good power and working, it preſſeth into the midſt and Center of the feminine heart: and with its powerful burning operation, it Imageth to it ſelf the Maſculine perſon; and bindeth with it ſelf the very divine Good Holy Chaſte Love.
7. In both which Chriſtian hearts, this Triune divine fire-burning Love, in the holy Divine working reception and growing doth not ceaſe, till it bring both theſe Maſculine and Feminine Perſons into one.
8. So that they through this powerfull working in the Love, are one Heart, one Soul, one Body, one Fleſh and Bloud; as indeed in the Love of the Divine voyce, each calleth or nameth the other his own heart Soul and undivided own propriety.
9. And then in this Chaſt Divine richly amiable working through the divine power, in holy, and not unchaſt fleſhly mixture and union, in right holy love and purity in the divine powerful bleſſing, the divine Word, and holy diſcourſe incorporated in the Faith, bring forth fruit of the pure Chaſt love, through and out of them, and generate Children.
10. Which the LORD by [214] Paul, 1 Corinthians 7. in regard of the faithful married people, and honeſt Chriſtians, (through and in whom, he with his moſt holy in the Love, is powerfully and actively) calleth holy generatings and holy Children.
11. Which holy wedlock Divine Love, in and among honeſt Chriſtian Children, is an Eternall never ceaſing band of Divine Unity, which never more in and to them, is rent quenched or cauſed to ceaſe.
12. Juſt in ſuch a manner it is with CHRIST the Triune highly praiſed God, the Triune holy Man or Husband; which in and with his divine voyce of his holy fully perfect Love, according to the Teſtimony of St. John 3. [215] hath ſo loved the world, whole Mankinde, yes when they were yet Enemies, and preſented his Love to all Men, under the Maſculine and Feminine Sex.
23. Whereby and wherein, the Children of Men, (which through the Fall of Adam and Eve, were Enemies of God the Eternall Good, and of all Divine Matters) he himſelf would new prepare them in their hearts, with his own divine Voyce and holy Love, with his own power and ſubſtantiall working, and bring them again, out of the Kingdome and Dominion of the reproachfull, in and to the Domineering of Death the Devill Sinne, and the outward Naked fleſhly World, and Luſt of the Eye, and new Create and Regenerate them, in and with, this his holy Divine Love.
14. As indeed through this Triune in-working Divine holy Love CHRIST JESUS, in the Elect; the ſtony Adamicall ſinfull cold unchaſt malicious heart, with all evill Luſts and Enimicitious Deſires, againſt God, the Triune Eternall Good, is wholly done away; and through this holy Divine working in the Love, is prepared anew.
15. Which appeareth totally richly amiable and a perfect Love-heart of God; which burneth towards the Triune higheſt Good, in and with full Love, in the full Love it ſelf; and through the moſt high Triune God Chriſt Jeſus himſelf's own in-working Power, in the Love towards her Man or Husband of the high Divine Majeſty CHRIST JESUS, becometh ſo fiery and burning.
16. So that alſo the Divine new Love-heart, appeareth ſo great & ſurpaſſing in the Love, that it preſſeth into all, inward and outward Members of the Body, in full Power, and changeth all the Members; and to the Triune higheſt praiſe of God Chriſt Jeſus, her Man or Husband; totally reneweth them.
17. So that in and to theſe men new prepared in the Love through CHRIST; nothing but all good holy divine things in Love, in words, life, works and deeds, are traced and manifeſt, and viſibly knowne and ſeen by faithfull Eyes.
18. In and to which holy totall new Divine Perſon prepared in the Love, the Word of the LORD becometh richly and Gloriouſly filled; Hoſ: 2. [216] I will call them my beloved People which were not my Beloved.
19. As now through this holy Divine working in the Love of the Triune highly praiſed God CHRIST JESUS, the expreſſe Image and ſelfſubſiſting Subſtance of the Triune Deity it ſelf; hath prepared, new made, and ſet, here upon earth, from the beginning of the World, to himſelf, truly Faithfull Holy Patriarchs, Prophets, and all the faithful of the old Teſtament, out of or from all generations: as alſo all Evangeliſts Apoſtles Prophets and honeſt Chriſtians under Maſculine and Feminine Sex of the New Teſtament; in ſuch a Manner, as is mentioned before, to his holy Service or Miniſtry Praiſe & Glory of his holy Name, yes, to his own Love, IN the Love.
Now followeth [217] my anſwer upon this Second Poynt, together with an Explanation thereof.
1. THAT which this [218] Authour ſets down concerning Chriſtian Married People, that it IS ſo; ought well to be wiſhed, that it WERE ſo; but it is not ſo, perfectly, in any; there is a Good Spring wanting to them, for this Great holineſſe is ſquandered away in Adam.
2. Indeed Chriſt ſaith; [219] Whereſoever two or Three are gathered together in my Name, there am I in the midſt amongſt them; Chriſt is indeed with Holy Married people that fear God, if they begin all their Matters in his Name; he governeth and bleſſeth them, if in earneſt ſincerity they abide with him, that, I ſpeak not againſt at all, alſo all their works in the true marryed ſtate, are acceptable to him; for Chriſt is come, that he may deſtroy the works of the Devill.
3. But the [220] Authour muſt not here in the work of humane propagation, put or aſcribe ſo great Perfect holineſſe; and though indeed it may be called holy, yet it muſt be better diſtinguiſhed, what, therein is holy, and what unholy: elſe would all mens Burning bruitiſh and beaſtiall Luſt of the Fleſh, be accounted for Holineſſe.
4. As when they vehemently with the Imagination and Deſire, towards Man and Wife, tickle themſelve, as if there ſtuck therein great perfect holineſſe, and that it were done only and ſolely out of Gods driving on, in Chriſts Power and inſtigation.
5. And here the [221] Authour, diſtinguiſheth NOT what is Divine and what is naturall; he jumbles the whole work in one, and calleth ALL Divine, as if the work of ſuch conjunction, and inclination of the Deſire in one towards the other, were all done in the Driving of the Spirit of Chriſt.
6. As he draweth alſo totally to this purpoſe, the coming together of two Married People; which as to honeſt vertuous Children, who pray to God in earneſt ſincerity for it beforehand; and put their Will into his; it is ſo indeed, that often two perſons come together through Gods ſending.
7. Which I alſo praiſe, when it is SO done; whereby alſo more bleſſing and Salvation or happineſſe may be, then in THOSE, whom the Luſt of the Eye meerly bringeth together; and nature coupleth: And I would not in this oppoſe the Authour, but willingly receive and allow it for right; IF the Thorne and Poyſon did not ſtick in it and under it, concerning the totall Holy perfection; wherewith he ſuppoſeth he begetteth children void of Originall inherited ſinne.
8. For this ONE Articles ſake I will unfold this Point, that Men may but ſee, what is divine and what is Naturall, what is Holy, and what Beaſtiall, and that the flattering hypocriſie and ſeeming holineſſe, under which Men will cover the Originall inherited Sinne might be known.
9. And that honeſt marryed people ſhould not be ſecure or careleſſe, but know, that they alſo are Sinners; and learn to be afraid of Gods Anger, and be humble before God, and diligently learn with great circumſpection to Pray one with another, that the Devill may not ſift the native impurity, and throw them into the beaſtiall property.
10. Which indeed co-hangeth to this marriage work, for the holy work is performed with a Beaſtiall work, and this originateth in reſpect of the Fall of Adam and Eve; and that marryed people might learn to diſtinguiſh the holy in the Love, from the beaſtiall, and learn in this work to remain Modeſt Chaſt and Temperate, before God and Man.
11. And not as a burning Luſtfull Bull, to which brutiſh work this [222] Authour openeth a wide Door, while he calleth it totally holy, and ſo at laſt in his holy giving forth; All ſhame would be extinguiſhed.
12. Whereas yet the underſtanding, and alſo Nature teſtifieth, that an Abomination hangeth to it, which is not quite holy before God: in reſpect that alſo Nature it ſelf together with the Soul, is aſhamed of it: which ought well to be conſidered; and how the poor Soul, which appeareth by the Eyes, is aſhamed before its Bridegroome CHRIST: that it now after the Fall, muſt propagate it ſelf after ſuch a Beaſtiall Manner, like other Beaſts.
13. For this cauſe I will unfold it, that marryed people may learn to know themſelves, and that this Authour might not make them So totally blind, and they live in abomination before God, as Beaſts without any knowledg thereof; unleſſe for this; I would not particularly oppoſe him in this Article: for holy people ſhould get alſo holy children, which yet miſerably often faileth, as is apparent to our Eyes.
14. We know what Moſes ſaith: That [223] God ſaid: Let us make Man, an Image that is like us; He ſaith not TWO Images, but ONE Image that is like us.
15. God is according to the Fire and Light but ONE ſubſtance, viz: according to the Fires and Lights Tincture in the Eternall Nature he is alſo but ONE ſubſtance; And that he is, and is called Father and Sonne, yet he is therein alſo but ONE ſubſtance.
16. But manifeſted in TWO Principles; viz: with the ſtern Fire-world according to the Fathers Property, and according to the Light and Love-world in the Sonnes Property; And yet is, but ONE only ſubſtance undivided, but ONE God; as Fire and Light is ONE.
17. Thus he hath alſo created his Image Man, according to his ſimilitude, out of his out-ſpoken ſubſtance; out of ALL into ONE ſubſtance into one only Image: and alſo inbreathed the Spirit of all the THREE Principles into ONE only Spirit.
18. All the Three worlds; viz: The Eternall dark cold fiery, viz: the Eternall Nature; as alſo the Eternall Light fiery, together with the ſubſtance thereof, viz: the pure Element, and therein the Paradiſe; for alſo the outward Four Elementary and Syderiall world with its ſubſtance, were in this created Image, but One in like or Equall Concord or agreement.
19. Man was and is the Inward and outward world, the Inward World is the Heaven wherein God dwelleth, thus was Man upon Earth in Heaven: the Inward and outward was ONE; the Inward manifeſted it ſelf in the outward, viz: God in the Time: the Outward is the Time, that was in Man ſwallowed up in the Eternity; but it was manifeſted in it ſelf, not totally for the Dominion, but for the wonder of the Dominion of the Divine World.
20. The Outward World knew it ſelfe not in the Time, but it wrought in it ſelfe as an Inſtrument of the Maſter: The outward Sulphur and Mercury of the Body, were manifeſted in the power of the inward Spirituall Sulphur and Mercury; The Tinctures of both were manifeſted in one another as One, the Spirit wrought through the Time, and that was a Paradiſe where neither heat nor cold might be manifeſted.
21. The Life of Both worlds, viz: the Heavenly Holy, in the Pure Element; and alſo the outward in the Four Elements, were but One only Life; and that was a Similitude according to God; viz: an Expreſſe Image.
22. For God dwelleth in the Time, and the Time is not manifeſted in him, but before him, as a ſimilitude, it is IN him in the dominion all one: The Time is ſervant and his work, it liveth in it ſelf, but God is the Life of Time, But in comprehenſible to Time: the Time ruleth not in God, but it is in him as an Inſtrument; wherewith he ruleth and maketh or worketh.
23. But now underſtand us concerning the Soul, The Soul is not out of the Temporary or Time-Nature; the Time-Nature is but its dwellinghouſe, even as an Inſtrument with which it maketh or worketh: [224] It hath in it ſelf the Center to the Fire and Light world, and out of the Center, it became inbreathed into Adam by the Holy Spirit, in the Moving of the Father out of the Three Principles.
24. And this is its Fall and Sinne, that it hath through its mighty deſire, manifeſted the Properties of the Dark World in the Center of the Eternall Nature; which was done through Imagination; in that it introduced its Luſt into the Inſtrument of Time, viz: into the Outward world.
25. And would try how it reliſhed, when the Equality of agreement went forth or away one from another, ſo that Evill and good were Manifeſted, each in it ſelf: it luſted to eat of the reliſh of both, and thereby be omniſcient, and ſuttle; as Lucifer in like manner ſo periſhed; who luſted after the dark Center in the Fire-birth, and awakened that in his deſire, that ſo the like concordance or equall agreement, in him, might be Manifeſted in an awakening of all Properties: whence Luſt and falſhood or wickedneſſe exiſted to him.
26. For if the Lifes forms, viz: the Forms of the Eternall Nature, were manifeſt every One in it ſelf, then there is a great Enmity, for every one will rule, every One hath its own will, and if this were not, then there would be neither perceptibility, nor finding, but an Eternall ſtillneſſe.
27. But now the Lifes formes ſhould not be manifeſted in the qualifying or operating each preſſing forth; but inſtanding in equall agreement, like a Tuned Lute: and the Spirit which was brought forth out of this equall agreement, by Gods Spirit, was alſo in equall agreement, viz: the Spirit of the Soule; as the Aire out of the Fire; that ſhould enter into the Sound of God, and ſtrengthen it ſelf in the power of the Light, and with that very power ſtrike the Cittron of the Lifes forms.
28. But that it did not, but it entered into own will, and reached after the Center of the Lifes forms, and awakened the ſame; it would it SELF be GOD, and made it ſelf a dark Devill; according to the firſt impreſſion in the Fiat of its Property; out of which in this world, are evill poyſonous worms and beaſts come to be; according to the outward Impreſſion: and that is the reall Fall of the Devill, as alſo of Adam.
29. But that we may render it better intelligible concerning Adam, as alſo concerning his Wiſe: Adam was a totall entire Image of God, when God had created him, then he was Man and Wife, and yet neither of them; but a modeſt Virgin in the Similitude of God.
30. He had the Fires Matrix, and alſo the Lights Matrix, out of which, through the Element, water becometh generated through the dying in the Fire; He had the Fires and Lights Deſire in him; viz: the Mother of the Love and of the Anger, according to the Principles.
31. The Life ſtood in a Conjunction of continuall inward joyfull deſire of one in another, the Fire loved the Light, viz: its meekning and beneficence; and the Light loved the Fire, viz: its Life and Father; as God the Father loveth his Sonne and the Sonne the Father in ſuch a Manner or Property.
32. And in ſuch Love-Deſire, viz: according to Fire and Light, in which deſire alſo, the dark impreſſion with its hunger hath intermixed it ſelf; God hath generated Subſtance; The impreſſion in the Deſire is his Fiat, which he leadeth with the voyce of his Fire and Light; viz: his making or working.
33. Thus alſo in his Image, Man, was the Fire-Mitrix, and the Lights deſire in great richly Joyfull Eternall Conjunction, or as I may ſomewhat explaine it, when TWO deſires meet together; as a great richly amiable reliſh; and the Impreſſion, viz: the Fiat, maketh this Conjunction hard or loud ſounding, as the Tone of a word; wherein the cleer founding richly joyfull Life ſtandeth, in the Feeling Taſting Smelling Seeing and Hearing, as an amiable manifeſtation of the Eternall ſtillneſſe.
34. And as this is to be known concerning the Spirit-Life; ſo alſo in the Fleſh-Life; for what the Spirit in the Three Principles is in it ſelf: In Word and Power: that the Fleſh in it ſelf is in the Subſtance thereof.
35. The Fleſh hath the Tincture of the Fire and Light in it ſelf, to ſuch a Glorious Conjunction and reliſh; and the Fiat, viz: the Impreſſion is alſo the Middle or Means of the deſire in the Fleſh; and maketh the reliſh ſubſtantial, whence vegetation or growing exiſteth.
36. Yet now Adam was but ONE, and ſtanding in ſuch great Glory, as a totall Similitude according to God; in Operation Life and generating; as God had generated all things out of his UNITY.
37. And in the FLAT, which was in all things, he had created to himſelf his Image according to the Property; that is nothing elſe, but in the impreſſion of the Fiat in that Conjunction, he manifeſted that very Luſt or Longing delight with the Impreſſion; Now if Adams Soul in its ſelf hood, had entred with its Spirit, into the word of the Holy power of God, and had not awakened the ſelf hood in the Fiat, and had ſtrengthned it ſelf in Gods holy power in the deſire, viz: in the Impreſſion.
38. THEN had the Impreſſion, viz: the Fiat, again formed a Similitude in Spirit and Subſtance in it ſelfe; THEN might Adam have generated magically after a divine manner; as God generated the Creature, and ſet it forth VISIBLY.
39. For, the Matrix of the poſſibility was in him; but when the Souls will, viz: the out-going Spirit, brake it ſelfe off from Gods power, and went into the Fiat into its Center, into own Luſt, to taſt evill and good and went out of the Reſignation into ſelf-hood: then went alſo the Conjunction in the fleſh into ſuch a deſire; and hungred after the Mother out of which it was created; and the hunger was juſt in ſuch a Propertie, as it was in the Spirit.
40. And with this hunger of the Spirit and of the Fleſh, was the vanity in the Center, manifeſted through the FIAT: For the Fiat impreſſed the deſire, ſo that the vanity in the ſubſtance of the Fleſh came and was manifeſted: then all was done concerning the fair Image: for the vanity loved it ſelfe: it would not enter into Gods Love, viz: into the Holy power; alſo it could not; for God receiveth NOT that for a Childe.
41. Now when this was done, God ſaw the Fall, as indeed he had known it before, and in that regard, he ſaw, and fore-ſaw, Man, in the Center of his Heart in the Love Deſire; determining to move himſelf in the Center of his Love in the Humane Image: and to ſet the CHRIST in JESUS, or out of JESUS, viz: the greateſt humility out of God; in this [225] Middle between God and the Creature.
42. Then ſaid God in himſelf, as Moſes ſaith: [226] It is not good that this man ſhould be alone; for he had cleerly loſt the divine Might to generate Magically out of himſelf through ONE, We will make a fellow Companion or Help to be about him.
43. He Adam could now not generate Magically; for he was cleerly paſſed into the Luſt of ſelf-hood; had he kept GOD for a Help; then he had been able; but ſeeing he could not: therefore ſaid God: It is not good; in the beginning it was good indeed, but in the Luſt it was not good.
44. For, in God alone ſtandeth the ability; out of which, Adam was gone with the luſt into ſelf-hood; for the Fathers Anger, turned it ſelf together in the Fiat aloft and would be Creaturely, whence the Luſt after Evill and good exiſted, viz: after darkneſſe Fire and Light, and the ſubſtance of all theſe.
45. And now when the Verbum Fiat, the Word Fiat ſtood in Adam in the deſire, and impreſſed the Property in the Luſt, into a ſubſtance of its Similitude, then appeared the Magicall Image, viz: the Similitude according to Adam in the Spirit, but the ability of the Creature was gone, for it ſtood in the ſelf hood, then ſunk the ſelf-hood down in unability.
46. Now then ſaid Moſes: [227] And God ſuffered a deep ſleep to fall upon him, ſeeing he was gone from God into the ſelf-hood, therefore God let him fall into unability, viz: into ſleep; he let it be done, that he fell into unability; for in the ſelf-hood he was in the Fires-might even become a Devill, and ſo was not able; but he ſlept: and this Sleep is CHRISTS Reſt in the Grave.
47. Dear Brethren obſerve it well, it is become highly known, not in Conjecture and Conceit, but in Terrario ſancto in the Holy Ternary, according to Gods Counſell and Will.
48. [228] The Sleep ſignifieth Death, viz: a deſtruction of this outward Dominion: for as the outward World in its ſelf-hood and Dominion, cannot ſtand Eternally, but muſt go again into the beginning, into the Eternall divine Dominion; and totally break to pieces in its ſelf-hood, and be purged and tried through Gods Fire.
49. So muſt alſo the Outward Myſtery of Man in the [229] ſelf-hood, break to peeces, and enter again into the Magick Image into Gods Willing Working and Living.
50. [230] And underſtand us here right: The Woman, viz: Venus'es Matrix from the Light Aire and Water out of Adams Eſſence, became in Adams Sleep, viz: in the unability impreſſed in the Fiat, as a Mother to the Propagation; wherein the Fire, in the Property of the Love-Deſire, viz: in the Center of the Tranſmutation of the Fire into Light, became comprehended in the Fiat.
51. But the awakened vanity in the deſire of the Fiat in the own ſelf-hood of the Souls will, was cleerly ſtirring and manifeſted in the Luſt: the Magick Birth was loſt: therefore God through the Fiat, [231] took a Rib in Adams ſide, according to the Impreſſion of the power of Adams Soul and Spirit, in the Sulphur Mercury and Sal: and manifeſted that in Venus'es Matrix.
52. Underſtand: from Adam was taken his faire Roſe garden of the great Luſt Deſire or Pleaſure, of the Kingdom of Joy; viz: the Lights Tincture according to the Property of the Love-deſire; And according to the bodily ſubſtance, the Property of the Spirituall Water; which in the Love-deſire, becometh generated through the Fire, and is the Fires or Souls-Spirits greateſt refreſhment, in which the Fire-ſpirit had impregnated it ſelf in Subſtance, and generated its Similitude; viz: in the Love-deſire.
53. This Venus Mother, became figured into a Wife or Woman, and in Adam remained the Fires Mother, which continually, introduceth its hunger into the Venus Mother, in like manner alſo the Venus Mother into the Fires Mother, viz: into its Father and Man or Husband, which giveth it Eſſence and Life.
54. In which Conjunction, the PERFECTION of the Kingdom of Joy ſtandeth, and the fulfilling of the deſire, which ſhould damp and hold Captive the Luſt of Vanity, out of the Center of the Impreſſion according to the dark worlds property; and onely refreſh it ſelf in the Love, viz: in the Kingdome of Joy.
55. This Love-ſport or Scene of both the Tinctures of Fire and Light, were divided in Adam in his Sleep; for God parted them in the Fiat, and here Adam loſt his chaſt Love-ſport: and his Virginity, which CHRIST brought to him again; and in the place of his Rib for a Wife, where he became broken muſt Longinus'es Spear enter; and the Regenerate Virgin-like bloud, muſt Tincture this Breach; and heal and make it whole again; and quench the wrath which was in the Breach.
56. Thus we underſtand what the Woman or Wife is, viz: A halfe Adam; Adam hath in the [232] Superiour might: the firſt Principle; and Eve the ſecond. In Adams part the vanity became firſt manifeſt, viz: in the Center to the Fire.
57. Which Fires-deſire entered into the Venus deſire, and in the Luſt became manifeſted in the Subſtance; in which the propagation was; therefore God in Paradiſe promiſed to enter again into the Seed of the Woman, and with the new generated Love-deſire, to break the Head of the Serpents deſire which was exiſted out of the Center to the Fire-Life.
58. That is, to overcome IT with the great Love, to go it ſelf into the abomination, viz: into the Womans Seed, which the abomination in Venus'es Matrix hath poyſoned, and introduced into falſe or wicked Luſt; and to break that very will, which againſt Gods holineſſe and purity went into own ſelf, and turn it again into the Lovedeſire.
59. And here when Adam was divided, and the Divine might or power, ſlept, he together with his Wife, with his Pleaſure-Garden, was ordained into the outward Life; for the divine underſtanding was in him, faded.
60. For, he was gone forth from the Divine Love-Fire, with his deſire, into the ſelf-hood after the vanity, viz: after the Manifeſtation of Nature, after Art and much knowing, THAT, he gat alſo; but he loſt thereby the knowledge of the DIVINE Kingdome of Joy.
61. He was yet indeed in Paradiſe with his Eve, when the Spirit of the outward World awakened to him; but in the Luſt of the vanity together with his Eve, to which the Devill afterwards gave him more cauſe, at the Tree of Temptation, as is [233] above mentioned.
62. Adam Slept in the Divine world, and awaked to the outward world, and with the Earthly Eating of the Tree of Temptation which was Evill and good; the vanity in the Subſtance of the Fleſh fully awaked; for there began the Properties of the abomination in the Center of Nature; to qualifie or opperate, as a ſeething.
63. Now was Heat and Cold, moreover, bitter, ſweet, and ſowre, and all whatſoever is manifeſted in the Dominion of the Starres and the Elements; manifeſted alſo in him: The Sulphur and Mercury became manifeſt and ſtirring in vanity of the Poyſon-Life: of which now, the Souls Spirit in Adam and Eve, was aſhamed when they ſaw, that they in their ſelf-hood, ſtood in ſuch miſery; and that Heat and Cold preſſed upon them.
64. And when God called them, again with the voyce of Grace, Adam ſaid, [234] I am naked, and am afraid, But God ſaid, who hath told thee that thou art naked: haſt thou not eaten of the Tree which I forbad thee; and he ſaid; the Woman gave me, and I did eat: and the Woman ſaid, the Serpent beguiled me.
65. Here now lyeth the whole forementioned matter or Subſtance, how it came to paſſe; for the Luſt ſtood in Adam, and was in the Love-Deſire in the Fiat become introduced into Subſtance; in which, Adam, had the Birth ſtanding, that was divided from him; and now began that very abomination of falſe or wicked Deſire in the Woman, to luſt; and raiſed fully the whole work up, to Sinne and abomination againſt Gods holineſſe.
66. And this is the very abomination before God; that the Lifes Forms are gone out from the equall agreement every one into the Manifeſtation of IT ſelf: whence in the Life, contention, viz: riſing up of Pride, as alſo Covetouſneſſe, Envy, Anger, and falſe or wicked ſuttlety; exiſteth.
67. So that every Forme knoweth it ſelf in the ſelf-hood, and is Manifeſt to it ſelf, whence Man, viz: the Fleſh in this oppoſite Strife; is introduced into Sickneſſe, woe pain and corruption.
68. For in the equall agreement NO Corruption can be, for all Wills of the Lifes Forms are but One only Subſtance, they goe in one equall harmony, every property is the good reliſh and love-deſire to the other, but in the inequality or diſagreement there is meer Enmity; not at all willing in its property, to hear ſee ſmell taſt and feel.
69. In theſe Five Senſes ſtandeth the Enmity of the Life, wherein there is nothing but meer ſtrife, in reſpect of the inequality or diſagreement and diſharmony, which the ſound viz: the Voyce of God receiveth not or ſuffereth not to come into it ſelf: unleſſe the multiplicity of the Wills let their right or propriety goe; and ſink down again totally in reſignation, into Gods Mercy.
70. As Chriſt ſaith; Ʋnleſſe ye convert and become as Children which know of no falſhood or wickedneſſe: ye ſhall not not inherite the Kingdome of Heaven: Alſo ye muſt be born anew: That is, this Will of falſhood and vanity muſt totally break, and a new ſpring forth, which willeth the falſhood or wickedneſſe no more: elſe there is no bleſſedneſſe or Salvation.
71. And therefore muſt the Fleſh totally Dye and corrupt; wherein the abomination and the vanity lyeth in the Subſtance, and goe again to the Limit where it originally exiſted in Adam, to a new Revelation or Manifeſtation.
72. Now we are to weigh, the Propagation of Man; the humane body is become earthly; for, the vanity, out of which the earth became generated, is awakened in it; and hath ſwallowed up the holy heavenly Subſtance into it ſelf.
73. For, the true Love-Spirit, departed in the Curſe of the Earth from Man, when the vanity awakened, then God [235] Curſed the Earth; then all was done concerning the faire Paradiſe of Man; his heavenly Image of the divine Subſtantiality faded: and was no more known.
74. Which in a Similitude is underſtood to be no otherwiſe, then as when look upon LEAD which before had been GOLD, and had through MERCURY, turned it ſelfe into LEAD, wherein the poyſonous Mercury is manifeſted; which before in GOLD ſtood in great brightneſſe and Perfection.
75. And as now in the Lead there is yet a poſſibility to be Gold; but it was not manifeſted in the Mercury; the Mercury could not turn it ſelf again into Gold; unleſſe the Artiſt came and brake to pieces the Lead Totally: and turned it into the firſt matter, out of which it was Created; then might out of that matter fair Gold come to be, as it was at firſt.
76. Or elſe, if the power of Sol, did move it ſelf in this Mercury of the Lead, which yet is a Saturn, but yet hath the Impreſſion, viz: the firſt Ground to Gold in it ſelfe; and generate in its power Gold again in the Lead, ſo that I ſee Lead and Gold in ONE Subſtance; and yet it is not manifeſted: but the Lead holdeth the Gold as it were half Swallowed up and covered.
77. Thus we are to underſtand in like manner concerning Adam and Eve; their faire Golden Body in divine power and Subſtance, became a Dark obſcure Lead; ſpoken by way of Similitude; The Golden Mercury awaked in the vanity of the poyſon, then faded and vaniſhed the Gold, viz: the holy Body in the Abomination: and now it was totally Earthly, and muſt to Earth again.
78. But the voyce of God which called them again, eſpouſed it ſelf again with the promiſe of the Serpent Cruſher or Bruiſer, in Venus'es Matrix, viz: in the Second Principle, in the part of the Heavenly Subſtantiality, in which before, the Word of the Divine ſound had been manifeſted: But when the Souls deſire went out from it, it faded and vaniſhed in it ſelfe.
79. Thus in this eſpouſall in the Lead, there was Gold and Lead one in another, but the Gold was not manifeſted, till Gods Mercury, in the word of Promiſe; manifeſted it ſelf in the Lead, viz: in the Fleſh; then became the Lead in Chriſts humanity again changed into Gold: and the proceſſe was held, as the Tranſmutation of Mettals is performed, which becometh changed into Gold: as in our Book of the Signature or Seal of things is very largely and expreſſely written of.
80. And we are hereby to underſtand; that the Limit of the Covenant, viz: the promiſed new Golden Life, is become propagated in Venus'es Tincture, as a Poſſibility of the Divine Regeneration, which God, through the Center of his Heart, through that very moving Manifeſted in Chriſt.
81. And manifeſted the CHRIST, viz: the Anointed, out of JESUS, and out of his deepeſt humility and Love, and changed the poyſonous Mercury in dark Lead, into bright Gold.
82. Whereby we are cleerly to underſtand: that in all men the VANITY, viz: the awakened Lifes forms in their ſelf-hood and ſtrife, are again become propagated; and will ſtill continually be propagated, till in the breaking or Corruption of the Earthly Body; for ſo long as Man findeth Heat and Cold or ſickneſſe and oppoſite will in his Spirit and Body, [236] ſo long the Abomination is in FULL Life.
83. Concerning the Saints of God, which as Prophets in the Spirit of JESUS, have propheſied of the CHRIST to Come; they have all ſpoken out of the Limit of the Covenant, out of the promiſed Word, which would move it ſelf again in the Fleſh; none of them was totally new born again in the Fleſh.
84. For the Word ſtood in the inward faded Image, and opened it ſelf with the voyce, through the outward Mercury, and ſhewed the outward Man, what would yet happen and be done to him, when the word of Promiſe ſhould he manifeſted in the Mercury of the Fleſh; and therein break to pieces the abomination, and death of the Strife in the Lifes forms.
85. But after CHRIST out of JESUS, became manifeſted in the Fleſh, then that very Fleſh became anointed; and therefore he was called the Anointed of the LORD: and if we introduce our Souls deſire, into this Manifeſted Word in the Fleſh of Chriſt, then will alſo that very promiſed word, which is together propagated in ALL men in the Limit of the Covenant, be manifeſted in our Souls-deſire in the faded Image of the Divine Subſtantiality: and in Venus'es Matrix, viz: in the Second Principle, wherein God is, viz: in his right Heaven which is in MAN, cometh to Life.
86. That is, the faded Image, getteth the Divine ſound in the Souls deſire; Chriſt becometh Man in the faded Image, and cruſheth or bruiſeth Death, viz: the Abomination of the vanity in the outward Leaden Fleſh, viz: the poyſonous Mercury in the Lifes forms, the Head of the falſe or wicked will, and bringeth forth the Souls will in it ſelf into GOD.
87. Now underſtand us further; concerning the Propagation between Man and Wife both in the Holy Children and in the wicked: How and in what manner it is with the Conjunction of the Maſculine and Feminine deſire; and How in NO Man holy children without Sinne CAN be begotten; as this [237] Authour paints it forth to us without ſufficient underſtanding.
88. The Conjunction of the Deſire towards Wife or Woman and Husband or Man cometh from both the Mothers, viz: from the dividing of Adam; from both the Tinctures of Fire and Light: which are in themſelves not much nobler, and purer than the Fleſh, or the Mercury in the Sulphur of the Fleſh: they are done with, and have not the true Life in them, but they are the fiery deſire to the true Life.
89. But if they come together into ONE, into Subſtance; then they awaken the true Life in the Mercury; their vehement deſire is after Life; they would again be that which they were in the Image of God; when Adam was Husband and Wife or Man and Woman, out of which exiſteth now the vehement Imagination in the Sulphur and Mercury in the Fleſh.
90. The Fires Tincture longeth in the Fleſh thus vehemently after the Lights Tincture, and the Lights after the Fires, The Man or Limbus or Limus Terrae et Coeli, the extract of Earth and of Heaven; longeth after Venus'es Matrix, viz: after the Joyous Conjunction of the Love-Life, viz: of the Love-reliſh; which reliſh in Adam was one in another, wherein he loved himſelfe, and the Perfection conſiſted therein.
91. For the Fleſh knoweth not what it doth; it is indeed a ſubſtance of that deſire; for in the deſire of the Tinctures the Seed is Generated, wherein again the Tincture lyeth, and ſo vehemently driveth on, that it alſo might come to Life; for all Life or every Subſtance and thing preſſeth after its Center out of which it is generated.
92. Now it is to be known what is there ſowen; The Tinctures which Imagine ſo vehemently, are in the Seed of Man and Woman, and the Seed becometh in the Impreſſion of the Fiat, viz: in the hunger of the deſire; Material; and originateth out of the power of the Fleſh and of the Spirit; both of the Man and of the Woman.
93. In the Man, the Spirit is fiery, that ſoweth the Fiery Tincture, in the Woman the Spirit is watery according to the Light; that ſoweth the Spirits Tincture, in the Inward Kingdome, the Image of the faded Subſtantiality; and in the outward, the Aires property out of the abomination of the Earthlineſſe.
94. Her ſeed is in the outward totally Cagaſtriſh; [or droſſy] but if She be Holy, then it is in the Inward according to the ſaded Image; Iliaſtriſh; that is, halfe Paradiſicall; for it beareth the Roſe-Garden wherein God became Man; it beareth according to the ſecond Principle, the houſe of PARADISE; but in the Outward Principle, it beareth the Childe, of the exiſted abomination out of Adams Luſt; and in the Third Principle, viz: in the Earthlineſſe, it beareth the Dying, viz: the Death and Earthlineſſe.
95. The Man beareth in his Seed in the firſt Principle, the Fire-world, viz: the Fathers Property, out of which the Father manifeſteth his Sonne, viz: his Love, viz: Venus'es Matrix: that is, the ſecond Principles Property in him, but in his Seed not manifeſted, but only as a Glimmering Tinder or Mother; ſo far as he is holy; and in the Third Principle; he beareth in the Sulphur and Mercury in his Seed; the awakened Anger of God: in which the abomination againſt God exiſted, and became Manifeſted in Venus'es Matrix, viz: in the Womans Property:
96. Theſe Properties, become with the Seeds of Man and Woman in the Conjunction brought into ONE, there the TWO Tinctures receive one another in great Joyfulneſſe, as it is found by experience, when the Seed goeth forth, How the Tincture lifteth up it ſelf in Joy; whence mans Life is moved, as a Joyfull aſpect; enough underſtood by thoſe that are OURS.
97. And the Two Tinctures eſpouſe themſelves thus inſtantly in the Sulphur of the Seed into One; and awaken the Mercury viz; the Work-maſter of the Life, ſo that he laboureth in the Seed, and awakeneth the Lifes forms in the Sulphur.
98. And if the Mercury be not potent enough, then it draweth the Mothers Menſtruum to it ſelf; and bringeth it into the Seed of the Conjunction, then it maketh the Seed in Menſtruo to be FLESH; in which yet there is a materiall poyſon, and the great abomination againſt the holyneſſe and purity; as is ſufficiently underſtood by all Lovers of Myſteries, what kind of poyſon lyeth in the Menſtruum; which deſttoyeth and poyſoneth any tender plant of the Earth: as is undenyable.
99. Now in this Menſtruum and poyſon is the Seed come to be Fleſh; and both the Tinctures are therein, and have their nouriſhment from their Subſtance; and the true Life in Soul and Spirit exiſteth out of THAT.
100. Where now, in this is the totall holineſſe without blemiſh according to this [238] Authour? Let him ſhew it me here; and then I will eſteem him for the Bride of Chriſt; as he will needs be ſo in his outward Fleſh.
101. The Scripture ſaith; [239] Man is ſown in diſhonour, but riſeth up in power: Here is underſtood the ſecond Principle, in which the Word of Life, ſtandeth together in that Eſpouſall, but not in the Evill ſinfull Fleſh, which is full of kindled affections and falſe or wicked deſires.
102. But if the Seed be of wicked Parents, then is the Mother Tinder in the ſecond Principle not ſtirring; but if the Parents be Holy, then is the Seed manifeſted in the Threefold Life, viz: in the Threefold Eſſence; but if not, then is the Divine Mother or Tinder, not Manifeſted according to the Love-power, but onely according to the Anger; and according to the outward world.
103. And though it be ſo, that honeſt marryed people beget children, and joyn themſelves together with Love-deſire, yet it hath NOT this meaning or underſtanding, That the Imagination or Deſire of Man and Wife is holy; and that Chriſts Spirit driveth on the Imagination; as this [240] Author ſuppoſeth: Indeed the Noble Soul is aſhamed of it.
104. The Imagination ariſeth out of the Tinctures, which kindle the Mercury with their Luſt, and the Mercury kindleth the Spirit of the Life, and now exiſteth the Luſt and Will in the Heart, viz: a vehement deſire; the tenderer the Complexion is, the Nobler alſo is the Tincture, in its ſweet deſire.
105. But if alſo it be ſhot with a [241] fiery Dart in Venus'es deſire, then is the Life kindled, ſo that it is as it were more than halfe Mad with Love-Thoughts; and yet knoweth not what is happened to it.
106. Muſt all this now be holy? then would the Secret WHOREDOMES where oftentimes one vehemently and fierily loveth anothers Wife, and in like manner one Woman anothers husband, and ſo is ſhot with this Dart; be alſo Holy: alſo when two young perſons look upon one another, whence inſtantly Venus ſhooteth with her fiery Dart; then muſt that alſo be Holy; whereas indeed the Dart often goeth forth in falſe or wicked Luſt.
107. And though it be at the beſt; yet it is a thing that is in all Beaſts, it is Naturall; Men find ſome Beaſts that are even aſhamed of it; wherein it appeareth that Nature it ſelf is aſhamed of it: and when men will give it the beſt and righteſt name, then it is called an abomination before Gods holineſſe: being a thing exiſted out of Sinne, through Adams-Fall: which indeed is boarn with all under divine patience, ſeeing it cannot be otherwiſe; of which we could take many Examples in the Holy Scripture.
108. Look upon the people Iſrael; when God would give them the Law at Mount Sinai, and manifeſt or reveal himſelf with his voyce; then he commanded the Young People which were loaden with ſuch burning Luſt; to [242] abſtain from their WIVES; and that pointed not only at the Marriage work, but alſo at the * Imagination.
109. When [243] David came to Nob to the Prieſt Abimelech; and there was no Bread but the Holy Bread; the Prieſt ſaid to David; if the young Men had abſtained from Women, then would he give to them; and David ſaid; the Women were left theſe Three dayes.
110. Herein Men have a very cleer example; that even the People of David ought not to eat of the holy Bread, if they had touched Women, then were they unclean, and David had ſhut up the Women therefore from the Young Men; that they ſhould not be Made unclean with the Women through burning and Luſt; for they were in the warres, that they ſhould not be an abomination before God; and ſo God ſuffer them to fall, in Battell.
111. And Saint Paul ſaith: 1 Corinth: 7. 5. concerning Marryed perſons; That they ſhould not depart one from another unleſſe it be with both their conſent, that they may apply themſelves unto Prayer. Saint Paul; meaneth that Men ſhould FORBEAR the Marriage work, when they will Repent, viz: enter into true ſorrow, with Prayer before God: It is juſt ſuch an Example as that of Moſes, and David.
112. Therefore, a Man cannot ſay, that the Spirit of Chriſt promoteth it and driveth it on, and intoduceth it ſelf into the burning or ardent Imagination: Chriſt therefore became a Man, without the help or Co-working or concurrence of any Man or Husband; that he might bring us forth out of this abomination before God, through his holy Incarnation or Becoming Man: he became ſuch a Virgin-like Child with both the Tinctures one in another with own ſelf-Love, that he might bring our Rent, in himſelf, into ONE.
113. And this is the abomination in the Marriage work, that the Seed is unclean, in the Conjunction of both the Tinctures, when they are brought together into One, it is the Property of the Eternall Joyfullneſſe, viz: of the higheſt deſiring and fulfilling; if that might be done without abomination, THEN it were holy.
114. But the Sulphur of the Seed is an abomination before the Holineſſe: The Elevation of the Naturall Lifes Forms, where the Forms of Nature lift up themſelves in ſelf-hood, they lye in the Seeds, and are kindled in Gods Anger, viz: in the abomination of the dark world through the Devils Imagination.
115. Therefore this impure Sulphur, out of which the Tinctures in the Fire Life, viz: in the Fiery Tincture become generated, is an abomination before Gods holineſſe, and therefore muſt alſo this Sulphur with the abomination totally corrupt or break in peeces, and go again into the beginning of the Creation.
116. And though it be ſo; that the Word of the LORD Verbum Domini, intermixeth it ſelf together in the Holy People, that is done according to the inward Man, where the Divine Sparkle is propagated in the Image of God in the Heavenly Subſtantiality.
117. For, the Word of the Deity in the Spirit of Chriſt dwelleth in Heaven, and the right true Image created from the Divine worlds Subſtance, which in Adam dyed and faded, is the Heaven's Subſtance, into which NO abomination CAN Enter: for the Holy Spirit receiveth not that.
118. The Spirit of Chriſt poſſeſſeth and manifeſteth it ſelfe in HIS Tents, and not in the beaſtial Conjunction of the Abominations of Sinne; It is not in the power of the Imagination of the Fleſh; but in the pure Love-deſire of Chaſtity and Faithfullneſſe, where TWO joyn their Minds together in the Marriage Band, and give up their Love and faithfullneſſe one to another to be their own, and deſire to be ONE Heart and Will.
119. There the Spirit of Chriſt, is the Love-band, and here now is rightly that thing, [244] Increaſe or Multiply, and be fruitfull: God ſaid to Adam and Eve, they ſhould multiply themſelves in their Marriage Band.
120. He ſaith not; HE would do it with the promiſed Cruſher or Bruiſer of the Serpent, but he gave them the power of the Naturall Man; but the Holy Spiritual Birth or Geniture he promoteth in his own Principle, and not in the periſhed corrupt Fleſh, not in the Imagination of Luſt, which is more Beaſtiall than truly Humane.
121. Indeed he bringeth holy children together but by the means of his Officer Nature, how he will have it; but the marriage work according to the outward Man, is not Holy; but according to the inward it is holy in the children of the Saints; and Not in Beaſtiall Veſſels.
122. But that [245] this Authour ſets it down; That through this Conjunction of Man and Wife, in their Luſt-deſire; the Evill Properties and Luſt of the Fleſh are ſeparated aſunder; and totally ſanctified in the Spirit of Chriſt; the Love-Spirit of Chriſt mixeth it ſelf in their Imagination; and driveth on all Abominations, and worketh in the Imagination this Luſt of the Man and Woman, and ſanctifieth the Imagination and the Seed, ſinne dyeth, and a totall holy child becometh conceived, viz: a Chriſt little-Child or Infant, that is without blemiſh and Sinne, moreover God and Man outwardly and inwardly.
123. And this he ſpeaketh as one that underſtandeth nothing of the Myſtery of CHRIST; and takes upon him freely, as a Saint of his own making, a ſelf elected one without power; who knoweth not his beaſtial abomination and Filth.
124. He will make Chriſt to be OUTWARDLY; and yet Chriſt himſelf ſaith; [246] His Kingdom was not of this World; after his appointed work was accompliſhed, he went to Heaven; and in the Heaven which is IN us, he dwelleth with us, and worketh in that very Heaven in us, and not at all in the Beaſtial Man, in the fleſhly birth, in which Death is.
125. It is a meer fiction, whereby young people which are very eager and fiery in Venus'es deſire, are made altogether wanton and Luxurious, when it is ſo finely pourtrayed before them, that their deſire and Luſt is Chriſts driving, and that it is the Spirit of Chriſt, which would mix it ſelfe and beget Children.
126. When he converſed upon the Earth, HE never deſired to mixe himſelf but only in the Spirit in the Soul, and in the Image of God; will he then now mixe himſelf in the beaſtial outward Work? we have NO teſtimony for that.
127. In David was alſo the Spirit of God, ſhould therefore the Spirit of God have mixed it ſelf in his outward whoredom, and have driven on the work of the outward Imagination towards [247] Bathſheba, the Wife of Ʋriah, whom he murthered; then, God would have had, the whoredome, to have been.
128. No! God puniſhed David for that very fact: therefore men ſhould not ſay: the Spirit of Chriſt mixeth it ſelf in the Center of the Imagination of fleſhly Luſt, and ſanctifieth the outward Seed; it is altogether falſe.
129. He ſanctifieth his Tabernacles, which he poſſeſſeth; he indeed openeth and ſhutteth in the work of the Life, ſo that the Mercury, viz: the Work maſter cannot many times bring his work to Life, and alſo many times bringeth it to Life according to Gods will; as in many times to be ſeen among the Saints of Old, eſpecially in the Line of Chriſt; but men ſhould diſtinguiſh the outward from the Inward.
130. The Marriage work in it ſelf, if it Be done [248] Ordinately, is not ſinfull, for it is driven on by Gods Officer, Nature, and boarn withall under divine patience.
131. God ſets before him the Becoming Man or Incarnation of Chriſt his Sonne, as among the Jewes, the Sacrifices, which God ſet before him in the Covenant, through the future Humanity, and reconciled himſelf in the Covenant; that the Anger might not burn in the humane Abomination.
132. Thus alſo in the outward Marriage work; God ſets before him, the true Image, which lyeth ſhut up in our Seed, in Chriſt his Sonne; and entereth in the working power into the Subſtance of that Image of the Heavenly Subſtantiality, as a Glimmering Mother or Tinder of divine Property; and herein lyeth the holineſſe of the holy marryed peoples Children.
133. But in the outward Fleſh, as alſo in the Soul, the Abomination of Sinne cleaveth to them, and ſo NO child is born into the world without Sinne: The will to the outward work of the mixing together, men ſhould diſtinguiſh from the Will of the Divine Holineſſe, and from the will of own ſelf Luſt.
134. Nature willeth the Burning eager Luſt, viz: the Mixture; and Gods holineſſe willeth the Conjunction of the pure Tinctures: in which Conjunction the Divine Center; viz: a holy fire-ſparkle together incorporateth it ſelf, in the Subſtance of the heavens Image in the word of Power, and doth not together incarnate it ſelfe in the Outward Fleſh.
135. This [249] Authour ſaith, When Chriſt is born or Generated, then the Earthly Man muſt depart: But in this Time; Chriſt is in the Heaven of Man, and the Earthly Man, upon Earth in his Self hood in the Four Elements.
136. [250] This Authour Cryeth out upon the Confuſion of others wayes, and deſpiſeth other Men gifted from God, in their Gifts; and yet his whole work is nothing elſe but a meer confuſion of one thing in another; the outward World with God, the Creature with the Holy Trinity; ſo that no rationall Man at all can ſee by him the diſtinction between God and the Creature.
137. There, never came to my knowledge, any writings wherein all things are ſo wholly ſpoyled confuſed and darkned or obſcured under long circumlocutions and Gloſſes, as in theſe: that he may under ſuch confuſion, but preſent and give forth himſelfe for a GOD.
138. That is the whole contents of his meaning, that it is no more he that willeth, doth, ſpeaketh, thinketh, or purpoſeth any thing, but that God in Chriſt is it ALL, in him, the will, the deed, the ſpeaking, underſtanding, thinking, begetting of Children, eating, drinking, ſleeping, waking: but then muſt he alſo be even the Coughing in him; and whatſoever elſe he doth in any ſecret place.
139. Which is very eaſily underſtood by reading in him, becauſe he will diſtinguiſh Nothing, but will be All in all, God in Chriſt; which is fit ſhould be ſignified concerning him, that other people might learn to beware of ſuch ſeeming flouriſhing Luſtre; and learn to know themſelves inwardly and outwardly, what the Creature, Man, God, and Chriſt are, and not ſo Groundleſly call the curſed world, God.
140. I write not this to the reproach of the [251] Authour; but for the Reader to conſider, that he may know, that he is a Sinner, and what his Holineſſe in him is, for a totall faithfull inſtruction, from my Gifts, which in the Grace of the Divine Love, have been imparted, to me.
NOw followeth
The Third Point of the Fourth Text.
The [252] Authours Own Explanation.
1. THus now hereupon followeth Thirdly; How and after what manner and kind, alſo, the Man-God CHRIST, cometh and is manifeſted through the Divine-humane Wife, or Woman.
2. And how, through Chriſt the firſt born before all Creatures, the moſt holy expreſſe Image, yes the Self-ſubſiſting Subſtance of the totall moſt holy Divine Fullneſſe; the Triune highly praiſed living powerfull word of God, God himſelf; through whom and for whom, all things not only were Created, but after the Fall, through his holy becoming Man or Incarnation, and precious innocent paſſion, dying, Reſurrection, aſcention into Heaven, and perfect merit, were perfectly redeemed or delivered.
3. As heretofore is mentioned, he hath united the totall faithful Mankind, in the Love of his divine voyce, to him, to his holy Names higheſt praiſe and honour, for his proper own body and Wife or Woman [which he not in an outward Manner prepares to himſelf, creates and makes new; but in the inward Center and middle of the Heart] from the beginning of the World Suddenly after the Fall; betrothed in Grace Love and Mercy, yes, in the Faith, and tied it and prepared it for his Eternall Reſt.
4. In like manner alſo, this moſt Holy Man CHRIST JESUS, [253] the Innocent Lamb of God, yes, the Triune highly praiſed Sonne of God, God himſelf, [which according to the Teſtimony of the Holy Scripture was ſlain from the beginning of the world] in all faithfull and Saints, with his holy living powerfull richly ſpirituall word, divine ſubſtance, working willing and perfecting, according to the meaſure of his appearing gifts, hath appeared from the beginning of the world.
5. And himſelf hath manifeſted the true Womans Seed, in the Woman or Wife of his Love, prepared for himſelf; Againſt which this ſelf own holy Womans Seed; He the highly praiſed Triune God himſelf, according to the Teſtimony of the Scripture hath permitted and ſet the Enmity.
6. So that the Satanical Serpents Seed, the unfaithfull wicked corrupt world, through Satan and his naked outward fleſhly ſinfull wicked Diabolical matters, alſo evill heart and [254] Luſt of the Eye, is governed and driven on; this his own Self-ſeed, in, and together with his own Love and Wife is perſecuted derided ſcorned deſpiſed ſcandalized worryed and put to death: As the Teſtimony of the Holy Scripture truly and cleerly in & to all the Saints, witneſſeth and manifeſteth.
7. But this Holy Divine Womans Seed, in and to the Saints, hath after many kinds and wayes appeared, as in Adam and Eve after the Fall, and after that, through Chriſt the Triune highly praiſed God himſelf, the promiſe of the perfect Womans Seed of the Meſſiah, was ſpoken and pronounced to them, the ſtrong Hope, Faith and Confidence, in this Womans Seed, was openly cauſed to ſound forth from them; As indeed Eve in this aſſured Faith, mentioned the LORD Meſſiah [255] ſaying her firſt born ſonne Cain, was the Man of the LORD.
8. In [256] Abel, this holy Womans Seed, and Lamb of God, manifeſted it ſelf, in which Faith, he alſo ſacrificed to the Lord, and cauſed his holy praiſe and Thankſgiving, to aſcend to God the higheſt Good: and thereupon he was ſlain by the Serpents ſeed Cain.
9. In [257] Enoch, the holy Womans ſeed, manifeſted it ſelf ſo powerfully, that through and with God, in the holy Faith the Mother together with the Holy Birth, went Bodily into Heaven.
10. In [258] Noah, this holy Womans ſeed, and living ſubſtantiall word of God, manifeſted it ſelf ſo powerfully, with Teaching Preaching, Propheſying, Reproving and admoniſhing to Repent, Inſtructing, Comforting, and Divine Confirmation, in and to the building of the Ark, pointing at the Future Deluge; which holy womans ſeed, alſo his Faithfull Parents; with living voyce at his Birth teſtified and ſaid; this will Comfort us in our Miſery.
11. This holy Womans ſeed in [259] Abraham, was witneſſed by the high divine Majeſty, from Heaven it ſelf, the moſt holy Triunity, which in the outward form of the Perſons of Three Men One LORD, cauſed himſelf to be manifeſtly heard ſaying, In this, thy ſeed, ſhall all people be bleſſed; underſtand, thoſe which beleeve in him, and ſuffer him to rule them.
12. This holy Womans ſeed was witneſſed alſo by the Triune God Chriſt Jeſus himſelf, in [260] Iſaac: In Rebecca, was manifeſted in her womb before the Birth, both this Holy Womans, and alſo the Serpents ſeed, in which the unbelief and Serpents ſeed Eſau, out of the Saw or Swine of Unbelief.
13. Which perſecuted the Holy Faiths ſeed, of the holy Woman in Rebecca; [261] Jacob; and beat and ſtruck him: who afterwards after the birth did himſelf terribly and damnably perſevere; and [262] purpoſed to ſlay the beloved Jacob.
14. How mightily holily and gloriouſly this holy Womans ſeed, manifeſted it ſelf in the beloved Jacob, concerning which, the Lord Zebaoth himſelf, giveth glorious holy Teſtimony; in ſo much as he ſo highly entituled him, that he called him [263] Iſrael; a Prince and Ruler with God.
15. This ſhould the faithfull Children and Womans ſeed, of the highly praiſed Triune God, united with and in this God, further conſider of; and eſpecially, through this holy good divine living working ſubſtantial Seed of God CHRIST JESUS, apprehend, to themſelves the living word of God, from the leaſt grain of Muſtardſeed, and leaſt minuteſt meaſure and peece, even the totall appearing fullneſſe of the Deity in and to themſelves; according to the Teſtimony of the Holy Scripture.
16. To which holy new-birth originall and beginning in the Faithful Hearts; no worldly Wit Art skill, learning in the Scriptures and getting it without Booke, Phyloſophicall, Logicall, Naturall, puft up Art, can any thing at all in the leaſt attain or performe, according to the Teſtimony of the Scripture.
17. [264] Where are the Scripture-Learned or Scribes? where are the Worldly wiſe Men? where are the Judges? where are the Councellours? Hath not God turned the wiſdome of the world into Fooliſhneſſe? as it appeareth cleerly and manifeſtly, in all the worldly wiſe, in Scripture-Learned Art and Experience; though likely many years from their child-hood, to their higheſt age, they have in their ſtate and condition taken great pains for worldly Art.
18. Yet they muſt at laſt be aſhamed before this Triune ſeed of God CHRIST JESUS, the living ſubſtantial word of God, from the leaſt particle to the higheſt Perfection in all Saints; and let go their ART and lament over it ſaying: that it hath not at all profited them to ſalvation, but been totally hurtfull.
19. As many of them alſo before their deceaſe have forgotten this acquired Art and worldly naturall wiſdome which they have learnt, and have become ſo fooliſh and childiſh, and indeed in all Stations and conditions; that they alas, could not any more preſerve and recollect in their memory, OƲR FATHER, which they learnt from their child-hood according to the Letter.
20. As then they will apprehend this neceſſary information according to the Glorious appearing of this holy womans ſeed, according to the meaſure in all Saints, in Joſeph, Moſes, Joſhuah, Rebeccah, Samuel, David, Solomon and all holy honeſt faithfull people and Prophets of the Old and New Teſtament, in works words and deeds; to the totall perfection, inwardly and outwardly viſible Birth of the Sonne of God, born out of the perfect pure Virgin and Genetrix of God, MARY: even every Elect, to the higheſt praiſe of God will partake with GOD himſelf, and delight himſelf therein, and will know how to praiſe the moſt high Eternally for it, with himſelf.
Jacob Behme's Anſwer To this Explanation of this Third Point of the Fourth Text.
1. THis [265] Authour, mentioneth concerning the Triune God and Man CHRIST, and concerning the Divine Woman or Wife, and ſignifieth; that not only all things were created, through and for that Triune Man CHRIST; but alſo after the Fall, were, by his holy Becoming Man or Incarnation, and precious Inward Paſſion and Dying, Reſurrection and Aſcention into Heaven and perfect merit, perfectly Delivered.
2. All which, needeth far another explanation: for if I ſay, CHRIST is the Triune God; then I ſpeak of no Man or Creature; for the Holy Trinity is no Man nor Woman, much leſſe a Creature.
3. Only he hath manifeſted himſelfe, through and IN the Humanity, and made himſelf viſible in a humane Image; but the viſible palpable Subſtance of the Fleſh, is not the Triune Deity: but the Spirit in the power of the Fleſh, the divine Spirit in the Spirituall, the uncreaturely IN the creaturely is GOD.
4. CHRIST, ſo farre as he is called the Triune God, according to the Eternall Word, in the Name JEHOVA or JESUS, ſo farre as concerns the unmeaſurable God, is no Man or Creature; but the Fullneſſe of all things, dwelling in himſelf.
5. But according to the Name CHRIST, the Deity is viſible; and this [266] CHRIST, viz: The Anointed of God, penetrateth, only, or preſſeth upon, the humanity, NOT upon ALL Creatures; he uniteth himſelf to NO Creature but Man; he hath alſo with his Incarnation, Suffering Dying and Reſurrection, delivered NO creature but MAN.
6. With the Name CHRIST he is become manifeſt only in the Humanity, not in the Earthly or Heavenly Creatures, [267] The Earthly and Heavenly Creatures, need NO Chriſt, and the Helliſh have NONE.
7. This Chriſt it is, through whom God, who dwelleth in him, and hath manifeſted himſelf, with the Chriſt, who will judge all things, and ſeparate the Good from the Evill: HE is not manifeſted in the Creatures, that he would deliver them to Eternity; and dwell Creaturely in them, as he dwelleth in MAN: all Creatures of this world except Man, go again into that out of which they proceeded in the beginning.
8. When I will ſpeak of the Man CHRIST, what kind of Threeſold God and Man he is; then I diſtinguiſh the humane Creature, which he hath received of us Men, and difference it from the Triune Deity; the manifeſted Subſtance, from the power and Omnipotence.
9. Not that he is divided, but that the Spirit of God is higher then the Subſtance, which he generateth in his Deſire, in his exhaled Sound: for according to Our Subſtance CHRIST calleth himſelfe, the Sonne of Man: and ſaith; the [268] Father is greater than HEE.
10. According to the humanity, he hath a given power; and according to the Deity he is the Giver himſelfe. The Man is our Humanity; and the Chriſt is the Anointed of God; which God hath manifeſted out of the Name JEHOVA or JESUS out of the Deep of the wiſdome, out of the Center of God, out of the Great Love, and given it to the humane Creature for a Light and Eternall Seed.
11. Not that this amiable bleſſed ſweet Love of Chriſt is the Man, but the holy SUN-ſhine in the Great Love-flame, in the Man; for, when I ſee a holy Chriſtian Man going or ſtanding, I do not ſay there goeth or ſtandeth Chriſt; but I ſay there goeth or ſtandeth a Chriſtian Man; in whom, the Sun CHRIST, ſhineth.
12. The Perſon of Adam is not the Chriſt; but the Perſon of the power of God, which dwelleth in the Man Adam according to the Heavenly Part; That is Chriſt.
13. As the Sun ſhineth in the whole outward world, and impowereth all and maketh it fruitfull; and the world is not the Sun: ſo alſo the CHRIST ſhineth as a revealed or Manifeſted Sun, out of JEHOVA or JESUS, in the Creaturely humanity of Chriſt.
14. The Name Chriſt, is the revealed or manifeſted Sun out of the Eternall Name JEHOVA, or JESUS: JEHOVA is the Eternall Divine SUN, in which this great Love-Sun, CHRIST; as a Heart in the Center of the Holy Trinity, hath been hidden to all Creatures, and yet is through the ſecond moving of the Deity, as a holy ſweet Love-Sun, become manifeſted.
15. I muſt not ſay, that, in the Perſon CHRIST, viz: in the Man, according to his humanity, according to that part which he hath on him from us Men from our Body and Soul, that is, on to the Deity, on to the Divine Subſtantiality, or Heavenly Corporeity, taken on to him; That the Creature is ceaſed and taken up, or that the Creature Soul and Body from us Men is unmeaſurable.
16. No: for ſuch a One is not our Eternall High Prieſt, which I could never more ſee in the Form of Man; for, the Men, when he went to Heaven ſaid: [269] Ye ſhall SEE this JESUS, come again, as he is Aſcended.
17. Only the Deity in him, and the Chriſt, underſtand, the divine property, together with the Heavenly divine ſubſtantiality, wherewith, he ſaith, John 3. 13. He was come from Heaven. THIS is uncreaturely, and yet IN every Man, as an own Sun, yet only in one point, which ſhineth forth out of the fountain of this Sun, indeed from no place or ſpace, but the place of this holy revelation or Manifeſtation, is in ALL Men the Center of the Originall.
18. This SUN is in all Men, but this Sun is not revealed or manifeſted in all Men, but only in the Deſire to the [270] Point, which is CHRIST; which point is JESUS out of JEHOVA.
19. But concerning the Holy woman or wife, which this Authour mentioneth, which is holy and PERFECT, wherein the Man CHRIST becometh generated, needeth alſo a farre other Explanation.
20. And though he ſets down the Holy Chriſtianity to be the woman or wife; which I blame not: yet a Man muſt not ſpeak that concerning the outward Earthly Man, for the Earthly Man is not Chriſts Spouſe or Wife, but the inward Spiritual which faded or diſappeared in Adam, the Heavenly, which Chriſt, as viz: the Holy SUN, vivifieth.
21. But [271] this Authours writing is altogether Contradictory and runnes counter againſt it ſelfe; for here in this Point, he writeth of this Spouſe or Woman and Body, thus; which he NOT outwardly prepareth, createth and maketh new, but in the Inward Center and middle of the Heart, from the beginning of the world inſtantly after the Fall, in Grace Love and Mercy, yes in the Faith, eſpouſeth betrotheth and uniteth to himſelf, and prepareth it for his Eternall Reſt. In like manner alſo this holy Man CHRIST JESUS, the Innocent Lamb of God, yes, the Triune highly praiſed Sonne of God, God himſelf; which was ſlain from the beginning of the world IN all Faithfull and Saints, according to the Teſtimony of the Scripture.
22. Before [272] this Authour hath ſet down in another place; that if CHRIST became manifeſt or revealed in Man, then Nature falleth Totally away; Now he ſets it down; that CHRIST, in the Inward Center and middle of the Heart, hath from the beginning of the world, eſpouſed and united himſelf with the Saints in the Faith; which indeed were true, if he did not ſpeak it concerning the Man CHRIST, but concerning the Promiſed CHRIST in the Covenant, which firſt in Time fulfilled the Covenant.
23. For, Not CHRIST the Man, who in the Time in the Limit of the Covenant manifeſted or revealed himſelfe; was ſlain in the Holy Patriarchs; but the Children of Faith in whom the Covenant became manifeſted.
24. CHRIST [273] hath once given and offered up his holy Life in the ſweet Love, to his Father, into his Anger, which was manifeſted in the Humane Property: and with the Love broken the Anger to pieces. He hath not dyed in ALL the Saints from Adam to this time, and ſuffered himſelf to be ſlain and put to death: Only the Children of the Faith of the Covenant have ſuffered themſelves to be put to death according to the MAN of SINNE, that the word of Life in the Covenant in them, might put on the new promiſed Life, which would manifeſt it ſelf in the Covenant with the future Sun of the New Life in the Spirit of the Covenant.
25. So that when Chriſt would manifeſt himſelf in the Covenant in the Fleſh, he alſo in that Covenant, which had manifeſted it ſelfe in them, would be manifeſted in them with the divine Subſtantiality, viz: with Chriſts heavenly Fleſh.
26. For even after the Reſurrection of Chriſt, when he had aſſumed the Humanity, and ſlain death; it was not CHRIST, that dyed any more in his Members, in the Chriſtians, or was ſlain, but Adam, in Chriſts Death, that Chriſts Spirit in the Soul and the holy Man, might Live: When Chriſt becometh born then ſhould the Man of Sinne continually Dye, till at laſt when the Outward body departeth, it WHOLLY ceaſeth.
27. But if Chriſt the Lamb of God, were become ſlain in the Old Patriarchs, then the reconciliation was performed IN them, and then it cometh not ſolely and onely from the Sonne of MARY.
28. Abel, was NOT the Lamb of God which was ſlain for Sinne: Chriſt dyed not in Abel, but in the BODY which he received from MARY.
29. Abel and all the Martyrs dyed as to their own Bodies; for the ſake of the Covenant, which opened it ſelf in them, they were ſlain, and dyed as to their ſinfull Adamicall Body, and not as to the Holy Body, which was ſhut up in the Covenant, which, Chriſt, when he would manifeſt himſelf in the Covenant, would manifeſt it to be an Eternall Life and holy Fleſh; in which he would dwell and be the power and Life thereof.
30. When the Holy Scripture ſaith, [274] CHRIST was ſlain in the Saints, then it underſtandeth, then Members of the Body of CHRIST, according to Chriſts humanity, which HE, the Chriſt, aſſumed: It underſtandeth not the Triune God, that ſhould ſuffer it ſelfe to be ſlain from the beginning of the world; for doubtleſſe God cannot dye: That which dyeth is only the Body of Chriſts Members, according to the humane Creature, and not according to the Spirit of Chriſt.
31. The Spirit of Chriſt hath therefore manifeſted it ſelf in the Humanity, and ſlain Death in his aſſumed Body; that the Gates of Life in us ſhould be opened; for if I be murthered for the ſake of Chriſts Name, and the Teſtimony thereof; then doth not Chriſt dye in me, but [275] Adam dyeth in Chriſts death; and Chriſt in my dying becometh firſt rightly manifeſted.
32. My dying is Chriſts Reſurrection in ME; for I dye away to the ſinfull ſelf-hood or Nothingneſſe, and live to the Reſignation in the Spirit of Chriſt.
33. Therefore this is a voyd and groundleſſe thing, that [276] this Authour writeth: that the Man Chriſt, the Innocent Lamb of God, God himſelf, which; from the beginning of the world, according to the Teſtimony of the Scripture, was ſlain in all the Saints and faithfull, &c.
34. The Triune God is not from the beginning of the world ſlain in his Saints; the Scripture ſaith not ſo, but the Faithfull Men were ſlain for Chriſts ſake; and NOT the Triune Chriſt IN them.
35. Man in his ſelf-hood and I-hood; is not Chriſt himſelf, but Chriſt dwelleth in him, he is the ſhining Luſtre of his holy Life, as himſelf ſaith, John 8. 12. I am the Light of the World; This he ſpeaketh, according to the Name CHRIST out of JESUS, and not according to our Humanity, which Dyed on the Croſſe; concerning which Iſaiah calleth him, a ſimple Servant; in that he ſaith, who is ſo ſimple as my ſervant?
36. This Servant of God, is not the Holy Trinity, but the revelation or Manifeſtation, and habitation, of the holy Trinity; the ſervant is become ſlain as a Lamb; and not the holy Trinity; Men ſhould alwayes make a difference between God and the Humanity; elſe if God were dead in his Trinity, then were Death ſtronger than God, who muſt thus, have given himſelf up, to Death.
37. Chriſt is indeed God and Man in ONE Perſon, but the Deity, viz: the Divine Property, is not the Perſon, the Man; but the [277] Homo, or humanity, is the Man and the Lamb of God, which was ſlain; and is called Chriſt, from the Anointing; ſo that God hath anointed this humanity of CHRIST; with his Spirit [278] without meaſure: for the JESUS is the Anointing, viz: the Deep Love in the Deity.
38. Therefore now the Lamb of God according to the humanity, viz: IN the Members thereof, wherein the promiſed Covenant was, out of which Covenant the Anointing would manifeſt or reveal it ſelf: was ſlain; not Chriſt the Anointed of God, which in the Covenant was hidden in them.
39. Abel was not anointed with Chriſt, but indeed with the promiſed word in the Covenant, in which the Chriſt manifeſted himſelf, and when Chriſt manifeſted himſelf in the Covenant in the Humane property, THEN Abel put on Chriſt in the Fleſh: before Chriſts humanity Abel had put on the Covenant in the promiſed Word; and [279] WHEN Chriſt aroſe from the Dead, then Abel alſo aroſe in Chriſts anointing in Chriſts humanity out of Chriſts Death, and lived in the Anointing of Chriſt.
40. The Man Chriſt is the Firſt that aroſe from the Dead in the Anointing, and is alſo the Firſt who in the Anointing dyed to the Humane I-hood: He is only and alone the Lamb of God, in whom God brake his wrath to pieces: Abel and all Martyrs are his Members, upon whom the breaking death in pieces preſſed or penetrated out of this Lamb Chriſt.
41. Abel received an imputed Righteouſneſſe, not a ſelf wrought one of his own. Abel before the humanity of Chriſt was not the Lamb of God; but he was a Member in the Lamb of God: Chriſt hath in all things the preheminence; and none of them hath been able to call himſelf a Chriſtian, much leſſe the Lamb of God; that is, hath been Slain for or inſtead of Chriſt.
42. They have all of them only been put to death in the ſpirit of Faith upon Chriſts future coming, they have put on Chriſt in the Covenant of Promiſe in the Spirit of Faith; Not as a Lamb or Man, but in Power, not in the Fleſh but in the Spirit, ſo that Chriſt is the Firſt who in the Fleſh ſhould be called [280] The Lamb of God.
43. [281] This Authour mentioneth in this Manner, But alſo this holy divine Subſtantial womans ſeed, hath in and to the Saints appeared and been manifeſt in many kinds and wayes, as in Adam and Eve after the Fall: If this be ſo, that the divine ſubſtantiall womans Seed was manifeſt in Adam and Eve, then they have put on Chriſt, viz: the true womans Seed in Subſtance.
44. And then they need not expect further about any other womans ſeed; why did Eve then ſay when ſhe bare Cain: [282] I have the Man the LORD? if ſhe had before the ſubſtantiall womans ſeed manifeſted in her, why did ſhe then hope for another?
45. And God ſaid alſo to Abraham: [283] In thy ſeed ſhall all Nations be bleſſed; this was ſpoken concerning the future womans ſeed, which would manifeſt himſelf in Abrahams ſeed Subſtantially with divine Heavenly Subſtantiality.
46. If it were ſpoken as to the preſent, then God had not commanded him the Circumcaſion, and after that the Sacrifice; The Subſtantiall womans ſeed was not in the Sacrifice, but the word of Promiſe in the Covenant.
47. The ſubſtantiall ſeed, of which God ſaid, therein all Nations ſhould become bleſſed, that lay ſhut up in Abraham, unleſſe the opening of the Name JESUS, ſhould open it; the Promiſe to Abraham, went on as to the Limit.
48. That very ſubſtantiality, wherein God would become Man, was ſaded or diſappeared in Adam, when he dyed to the Kingdome of Heaven and Paradiſe: This ſaded or diſappeared Seed, become in its Principle, co-propagated.
49. And in this Seed ſtood the limit of the Covenant, out of which the Spirit of God in the Saints manifeſted it ſelf; and not through the faded or diſappeared ſubſtance, but with Chriſts becoming Man or Incarnation, the Subſtantiall revelation or Manifeſtation proceeded, where God dwelleth within in the ſubſtance, viz: as a Life of the Subſtance.
50. Alſo this [284] Authour writeth further: And after that, through Chriſt the Triune highly praiſed God himſelfe, the promiſe of the Perfect womans ſeed of the Meſſiah, was pronounced and promiſed to them; The ſtrong Hope Faith and Confidence, in this womans Seed, cauſed it ſelf openly to ſound forth from them.
51. Now if Chriſt dwelt ſubſtantially in Adam and Eve, what need he then promiſe another ſubſtance to them? I verily think Chriſt would not be manifeſted or revealed in Adam: much leſſe hath Chriſt promiſed Adam to become Man in his ſeed: but God promiſed the Chriſt to Adam, viz: to awaken the Anointed of God in his ſeed, viz: in the womans ſeed, and not in the Mans ſeed, As in the Fourth Point ſhall be expreſſed at large.
52. Chriſt ſtood in Adam and Eve, in the Limit of the Covenant in the Name JESU, in JEHOVAH, in divine hiddenneſſe or ſecreſie, in the ſeed of Adam and Eve, without humane ſubſtance, and unmoveably in the promiſed ſeed, till the End of the Limit, there he moved himſelf in the womans ſeed.
53. This High hitherto much repeated Speech concerning the Triune Womans Seed, before Chriſts Humanity, is much more a Confuſion than an Explanation: the CHRIST in the womans ſeed was manifeſted in No Saint before Chriſts Birth; but only in the Spirit of the Deity, in a Prophetick manner, and not in a Humane Manner.
54. By the womans Seed, is alwayes underſtood, the [285] Paradiſe, which faded or diſappeared in Adam, viz: the Heavenly corporeity from the pure Element; and NOT the FOUR Elements, this was manifeſt neither in Adam nor Abel, till the Saviour CHRIST became manifeſt in this Seed.
55. This Authour ſo wonderfully blends one in another, that it hath no ſufficient underſtanding: one while he ſpeaks of Faith, that the Saints have had the womans ſeed manifeſted in the Faith, then ſuddenly he ſpeaks of the ſubſtance, whereas in the Subſtance there was no manifeſtation or revelation in THEM, but only in the Faith, was the divine and humane Conjunction IN the Spirit, and NOT in the Womans Seed.
56. Men ſhould not ſet down the Triune God Chriſt to be in the Humane ſubſtance, before Chriſts becoming Man or Incarnation: for after the Word became Fleſh, then he was called CHRIST, and no theretofore, in the Covenant, where he was only in the Promiſe.
57. And though indeed he was in the Deep of the Deity from Eternity; yet he was not then called the Womans Seed, for the womans Seed was not ſooner called Chriſt, then till the word of God manifeſted it ſelfe in the Womans Seed, and ſanctified the Wo-Womans Seed, and generated it to a Divine Life or Subſtance.
58. The womans Seed attained the Anointing in the Motion of the Name JESU in MARY, and not in Adam, Abel, Enoch, Noah, Abraham, Iſaac, Jacob, and David.
59. The Saints of Old knew not Chriſt in their Seed, that he moved and manifeſted himſelf in their Seed, but in their Spirits and Souls, not in the Fleſhly Seed, but in the Faiths deſire, viz: as a Divine Conjunction.
60. What this [286] Authour ſpeaketh further, concerning the Serpents Seed; that it hath manifeſted it ſelf in the Saints neer to the holy Womans Seed, as he peremptorily ſets it down, that Eſau was generated out of the Saw, or Swine, viz: out of the Serpents Seed; that is with the Authour a plain ignorance and confuſion.
61. Eſau was generated of NO Saw, or Swine, for his Mother was NO Saw or Swine; He was begotten out of Iſaac's and his Wifes Seed; as well as his brother Jacob, but the kindled Anger of God, which Adam awakened, had laid hold on Eſau.
62. For, the Love and Anger were both manifeſted in Man, viz: Evill and Good, and they were alwayes in the wreſtling, till at laſt CHRIST came, and overcame the Anger, with the ſweet Love of God, out of JESUS, and changed it into Divine Joy.
63. Eſau was a Type or Shadow, of the Earthly Sinfull Adam, and Jacob was a Type of Chriſt; Chriſt would bleſſe and reconcile the Eſau through Jacobs Seed: for [287] he was come to call the poor ſinners, viz: the periſhed or corrupt Adam and Eſau to repentance, and Not the Righteous Jacob in the Line of Chriſt.
64. Eſau was not begotten out of the Serpents Seed, elſe muſt the Devill have dwelt in Iſaac and Rebecca in their Seed out of which they begat Eſau: which were abominable to be ſpoken.
65. This [288] Authour ſetteth Open a Helliſh door, in the Holy Patriarchs, which yet he will have to be Perfect: His writing is much more a blaſphemy and reproaching of God, than a Chriſtian Explanation.
66. That this Jacob and Eſau have ſtriven in their Mothers womb, ſignifieth, the Paradiſe as to one part and as to the other Part, the Earthly world, viz: Gods Love and Anger, which were both ſtirring in the Humane Eſſence, and in ſtrife about Man: as I have expreſſed it at large in another place.
67. This [289] Authour ſhould not make of Eſau a Saw or Swine; nor of Cain, ſo totally a Serpents Seed, It ſhould be ſhewn in the Holy Scripture, or elſe none will give credit to him: for the Judgement belongeth to God and not to Man.
68. He cannot ſhew that Cain and Eſau were generated Devills totally out of the Serpents ſeed: for God ſaid to Cain, [290] Rule over Sinne, Suffer it not to have the Dominion: Thus there was a poſſibility in Cain, that he could rule over Sinne, elſe God had not commanded him to do ſo; but whatſoever is totally the Serpents and the Devills, therein is, NO Poſſibility.
69. Eſau had even ſuch a Soul, as Jacob had, both begotten from their Parents, and this only was the difference, that in the one the Divine Love, and in the other, the awakened anger, was manifeſted, which, yet, Chriſt, with his Bloud, would drown, in all thoſe who would introduce their Souls deſires, into him.
70. But that this [291] Authour, rejecteth all worldly Wit and Art, and ſaith, they ſerve nothing to the kingdom of God: but that they are much more hurtfull: needeth alſo another Explanation.
71. ART indeed giveth no divine power or wiſdome, and helps nothing to the kingdome of God; but it belongs to the outward Man of Gods WONDERS, that he ſhould behold Gods wonders and great hidden wiſdome, and [292] praiſe God, in all his works.
72. If the outward Man learneth NO Art, then he is moſt NEER to a [293] BEAST; which knoweth not; what the ſubſtance of all Subſtances is.
73. Indeed the Divine wiſdome ſtandeth NOT in Art and Reaſon, but it ſheweth Art the way, what it ſhould do and how it ſhould Seek: ART is really the Tool or Inſtrument of God wherewith the divine wiſdom worketh or laboureth: why ſhould I then deſpiſe it? Through ART; [294] All Creatures are ruled by Man, and in Art is the Outward Body Covered and defended from Heat and Cold.
74. But that this [295] Authour alſo mentioneth; that by Repentant Men, ALL Art is caſt behind and forgotten, and that many in their Old age, become ſo childiſh they do at length forget, OUR FATHER, which they had learned: that is very cunningly and Slyly intended by him.
75. For before he had ſaid, He was ſo perfect, that he need not any More to PRAY, OUR FATHER, &c. likely he would fain that none ſhould learn to PRAY, and beſides ſhould learn NO Art, and then he need forget nothing.
76. If none ſhould learn any Art, then could we no more mannage our Eſtate and Employment upon Earth, and if none ſhould learn to PRAY, then all Men would continue in Self-hood, and then Sinne is TOTALLY Covered, and is no more known or acknowledged; and then Folly ſtandeth in the place or ſtead of ART, and Man in his Reaſon is like ALL the Beaſts.
77. The deeper a Man is [296] LEARNED concerning GOD, the deeper he ſeeketh and SEETH into Gods deeds of Wonder in ART; for all profitable ARTS are revealed or manifeſted out of Gods Wiſdome, NOT that they are THAT, by WHICH Man cometh to God, but for the Government of the outward Life, and for the Glorious Manifeſtation of the Divine Wiſdome and Omnipotence.
78. With the ſuppoſed Womans Seed, wherein he conceiteth himſelf to be totally divine and holy, he will not make all ARTS to Ceaſe; for the Womans Seed is Humane; but when CHRIST, viz: Gods Love, aſſumeth it, and manifeſteth himſelf therein, then is that Womans Seed, the Humanity of Chriſt: viz: the true Image of GOD.
79. This [297] Authour calleth the Womans Seed, the good holy divine living working Seed of God, CHRIST JESUS, the Living Word of God, and yet underſtandeth not what Gods Seed or the Womans Seed is, what the Life and power is: when I ſpeak only and alone of the Womans Seed, then I ſay not, Gods ſeed CHRIST JESUS: The Name JESUS is divine, but the Name CHRIST is God and Man.
80. When JESUS manifeſted himſelf in the Womans Seed and aſſumed THAT, then the Perſon was called CHRIST; yet now the Name JESUS is the holy divine Life, viz: the Divine Seed out of the word of the Deity: the Womans Seed is his aſſumed Subſtance.
81. And therefore HE is called the Womans Seed, becauſe he is from the woman, viz: from the heavenly Virginity which faded or diſappeared in Adam; and as to another part from the outward worlds ſubſtance; in which the Name JESUS, viz: Gods ſeed, [298] deſtroyed or brake in peeces, Death and Gods Anger.
82. The womans Seed, is a totall humane Seed from Soul and Body, but it muſt be rightly underſtood, as to THAT Seed, wherein Adam might have generated Magically, if his Longing or Luſt, had not plunged it ſelf into vanity, Evill and Good, and awakened the Abomination, as is before mentioned and here following in the Fourth Point.
83. Now if I will in this place, ſpeak ſo highly, of the divine Womans Seed, then I muſt diſtinguiſh Gods and the Womans Seed: and muſt rightly ſhew; How Gods Seed, viz: the Name JESUS, out of the word of the divine Sound or Life hath united it ſelf with the womans Seed: and given up it ſelf into ONE Perſon, which is called CHRIST.
84. The Name JESUS, is the anointing of the Womans Seed, and in the anointing he is called CHRIST the Sonne of God: the Seed of the Woman hath a given power, and the Seed of the Woman is under or beneath God, as the Body is beneath the Soule: but the Name JESUS is the Giver.
85. This [299] Authour mixeth ALL, TOGETHER, and that for TWO Cauſes, one is, becauſe himſelf doth not rightly underſtand it, the other, becauſe he may advance all humane things, and give forth himſelfe onely for CHRIST; viz: for the Divine power and Omniſcience, and therefore he rejecteth all ART and PRAYER it ſelf; and calleth it a Forgotten thing, as if it were without [300] power or powerleſſe; and did not attain that which is Eternall.
86. He will needs perſwade us, that the Womans Seed CHRIST, God and Man, is according to BOTH Natures totally ONE, and that will HE [301] Himſelf be: But the humane Nature continueth indeed Eternally beneath the Diety; though it is not devided for all that, yet the Subſtance is not AS the Spirit.
87. God, with or by creating Man hath not created to himſelfe a GOD, which is of his own Subſtance, but an Image of a Similitude according to himſelf, viz: a Manifeſtation of his unſearchable divine Subſtance, in which he manifeſteth himſelf; to his own Joy of himſelf, and Deeds of WONDER.
88. And hath given to Man again, to ſeek and to reveal or manifeſt the wonders of God in THIS worlds ſubſtance, to his, viz: mans own Joy delight and longing pleaſure, that God might be praiſed, known, and acknowledged, in ALL works, and Subſtances, or THINGS.
HEre followeth The Authour Eſaiah Stiefel's Fourth Point of the Fourth Text.
1. HItherto hath been Mentioned, How Chriſt the Triune highly praiſed God, and Man, the holy Seed the living ſubſtantiall powerfull word of God, hath appeared, according to Meaſure from the beginning of the world, in all the Saints, his wife or woman, and been manifeſted in the Eyes and Hearts of the Faithfull.
2. Hereupon now it is rightly acknowledged by all the Called Elect truly faithfull Chriſtians, that this moſt holy womans Seed, the Eternall Birth of God, before all Creatures the Triune highly praiſed Sonne, and living totally ſubſtantiall powerfull word of God, and moſt holy Seed of the totall fullneſſe of the Triune Deity.
3. In the holy body and woman or wife of God, the pure chaſt undefiled Virgin MARY, humane Nature, yet through and in the FAITH, of the New-and re-generated, holy pure fleſh and bloud in unity, hath taken to himſelf the pure humane Body and Soul, to the undivided Eternall union, and united it.
4. And hath been generated and Manifeſted, in and out of the faithfull Love and Wife or Spouſe or Woman of God, the Holy Virgin Mary, a little infant and viſible holy Creature, the Sonne of God and Man in ONE Perſon.
5. And as the greateſt and leaſt, yes, the totall fullneſſe of the Divine Subſtance in the kingdome of Heaven, from the leaſt to the greateſt, here upon Earth, in the Fleſh of the leaſt of all and moſt deſpiſed and unworthy, generated, in the Holy divine Unity, ſuch a Man and little childe; which is equally in the Moſt high highneſſe of all, the great Triune GOD and LORD.
6. This Perfect holy Seed and Word of God, in one holy pure undefiled Perſon, God and Man, in the union of the woman, Body, and Soul, through the Faith out of God, and this his holy Seed, regenerated, viz: the right Bridegroom, which hath united and taken to himſelf the Bride of all faithfull, good divine holy Fleſh and Bloud in his holy humane Perſon.
7. Concerning which the faithful witneſſe, John the Baptiſt, and Fore-runner of Chriſt, mentioneth this; [302] He that hath the Bride is the Bridegroome.
8. In this perfect totall divine, totall humane holy ſubſtance, in one Perſon, hath this Triune God and Man CHRIST JESUS, delivered his wife or woman of his Body, yes faithfull Body and Soul to and in a Maſculine and Feminine Perſon, who from the beginning to the end of the World, have put their FAITH and truſt in him, in this his holy becoming Man or Incarnation; from all Sinne, Death Devil Hell world, and ALL worldly Luſt of the Fleſh and of the Eye, temporal and Eternal Damnation, through his holy Paſſion dying and bloud ſhedding.
9. And through his Innocent Death, hath reſcued, from the Guilty Death and ſinfull will, and out of the ſhameful Kingdome of the abominable Satan Thief Lyar and Murtherour, and ſet us in his own kingdome of Glory, with himſelf, to the Eternall Endleſſe Joy and holy peace, out of the Eternal Satanical ſadneſſe, miſery, anguiſh, neceſſity, diſquietneſſe, hatred, envy and enmity of the miſchievous Devils, yes ſet us in the Eternal reſt and bleſſedneſſe or Salvation.
10. Now as this Perfect Triune Seed and word of God, the totall [303] fullneſſe of the Deity, in viſible union of the Humane yet faithfull Nature, a little Infant hath been and appeared, which according to the teſtimony of the Scripture like other faithful Children, grew to viſible palpable, greatneſſe, and was received to wiſdom, [304] Age and Grace or favour with God and faithfull Men.
11. Which alſo the moſt holy high divine Triune Majeſty, exalted in and to himſelf, from hours dayes and years, in his viſible Holy Perſon: Gloriouſly, and alſo at laſt here upon Earth viſibly, through his holy innocent Suffering and Dying, Joyful Reſurrection and Aſcention, [305] made PERFECT: and himſelf preſented for a perfect Man or Husband of his totall Bride, all the faithfull Holy Fleſh and Bloud, of his totall Church or Congregation, in holy undivided Eternall Unity.
12. And as he was from the beginning of the world, in all Saints, his Woman or Wife, and faithfull Fleſh and Bloud, viz: a child, and Sonne of God, of the Faithfull Fleſh and Bloud of his womans Seed, alwayes by the Serpents ſeed, the unfaithfull wicked world, ſlain perſecuted deſpiſed ſcorned and put to Death: in which regard alſo the Death of all Saints was before the Lord, very highly, dearly and preciouſly Eſteemed.
13. So he hath alſo in his divine fullneſſe, and perfect Seed and word of God, the pure faithfull womans and Virgins Sonne, God and Man in one Perſon, the right Seed Sonne and Word of God, of the perfect faithful Fleſh and Bloud, the totall perſecution enmity hatred and envy, of the abominable Satanicall Serpents Seed, of the wofull Devill, (ſubſtantially united in all unfaithfull unrepentant children of the world) hath [306] taken upon him, for the ſake of the redemption of all the faithfull of his body and holy woman.
14. And through his innocent ſuffering and dying; hath paid the penalty and debt of all the Sinnes of the world on his moſt holy body and woman: reconciled it with the Deity in himſelf; overthrown all Enmity between God and Man; and in and according to this his moſt holy totall or UNIVERSALL Redemption, through his guiltleſſe Croſſe, with and in divine union through God, and out of the infancy to a perfect Man preſented himſelf to his totall holy Church or Congregation.
15. In, and with, which, he now according to his moſt holy prediction, Hoſea 2. [307] I will Eſpouſe my ſelfe with thee in Eternity; I will betroth my ſelf with thee in Grace and Mercy; Yes, in the Faith I will unite and bind my ſelf with thee: with this his holy, unreproveable undefiled Church and perfect Bride and moſt holy Sulamith: [308] Canticles: Reconcileth and eſpouſeth in Eternity.
16. In which he now according to his own moſt holy revelation of himſelf here upon Earth: Eſaiah 9. [309] The Eternal Father, in an undivided Perſon, God and Man, ONE Eternall Generatour, TRIUNE God and Lord, yes ALL in ALL, his beloved totall perfect Bride, his holy body and woman, wherein he Eternally generateth his holy Seed, his holy Word, Will, Work and Performance, ſubſtantially livingly and powerfully.
17. And to his Eternall praiſe, laud and honour, in this his holy Church, holy Jeruſalem and perfect City, of the perfect appearing divine Peace, which is kept in Heaven, but now on Earth, in this ending ceaſing Laſt time of the world; manifeſteth himſelf in the Eternall Unity of his body and woman, the undefiled, untranſitory unfadable Inheritance.
18. And the receiving his holy kingdom and Dominion according to the Teſtimony of the Holy Scripture. Dan: 7. [310] under the whole Heaven, in his Saints, his united woman, and Eternally ruling it, to be openly proclaimed.
19. The Bride the Woman, of all faithfull Fleſh and Bloud, according to the Teſtimony of the Scripture. Revelations 22. hath called; Come LORD JESU: the Bridegroom and Man Chriſt appeareth, and ſaith in the unity of his Wife or Woman, [311] Here I am, Here I am, Here will I dwell, this is my Reſt Eternally.
20. Here thou wilt with the beloved woman of all faithfull Fleſh and Bloud, in divine unity of thy Man, with this Scripture Explanation, for further holy conſideration, in and with thy united Bridegroom, according to thy deſire, for Love and divine will, acknowledge and receive this.
21. In which, the Triune highly praiſed Sonne and Word of God, the fullneſſe of the Deity, generated from Eternity, the moſt holy ſeed of the Woman from the beginning of the World, after the Fall of Adam and Eve, as alſo the regenerated new faithfull fleſh and bloud, the woman in that which is in Part, and perfect holy ſubſtance is diſcovered to thee and manifeſted: to the Eternall and in Eternall unchangeable Union.
22. NOT Tinctured, according to the Cabaliſticall, Theophraſticall, Roſo-Crucian kind; and tranſmuted out of the unfaithfull Subſtance into the Faithfull.
23. But according to the Teſtimony of the Scripture, a New Birth, not out of the old ſinfull Subſtance, but in the Center and inward Heart, in the Love of the divine voyce, a new beginning, a New Heart, a New Fleſh and Bloud, a New faithfull Perſon as to Body and Soul, a Faith, not born out of the unbeleef but out of God.
24. A Body, a Woman, a Man, an unity of the Woman, a Seed, a faithfull viſible good Subſtance of God, A Chriſt, a Lord, a God, a Spirit Subſtantially, opperatively, livingly, powerfully and actively, the ſelfſubſiſting Eternall ONE onely bleſſedneſſe or ſalvation, an [312] undefiled, unfadable, untranſitory, inheritance, reſerved in Heaven.
25. But now in this Laſt Time revealed or manifeſted to all, over all, through all, and in all faithfull, with himſelf the Triune Eternall God, an Eternall REST, and holy City and habitation of the higheſt of all and loweſt of All, in Heaven and upon Earth; which is and is called in All Eternall Eternity, according to the Teſtimony of Scripture, of Ezekiel the laſt Chapter: A Wedding City.
Here is the LORD, Pſal. 48. 1, 2. Very greatly and highly to be praiſed is The Mountain SION; the fair Branch, with which the whole Land is Comforted.
Yours alwayes willingly. A. V. E. Eſaiah Stiefell.
HEre followeth My Anſwer upon this Fourth Point of the Fourth Text.
1. T Fourth Point, I would even leave unexplained, if it were produced by the Authour in a right underſtanding: but he jumbleth all together, and ſticketh his erroneous meaning therein, and maketh much more a Confuſion of it, then a right explanation: But ſeeing I have explained the contents of it above almoſt in every particular, I will therefore only expound the chief matters, and extract the Erroneous Opinions out of his Confuſion, for the ſake of the Reader.
2. Concerning the becoming Man or Incarnation of Chriſt, concerning which the [313] Authour here mentioneth, That the Seed of the Holy Trinity in the Totall divine Subſtance, is become Man or Incarnate in the Totall Holy Perfect, totally united with the Deity, virgin MARY, and hath taken HER Fleſh and Soul upon him, and ſo made MARY the Genetrix of God, viz: the holy word of God, as he writeth: and that MARY was before new born in the Faith, e er ſhe was impregnate or with Childe with the Saviour.
3. This needs yet a ſharper explanation and expoſition; and it had ſtood this Maſter in hand, that will needs be Perfect and Omniſcient, to have unſolded this Myſtery, and not to have confuſed it ſo, that a man cannot know what he underſtandeth thereby; but only that a Man may ſee his ſecret in ſown Grain or Seed, ſpring up therein.
4. He will not herewith ſatisfie the ſeeking Mind, which enquireth after the Ground; and lead him into the Center of Nature, he muſt put on other Stieffeln, or Bootes, if he will ride with Chriſts Spirit over Death and Hell; and ſay, how Gods Anger is quenched, Death broken to peeces, and the Devills Kingdome IN Man deſtroyed.
5. His explanation is much more erroneous, and an obſcuring the underſtanding of the ſeeking Mind, than an Expounding. He h[•]nteth ſome high Points concerning the manner of the becoming Man, or Incarnation of Chriſt; and produceth none.
6. He mentioneth that MARY was totally ſanctified and Perfect before CHRIST was conceived: Now if the Faith could have attained and have diſcovered the Perfection, and Totally have new Generated Man, that he had been united with and in God in Body and Soul, in Totall perfect holineſſe: then Chriſt had come in vain.
7. And his ſuffering and Death had not been profitable to us, if the FAITH, could have broken the Anger of God, alſo Death and Hell, and have appeaſed the Angry Father, and have quite taken away the abomination in the vanity of the Fleſh.
8. Alſo if CHRIST, viz: the Word of God; had totally inwardly and outwardly taken to himſelf a holy and perfect Body and Soul upon Earth, wherein had he broken Death? And in WHAT Body had he taken on himſelfe, the SINNES of All Men? And in what Body then hath he dyed to Sinne? WHAT Body became a Curſe on the Croſſe?
9. If it had been only the holy Perfect Body: then would Gods holineſſe have made it ſelfe a Curſe, and our Reſtitution had been only a Sacrifice, which might well have been done in the Faith, or through the Judaicall Sacrifice; O it muſt needs be an Evill God, who will not ſuffer himſelf to be appeaſed, unleſſe he revenge himſelf upon his Perfect holy Subſtance.
10. Elſe, why ſhould he lay all SINNE upon one holy perfect Man? and cauſe his fierce wrath to be ſhewn upon him? and ſo Revenge himſelf? ſuch an underſtanding this giveth, if we ſay, Mary was in the Faith, in fleſh and bloud, in body and ſoul, totally perfect; and totally united with the Holy Divine Subſtance.
11. But ſeeing the Omniſcient [314] Authour, here ſpoiles his breath: therefore we will here in part, a little blow up our ſparkle, and unfold the Myſtery better.
12. King David ſaid: In Sin was I born, and in Sin did my Mother conceive me; and this David it is, out of whom MARY was born, viz: out of the Seed of David; of the Seed of Joachim her father, and Anna her Mother.
13. Now if MARY had attained in the Faith, the higheſt Perfection, why not alſo David, and the Patriarchs? in whom was the Holy Ghoſt as well as in MARY.
14. And though this [315] Authour indeed determines, that they were totally Holy and Perfect, yet their Sinne and Mortallity, moreover their Infirme life, in Sickneſſe, Care, perplexity and neceſſity, will not permit that, in which they all lived in the Curſe and abomination, in the vanity of the Earthly Fleſh: which abomination, in their dying, was firſt broken and ceaſed as to them.
15. In the Abomination of the vanity, there is not by far, any totall perfection, but Sinne and Death; as David witneſſeth of himſelfe, as alſo all the Patriarchs.
16. But concerning MARY and CHRIST this is the true, underſtanding: MARY was the Limit of the Covenant of God in Paradiſe, inſtituted after the Fall; That Covenant ſtood in the true Image, which faded or diſappeared in Adam, when he manifeſted or revealed the vanity in his outward Fleſh.
17. Concerning which God ſaid: [316] The day that thou ſhalt eat of the Tree of knowledge of Good and Evill, viz: of the vanity, thou ſhalt dye the Death; which alſo inſtantly came to paſſe; he dyed to the divine world, and awakened to the Earthly world in the vanity,
18. For, the Soul, viz: the true Life of the heavenly ſubſtantiality, entered with its Deſire, into the Abomination; then the Divine Light departed from the Image of the heavenly Subſtantiality; and now it ſtood in Death as a Nothing: and this true Image it is which God from Eternity hath beheld with his holy Spirit in the wiſdome, but without Subſtance, which he created into Subſtance, that is, brought Subſtance into this Image, from the Three Principles.
19. But when the Spirit of the Three Principles, viz: the true Soul, went from its Eternall Image of the purity into the [317] Abomination of vanity, viz: into the Earthly Subſtance; and awakened the ſame in the Forms of Nature, and manifeſted it in the Fleſh; then the fair Image diſappeared, and ſtood again in the hiddenneſſe, at its Eternall Limit, without knowledge and perception of the Earthly Adam in Abomination.
20. But ſeeing Gods purpoſe was, that this fair Similitude of God, ſhould ſtand Eternally before him in Subſtance, as a beloved Scene of his Joy, and a Similitude of the Eternall Subſtance, and Spirit; therefore he promiſed to move himſelfe yet once, and with his higheſt Love and Humility: viz: in the Center of the ſweet Love, in the word of his Sound, to manifeſt the Image in Subſtance again.
21. Now in MARY lay the diſappeared Subſtance in the Covenant, this was the dry Rod of Aaron, which grew again in One Night, and bare Almonds, as is to be read in Moſes.
22. Now when the Angel came to MARY, and brought her the Meſſage, that ſhe ſhould be impregnate with Child and generate or bear the Saviour of the World, though indeed ſhe wondered how it ſhould come to paſſe, yet ſhe ſaid, [318] Behold I am the Maidſervant of the Lord, let it be done as thou haſt ſayd; that is, ſhe gave up her will and deſire into Gods will, he ſhould doe what he would.
23. And in this Point, hath the Center of the voyce of God, according to the deepeſt Love of the hiddenneſs of God, in the Image of the diſappeared ſubſtance, with the Introduction of the divine heavenly ſubſtance of the Paradiſe and Element, and all whatſoever the Deity in the Holineſs containeth; manifeſted it ſelfe in the Natural ſeede of MARY.
24. Underſtand in the ſeede of MARY, of her ſpirit and Fleſh, wherein lay the ſoules and bodyes Eſſence, viz; in Venus'es Matrix in the womans ſeede, as it was promiſed in Paradiſe, alſo to Abraham, and to David.
25. Now underſtand us aright, what the cleere Deity, hath received to it ſelfe; not Marys ſinfull Seede, in which, death became broken on the Croſſe; indeede it had received it to it ſelfe but in another Principle.
26. The pure Holy Deity, was alwayes from Eternity in Eternity, ſurrounded with the ſubſtance of the Heaven in the inward, viz. with the Holy ſubſtance: that very holy ſubſtance, hath the voyce of the holy Deity, with the Moving of the Word; introduced into Marys diſappeared Subſtance, underſtand into the Seede of Mary; and united it ſelfe with Maryes ſubſtance, in the Covenant of God.
27. For, John the 3. he ſayth; [319] None goeth to Heaven but the ſonne of Man who is come from Heaven; alſo, I am gone forth and Come out from God into this world: Now the cleere Deity needes no coming for it is in all places before hand, it needeth only to Manifeſt it ſelfe to or in the [••]ace: and all whatſoever cometh, that is ſubſtance; but God in his Trinity is a ſpirit without ſubſtance, as to what he is ſolely in the Deity.
28. Therefore, when God would move and Manifeſt himſelf in his Covenant, in Maryes heavenly diſappeared ſubſtance, then came he with the ſubſtance, and manifeſted himſelf, in the united ſubſtance; he united his coming ſubſtance with the Humane ſubſtance, underſtand, with the heavenly humane ſubſtance.
29. For when God Created his Image Adam, wherein he dwell and manifeſt or reveale himſelfe, then could his holineſs be manifeſted in NO other ſubſtance, THEN in the Heavenly holy in the pure Element and Paradiſe.
30. This he received againe in Marys Seede, into his holy living ſubſtance, and in that ſubſtance was Chriſt in the Faith of Mary, become conceived by the Holy ſpirit, for the Faith which demerſeth it ſelfe into Gods will, that demerſeth alſo the ſeede in the Covenant, into the holy Living ſubſtance.
31. Here againe was the living holy conjunction with or betweene the Subſtance of Mary and of God, and in this united ſubſtance [320] Sprouted the Rod of Aaron forth, that was the deepeſt Love of God in the Center of the Holy Trinity, whoſe Name is called JESUS.
32. Now obſerve further, in this Seed of Mary, which diſappeared in it ſelfe, and was not manifeſted to the Soul, lay in in the ſouliſh property, but according to the feminine property in Venus'es Matrix, according to the firſt Principle, according to the Fathers property, Manifeſted, viz: a living Eſſence in the ſeede of Mary.
33. Which Eſſence otherwiſe in the Maſculine Conjunction with the Springing up of the life, in the Exit of the Fourth Month, affordeth a living Creaturely Soul: This ſouliſh ſeede hath alſo received to its ſelfe, the Divine Word, but in its owne, in the ſouliſh ſeedes, Principle.
34. For, the ſouliſh ſeede hath alwayes the Firſt Principle, according to the Fathers property according to the Fire-world; and the Second Principle hath the Sonnes property according to the Light-world.
35. Yet now, the Father is another Perſon then the Sonne; And ſo it is here alſo to be known, or acknowledged; the ſouliſh property, hath its originall from Adam, out of the Eternall Nature, out of the Firſt Principle; it hath the Center to the inward and outward Nature, and it is it ſelfe, that, in it ſelfe, in its lifes Formes, for a Fire and Light.
36. This ſouliſh property, hath, the Name JESUS receiv'd to it ſelfe, after a Creaturely kinde and manner, as an Eternall Eſpouſall: but NOT ſo to underſtand that the holy power JESU, and the ſoules Naturall ſubſtance, and ONE in the Eſſence.
37. As little as fire and light are one, though indeed they ſtand in One Birth, yet they have a twofold ſource or quality; Thus truly in JESU, the ſource or quality is totally Holy and God himſelfe; but in the ſoules property, lay the Worme of the Kindled Anger of God; which God, with this his holy Love out of JESU, would quench and put to death.
38. And in this ſouliſh property, was the Abomination exiſted, whereinto the Devills Imagination had woven it ſelfe: This ſouliſh property, was tempted in the wilderneſs, to try whether it would totally give it ſelfe up into JESUS, viz. into Gods love, and eate of Gods Holineſs.
39. And in this Abomination of the ſoule, (in which the lifes forms were Elevated, and gone forth out of the equall agreement, every Forme into its proper owne, out of which the Enmity and oppoſite will exiſted,) hath CHRIST ſhed his holy Blood of the Image of the holy heavenly ſubſtantiality, and introduced it thereinto with the ſweete love JESUS: whence the fierce wrath in [〈◊〉] lifes Formes, of the ſoule, in the Angry Fathers property, became drowned.
40. For when the altogether ſweete Love, in the Holy Blood, gave it ſelf up into the fierce wrathfull anger of the ſoule; then the fierce wrath trembled or ſhook before this great Holineſs, Sweetneſs and Love, ſo that its owne right brake in the Trembling Crack, to peeces, and became tranſmuted into the Kingdome of Joy.
41. So that the Anger became tranſmuted into another Will, and all properties of the ſelf-hood, of the Eternall Nature in the ſelf-hood, became all ONE in this ſweete Love for the Love fulfilled or ſatisfied them all.
42. And then the abomination and the Enmity againſt Gods holineſs Ceaſed: for the abomination had dyed in the Crack or terror of Death, which roſe up into the Joyfulneſs: and now the ſoules Will was called; LORD GOD, Thee will we praiſe.
43. Now underſtand us Further: With the receiving of the ſouliſh property, JESUS alſo hath received or aſſumed, the outward humane Fleſhly ſubſtance, in the ſeede of Mary, viz. the outward Humanity, the Third Principle,
44. But not into the Image, or into the ſeede of the holineſs, in JESU, but after the Manner, as God is in the World, and yet the World is not God, but they hang in ONE ſubſtance one to another, and yet they ſever themſelves in themſelves in TWO Principles.
45. The ſoule hangeth to the outward World, to the Fleſh, the neereſt, for the Soule hath [〈◊〉] THREE Principles if it be Holy: if not, then it hath only [•]WO manifeſt to it, and the Holy is hidden to it.
46. And in the outward fleſhly ſeede, lay the Death, and the abomination before Gods holineſs, THAT became as a Curſe banged to the Croſſe, and the death of Sinne in this abomination became drowned with the holy Blood: and the Outward Myſtery of the outward Body and Life Redeemed from the abomination and Curſe, and totally Sanctified, and changed into Gods unblemiſhed Image.
47. In this outward Fleſh, lay the Evill childe, which Adam generated, when he dyed as to God; here the evill childe became taken in againe into Gods Love; for Iſaiah ſayth; [321] Hee tooke ALL Our ſinnes UPON himſelfe, not into himſelfe, not into the JESUS or CHRIST, wh[•] was manifeſted in the holy Image, but UPON himſelf in the periſhed or corrupt Adam.
48. The accurſed Adam, HUNG to the Croſſe, as a Curſe, and THAT, Jeſus Chriſt REDEEMED with his Innocent ſuffering and with the ſhedding of his Blood: Adams Body dyed on the Croſſe, and CHRIST borne out of IESU, in the Womans ſanctified ſeede, Tinctured it, and [322] ſprinkled it with his precious Love-bloud.
49. At which the Curſe in the EARTH trembled or quaked, becauſe this Judgement came upon it: And the SUN, did hide or withdraw its ſhining at or for this Judgement of this Holineſs, at or before this NEW ſhining Sun, [323] From the Sixt Houre to the Ninth, which is and ſignifieth Adams ſleepe, when he ſlept in the Sixt Houre, and in the [324] Ninth Houre, that is on the THIRD Day of the outward World, awakened or aroſe with his now prepared WIFE or woman.
50. Now in the [325] Ninth Houre the outward SUN with its ſhining Sprung forth or aroſe againe; and in the Death of Chriſt, the Paradiſicall SUN, [aroſe or ſprung forth] which Adam in Chriſts Reſurrection diſcovered or beheld againe.
51. Now obſerve us Further concerning Marys BLESSING, For the Angell ſayd to her, Thou bleſſed among all Women, the LORD is with thee.
52. In this Mary, ſtood the highly bleſſed limit of the Covenant of God, through which all the Holy Patriarchs, and Prophets have ſpoken: viz. through Gods voyce, which cauſeth it ſelfe to be heard through the [326] Limit of this Covenant.
53. For the Covenant was inher[••]ed all along from one to another, and in Mary it ſtood at the [•••]MIT, that is, at the End of the Manifeſtation or Revelation; wherein IESUS would Manifeſt himſelfe with the CHRIST, viz. with the anointed of God.
54. And Now the Houre of the Revelation or Manifeſtation came, wherein God would manifeſt himſelf, in this his holy Covenant. And God ſent the Angelicall Meſſage to HER, and ſhe gave up her will into Gods will; ſo that the highly precious Name IESUS, manifeſted it ſelfe in her ſeede of the diſappeared Image, and then alſo the word of Power, awakened her own diſappeared Image of the ſecond Principle, in HER Body and Life.
55. For the ſeede of the diſappeared Image, which became thus propagated without life; that qualified or operated with the ſubſtance, whence it was generated; and THIS was her high Bleſſing before or above ALL Women, from Eve to that time in that ſhe attained in the Inward Man the holy Life IN the diſappeared Image.
56. For IESUS preſſed or penetrated out of his owne received or aſſumed ſubſtance, into the Mother of the ſeede; but in HER outward Fleſh, as alſo in the Soule, was the Sinne and Death; which muſt alſo with Chriſts holy bloud-ſhedding, be overthrowne.
57. For CHRIST alone was the Serpent bruiſer or Cruſher, even IN his Natural Mother MARY: Hee is with the Soule the firſt borne from the Dead, to Gods Glory: His ſoule was the firſt, as a Dore to the Re-opening; and through THIS Dore we muſt all Enter in.
58. MARY in her outward Body was Mortall: as alſo CHRIST according to the outward Humanity; Chriſt Lived in the outward Man in the Dominion of the Four Elements, in the ſource or quality of Heate and Cold, as WE doe.
59. But the ABOMINATION which Adam inherited to us, that he received NOT to himſelf from Mans or the Maſculine Seede, but in the Womans or the Feminine Seede, as a BURTHEN upon him which he muſt [327] Beare.
60. This was his outward received or aſſumed humanity a Veſſell for it, NOT that a Man may any way ſay, that CHRIST hath wrought any ſinne and abomination with his outward Body, NO, that COULD NOT be.
61. For he took on himſelf, the Firſt Principle of the fouliſh property in Venus'es Matrix in the womans ſeed, underſtand, in the Property of Eve; for Eve was the child that Adam ſhould have generated Magically; but ſeeing he awakened the abomination in the Center of the Genetrix, therefore that could not be done.
62. Eve was Adams beloved and fair well reliſhing ſweet-ſavoured Roſe Garden and Paradiſe, when ſhe was yet in Adams Eſſence, and Now that very fair Roſe-Garden became Manifeſt again in the humanity of CHRIST.
63. THUS [328] he took the Abomination of SINNE, upon this Image in the Fleſh; as if he were Adam; and yet was NOT: but in the Womans or Feminine Seed he was THAT, and Not in the Mans or Maſculine Seed.
64. He took the MANS Sinne on to the highly bleſſed Limit, in the WOMANS outward Seed, and brake in peeces the Man and the Woman, and brought again the virginity, viz: TWO Tinctures into ONE unſeparable Eternall Conjunction in the Love, no more in the Deſire after SUBSTANCE, as it was in Adam, but only in the Deſire after POWER.
65. The TWO Tinctures generate NO more Subſtance, viz: a Propagation; but holy power, and reliſh or Savour, and Gods
66. And this is the information concerning Mary and Chriſts Humanity plainly unſolded; and not ſo covered as this [329] Authour hath done, that a Man cannot underſtand; how it is come into Subſtance.
67. But that this [330] Authour preſſeth ſo vehemently upon the New Regeneration of the Old Patriarchs, and will have THEM New Born in Chriſt and totally Perfect; by that I ſee very well what he meaneth by it and under it; even that HE alſo may be eſteemed totally Holy and totally PERFECT.
68. For, if the Old Patriarchs have put on Chriſt, when as yet he was not [331] Man, how much more, HEE, ſeeing Chriſt is now become Man; which I would heartily fain allow him if it were but True; and if it were not ſo, that it might yet be ſo.
69. Why doth he not ſet the Apoſtles of Chriſt, and THEIR Succeſſors Imitators or followers, in the humanity of Chriſt; as he ſett the Old Patriarchs before Chriſts Birth? Even this is it, that he might bring in this Schiſme or Sectariſme, that God hath created ALL Creatures in CHRIST his expreſſe Image, and Redeemed them ALL.
70. Which revealed expreſſe Image, he will have to be only in thoſe that are HIS Followers; that Men might not thruſt him, with THIS outward Tabernacle; out of Chriſts Image.
71. For if he be created in Chriſts Image in Adam, and God now do reveal the ſame in Chriſts humanity again, and that he be proceeded out of that very Image, and ſtandeth therein; then he can not Fail; he is CHRIST inwardly and outwardly.
72. If it were certainly true, and that the Old Patriarchs had not alſo the Image of Sinne on them, that he could ſhew they had been totally Holy, then in the Old Patriarchs there had been NO Tranſmutation of their Bodyes; alſo NOT in the Apoſtles, according to the outward Fleſh.
73. Chriſts Apoſtles and their Succeſſors Imitators or followers, have put on Chriſt in their Angelical Image in the holy Fleſh: but their Outward Body was ſinfull, and an ABOMINATION; viz: in the Turba The outward Abomination in the Fleſh, MUST Dye; and enter into Chriſts Death, that Chriſt, who is ariſen from the Dead, may raiſe up their outward Body, into himſelf.
74. The Outward Life generated from MARY, is RESERVED to the [332] Reſurrection of the Dead, when the Man in the VIRGINITY ſhall ariſe.
75. But if this [333] Authour be Perfect, then is he neither Man nor Woman, How then doth he beget children of his Wife? The Old Patriarchs have put on the Covenant of Chriſt; and CHRIST the Man, became put on in the Word of Promiſe, pointing at the future fulfilling.
76. God reconciled himſelf in the Covenant, and therefore they ſacrificed, that Gods Imagination, which entered into the promiſed Covenant, might receive their Imagination in the ſacrifice, into the Covenant of Promiſe, through the Limit wherein God became Man: they were in the Covenant elected to be children, in which Covenant God became Man, and fullfilled the Covenant with the Humanity, which was done in the Seed of MARY and not in the Bondage or Servility.
77. The Old Patriarchs, did not put on Chriſt in the Fleſh, but the Covenant to the Filiation and to the Reſurrection of the Dead; but now WEE put on Chriſts Humanity, for the Covenant is fulfilled with the Humanity.
78. But the Kingdom of this world doth NOT put on Chriſt, for he ſaid; [334] My Kingdome is not of this world; The Kingdome of this world in the Fleſh; putteth on CHRISTS Death and dying, it ſhould dye in Chriſts death, and put on HIS Reſurrection out of the GRAVE; That the Man which dyeth according to Fleſh, in the Limit which God hath ſet or appointed, viz: at the Laſt DAY; ſhould ARISE out of Chriſts Death.
79. He hath given us his Death and Buriall for a REST, where the OUTWARD Body reſteth from the working of vanity, as in a meek ſoft Sleep.
80. But what this [335] Authour ſets down concerning the oppoſition of the totall fleſhly Man; that the Earthly Man which he calleth the Serpents Seed, deſpiſeth, contemneth, derideth and perſecuteth Chriſt in his Members and continually crucifieth and putteth them to death, together with Chriſt; that is ſo, and cannot otherwiſe be.
81. For when Chriſt is become born, then the Man of Sinne in his ſelf-hood MUST dye: the Faithfull Man, becometh, himſelf, an Enemy of his own Sinnes in the Fleſh: the Faithfull Man according to the Heavenly Subſtance, is indeed yea undeniably the Bride of CHRIST, in whom Chriſt dwelleth, that I contradict not.
82. But that this [336] Authour ſets it down, that Chriſt was born a poor deſpiſed Infant in the higheſt Lowlineſſe out of MARY; and yet was equall in the Height of the Triune God and LORD? there he ſhould better explain it, and ſhew; wherein he is the Triune God and LORD.
83. Not according to the Creature, viz: according to our Fleſh and Soul, which is Eternally under or beneath God, but according to his Divine, and according to the Heavenly Subſtantiality and Corporeity; wherewith he came from Heaven, and took our Subſtance upon him.
84. The divine Subſtance is unmeaſurable, BOTH according to Spirit, and Corporeall Subſtance; but our humane Subſtance is meaſurable: to our humane Subſtance, the Power or Authority is given, but to the divine, nothing CAN be given.
85. God will judge the humanity, through the voyce of the humanity of Chriſt, ſo that the humanity of Chriſt according to our humanity, is the Inſtrument to do it with; Not that our humanity in Chriſts Perſon and Creature, hath the power or authority out of it ſelf.
86. It is a given power or authority from the Father; As Chriſt himſelfe ſaith; [337] ALL Power or Authority in Heaven and upon Earth, is given me of my Father, Matth: 28. Not to the ſelf-hood of the Creature, that the Creature, is as Omnipotent and ſelf powerfull, as GOD; but that the CREATURE, is the Inſtrument whereby the Spirit of God will [338] Judge and ſeparate ALL things.
87. The Spirit of the Holy Trinity, IN the Creature is the will, and the Creature is the Inſtrument of performance, as through a cleer viſible open Image and Subſtance; ſeeing God hath manifeſted himſelf through the Creature, therefore through the Creature alſo he produceth a Manifeſted or revealed authority or power and Dominion.
18. As an Artiſt fitteth an Inſtrument of Muſick, and himſelf ſtrikes or playes upon it, that it may ſound and give melody to him, SUCH as he would ſain HEAR: Thus alſo in like manner the Creature is Gods Inſtrument upon which God ſtriketh or playeth, and hath introduced his own ſound out of the divine voyce, into this Creaturely Lute, which ſoundeth and Melodizeth to him, [〈◊〉] [〈◊〉] will.
89. This Lute doth not play upon it ſelf; for CHRIST ſaith alſo: [339] All whatſoever the Sonne ſeeth the Father do, that the Sonne doth alſo: [340] And the word which I ſpeak to you, is not mine, but the Fathers who dwelleth in me; Alſo, [341] I and the Father are One, [342] but the Father is greater than I.
90. The Father is the Eternall Beginning, and the Sonne is the Eternall Begun, viz: the Manifeſtation of that Spirit which is called Father, and the Holy Spirit is that, which the Father through the Sonne Manifeſteth, with the Eternall outſpoken wiſdome, out of the ſound, which the Father with the Sonne Generateth.
91. The Sonne is the Fathers ſound or word; and the Creature is the cleer or Loud manifeſted word, through which the Father in the Eternall Generating of his holy word, ſoundeth or ſpeaketh: [〈◊〉] hear the Creature, viz: the voyce of the Perſon CHRIST; then I hear what the Father, in his holy ſound in the exit of his Holy Spirit manifeſteth and expreſſeth in and with the Creature.
92. Here it is not called, beloved Woman or Wife, with or as to the Creature; but Gods Image, Gods Manifeſtation; Gods manifeſt Dominion; Gods own Doing or ſelf-acting; viz: the inviſible and incomprehenſible, acting through a viſible comprehenſible image and Subſtance of his own propriety.
93. For without God there is Nothing; HE alone is ALL; but all whatſoever is perceptible or comprehenſible, that is only an Image of the Inviſible Divine Subſtance, wherewith the Inviſible hath Manifeſted or revealed it ſelf.
94. Therefore the Creature ſhould NOT ſay of it ſelf, that it ſelf is any thing; but introduce its ability into THAT out of which it is originated, that it may be the Omniſcient Gods work and play or Melody in his Love; that it may do what he will; and SO God be [343] ALL in ALL.
95. And if God will do any thing through his Creature, and manifeſt his will; then ſpeaketh not the Creature from or of it ſelf, but ſaith, [344] Thus ſaith the LORD, thus hath the Lord ſpoken, this is the Command of the Lord: and not eſteem it ſelf at all to be the ſpeaking Word or divine Sound: alſo not ſay with this outward Body; that the outward Body is eſpouſed with Gods Holineſſe, as this [345] Authour ſets it down.
96. The inward Man is indeed, together with or in Gods Harmony, through which God ſoundeth and Singeth, and is a Wedding-Place or City, of God: but all whatſoever is Creaturely is tinder or beneath that which hath made the Creature: The Creature is Gods Artifice or workmanſhip, which he hath made through his wiſdome: for it is the Nature, it ſtandeth in the Principle, viz: in a Beginning, but God ſtandeth in NONE: [346] God is without all Beginning, his deſire maketh Beginning.
97. But what this [347] Authour ſaith concerning the woman of Faithfull Fleſh and Bloud, is not ſpoken plain enough to be underſtood; For Fleſh and Bloud beleeveth not, but the Spirit; Fleſh and Bloud is a Houſe of the Spirit.
98. And what he alſo ſetteth down concerning the Man CHRIST who is in the Marriage with the Woman; cannot at all be ſpoken of the outward Fleſh and Bloud of this [Life] time: for Chriſt is himſelf the Woman and the Man, God and Man.
99. Of the Inward Man, it may WELL be ſpoken, that is in the Marriage with Chriſt, but the Outward is in the Marriage with the Outward World, and with the vanity and Sinne, as alſo with Death and Corruptibility, weakneſſe ſickneſſe and Miſery, THAT is called Eve, and not the Marriage City of God, in Gods holineſſe, as this Authour ſaith it is.
100. But a waſte Tabernacle wherein the Spirit is periſhed, underſtand the Outward Spirit, which dwelleth in Fleſh and Bloud, not that we would or ſhould, DESPISE, the Spirit, viz: the Soul of the Great world which giveth Life to all Creatures; but in the Curſe of the vanity, viz: in SINNE, lyeth the Evill Child, which Adam awakened and manifeſted.
101. But what kinde of [348] Whimſeyes this [349] Authour hath, that He will not allow the Divine Tincturing and Tranſmutation to conſiſt with the New Birth, and contemneth and rejecteth ALL that: it cannot be enough diſcerned why he giveth forth ſo altogether Blind and abſurd Matters.
102. He telleth us of a totall New ſtrange Creature, which is generated in CHRIST: if that were ſo, then we could not at all ſay, that Chriſt had taken on himſelf our Fleſh and Bloud, Much leſſe the Soul: then alſo he might not at all be called [350] The Womans Seed, How ſhould we then be partakers of him?
103. Hath not Chriſt taken on him my Creature? how then hath he in my Fleſh, ſlain Death, and quenched the Anger of God? but if he hath taken on him, my Creature: what kind of ſtrange New Creature ſhould enter into me.
104. I know of no ſtrange one: It were directly contrary to the Article, [351] of the Reſurrection of the Dead: I muſt not ſpeak of another Man, of another Creature, but of a TRANSMUTATION of the Courſe ſtone into Gold; the unholy into pure holineſſe.
105. If that muſt be done; then muſt the right Artiſt in ME Come; viz: the Holy Spirit, with the divine Tincture, which is Chriſts Bloud, wherewith he brake in peeces the vanity of our Humanity, and brought our right Life, forth through Death.
106. I muſt be Tinctured or elſe I cannot be Tranſmuted; If Chriſt do not Tincture me with his Bloud; then my HOLY Paradiſe-LIFE remaineth faded or diſappeared in Death; but if he doth Tincture ME, then the Holy Spirit in me becometh ſtirring, who CAN, in Chriſts Fleſh and Bloud, Tranſmute ME, according to the Inward Paradiſe-Man.
107. God had not to do about a ſtrange Creature, in that he became Man, but about that which in Adam he created in Paradiſe; Job ſaith [352] In this MY Fleſh ſhall I ſee GOD, and my Eyes ſhall ſee him and NOT anothers.
108. My Own Eſſence of the INWARD Man, is in this [Life] time tinctured and Tranſmuted, and my OUTWARD Mortall Man, is Tinctured with Chriſts Death: to DYE, and the MYSTERY of the outward Man, viz: the Fift Eſſence or QUINTESSENCE, (underſtand the Outward Spirit WITHOUT the Abomination, wherein the Four Elements ſtand in Equall agreement in One Will and Subſtance) is Tinctured for the Laſt releaſe, and Reſurrection of the Dead; which [353] tranſmutation will be effected at the Laſt DAY.
109. This Man Imageth or frameth a Phantaſie in himſelf and Thinketh, he is no more what he was, his Nature is totally gone from him, he is totally a New Creature inwardly and outwardly, and that is totally falſe and groundleſſe.
110. His earthly Man is not Chriſts Bride, in Gods holineſſe, but he is Chriſts Bride in Chriſts Death, ſo farre as he is capable or partaker of that.
111. But while he will needs be Perfect and curſorily paſſe over Chriſts Death, and be already riſen again in Chriſts Death, he truly in the Self-hood goeth back with Chriſts Death into the [〈◊〉].
112. I wiſh him from my Heart, that his Body viſibly were capable or partaker of Chriſts Death: for [354] in that I live in my ſelf-hood, I do not rejoyce, but I rejoyce in this, that I in my ſelf-hood ſtand in CHRISTS Death, and continually DYE.
113. And I wiſh, that I yet might totally dye to ſelf-hood, that my ſelf-hood might be totally reſigned up into God, and I be only an Inſtrument or Tool of God, and knew nothing more of my Self-hood.
114. But that this [355] Authour mentioneth, that he is altogether dead to ſelf-hood, and is the Glorious Type of Chriſts Bride, which God would manifeſt upon Earth in this Laſt Time, totally inwardly and outwardly, holy & PERFECT without vanity, blemiſh or Sinne, we would readily allow him to be ſo if he would ſufficiently aſſure us of it.
115. But upon his ſuppoſititions, inſufficient, groundleſſe, literall demonſtration, whereas yet he doth not underſtand, How the Scripture ſpeaketh, we ſhall not be able to beleeve him, unleſſe we ſee the Paradiſe upon him, and ſee that he is dead from the outward world, and do uſe it no more.
116. For no conceit availeth, but Feeling by Experience and ſo [〈◊〉]: all the while he liveth in the vanity, and perplexeth himſelf in the vanity and is affected with ſtrife, we beleeve him NOT: neither can we beleeve him in regard of Chriſts word which warneth us, that we ſhould [356] beware of thoſe that give forth themſelves to be CHRIST.
117. And if one did go about in doing Miracles, and did live ſtill in the vanity in Evill and Good, yet then we muſt ſay, that he is a Mortall Man, even though he were inwardly holy and New-born in CHRIST.
118. The Golden Mountain which [357] he promiſeth in this Tabernacle, the old Adam might or would readily allow and put on, if it were poſſible, and that God would do ſo, with us.
119. Alſo we would very heartily eſteem him for the Type and the firſt born of the Adamicall Bodyes, if it were he, that could manifeſt or perform ſo great a promiſe upon OUR Mortall Bodies, or if he could but manifeſt it on HIS own.
120. But that he ſaith, we can not ſee it on him; we ſhould beleeve it, none can aſſure us of it; I cannot beleeve him, unleſſe he aſſure me of it; that I may conceive it is true, elſe I take it to be an Imagination.
121. What the Spirit of GOD ſignifieth concerning the Laſt Sion; hath another A. B. C. we underſtand it NOT to be with clarified [358] Tranſfigured, or Glorified Bodies, wherein the vanity ſhall be totally Dead; but concerning the Fall of Babel and that the end belongeth to the Beginning: NOT the Two Tinctures turned into One, according to the OUTWARD Man; but we underſtand Eve in the REPENTANCE, and in the ſimplicity, for the evill Luſt or Longing which SHE had.
122. [359] His marriage State or City, which he ſuppoſeth to be, is only an Eve, his SION is a Vale of Miſery, in Care, Toyle, Labour and Neceſſity; [360] For, Winter and Summer, Day and Night, Seed time and Harveſt, ſhall not ceaſe, as was ſaid to Noah, till the Great and Terrible DAY of the Lord ſhall COME.
123. Alſo thus the Mountain of God, viz: SION, is in the whole world, where there be honeſt vertuous people that fear and Love God: HE himſelf is IN the Honeſt Men; the marriage City of GOD, muſt be in MAN; as alſo the Temple of CHRIST, where the HOLY SPIRIT teacheth.
124. We need no conceit, nor running up and down, the City of Gods Habitation IS every where, where honeſt Men are together, as Chriſt ſaith, [361] Where TWO or THREE are met together in My Name, there am I in the midſt amongſt them.
125. But ſeeing [362] he ſpeaketh of a viſible holy Seed and woman of Chriſt, and will have that to be totally without blemiſh, We deſire to ſee a ſign or token thereof, let him Set that before us, that we may acknowledge it, and ſee it on him, and THEN we will beleeve him.
126. And let him leave others whom God hath gifted [363] in Part, undiſgraced; elſe we will ſay of him, that he hath neither Part nor Perfection, but only a bare Imagination, and Vain ſpiritual pride, which is inſtigated by the driving of Satan; who fain would erect ſuch a flattering ſeeming Holineſſe.
127. Seeing he perceiveth that [364] the Man of Sinne ſhall be revealed or manifeſted, therefore he will ſet ſuch a Gliſtering Chappell neer it, That Sinne might no more be known or acknowledged, and that he might ſtill, under ſuch a Gliſtering Cloak have his hypocriſie and Church, totally Blind in Sinne.
128. For that is the Devills manner, when he ſeeth that Sinne in Man becometh manifeſted or diſcovered, then he caſteth over Sinne, [〈◊〉] a fine Gliſtering Trimmed or adorned Cloak; and giveth it into [〈◊〉] perſwaſion; that he is Holy Perfect and Righteous.
129. Thus he layeth the Man of Sinne, in a Fine ſoft Bed, and covereth him with Chriſts Purple Mantle, to try whether he might under ſuch a cover ſift and betray him: Thus will he alſo do at this Time, for he obſerveth that the Man of Sinne ſhall be manifeſted, and that Babel ſhall be diſcovered.
130. Therefore he cometh very finely and Lovely Covered with a ſhining Luſter or appearance, and would cover the Adamicall evill child totally, that it ſhould no more be called ſinfull, it ſhall deny its ſinfull Name in the vanity, and call it ſelf totally Chriſt, and holy; and ſaith, it is a Lye, if the Earthly beaſtiall Man calleth it ſelf, after its own ſelf Beaſtiall Property.
131. O beloved Brethren and fellow Members of Chriſt, all that read this, be faithfully warned and admoniſhed, cover NOT the Man of Sinne with Chriſts Purple Mantle, and lay him not at all in his Bed of Beſt; but uncover him continually before GOD, and caſt him dayly and hourly into the GRAVE, into Chriſts Death, CRUCIFIE him without ceaſing, all the while ye live in this vanity of this Fleſh.
132. [365] Let him have no REST, hold him for your Enemy, who hath devoured your Noble Pearly Jewel, viz: the PARADISE; preſſe generate or pierce him with Chriſts Death, that you may attain your Pearl again out of Chriſts Death, in his Reſurrection out of this Tabernacle, where it lyeth ſhut up in Death: acknowledge your ſelves only for poor SINNERS before GOD, and go continually with the Prodigall loſt, and yet returning: Son to the Father, and pray to him for Grace.
133. Our whole life ſhould be a continuall RESISTANCE, [〈…〉] even a continuall SINNING: and though indeed the [〈…〉] Branch new generated or Born, IN Chriſts Spirit, [〈…〉]; yet the Earthly Man IN Soul and Body, ſinneth; and which continually, to break or deſtroy the Noble † Roſe-Bud again; and altogether obſcure it.
134. The more, Divine OYL is introduced into the [〈◊〉] Roſe-Bud, out of the Wounds and Death of CHRIST; the freſher and fairer it groweth, and the fairer it Bloſſomed.
135. Here is the Field, where the fruit groweth, let man be perſwaded to ſuch ſluggiſhneſſe, and to lye on ſuch a ſoft Bed; as to think, he IS fairly grown and quite or full BLOSSOMED; O, No, no by no means.
135. But continually without ceaſing draw divine [〈…〉] ſelfe, in the Greateſt Humility from and out of Gods Love, [〈…〉] Honey, out of the fair Bloſſomes or Flowers; for as ſoon as [〈…〉] cure or careleſſe, and thinketh he is HOLY Honey, then the [〈◊〉] bringeth to him Poyſon in the vanity, which the own-ſelf [〈…〉] own ſelf Luſt or Longing, ſucketh into it ſelf.
137. The Man that would fain grow and bear fruit in Gods Kingdome, can not do better, then to ſuck all his power and vertue, which he will uſe for the growing or Springing of his Life, through CHRISTS Bloud and Death, and continually caſt his vanity to the Ground, before the Truth and Clarity of God, and continually be, as if he were a DYING, where he mightily preſſeth on to the Death of SINNE.
138. * No City or place of REST, belongeth to Sinne and vanity; for ſo ſoon as Sinne Reſteth, THEN groweth the deſire to vain Luſt or pleaſure: But while the Death and deſtroyer or Breaker in pieces is UPON it, then it dyeth, without ceaſing, away, from vain Luſt or Pleaſure, and the fair Roſe-bud groweth out of this dying, which becometh carryed in GODS Hand to a Joy and rejoycing of the DEITY.
139. Dear Brethren, I have made this explanation out of a [〈◊〉] mind; not at all with intent, to ſcorn or diſgrace the † Authour; for I know his miſerable confuſedneſſe, more then he doth himſelf, and wiſh him from my Heart, that he will yet be humble, and know himſelf, that he yet ſtandeth in the Field or Soil, where the fruit groweth; and not boaſt himſelf before the time of fruit.
140. For moſt certainly and truly, there will be A SION, as I then; my ſelf Hope; that the Man of Sinne will be manifeſted or revealed, and ſeek himſelf, in GODS MERCY: then muſt follow a conſtant continuall Repenting Life, wherein Man knoweth and acknowledgeth himſelf to be in the [〈◊〉], and continually preſſeth from vanity out from vain Luſt and pleaſing into Gods Mercy.
141. The poor ſinfull Man, muſt only with the poor Lazarus Lay himſelf at Gods feet under his Table, and at his Dore, and deſire the Crummes from Gods Table, and continually cloath himſelf in the Ganaanitiſh Woman, with Heart and totall Mind.
142. NO Flattery or Hypocriſie attaineth the Pearly Jewell, for it lyeth buried in NO place, but in the Death of the Earthly MAN; THAT, muſt be gone, and then it is manifeſted: the Adamicall Death muſt be changed into Chriſts Death, if any would find the Pearl of Chriſt.
143. CHRIST prayed to his Father, ſo that, he ſweat a Bloudy Sweat, when he would brake or deſtroy Death in the Fleſh. Now if we will bee and his Children, and be generated or born out of HIS Death, then [〈◊〉] we alſo dye with him in his Death, and continually introduce our [〈…〉] great deſire into HIS Bloudy Sweat, and drown the awakened vain Luſt and Pleaſure, IN his Bloudy Sweat.
144. It muſt be ſincere and earneſt, and not comforting and flattering Hypocriſie, NOT to ſay to the Old Adam, Thou art Chriſts Fleſh: No, NO, only Say, † In me lyeth Sinne and vanity, O God have Mercy upon Me in CHRIST thy dear Sonne, and break and deſtroy my SINNE and VANITY in thy Death; and bring me in HIS victory and Reſurrection forth out of Death.
145. Make thou Sinne and Death, Nothing, and grow THOU in CHRIST forth out of ME; bring my Soul forth out of the Jawes of Death and vanity, in CHRIST, that I may [〈◊〉] to THEE and NOT to my ſelfe.
146. Man in ſelf-hood ſhould aſcribe no Divine Subſtance, or Thing to himſelf, but in all things give the honour to God, and account himſelfe in the Divine Life to be nothing and untoward; and that all whatſoever is introduced into him from the Divine power, he ſhould offer it up to God again and ſay:
147. [366] LORD! Thou haſt Might to receive ſtrength, power and wiſdome, thine is the honour; I will be nothing before thee: be thou dear GOD in MEE, what thou [〈…〉] be praiſed in thy power which thou [〈…〉] to me.
148. Alſo, a Man in this world, ſhould [367] NOT deſire to KNOW HIS Holineſſe, but continually [〈…〉] of his Tree CHRIST, and commit and leave it to the [〈…〉] of Twig or Branch THAT will generate out [〈…〉].
149. And not at all preſent himſelf and ſay, Behold [〈…〉] deth the Tree of Chriſt: I am a Branch and grown [〈…〉] Bride of the Lamb in all the world, but to [〈…〉] under Chriſts Death, and leave himſelf to the [〈…〉] to be led to Paſture among the Lambs.
150. Not lay about him as a Goat, and [〈…〉] Doar, and not let any Sheep More enter in, [〈…〉] hath done, in that he hath very obſtinately in a Treatiſe [〈…〉] Doare of Grace againſt US, which truly is not the manner [〈…〉] Chriſt hath opened it for us: No Lamb deſireth to ſhut it [〈…〉] us.
151. This I mention to the Loving Reader faithfully and [〈…〉] him very brotherly, as my fellow Member, yes in the [〈…〉] great humility, before God, and his Children, to perſevere, and go on, and not boaſt of the VICTORY in the Fleſh, all the while the Man of Sinne ſtill liveth.
152. And [368] whoſoever ſaith he hath NO Sinne, he is a Lyar, ſaith John. But then when the earthly Man, dyeth away totally, Sinne hath an End; and then we will Sing the Song of the Driver, who held us captive, and alſo the Song of the Bride, SION; in the Marriage City Jeruſalem.
153. And that the [369] Authour ſaith, Sinne hath cleerly: Ceaſed on the Type of the Bride of Chriſt, to the praiſe of God: this I would have to be underſtood concerning the true Chriſtianity, in the Children of Chriſt, concerning the Inward New Man in the Spirit of Chriſt.
154. And this deceipt ſhould not be concealed from him by no means, that he willeth to cover the Man of Sinne; moreover we would for that cauſe diſcover the Evill Child, that he ſhould be known or [〈…〉] of the world: Yes we would FIXE the Man of [〈◊〉] on to the Croſſe of CHRIST; that the poor Sinner might ſee him.
155. And not ſo boldly play with Chriſts Purple Mantle under the Cover; which belongeth to the poor Converted Sinner, which [〈…〉] continuall Repentance, and eſpecially to the Sinner that is captivated and hard held by the Devill, againſt whom the Devill would ſhut the Dore of GRACE.
156. Such a one ſhould enwrap himſelf therein; and the ſtrong who is ſtrong in Faith and knowledge, ſhould caſt about him the Mantle of Chriſt his Chief Shepheard, and as a Lamb in [〈◊〉]; go among the Flock; and the Mantle which Chriſt continually caſteth upon him, he ſhould caſt upon his brethren and fellow Members.
157. And HELP to fight and wreſtle IN them, with praying [〈…〉] and Life, that Gods will be done in US, and his Kingdome [〈…〉] to US, and we bear fruit, as ONE Only Tree, in [〈…〉] or Sprigs and Branches and ſhew our Bloſſomes or [〈◊〉] before God and his Angels, and that we alſo may enjoy the Fruit ETERNALLY.
AMEN. Finiſhed the Sixt of Aprill Anno 1622. Now ended this Tranſlation out of the German Language in Manuſcript into Engliſh, this Saturday the 31. of December, 1659.Marginal notes
- 2 Cor. 5. 1. ↩
- Gen. 1. 27. ↩
- Col. 1. 15, 16, 17. ↩
- Joh. 1. 3. ↩
- Math. 26. 39. ↩
- Luk. 22. 44. ↩
- Iſa. 42. 8. Chap. 48. 11. ↩
- Deut. 32. 12. Iſa. 43. 11. ↩
- E. S. ↩
- † Joh. 3. 34. ↩
- Mat. 28. 18. ↩
- Luke 21. 8. ↩
- Math: 24. 23, 24. Mark 13. 21, 22. ↩
- Joh. 1. 1, 2, 3. ↩
- Joh. 1. 4. ↩
- Luk. 1. 26, 27. ↩
- Luk. 1. 31, 32. Mich. 4. 7. ↩
- Col. 1. 17. ↩
- Or Anoynter or Salver. ↩
- Math. 28. 18. ↩
- Heb. 1. 8. Luk. 1. 32, 33. ↩
- Joh. 3. 13. ↩
- Joh 14: 10. ↩
- E. S. ↩
- Exod. 20. 5. Deut. 4. 24. ↩
- Eph. 1. 3, 4. ↩
- Act. 15. 18. ↩
- Graſped or contracted. ↩
- Similitude of the Dark Fire and Light World, which are Eternall. ↩
- The Spirit of the Ternary. ↩
- E. S. ↩
- Gen. 1. 26. ↩
- Gen: 1. 27. ↩
- Epheſ. 1. 3, 4. ↩
- The Image. ↩
- Cen: 2. 7. ↩
- Sued. ↩
- Col. 1. 15, 17. ↩
- NOTE. ↩
- Col. 1. 15. 17. ↩
- Gen. 2. 17. ↩
- Math. 21. 21. ↩
- Gen. 3. 5, 6. ↩
- 1 Cor. 11. 12. Text. 4. Poynt. 2. Verſ. 50. to 72. ↩
- E. S. ↩
- Or in Imitation of his Similitude. ↩
- 2 Sam. 22. 26. 27. Pſal: 17. 25, 26. ↩
- Luke 17. 10. ↩
- Joh: 5. 31, 37. ↩
- Joh: 16. 27, 28. ↩
- Joh: 14 10. ↩
- Exod: 33. 20. ↩
- Exod: 33. 23. Behind him, after he is paſſed by, that is his back parts. ↩
- Note Note: ↩
- E. S. ↩
- E. S. ↩
- Matth: 24. 36. Mark 13, 32. ↩
- NOTE how the Sonne knoweth not the end of the World. ↩
- This Authour E. S. ↩
- E. S. ↩
- E. S. ↩
- E. S. ↩
- NOTE. ↩
- Job 19. 26, 27. ↩
- Heb: 2. 14. ↩
- 1 Cor. 11. 30. ↩
- E. S. ↩
- Iſa. 42. 3. Matth. 12. 20. ↩
- NOTE What Dyeth in Man. ↩
- John 1. 14. ↩
- Matth: 26. 64. Mark 14. 62. Acts 7. 55. ↩
- Heb: 2. 17. ↩
- 1. Tim: 2. 5. ↩
- E. S. ↩
- Col. 2. 15. ↩
- E. S. ↩
- E. S. ↩
- NOTE ↩
- E. S. ↩
- NOTE ↩
- E. S. ↩
- J. B. ↩
- NOTE What the Nothing is. ↩
- Col. 1. 15. 17. ↩
- I. B. ↩
- Exod. 20. 4. ↩
- E. S. ↩
- Luk. 1. 34, 35. ↩
- Luk: 1. 31, 32, 33. ↩
- Rom. 5. 12. ↩
- E. S. ↩
- Joh. 8. 28. ↩
- Luk. 23. 34. ↩
- Joh. 11. 41, 42. ↩
- Pſal. 16. 8, 9. ↩
- Gen: 2. 17. ↩
- Pſal. 16. 8, 9. ↩
- E. S. ↩
- NOTE when Chriſt will deliver up the Kingdome. ↩
- 1 Cor. 15. 24. ↩
- E. S. ↩
- Joh. 3. 6. ↩
- 1 Cor. 15. 50. ↩
- Joh. 6. 63. ↩
- Phil. 3. 20. ↩
- Joh. 11. 25. Ch. 14. 6. ↩
- NOTE to whom Chriſt gives his Body & Bloud. ↩
- Rom. 7. from 17. to 24. ↩
- Prov: 24. 16. ↩
- Pſal. 143. 2. ↩
- 1 Joh. 1. 8. ↩
- E. S. ↩
- Luk. 11. 4. ↩
- E. S. ↩
- NOTE: ↩
- E. S. ↩
- This ſecond Text, 1 Tim. 3. 16. ↩
- The firſt Text, Gen. 1. 17. ↩
- The two former Texts. ↩
- J. B. ↩
- E. S. ↩
- E. S. ↩
- He was Created into an Image, not into a God. ↩
- Gen: 1. 26. Chap: 5. 1. James 3. 9. ↩
- Pſal: 104. 3. ↩
- E. S. ↩
- Gen: 1. 26. ↩
- John 3. 13. ↩
- Rom: 3. 9. Gal: 3. 22. ↩
- NOTE In what CHRIST took upon him our Sinnes. ↩
- NOTE why Mary is the bleſſed of all Women. ↩
- Note, How in Eternity the Love is among the Anger. ↩
- Quaked or was Terrified. ↩
- Phil: 2. 8. ↩
- Pſal: 16. 10. Act: 2. 27. ↩
- Job 28. 17. Pſal. 9. 13. ↩
- Gen: 3. 24. ↩
- Col: 2 9. ↩
- E. S. ↩
- Note what dyeth and what riſeth again. ↩
- Or any Image as he will. ↩
- That he might do ſo. ↩
- E. S. ↩
- Divine or Deicall. ↩
- I. ↩
- 1 Joh. 2. 16. ↩
- Jacob Behme's Anſwer: ↩
- Iſa. 54. 5. ↩
- Joh. 1. 4. ↩
- Col. 1. 15. ↩
- Joh. 5. 22. ↩
- E. S. ↩
- E. S. ↩
- Joh. 1. 2. ↩
- E. S. ↩
- Jo. 16. 27, 28. ↩
- Note Note. ↩
- E. S. ↩
- E. S. ↩
- Viz: The Chriſt. ↩
- E. S. ↩
- Note. ↩
- Note. ↩
- Note. ↩
- E. S. ↩
- Note. ↩
- E. S. ↩
- E. S. ↩
- E. S. ↩
- J. B. ↩
- Rom. 3. 23. ↩
- E. S. ↩
- Matth. 6. 13. ↩
- Iſa. 1. 6. ↩
- Gal. 1. 18. ↩
- Gal. 3[•]. 22. ↩
- Rom. 7. 17. Rom: 7. 25. ↩
- 2 Pet. 1. 13, 14. ↩
- E. S. ↩
- E. S. ↩
- Or Blinded, from, us. ↩
- NOTE ↩
- NOTE ↩
- E. S. ↩
- 1 Sam. 13. 14. ↩
- Pſal. 51. 5. ↩
- Note. ↩
- Note. ↩
- Gal. 5. 17. ↩
- NOTE ↩
- Lauret. ↩
- Gen. 3. 9. ↩
- John. 6. 44. ↩
- John. 10. 28, 29. ↩
- E. S. ↩
- Pedobaptiſme. ↩
- Rom. 6. 16. ↩
- Note. ↩
- E. S. ↩
- E. S. ↩
- Mat. 13. 31, 32. Mark. 4. 30, 31, 32. ↩
- Luke. 15. 7. ↩
- NOTE ↩
- Gremen. ↩
- NOTE ↩
- E. S. ↩
- E. S. ↩
- E. S. ↩
- NOTE ↩
- Or is incarnate. ↩
- E. S. ↩
- E. S. ↩
- 1 Pet. 1. 15. ↩
- 1 Cor. 7. 14. ↩
- John 3. 16. ↩
- Hoſ. 2. 23. Rom. 9. 25. 1 Pet. 2. 10. ↩
- J. B. ↩
- E. S. ↩
- Mat. 18. 20. ↩
- E. S. ↩
- E. S. ↩
- E. S. ↩
- Gen: 1. 26. ↩
- The Soul. ↩
- For a Mediatour. ↩
- Gen: 2. 18. ↩
- Gen: 2. 21. ↩
- NOTE The worlds change. ↩
- NOTE Mans change with the worlds chang. ↩
- Note Text. I. verſe 115. and following to verſe 72. ↩
- Gen; 2. 21. ↩
- Or Predominancy. ↩
- See before Text. I. verſe: 115. ↩
- Gen: 3. 10. to the 14. ↩
- Gen: 3. 17. to the 20. ↩
- NOTE ↩
- E. S. ↩
- E. S. ↩
- 1 Cor. 15. 43. ↩
- E. S. ↩
- Eph: 6. 16. ↩
- NOTE Exod: 19. 15. Levit: 15. 16. to the 19. ↩
- 1 Sam: 21. 4, 5. ↩
- Gen: 1. 28. Chap: 9. 1. ↩
- E. S. ↩
- John 18. 36. ↩
- 2 Sam: 11. ↩
- Col. 3. 5. ↩
- E. S. ↩
- E. S. ↩
- E. S. ↩
- E. S. ↩
- John 1. 29. 30. Rev. 13. 8. ↩
- John 2. 16. ↩
- Gen: 4 1. ↩
- Gen: 4. 4. ↩
- Gen: 5. 21. to the 25. ↩
- Gen: 6. 9. ↩
- Gen: 12. 3. Chap: 18. 2. ↩
- Gen: 24. 60. &c. ↩
- Gen: 25. 6. ↩
- Gen: 27. 41. ↩
- Gen: 32. 28. ↩
- 1 Cor: 1. 20. ↩
- E. S. ↩
- [〈 in non-Latin alphabet 〉]. ↩
- NOTE The Heavenly Creatures need NO CHRIST, and the Helliſh Creatures have NO CHRIST. ↩
- NOTE ↩
- Acts 1. 11. ↩
- That is, to be like Chriſt, humble & meek. ↩
- E. S. ↩
- E. S. ↩
- Heb: 7. 27. Cha: 9. 26. 28. Chap: 10. 10. 1 Pet: 3. 18. ↩
- Rev: 13. 8. ↩
- Note. ↩
- E. S. ↩
- Menſch. ↩
- John 3. 34. ↩
- NOTE How Abel aroſe when Chriſt aroſe from the Dead. ↩
- Note. ↩
- E. S. ↩
- Gen: 4. 1. ↩
- Gen: 22. 18. Chap: 26. 4. Chap: 28. 14. ↩
- E. S. ↩
- NOTE The Paradiſe is the womans Seed. ↩
- E. S. ↩
- Math: 9. 13. ↩
- E. S. ↩
- E. S. ↩
- Gen: 4. 7. ↩
- E. S. ↩
- Pſal: 145. 10. Pſ: 148. 149, 150. ↩
- Note, what Man is without Art Outwardly. ↩
- Gen; 1. 26. ↩
- E. S. ↩
- Or Taught of God. ↩
- E. S. ↩
- John 3. 9. ↩
- E. S. ↩
- Or a Powerleſs thing. ↩
- E. S. ↩
- John 3. 29. ↩
- Col: 2. 5. ↩
- Luke 2. 52. ↩
- Heb: 2. 10. Chap: 5. 9. ↩
- Math: 8. 17. ↩
- Hoſea 2. 19. ↩
- Cant: 6. 13. ↩
- Eſaiah 9. 6. ↩
- Daniel 7. 27. Luke 1. 33. ↩
- Exod. 33. 14. Pſal. 132. 13, 14. Eſaiah 14. 3, 7. 2 Cor. 6. 16. Rev. 21. 3. ↩
- 1 Pet: 1. 4. ↩
- E. S. ↩
- E. S. ↩
- E. S. ↩
- Gen: 2. 17. ↩
- Dan: 9. 27. Matth: 24. 15. Mark 13. 14. Rev. 21. 27. ↩
- Luke 1. 38. ↩
- Joh: 3 13. ↩
- Numb. 17. 8. ↩
- Iſai. 53. 4. Math. 8. 17. 1 Pet. 2. 24. ↩
- 1 Pet: 1. 21. ↩
- Math: 27, 45. 46. ↩
- Three Houres. Three Dayes. ↩
- Or Bounds. Note what the Limit of the Covenant is. ↩
- Aime Scope, Mark. ↩
- Iſai: 53. 6. Math. 8: 17. ↩
- NOTE Math. 8. 17. ↩
- E. S. ↩
- E. S. ↩
- A Man. ↩
- NOTE What is reſerved to the Reſurrection of the Dead. ↩
- E. S. ↩
- NOTE the Reſurrection of the outward Body of this world. ↩
- E. S. ↩
- E. S. ↩
- Math: 28. 18. ↩
- Note what ſhall judge and ſeparate at the Laſt Day. ↩
- John 5. 19. ↩
- John [••]. [••]. ↩
- John 10. 30. ↩
- John 14. 28 ↩
- 1 Cor. 15. 28. ↩
- NOTE the Prophets. ↩
- E. S. ↩
- Heb. 7. 3. ↩
- E. S. ↩
- [••]illen. ↩
- E. S. ↩
- Gen: 3. 15. ↩
- Note the Reſurrection is a Tranſmutation. ↩
- Joh. [〈…〉] ↩
- What will be done in the Laſt [〈◊〉]. ↩
- Gal. 2. 20. ↩
- E. S. ↩
- Matth. 24. 4, 5. ↩
- E. S. ↩
- NOTE ↩
- E. S. ↩
- Gen: 8. 2[•]. ↩
- Math: 18. 20. ↩
- E. S. ↩
- 1 Cor: 13. 9. ↩
- 2 Theſſ: 2. 3. ↩
- NOTE Concerning the Reſurrection. ↩
- Rev. 4. 11. ↩
- [〈…〉] ↩
- John [〈…〉] ↩
- [〈…〉] ↩
An Apology concerning Perfection. London, 1661. Hermetic Cloud, https://hermeticcloud.com/library/boehme-apologie-concerning-perfection/. Public-domain edition reproduced from the TCP transcription; its gaps and missing figures are marked.
Text Creation Partnership, TCP A69592, released under CC0 1.0. Reproduction of original in Yale University Library. Unreadable characters, unavailable passages and figures absent from the transcription remain marked.