Of the Incarnation of Jesus Christ

The Fifth Book of the Authour, In Three Parts.

The Firſt; Of the Becoming Man or INCARNATION of Jeſus Chriſt The Sonne of God.

That is, Concerning The Virgin Mary, What ſhe Was from her Original, and what kinde of Mother ſhe came to be in the Conception of her Sonne Jeſus Chriſt, And how the Eternal Word is become Man.

The Second Part, is of Chriſt's Suffering, Dying, Death, and Reſurrection, and how we may enter thereinto.

The Third Part, is of the Tree of Chriſtian Faith; ſhewing what True Faith is.

Written Through the Inſpiration of the Holy Ghoſt, By Jacob Behme THE Teutonick Philoſopher, Dwelling at Gerlitz in Luſatia in Germany, 1620.

LONDON, Printed by J. M. for Lodowick Lloyd, at the Caſtle in Cornhil, 1659.

The PREFACE to the Reader of Jacob Behmes Book of Chriſts Incarnation.

Reader,

IT is an Eminent Text. Search the Scriptures, for in them ye think ye have Eternal life, and they are they which teſtifie of ME, And Ye will not come unto ME that ye might have Life, Joh. 5. 39. 40. which are the words of our Lord and, Saviour Jeſus Chriſt to the Jewes at Jeruſalem, in the days of this Converſation upon Earth in Mortal Fleſh: They thought to have Eternal life in the Scriptures, and were preſent with Chriſt outwardly, yet would not come unto Him, though the Scriptures are they that teſtifie of Him: by which it may appear, that the Coming to Chriſt muſt needs be inwardly, in Coming to be like him in their Hearts, in becoming Meek and lowly of Heart: ſuch onely and no other do come unto him in any Age or Place of this world or in Eternity: nor can any other poſſibly have life.

Though the Holy Scriptures of the Old and New Teſtament are indeed the written word of God; Penned by the Holy Prophets and Apoſtles, who ſpeak as they were inſpired by the Holy Ghoſt, whoſe words are ſome of them recorded in the Holy writings the Bible.

Yet if we conſider it ſeriouſly, can we think that the Eternal Ever-living word, CHRIST JESUS, by which all things were Created, and which is God himſelf; who hath ſpoken by his Word, in all his Holy Ones, that have ſpoken forth the Things mentioned in the Scriptures, and there recorded by the Command of the ſame word: I ſay this being weighed, can it enter into our Hearts to think, that this powerful word which is God, would onely have the Scriptures, to be called the word of God, and the living power to be ſlightly paſſed by as not obſerved, or thoſe Texts that ſpeak of it, to be interpreted of the Holy Scriptures onely; as if there were no ſuch Thing beſides; whereas, for the ſake of that, they were written, the holy Men ſpake, and God hath wrought, all things, and that by, and for, it, to his own Glory.

Alſo, that the writing, ſhould be preferred, before the Thing that is written of, therein, and which cauſed the writing and dictated it, as it is, by thoſe, that think, the word is not that, which filleth all Things, calling in the Hearts of All, though not regarded.

Further; that this Holy Scripture doth ſay: the word is in the Heart; and yet is not by ſome, conceived to be there, before the word was known to be written by any Man, or ſpoken by humane voyce, neither of which, could be, or act, unleſs firſt directed by the ſame Eternal Word.

And then; that the Word is in the Hearts of thoſe onely that have heard or read the Scriptures, or the Word vocally pronounced by Man.

And at length to think, the Word, is onely the Scriptures of the Bible, in their Hearts, by and after the hearing or reading it, and remembring what it mentions in Words, according to their own Notions or apprehenſions of the Things in their Minds, though perhaps not underſtood, by thoſe Perſons, nor indeed can be, but by the Spirit of underſtanding, awakened and revived in Man, by the power of the Living Word in the Heart, filling the ſoul with underſtanding and believing; in thoſe who are obedient, to the Movings and dictates thereof in the Mind, though they never read or learned it from any outward word or writing at all; of which, there are many Examples in the Holy Scriptures.

And ſo now, That the Scriptures, which mention the word of Life, ſhould be taken to be that very word of Life it ſelf, and that thereby the Thing which is ſo called in the Scriptures, ſhould be thought to be the Scriptures only, and no further ſearch or inquiry made, what that Thing is, or where it is, and how to find the very Thing it ſelfe; as if, that were impoſſible, or not the Maine Matter to be looked after; whereas God himſelf ſaith, Am not I he that filleth all things, and in him are all Things: Can not HE then be found, and whoſoever findeth him, can he miſs of finding ALL THINGS? This ſeemeth ſtrange that it ſhould enter into the Heart of any Man: and that we ſhould be ſo tyed up to former apprehenſions and Concluſions fixed in our Minds, that further conſideration of it cannot eaſily take place, and ſink into us, it may make us ſtand a while, and examine what may be the cauſe thereof.

And then we may obſerve, that commonly our diſpoſition is ſuch, that we love not to hear oppoſion, or a different apprehenſion of others, leaſt we ſhould thereby be led to think & Believe, that which is contrary to our former once framed Ground of Opinion, abſtracted from outward ſenſe onely: and this becauſe all Concluſions raiſed upon it, when that is once removed, do fall to the ground, and ſo we looſe that Great Labour, and muſt be put to work a freſh upon that new Foundation, and then a fear if that ſhould again be ſhaken, there muſt be another labour, with the like hazard of unprofitable Succeſs, which is ſo huge a diſcourgement to any Mind, that it bringeth it at length to be languiſhing and as it were dead, epecially if an aſſured infallible immoveable internal Ground be not preſented to it, that it may go on cheerfully to build, with hope to enjoy fruit, in beholding the beauty of its Superſtructure; and when it is thus dead in it ſelf, it is moſt capable to be taught by the quickening Spirit of Truth, that lyeth hidden in it, under its former but ſuppoſed Truths.

Yet, to deny, that the Holy Scriptures, are the written word of God, or the Word of God Expreſſed in writing, is, beſides the oppoſing of apparent Truth, to undervalue, that precious help to the knowing and underſtanding, what that Word was, by which it was written, which is the very End for which it was committed to writing and continued to us, and is, one of the moſt Excellent fruits of the wiſdom remaining in Letters, which that Eternal Word hath produced in this outward viſible tranſitory World.

But, the Eſteeming that fruit, and looking after it more then the Roor, and ſetting it up inſtead of, and above, the hidden Word in all things; is that which hath been attempted in the Hearts of Men, by the ſuggeſtion of the Arch-Enemy of all Man-kind: who knoweth well enough, that if the inward Word be once Choaked and killed at the Root, ſo that it groweth not to be felt known and obeyed; he will ſoon cauſe in Evil Minds, that Most precious literal Word, to be uſed onely as a pretence, thereby to cover all Sin in Hypocriſie, cauſing the Word in the Heart, not to be ſo much as thought on or obſerved: whereas, on the Contrary, he that highly eſteemeth of the Word, the Commandment, Chriſt in the Heart, that word of Faith, by which the heart it ſelf cometh originally to have its very being: cannot in the leaſt fail of Eſteeming, the powerfull working thereof in the inexpreſſible various wiſdom, dwelling in the Heart and appearing from the Mouth or Pen of any Man whatſoever.

Therefore peruſe this Book, which will inform us, how the Eternal Word became Man, and how the Man JESUS CHRIST, who was born of the Virgin Mary, and lived upon Earth, for the ſpace of Three and Thirty years and upwards, then was Crucified, dyed, was buried, aroſe again, and aſcended into Heaven; within the little part of the World, that Space of the Country of Aegypt the Wildernſs, the Land of Canaan Judea and City of Jeruſalem, in the fulneſs of Time, about ſixteen hundred and fifty Eight years ago. How HE was alſo, this Eternal Word, which was, is, and Ever ſhall be, God, and Chriſt, the Eternal Alpha and Omega, the beginning and the End, the word of Faith; that very Word which is in our Hearts, the word of Life, the inſerted or ingrafted Word, the word of Grace, the Spirit of Life, the Bread which came down from Heaven, & which alwaies is in Heaven, not the outward, though in the outward Bread, for we live not by bread alone, but by every word which proceedeth out of the Mouth of God, this is the Bread of Life, Our ^[1]Dayly Bread: and ſo how he is both God and Man: Alſo how we that are Men, may here in this Life, be rightly partakers of Him according to the ſayings of the Scriptures, alſo of his Sufferings Death and Reſurrection: and how or in what manner it is, that he is like unto us in all things Sinne onely excepted, and yet he took our Sinnes upon him, & he that knew no Sinne, became Sinne for us, that we might be made the righteouſneſs of God in him. All this will be clearly diſcerned in this Treatiſe of the Incarnation of JESUS CHRIST or his Becoming Man: and therefore alſo, that ſo precious knowledg may not remain any longer ſhut up, it is here publiſhed in the Engliſh Tongue.

Though by peruſing it and Meditating therein, the Holy Bible will appear aſſuredly, to be as much the Word of God, as a writing by Mans hand can be; and the words there, once ſpoken by the Prophets, Chriſt, the Apoſtles & other Holy Men, as much the word of God, as words and voyces of Men can be; The true ſence and meaning thereof, in the underſtanding, as much the word of God as the Meaning in the Mind and underſtanding of any Man can be.

Yet the writing, the Words, and ſenſe or meanings, proceeding from Creaturely Inſtruments, are creaturely, whereas, the Thing properly called the word of God, which inwardly frames thoſe Meanings and formeth all things whatſoever both viſible and inviſible, is not a Creature, for it is the Creator, the Creating Word, which is God himſelf, who formeth all things in himſelf, and ſo ALL is HE, not one IOT, a Creature; But he createth the Creature, and dwelleth therein, yet the Creature is not nor ever can be, He: and ſo that word of his which is produced effected brought forth and Manifeſted Externally by the Creature, is Gods Word, but is not, God the Word, But the inward Word in the Heart, that vvord of Faith, even Chriſt the Word, that Word is God.

Let me enquire a little Were not all^[2] Eternal Things whatſoever,^[3] in Being in their own uncreated World, before therewas ſo much as the leaſt Glimps of any Created thing, either Angel or Man, either Created Light or Darkneſs, either Created Heaven or Hell, or this World? And were not the Divine holy Spiritual, and all other Natural things in Being, without the Created inward and outward world as well as in them? And had it not been ſo, though the Angels world and ours had never been created? And were not all the Things without them and within them, in Being, though they had not been ſpoken of in the Scriptures? were not, the Word, God; though John the Apoſtle had not ſaid ſo? were not the Pure in Heart Bleſſed? ſhould we not through Patience poſſeſs our Souls? Is not God himſelf Light? And if we walk in the Light as he is in the Light, doth not the Bloud of Jeſus Chriſt clenſe us from All Sinnes? otherwiſe not, though it be in us. And is not his Fleſh meat indeed and his Bloud drink indeed? Why do we not eat and drink thereof? If we deny our ſelves, and take up the Croſs of Chriſt, that is, tribulation anguiſh afflictions adverſities and Croſſes, and follow him in Meekneſs and wel-doing, loving thoſe that hurt us, returning Good for Evil to every one, and bleſſing for Curſing, and this unfeignedly from a ſincere Heart: are we not his true Diſciples? will not Heavenly Father give the holy Spirit to them that deſire it? though certain Diſciples, that believed and had been baptized in the Time of the Apoſtles, had not ſo much as heard whether there was any holy Ghoſt, yet being baptized in the Name of the Lord JESUS, and having the hands of Paul laid on them, they received the holy Ghoſt and Spake with Tongues and propheſied. Do not they receive the Seed into Good Ground, that heare the Inward Word, and receive, conſent to, or obey it, and ſo, underſtand it, & alſo bring forth fruit? Doth not Faith come by inward Hearing, and that Hearing by the ſame word of God? And can thoſe that have not Ears to hear, that is, Spiritual Ears, hear, though his voyce his Spiritual Tongue and voyce is gone into all the Earth, that Word ingrafted in every thing by which all doth ſubſist? Can the Natural Man perceive the Things of God, ſeeing they are ſpiritually to be diſcerned: or can any teach them rightly, that is Spiritually, but by the Spirit? And if the word of Promiſe the Seed of the woman had not been quickned in Adam and Eve, by Gods putting Enmity between the Womans and the Serpents Seed, they both of them and all their poſterity, had been meerly Natural and Children of wrath onely, and had been uncapable of ever becoming the Children of Grace and Mercy: but in the Word of promiſe Chriſt in them, all Mankind have in them, the Spiritual Man, the hidden Man of the Heart, in whom, even Cain was able to do well, and ſo doing ſhould have been accepted, and in whom, they are not only able to diſcern but to do all things; but if they love themſelves, more then God in them; then their Perdition is of themſelves. Hath not God ſhed abroad his Love in our Hearts? Can any rightly ſay, Lord! Lord! but by the Holy Spirit? And are not the Father the Word and Spirit which bear record in Heaven One? And do not the Spirit the Water and the Bloud which bear record on the Earth agree in One? Alſo, is not the Kingdom of Heaven within us? And doth it not conſiſt in Peace Righteouſneſs, and Joy in the Holy Ghoſt? and then muſt not all needs be in us? And we may thereby apprehend and underſtand it rightly, though yet we know it not nor ever read it, or though it had not been related in the Holy Scriptures.

How many Thouſand Endleſs Myſteries, are Treaſured up in the hidden wiſdom of God in Chriſt, and in him in us? when we find him and partake of him, in him we have them all, and from his fulneſs receive Grace for Grace: how narrowly therefore ſhould we ſearch and obſerve, the exact words of the Scripture, which ſo ſurely as an Index, point us to theſe invaluable things; and uſe that powerful word in our Hearts, by which hearing Comes, and direction and power of underſtanding thoſe things, not onely which are expreſſed inwardly or outwardly, but even whatſoever is hidden in Chriſt, in whom all fulneſs dwels: and then can any thing be impoſſible to be apprehended or known by a Soul, that hath the very Thing in it ſelf, where nothing can be hid from its inward Eyes?

And ſince God worketh in us both to wil and to do, why refuſe we to will and to do? by hearkening and yeelding to the Luſts of our own Hearts, being Servants in Obedience to the Evil, and not of God, who is likewiſe in us with his Grace & fulneſs: we thinking nevertheleſs, that we can neither will nor do, endeavouring to bring Scripture to prove it; to the quenching of the Spirit, the manifeſtation whereof, is given to every one to profit withal: and this is effected in thoſe that underſtand not, how to ſatsfie themſelves, in the meaning of thoſe Scripture Arguments that are alledged for proofs; not conſidering that God worketh in us to be able through him in us, ſo that there is himſelf his power and ability in our Selves, though not Self-ability, as of our ſelves: for, the Moſt Holy Man born of the fleſhly Seed of Father and Mother, of himſelf as of himſelf, is not able to think a Good Thought, but there is none ſo wicked, except he be altogether uncapable to deſire Converſion, and ſo is a Devil, but doth at ſome time or other in this life, think a Good Thought; which teſtifies the good work of God in his-heart and ſoul, and is the ſtirring of the Divine Word therein, in which is Light, but Men love darkneſs rather then Light, though it Ever Eternally ſhone in the Darkneſs, and is the very light of their life in them; and that becauſe their Deeds are Evil; and they will not follow to will and do according to it, which is the Obedience to the divine. Light in them; though God hath given even his whole ſelf unto them to Convert them, wherein they are able to do all things through Christ that ſtrengtheneth them; and yet will not, but neglect ſo great Salvation. And theſe Comfortable words expreſſed in the holy Scriptures are faithful and the Things certain and undeniably true though the Scriptures had never made mention of them; and are all of them to be diſcerned known and throughly underſtood in the Things themſelves, by and in every Soul; but our want is that we ſeek not.

The Conſideration whereof, ſhould move us, earneſtly to labour, to underſtand, more and more, where and how, that word is to be found felt ſeen and known, as this Book doth exceedingly help us; that we may infallibly Experimentally, and underſtandingly, Teſtifie unto the Truth of the Holy Scriptures, by the through Examination of the Things it ſpeaketh of; ſeeing the Scripture directs to that which is to be underſtood no way but in the Things themſelves, as all that is written of is to be known Experimentally, whether it be Natural or Divine, ſolely by comparing the writing by and with the Things, elſe all is but a Notional and Imaginary Suppoſition or Opinion without underſtanding, but by the knowing of Things we ſhould by degrees ceaſe from Contention, and rightly certainly and infallibly know God, and the Wonders he hath wrought and can and will work in all things, eſpecially in the Souls of Holy Men, ſome of whom, out of the good hidden treaſure of the living word in the Heart, have committed to writing thoſe few things conteined in the Scriptures, being few in reſpect of the Infinite Depths of the Deity; and ſo proceeding forward from Grace to Grace, from Knowledge to knowledg, we may attain to the meaſure of the fulneſs of the ſtature of a Man in Chriſt and not be alwaies children in underſtanding, but even ſtrong Men in Chriſt.

The Apoſtle Johns words. If we ſay we have no ſin, we deceive our Selves; May they be taken as meant ſpeaking of others, and not himſelf included? what then ſhall we think was become of his Earthly Old Adam of his outward Fleſh and Bloud, wherein he was Mortal? had he not that when he ſaid ſo, that he might juſtly exclude himſelf from having any ſinne? as having laid of this life and body he might have done, having the new heavenly Body, and not the old Earthly one about him at all: in which Mortal fleſh and Bloud onely, which Chriſt himſelf took of the Seed of the Virgin Mary, he became, Sinne, for us, and could die; elſe it had not been poſsible, as is largely cleared in this Treatiſe: Though if there be no Conſent of the Soul, it may truly be ſaid by any one, with the Apoſtle Paul, It is no more I, that do the Evil which I would not, but Sinne that dwelleth in me: Yet of this Mortal Corruptible Fleſh, which dyeth and remains in Corruption in the Grave, and will not be changed till the General Reſurrection of all the Dead at the laſt day, of that it may be always ſaid, as he likewiſe ſaies of himſelf, after he was rapt into the Third Heaven, and not of others onely: I know that in me, that is, in my Fleſh, dwelleth no Good thing. And that is it, in which Evil was preſent vvith him, vvhen he vvould do Good; for vvith his Fleſh he ſerved the Lavv of Sinne: Can any ſerve God with his Fleſh? but vvith the Mind he can, and doth vvhen he vvilleth the Good.

Yet vvhy are the Myſteries of the Bible, ſo little underſtood, but becauſe we apprehend not, that God and Chriſt and the Holy Spirit, and all Graces, as alſo Sinne, are invvardly in Every ſoul; the fleſh luſting againſt the Spirit and the Spirit againſt the Fleſh in every one, and ſo the love and vvrath of God is in all things either hidden or manifeſted; and that all the things vvhich vve perceive in this corruptible vvorld to be tranſitory, are in the ſpiritual invvard uncreated world, Eternal in Subſtance, and cannot but endure for evermore, which if it were conſidered we ſhould find what all things are, for they are to be found within our Souls, and with our Inward Eyes, and may be plainly ſeen diſcerned and known; and ſo the holy Scriptures, as we come to a greater meaſure of the knowledge of the Things, not only that they are, but what and how they are, as this Author teacheth, would come to be underſtood, as to all thoſe Myſteries of the Goſpel of Chriſts Eternal Redemption and Salvation, which he hath purchaſed for all Man-kind: then which there is not any thing comparably deſirably to be known, by any of the Sons of Men, which are here fundamentally and particularly explained more then in any other Book of the Authors, wherein thou wilt find ſuch Myſteries diſcovered as formerly thou couldſt not have believed, though one had told thee of them, and which thou haſt not ſo clearly underſtood, though thou haſt often read of them in the Scriptures: And if all Jews Turks Heathens and others not yet true Chriſtians, ſhould perceive the Things therein written, they would inſtantly with willing and ready Hearts believe in God aright, & worſhip the Father in Spirit and in Truth; and know the Only true God, and Jeſus Chriſt whom he hath ſent, and then be filled with Joy in the Holy Ghoſt; and love Embrace and highly eſteem the underſtanding of the Scriptures of the Old and New Teſtament, which nnot many yet care to be aſſured they underſtand them aright by the true knowledg of the Things written of therein. Though alſo the Ground of all Myſteries are in this Book laid open, which being apprehended, may bring us at length to the full underſtanding of all that the Scriptures do contein, except in what the ſpirit of God wil conceal, as what the ſeven Thunders in the Revelations, ſounded forth, which yet wil be made known to that ſoul, what thoſe things are, that the Spirit wil not yet reveal, but that the Father will reſerve in his own power, till the thing be neer to be accompliſhed, though it may be underſtood by one or other holy ſoul in the Nature of the Thing, with a Command not to make it known to others; yet though we underſtand things never ſo perfectly in our Spirits ſouls & heavenly Bodys in our Inward Man, we enjoy them inwardly onely, in aſſured hope, but not as we ſhall do, neither do we ſee them as we ſhall do, when we ſo enjoy them as we do now this world with this outward Body, both which, wil be changed together at the End, and though this body is^[4] ſown in weakneſs, at the reſurrection thereof, it is raiſed in power, a ſpiritual incorruptible immortal Eternal body, made conformable to Chriſts Glorious Body, to ſuch as have been partakers of him in this life, this will be in that World, where all Evil ſhall be done away, firſt from ſticking and adhereing to us as now in and by our Outward Man in this life: and them alſo, all corruption being done away, as at the change of this world and reſurrection of the Body that will be alſo releaſed from thoſe Clogs of imperfection which now hang on us Outwardly; and on this whole now viſible world, and will do till all Things are ſeparated by the Fire at the laſt day and every thing ſhall go to its own Place, the wicked into everlaſting Torment, the Righteous to Eternal Bliſs; then Corruption ſhall put on Incorruption, and God ſhall be all in all; yet all things will remain to be what they then are, though God will be all in Every one of them.

In the mean time, we may attain Perfection, in our ſouls, ſpirits, and new heavenly Bodys, being therein truly members of Chriſt in us, yet we ſhould bring dovvn our Body dayly, and Mortifie our Members that are on the Earth, and learn to know how every one of us, may juſtly account our ſelves even the Chief of ſinners, finding ſin to be out of meaſure ſinful, and thereby ſtrive through Godly ſorrow, to bring forth Indignation in us againſt it: and how ſinne dwels, though we ſhould not let it reign in our Mortal Bodys, to obey it in the Luſts thereof, and if by the ſpirit we thus mortifie the deeds of the Body, we ſhall live, for then we bring forth the fruits of the Spirit, wherein we are perfect even in this life.

And becauſe this Treatiſe will ſo exceedingly further us, in theſe ſeveral divine Conſiderations, let me deſire the Reader for his own Benefit, to peruſe it ſeriouſly: and he will find as I have done, more then now before he read it he can conceive; though I viewing my ſelf in the Looking-Glaſs of my ſins, may finde juſt cauſe to acknowledg myſelf one of the unworthieſt of the Children of Men.

1658. 25. December, London.

John Sparrow.

The Firſt Chapter Why the Becoming man or Incarnation of Ieſus Chriſt, hath not hitherto been rightly underſtood. Alſo Of the two Eternal Principles, and of the Temporary Principle.

1. WHen Chriſt asked his Diſciples, ^[5] Whom do the people ſay that the Sonne of man is? They anſwered, ^[6]Some ſay thou art Elijah, ſome, that thou art John the Baptist, or one of the Prophets.

2.^[7] He asked them, and ſaid, Whom ſay ye then that I am?

3.^[8] Them anſwered him Peter, Thou art Chriſt the Son of the living God.

4.^[9] And he anſwered them and ſaid, Of a truth Fleſh and Blood hath not revealed that unto thee but my Father in Heaven;^[10] And upon this he made known unto them his Suffering. Dying and Reſurrection

5. To ſignifie, that ſelf Reaſon in the wit and wiſdome of this world, could not in its own Reaſon know nor apprehend this Perſon, who was both God and Man.

6. But he would for the moſt part, be rightly known, only thoſe that would wholly yeild up themſelves to him, and for his name ſake, ſuffer the Croſs, Tribulation and Perſecution: who would earneſtly cleave to him.

7. As indeed it ſo came to paſs then alſo; That, even while he converſed viſibly amongſt us in this world, he was leaſt known by the Wiſe in Reaſon.

8. And though he went up and down in divine VVonders, doing Miracles, yet outward Reaſon was ſo blind and void of underſtanding, that thoſe great wonders were by the wiſeſt in the Arts and Sciences of Reaſon, aſcribed to the Devil.

9. And as at the time when he walked viſibly in this world, he remained unknown by the wſe in their own Reaſon; ſo he ſtill remaineth unknown to outward Reaſon.

10. From hence is ſo much contention diſputation and ſtrife ariſen about his Perſon; in that outward Reaſon ſuppoſeth it can reach fathome and ſearch out what God and Man is; and how God and Man can be one Perſon.

11. Which ſtrife hath filled the circuit and face of the Earth, ſelf Reaſon continually ſuppoſing it hath found and gotten the Pearl, not withal con[•]dering, that God's Kingdom is not of this world, and that Fleſh and Blood cannot know or apprehend it.

12. Therefore now it concerns every one, that will ſpeak or teach of the Divine Myſteries, that he have the ſpirit of God, and know in the Light of God, thoſe Matters which he will give forth for true; and not ſuck or draw them from his own Reaſon; and ſo without divine knowledg, run upon the bare Letter in his opinion, and drag the Scripture by the Hair of the Head, to prove it, as is uſualy done by Reaſon.

13. From this, ſo exceeding many errors are ariſen, in that the divine knowledg hath been ſought in mens own wit and Art; and ſo men are drawn from the truth of God, to their own Reaſon; ſo that the Becoming Man of Incarnation of Chriſt, hath been accounted a ſtrange work and thing.

14. Whereas yet we muſt all, in that Becoming Man or Incarnation, be born of God again, if we will ever eſcape the wrath of the Eternal Torment or Nature.

15. But ſeeing it is a familiar intimate and native innate work to the children of God, wherewith they ſhould exerciſe themſelves daily and hourly; and ſhould alwaies enter into the Becoming Man or Incarnation of Chriſt, and go forth from the earthly Reaſon; and ſo, in this miſerable life, muſt be born in the birth and Becoming man or Incarnation of Chriſt, if they mean to be the children of God in Chriſt.

16. I have therefore undertaken to write this high myſtery, according to my knowledg and gifts, for a memorial, that ſo I may have cauſe alſo heartily to be refreſhed and quickened with my Immanuel.

17. Seeing I alſo, together with others, the children of God and Chriſt, ſtand in this birth; that I may have a Remembrancer, and ſupport or ſtay, if the dark earthly Fleſh and Blood, together with the Devi[•]s Poyſon, ſhould ſurpriſe me or prevail over me, and obſcure and darken my Image.

18. Therefore I have undertaken it as an exerciſe of Faith, whereby my Soul may thus, as a Branch or twig in its Tree Jeſus Christ, quicken it ſelf from his Sap and vertue.

19. And that not with wiſe and high eloquence of Art, or from the Reaſon of this world; but according to the knowledg which I have from my Tree Chriſt; that my little ſprout in the Tree and life of God, together with others, may grow and flouriſh.

20. And though I ſearch ſublimely and deep, and ſhall ſet it down very clearly; yet this muſt be ſaid to the Reader; that without the Spirit of God it will be a Myſtery to him, and hidden from him.

21. Therefore let every one take heed how he judgeth, that he fall not into the judgment of God, and be captivated by his own Turba, and that his own Reaſon caſt him not down headlong. This I ſay out of good will, and give it to the Reader to ponder of.

22. When we will write of the Becoming Man or Incarnation, and birth of JESUS CHRIST the Sonne of God, and ſpeak rightly thereof, then we muſt conſider the cauſe, and what it is that moved God to becom Man, ſeeing he needed not that to the accompliſhment or perfection of his Being or Subſtance.

23. Neither can we by any means ſay, that his own Being or Subſtance hath altered it ſelf in the Becoming-Man or Incarnation.

24. For God is unchangeable, and yet is become what he was not, though his property for all that remaineth unaltered; that which was only aimed at, was the ſalvation of fallen Man, that he might bring him into Paradiſe again.

25. And here we are to cnoſider of the firſt Man, how he was before his fall, for whoſe ſake the Deity hath moved it ſelf; which ought highly to be conſidered by US Men.

26. VVe know what Moſes ſaith, That^[11] God Created man according to his Similitude, in an Image of or according to him; underſtand it thus, That God, who is a Spirit, beheld himſelf in an Image, as in a Similitude.

27. Nevertheleſs he hath alſo created this World, that ſo he might manifeſt the Eternal Nature in ſubſtantiality, alſo in living Creatures and Figures, that all this might be a Similitude and out-birth or expreſſe Image, out of the Eternal Nature of the firſt Principle.

28. VVhich Similitude, before the time of the world, ſtood in the wiſdom of God as a hidden^[12] Magia, and was beheld in the wiſdom by the Spirit of God.

29. VVho in the time of the beginning of this world, moved the Eternal Nature, and opened and brought forth the ſimilitude of the hidden divine world.

30. For the Fiery world ſtood as it were ſwallowed up or hidden in the light of God; in that the light of the Majeſty ruled alone in it ſelf.

31. And yet we muſt not think that the Fiery World was not then; It was then; but it ſevered it ſelf in or into its own Principle, and was not manifeſted in the Light of God's Majeſty.

32. As we may obſerve in the Fire & Light, that the Fre is indeed a cauſe of the Light, and yet the light dwelleth in the Fire, un-apprehended by the Fire, and beareth or hath another ſource or quality then the Fire.

33. For the fire is fierceneſs and conſumeth, and the light is meekneſs, and out of its virtue or power, cometh Subſtantiality viz: Water, or the Sulphur of a thing, which the Fire attracteth into it ſelf, and uſeth it to its ſtrength and life, and ſo is an eternal Band.

34. This Fire and divine Light, have each ſtood ſtill in it ſelf from Eternity, each ſtanding in its order, in its own Principle, and having neither Ground nor Beginning.

35. For the Fire hath in it ſelf for its ſource or quality, its own Form viz: the Deſiring; out of which, and in which, all Forms of Nature are generated; one being continually a cauſe of the other, as is mentioned expreſly at large in the other writings.

36. And we find in the Light of Nature, that the Fire in its own Eſſence, hath been as in an aſtringent deſirous ſource or quality, a darkneſs in it ſelf, which in the Meekneſs of God hath ſtood as it were ſwallowed up; ſo that it hath not been qualifying or producing its Quality, but Eſſentially in it ſelf, and not kindled.

37. And though it hath as it were burned, yet that hath been as a Principle of its own, in it ſelf only perceptible.

38. For there have been only two Principles from Eternity; the one in it ſelf, the Fiery world; the other alſo in it ſelf, the Light-flaming world.

39. And yet they were not parted aſunder, as the Fire and Light are not parted aſunder, and the Light dwelleth in the Fire, unapprehended by the Fire.

40. And thus we are to underſtand two Spirits one in another viz: 1o One fiery, according to the Eſſence of the Aſtringent and ſtearn Nature out of the hot and cold ſtearn Eſſential Fire, which is underſtood to be God's wrath-ſpirit and ſource or quality, and belongeth to the Fathers property; according to which he calleth himſelf, an angry ^[13] jealous God, and^[14] a conſuming fire, in which the firſt Principle is underſtood.

41. And 2o The other a Meek Light-flaming Spirit, which from Eternity conceiveth its variation or tranſmutation in the Cnter of the Light; for it is in the firſt Principle, in the Fathers Property, a Fiery Spirit; and in the ſecond Principle, in the light, a meek light-flaming ſpirit, and is only one, and not two; but is underſtood to be in two ſources or qualities, viz: in Fire and Light, according to the property of each ſource or quality.

42. As is ſufficiently to be underſtood by us, in every outward Fire, wherein the Fire ſource or quality, giveth a wrathful fierce ſpirit, which is conſuming; and the ſource or quality of the light, giveth a meek amiable Air-Spirit, and yet is Originally, but one Spirit.

43. In like manner we are to conceive of the Being or Subſtance of Eternity, viz: the holy Trinity, which in the Light, we apprehend to be the Deity; and in the Fire, to be the Eternal Nature; as is ſufficiently cleared in the other writings.

44. For the Omnipotent Spirit of God with both the Principles, hath been from Eternity All itſelf, there is nothing before it; It is it ſelf the Ground or Byſſe, and the Abyſſe.

45. And yet the Holy Divine Being or Subſtance, is eſpecially obſerved to be a Being or Subſtance of its own, in it ſelf, and dwelleth without or beyond the fiery or fiering Nature and property, in the lights property, and is called ^[15]GOD, not from the Fires property but from the Lights property.

46. Though indeed both properties are unſevered, as we may underſtand by this world, wherein there lieth a hidden Fire in the Deep of Nature, and hidden in all beings or ſubſtances and Things, elſe no outward fire could be brought forth.

47. And we ſee that the Meekneſs of the water holdeth that hidden fire captive in it ſelf, that it cannot manifeſt it ſelf; for it is as it were ſwallowed up in the water, and yet is, though not ſubſtantially, yet Eſſentially; and in the awakening is made known, and Operative or qualifying; and all were a Nullity or Nothing and an Abyſſe, without the Fire.

48. Thus we underſtand alſo, that the Third Principle, viz: the ſource or quality, and the Spirit of this world, ſtood from Eternity, hidden in the Nature of the Fathers property, and was known by the Light-flaming Holy Spirit, in the Holy Magia, viz: in the divine wiſdome, in the Divine Tincture.

49. For the ſake of which, the Deity hath moved it ſelf, according to the Nature of the Genetri[•], and generated the great Myſtery, wherein then ALL lay, whatſoever the Eternal Nature was able to do.

50. And it hath been only a Myſtery; and hath not been as a Creature, but as a Chaos, Quintiſſence, Miſt, or Mixture together.

51. VVherein the wrathful or fierce Nature, hath generated a Dark Miſt or Cloud; and the light flaming Nature in its property, hath generated the Flame in the Majeſty, and the Meekneſs; which hath been the VVater ſource or Quality, and the cauſe of the Divine ſubſtantiality, from Eternity.

52. And it is only virtue or Power, and Spirit, which hath been of no Similitude; and there is no footſteps of any thing therein; but the Spirit of God in a two-fold ſource quality and form, viz: a hot and a cold ſtearn fire-ſource or quality; and then a Meek love-ſource or quality, according to the kind of the Fire, and of the Light.

53. Theſe have as a Myſtery, gone one into another, and yet the one hath not comprehended the other, but have ſtood as it were in two Principles.

54. VVherein then the Aſtringency, viz: the Father of Nature hath continualy comprehended or compacted the Subſtantiality in the Myſtery; where then it hath formed it ſelf as it were into an Image, and yet hath been no Image, but as a Shaddow of an Image.

55. All this in the myſtery hath indeed thus continually had an Eternal beginning, of which a man cannot ſay, that there is any thing which hath not had its figuree, as a Shadow in the Eternal Great Magia.

56. But it hath been no Beeing or Subſtance; but a ſpiritual or divine Scene or ſport one in another, and is the Magia of the great Wonders of God, where there is continually what was not, or where there was nothing but only an Abyſſe; and that is now in the Nature of the Fire and Light, come into a Ground.

57. And yet it is out of or from Nothing, but only out of the Spirit of the ſource or quality, which is alſo no Being or ſubſtance, but a ſource or quality, which generateth it ſelf in it ſelf in or into two Properties, and alſo ſevereth it ſelf into two Principles.

58. It hath no^[16] ſeperater or maker, but is it ſelf the cauſe, as is particularly mentioned at large in the other writings, that the Abyſſe introduceth and generateth it felf into a Ground.

59. Thus now we may coneeive of the Creation of this World, as alſo of the Creation of Angels, alſo of Man, and all other creatures. All is Created out of the great Myſtery.

60. For the third. Principle hath ſtood before God, as a Magia; and was not or hath not been wholly manifeſted or revealed.

61. Alſo God hath had no ſimilitude, wherein he could diſcover his own Being or Subſtance, but only the wiſdom, that hath been his longing delight, and hath ſtood in his will with his Being or Subſtance, as a great wonder, in the light flaming divine Magia of the ſpirit of God.

62. For it hath been the habitation of the ſpirit of God, and is no Genetrix, but the manifeſtation or revelation of God, a Virgin, and a cauſe of the divine ſubſtantiality.

63. For in it ſtood the light flaming divine Tincture to the heart of God, viz: to the word of life of the Deity; and it hath been the revelation or manifeſtation of the Holy Trinity.

64. Not that, from its own ability and production, it manifeſteth or revealeth God; but the divine Center out of God's heart or being and ſubſtance, manifeſteth it ſelf in it: It is a Looking-Glaſs of the Deity.

65. For every Looking-Glaſs ſtandeth ſtill, or quiet and ſteady, and generateth no Image, but receiveth the Image: and thus the Virgin of wiſdom is a Looking-Glaſs of the Deity, wherein the ſpirit of God ſeeth it ſelf, as alſo all wonders of the Magia, which with the creation of the Third Principle are come into Being or Substance; and is all created out of the great Myſtery.

66. And this Virgin of the wiſdome of God, ſtood in the Myſtery; and in it the ſpirit of God hath diſcovered the formation of the Creatures▪ for it is the out-ſpoken or expreſs Image of whatſoever God the Father hath ſpoken forth out of his Center of the light flaming divine Property, out of the Center of his heart, out of the word of the Deity, by his Holy Spirit.

67. Itſtandeth before the Deity as a glance or Looking-Glaſs, wherein the Deity ſeeth it ſelf; and in it ſtandeth the divine Kingdom of joy of the divine Will and Pleaſure, viz: the great wonders of Eternity which have neihere beginning nor end nor number.

68. But is all an Eternal Beginning and an Eternal End, and is together as it were an^[17] EYE, which ſeeth where there is nothing in the Seeing or in Sight; but the ſeeing ariſeth out of the Eſſence of the Fire and Light.

69. Underſtand in the Fires Eſſence, the Fathers Property, and the firſt Principle; and in the lights quality or ſource and property, the Sonnes Nature, viz: the ſecond Principle; and the driving Spirit out of both properties, underſtand to be the ſpirit of God, which in the firſt Principle is fierce or wrathful, ſtearn, aſtringent, bitter, cold, and fiery, and is the driving ſpirit in the Anger.

70. And therefore reſteth not in the fierce wrath and anger; but is thruſting forth, and blowing forth of the Eſſential fire, in that it uniteth it ſelf again in the Eſſence of the Fire; for the wrathful Eſſences draw it again into them; for it is their ſource or quality and life, and yet go[•]th in the kindled fire into the light forth from the Father into the Sonne, and openeth the fiery Eſſence[•] in the ſource or quality of the light.

71. VVhere then the fiery Eſſence in the great deſire of the burning Love, and the firſt ſtearn ſource or quality, in the Lights quality or ſource, is not known; but the fierceneſs of the fire, is only thus a cauſe of the light flaming Majeſty, and of the deſiring Love.

72. And thus we are to underſtand the Being or ſubstance of the Deity, and alſo the Eternal Nature; and we underſtand alwaies the Divine Being or ſubſtance, in the light of the Majeſty; for the meek light maketh the ſtearn nature of the Father, meek lovely and merciful.

73. And is called the Father of Mercy, according to his Heart or Sonne; for the Property of the Father ſtandeth in the Nature of fire and light, and is himſelf the Being of all Beeings or Subſtance of all Subſtances.

74. He is the Abyſſe and the Byſſe or ground, and parteth him ſelf in the Eternal Birth into Three Properties, as into Three Perſons; alſo into Three Principles.

75. Whereas yet in the Eternity, there are but Two in Being or Subſtance, and the Third is as a Looking-Glaſs of the firſt Two; out of which this world as a comprehenſible or palpable Being or Subſtance, is created in a Beginning and End.

The Second Chapter. Of the Revelation or Manifeſtation of the Myſtery; How out of the Eternal Spiritual Myſtery, the Temporary Myſtery is flown forth.

1. SEeing then thus there hath been a Myſtery from Eternity; therefore now its manifeſtation or Revelation is to be conſidered: for we can ſpeak no otherwiſe of the Eternity, then as of a Spirit.

2. For it hath all been only a Spirit, and yet from Eternity hath generated it ſelf into Being or Substance, and that through Deſiring and Longing.

3. Neither can it be ſaid at all, that in the Eternity there hath not been Beeing or Subſtance; for no Fire ſubſiſteth without Being or Subſtance.

4. Alſo there is no Meekneſs without the Generating of Being or Substance; for the Meekneſs generateth VVater, and the Fire ſwalloweth up the water, and maketh it in it ſelf, one part Heaven and Firmament, and the other part Sulphur.

5. In which the fire Spirit, by its Eſſential wheel, maketh a Mercury, and further awakeneth the Vulcan; that is, ſtriketh up the Fire, that ſo the Third Spirit, viz: the Air becometh generated.

6. VVhere then the noble Tincture ſtandeth in the midſt, as a^[18] Glance with the Colours, and Originally ariſeth out of the Wiſedom of God.

7. For the Colours ariſe from the ſource or quality: Every Colour ſtandeth with its Subſtantiality, in the meekneſs of the quality or ſource of the water, excepting the Black, which doth not ſo, that hath its Original out of the harſh aſtringent fierceneſs;^[19] they all receive their colours from the ſource or quality.

8. Thus now every form longeth after the other, and from the Deſirous Longing every form is impregnated from the other; and the one bringeth the other to Being or Substance; ſo that the Eternity ſtandeth in a perpetual enduring Magia, wherein Nature ſtandeth in a ſprouting ſpringing and wreſtling; and the fire conſumeth that, and affordeth or giveth it alſo, and ſo is an Eternal Band.

9. Only the light of the Majeſty and Trinity of God, is unchangeable: for the Fire cannot comprehend it; and it dwelleth Free in it ſelf.

10. And yet it is perceptible and known to Us, that the light of the Love is deſirous, viz: of the wonders and figures in the wiſdom.

11. In which deſiring; this world, as a Model, hath been known from Eternity in the wiſdom, in the Deep hidden Magia of God; for the Deſiring of the Love ſearcheth into or predominateth in, the Ground or Byſs, and Abyſs.

12. Therein hath alſo from Eternity, the deſire of the fierce wrath and harſh ſtern ſource or quality in the Fathers Nature and property, together mingled it ſelf.

13. And ſo the Image of Angels and Men, have been from Eternity diſcovered in the Divine property in Gods wiſdom; as alſo, in the property of the fierce wrath, the Devil, But not in the holy Light-flaming property.

14. But yet in no Image or,^[20] Being and Subſtance; but in the way or Manner, as in a deep ſence, a thought darteth up, and is brought before its own looking-Glaſs of the Minde; where, in the Minde often a thing appeareth,^[21] that is not in Being or Subſtance.

15. Thus have the two Genetrixes, viz: the fierce wrath in the Fire, and alſo the Love in the Meekneſs or Light: ſet their^[22] Model in the wiſdome.

16. Where then the Heart of God in the Love, hath longed to Create, this Model into an Angelical Image, out of the Divine ſubſtantiality, that it ſhould be a ſimilitude and Image of the Deity, and ſhould dwell in the wiſdom of God, to fulfill the longing of the Deity, and to the Eternal rejoycing of the Divine Kingdom of Joy.

17. And now we are to conceive or apprehend of the Word Fiat, that it hath compriſed or c[•]tched this and brought it into a Subſtance and Corporeal Being: for, the will to this Image, hath exiſted out of the Father, out of the Fathers property in the word or Heart of God from Eternity, as a deſirous will to the Creature, and to the Manifeſtation of the Deity.

18. But being it had not moved it ſelf from Eternity, till at the Creation of the Angels; therefore there was no Creation performed till the Creation of the Angels.

19. But the Ground and Cauſe thereof, we are not to know, and God hath reſerved it to his own Power and Might, how it came to paſs, that God hath once moved himſelf; ſeeing, or notwithſtanding, he is an unchangeable God: and we ſhall here ſearch no further, for this troubleth us.

20. Only of the Creation we have ability to ſpeak, for it is a Work in the Being or Subſtance of God: and we underſtand, that the Will of the Word or Heart of God, comprehended or Compriſed the aſtringent Fiat in the Center of the Fathers Nature, together with the Seaven Spirits and Forms of the Eternal Nature, and that in the Form and Manner of the Thrones.

21 Where then the harſh Fiat, ſtood not as a Maker, but as a Creator in the property of Each Eſſence,^[23] All in the Great Wonders of the VViſdome.

22. As the Figures were from Eternity diſcovered in the^[24] Wiſdome, ſo they now became comprehended by the Fiat, in the Will-Spirit of God.

23. Not out of ſtrange Matter, but out of Gods Eſſences, out of the Fathers Nature, and became introduced by Gods Will-Spirit into the light of the Majeſty.

24. VVhere then they were Children, and not ſtrange gueſts: generated and Created out of the Fathers Nature and property, and their willſpirit was inclined or directed into the Sonnes Nature and property.

25. They could and ſhould Eat of Gods love-ſubſtantiality, in the Light of the Majeſty: where then their fierce wrathful property out of the Fathers Nature became changed into Love and Joy.

26. And that they all did, beſides or except one Throne and Kingdom, and that turned it ſelf away from the light of Love; and would rule and domineer in the ſtern Nature of the Fire, above Gods meekneſs and Love.

27 And was therefore, driven out from the Fathers Property, from its own Creaturely Place, into the Eternal Darkneſs, into the Abyſs of the ſtern Fiat; and there muſt ſtand in its own Eternity▪ and thus the fierce wrath of the Eternal Nature is here alſo filled.

28. But yet we are not to think; that King Lucifer alſo could not have ſtood: He had the light of the Majeſty^[25] for himſelf as well as the other Thrones of Angels: If he had Imagined thereinto, or according to it, He had continued an Angel.

29. But he drew himſelf out of Gods Love into the Anger, and ſo he is now an Enemy of the love of God and of all Holy Angels.

30. VVe are here to conſider further: Of the Enimicitious kindling of the Extruded Spirits: while they were yet in the Fathers property: How they with their Imagination kindled the Nature of the ſubſtantiality; ſo that out of the Heavenly Subſtantiality, Earth and Stones are come to Bee: and the Meek Spirit of the water is come to be a burning Firmament in the fires ſource or quality: whereupon the Creation of this World, viz: of the Third Principle, followed.

31. And for the Place of this World there was an other Light awakened, viz. the SUN: that ſo the Devils Pomp might be withdrawn from him, and he was thruſt out and ſhut up as a Priſoner in the Darkneſs between the Kingdom of God and of this world.

32. VVhere then in this world, he hath no further to Rule, but only in the Turba, in the fierce wrath and Anger of God; where that is awakened there he is Executioner: and is a continual Lyer, Miſchiefer and betrayer and Cheater of the Creatures.

33. He turneth all Good into Evill, ſo far as he is permitted room to do ſo; whatſoever is Terrible and Pompous, there he ſheweth his might, and willeth continually to be above God.

34. But the Heaven which is Created out of the midſt of the Waters, as a Meek Firmament, allayeth his Pomp, ſo that he is not Chief Great Prince in this world; but^[26] Prince of wrath.

35. Now when the Devil was thruſt out of his Place, this Place or Throne thereupon ſtood without its Angelical Hoaſt, in great deſire and longing after its Prince; but he was thruſt out.

36. So now God Created for it another Prince, Adam the firſt Man, who was alſo a Throne-Prince before God▪ and here we are rightly to conſider his Creation, as alſo his Fall; for the ſake of whom, the Heart of God moved it ſelf, and became Man.

37. It is not ſo ſlight or trivial a thing or Matter, about the Creation of Man, for whoſe Fall ſake, God became Man, that he might Help him again.

38. So alſo his Fall was not the meere Biting of an Apple; alſo his Creation was not in that manner, as outward Reaſon ſuppoſeth, which underſtandeth the firſt Adam in his Creation, to be onely a meere Clod of Earth.

39. No, my Dear Mind, God is not become man for the ſake of a Clod of Earth: neither was the matter meerly one diſobedient Act for which God was ſo enraged that his wrath could not be pacified, except it be revenged on the Sonne of God and ſlay him.

40. To Us Men indeed, ſince the looſing of our Paradiſical Image, this Myſtery hath continued hidden, except to ſome who have attained the Heavenly Myſtery again: to them ſomewhat thereof hath been opened, according to the Inward Man.

41. For in Adam we are Dead as to Paradiſe, and muſt Sprout and Grow again through Death and the Corruption of the Body, into Paradiſe, as into another world, in the life of God, into the Heavenly Subſtantiality and Corporeity.

42. And though it be ſo in ſome, that they attain the Subſtantiality of God, viz: Chriſts Body, again, on to the ſoul; yet the Periſhed Earthly Adam hath covered the Holy and pure Myſtery, ſo that the Great ſecret Myſtery hath continued hidden to Reaſon.

43. For God dwelleth not in this world in the Outward Principle, but in the Inward: he dwelleth indeed, in the Place of this world, but this world apprehendeth him not: how then will the Earthly Man apprehend the ſecret Myſteries of God.

44. And if a Man do apprehend them, he apprehendeth them according to the Inward Man, which is born of God again.

45. But ſeeing the Divine Myſtery will now more and more henceforth, be laid ſo wholly open, and be ſo very apprehenſibly given to Man, that he will very clearly apprehend the hidden ſecret: therefore it ought by him to be well conſidered what it ſignifieth: Even the Harveſt of this world, for the beginning hath found the End: and the Middle is ſet into the ſeparation.

46, Let this be told to you ye Children, who would inherit the Kingdom of God: there is a time of Great Earneſtneſs or ſeverity at Hand: the Floar ſhall be purged, Evil and Good ſhall be ſevered one from another: The Day Dawneth, this is highly known.

47. When we will ſpeak of Man, and rightly underſtand, out of what he is made; we muſt Conſider of the Deity, together with the Being of All Beings or Subſtance of all Subſtances; for Man was Created according to the ſimilitude of God, out of all the Three Principles; a totall Image and Similitude, according to all Beings or Subſtances.

48. He muſt not be an Image of this world only; for this worlds Image is Beastial; and for the ſake of no Beaſtiall Image, is God become Man.

49. For neither did God create Man to live thus in a Beaſtial Property, as we now live in after the Fall, but in the Paradiſicall, in the Eternall Life.

50. Man had no ſuch beaſtial Fleſh, but heavenly Fleſh, but in the Fall ^[27]it became earthly and beaſtiall.

51. Neither are we to underſtand it in ſuch a ſence, that he had nothing of this world in him: He had the Kingdom and Dominion of this world in him; but the Four Elements ruled not in him; but the Four Elements were in One, and the Earthly Dominion lay hidden in him.

52. He ſhould live in the Heavenly ſource or Quality; and though all was ſtirring in him, yet he ſhould rule with the Heavenly ſource or Quality of the ſecond Principle over the Earthly; and the Kingdom and the ſource or Quality of the Stars and Elements ſhould be under the Paradiſical ſource or Quality.

53. No Heat nor Froſt, no Sickneſs nor Miſhap or Miſchief, alſo no fear ſhould touch him or terrifie him, his body could go through Earth and Stone, uninterrupted by any thing.

54. For that would be no Eternal Man, which earthlineſs could limit, which were thus fragile.

55. Therefore we ſhould rightly conſider of Man: It is not Sophiſtry or Opinion that will do it, but knowing and Underſtanding in the Spirit of God.

56. It is of neceſſity you muſt be born again, if you will ſee the Kingdom of God again, out of which you are departed.

57. Art will not do it; but Gods Spirit, which ſets open the Doors of Heaven to the Image of man, ſo that he can ſee with Three Eyes.

58. For Man ſtandeth in a Threefold life, if ſo be he be Gods Child; if not, he ſtandeth onely in a Two-fold life.

59. And it is ſufficiently known to us, that Adam is, with the right Holy Image, which was the ſimilitude according to the holy Trinity, gone forth out of the Divine Being or Subſtance, aud hath Imagined in or according to the Earthlineſs, and hath brought the earthly Kingdom into the divine Image, and darkned or obſcured it, and made it periſh, whereupon alſo we then loſt our Paradiſical Seeing.

60. Alſo God hath withdrawn Paradiſe from Us, whereupon we became then weak faint and feeble; and inſtantly, the Four Elements, together with the Conſtellations or Aſtrum in us became ſtrong and mighty, ſo that we are with Adam fallen home to them.

61. Which alſo is the Cauſe of the Woman, that God divided Adam, when he could not ſtand, and parted him into two Tinctures, viz. according to the Fire and Water, as ſhall be mentioned here following; the one affording ſoul, the other Spirit.

62. And after the fall Man became a beaſtial Being or Subſtance, who muſt propagate after a Beaſtial property or kind; and then the Heaven and Paradiſe as alſo the Deity, became a Myſtery to Him.

63. VVhereas yet the Eternal continued in Man, viz: the Noble ſoul, but covered with an Earthly Garment, and darkned, and infected with the earthly ſource or quality, and poyſoned by the falſe or Evil Imagination; ſo that it was no more known to be Gods Child.

64. For the ſake of which, God became Man, that he might deliver it from the Dark Earthlineſs again, and bring it again into Heavenly Subſtantiality, in Chriſts Fleſh and Blood, which filleth the Heaven.

The Third Chapter. The Gate of the Creation of Man; and of the breathing in of the Soul and of the Spirit.

1. ALthough this hath been cleared enough in the other Writings; yet becauſe every one hath them not ready at Hand: therefore it is neceſſary: to ſet down a brief recitall or round deſcription of the Creation of Man; whereby Chriſts Becoming Man or Incarnation, may be the better underſtood afterward.

2. Alſo for the ſake of the Pearl, which continually more and more befalleth and becometh given and opened to Man in his ſeeking; which is a ſingular Joy to me, thus to delight my ſelf with God.

3. The Creation of Man is done or performed in all the Three Principles, viz: in the Fathers Eternal Nature and property; And in the Sonnes Eternal Nature and property; and in this worlds Nature and property.

4. And, into the Man which the word Fiat Created, was the Threefold Spirit, out of the Three Principles and ſources or qualities breathed in to be his life; viz: he was Created by a Threefold Fiat; underſtand the Corporeity or Subſtantiality; and the will of the Heart of God, introduced the Spirit into him, according to all the Three Priuciples; underſtand it, as followeth.

5. Man was created totally after the ſimilitude of God, God manifeſted himſelf in the Humanity in an Image, which ſhould be as himſelf.

6, For, God is ALL; and All is proceeded from him; and yet all is not called God, therefore, becauſe all is not Good.

7. For, as far as concernes the Pure Deity, God is a light-flaming Spirit, and dwelleth in Nothing but onely in himſelf; Nothing is like him.

8. But as far as concerns the property of Fire, out of which the light is generated; we apprehend that the property of the Fire is Nature, which is a Cauſe of the Life, Moving, and of the Spirit; elſe there would be no Spirit, alſo no Light nor Being or Subſtance, but an Eternal^[28] Stilneſs, neither Colour nor virtue, but all would be an Abyſs wſthout Being or Subſtance.

9. Although yet the light of the Majeſty dwelleth in the Abyſs, and is not apprehended by the fiery Nature and property; For as to the Fire, and Light, we are to Underſtand as followeth.

10. The Fire hath and maketh a terrible and Conſuming ſource and Quality or torment: now in the ſource or quality and torment, there is a ſincking down like a dying, or free yieldiug up it ſelf.

11. That free yeelding up it ſelf falleth into the liberty, without or beyond the ſource or quality or torment, as into Death; and yet is no Death, but it ſo goeth a degree deeper down into it ſelf, and becometh free from the ſource or quality or torment of the fires Anguiſh; and yet hath the ſharpneſs of the Fire, yet not in the Anguiſh, but in the^[29] Liberty.

12. And then the Liberty and the Abyſs, is a Life, and becometh a Light in it ſelf; for it getteth the Flaſh of the Anguiſh Source or Quality or torment; and becometh deſirous, viz: of the Subſtantiality.

13. And the Deſiring impregnateth it ſelfe with ſubſtantiality out of the Liberty and Meekneſs: For, in that the Anguiſh ſource or quality or torment, ſinketh or entreth in, it rejoyceth that it is free from the Anguiſh; and draweth the joy into it ſelf, and goeth with its will out from it ſelf, which is the Life and^[30] Spirit of Joy.

14. For which, here we had need of an Angels Tongue: yet hereby we will give to the Reader that loveth God, a ſhort explanation, to conſider of; for the underſtanding of the Heavenly Subſtantiality.

15. For, in God, All is power Spirit and Life; But whatſoever is Being or Subſtance, that is not Spirit; but that which ſinketh down from the Fire, as into Inability, that is Being or Subſtance.

16. For, the Spirit ariſeth in the Fire, but it ſevereth it ſelfe into two Sources or Qualities: as one into the Fire, and one in the ſincking down into the Liberty, into the Light.

17. This is called God; for it is Meek and Lovely, and hath in it ſelf the Kingdom of Joy; and the Angelical world is underſtood in the ſunk down Liberty of the Subſtantiality.

18. Therefore when we were gone out from the Liberty of the Angelical Subſtantiality, into the Dark ſource or quality, whoſe Abyſſe was the Fire, then there was no Remedy, unleſs, the Lights power and Word, as a word of Divine Life, became a Man, and brought us out of the darkneſs, through the fire ſource or quality, through the Death in the fire, aagain into the Liberty of the divine Life, into the divine Subſtantiality.

19. And Therefore muſt Chriſt dye, and with the ſoul-Spirit go through the Fire of the Eternal Nature, viz: through^[31] Hell and the fierce wrath of the Eternal Nature, and enter into the Divine Subſtantiality; and break open a way for our ſouls through the Death and Anger; through which, we may with, and in, him, enter through death into the Eternall Life.

20. But concerning the divine Subſtantiality, viz: concerning the divine Corporeity, we are to underſtand as followeth.

21. VVe underſtand that the Light giveth Meekneſs, viz: Love: Now the fires anguiſh deſireth Meekneſs, that it may ſlake its great Thirſt, for the fire is deſirous, and the Meekneſs is giving, for it giveth it ſelf.

22. Thus in the deſiring of Meekneſs, cometh to be ſubſtance or Being, viz; a ſubſtantial^[32] Eſſentiality: which is ſunk down from the fiercewrath, which giveth its own Life freely, and that is Corporeity, for out of the power in the Meekneſs, it becometh ſubſtantial, and is, by the Aſtringency as by the Eternal Fiat, attracted or put on and retained.

23. And is therefore called Subſtantiality or Corporeity; becauſe it is ſunk down from the fire ſource or quality and Spirit, and is in reſpect of the ſpirit as mute or inanimate, Dead and impotent; whereas Yet, it is an Eſſential Life.

24. Underſtand us aright thus,: when God created the Angels, there were onely Two Principles manifeſted and in Being or Subſtance; viz: that in the Fire, and that in the light; viz: One in the fierce wrathful Subſtantiality in the ſtern aſtringent Fiat, with the forms of the fires Nature.

25. And then that in the Heavenly ſubſtantiality, out of the Holy Power, with the water ſource or quality of Meekneſs of the Life of Joy: in which the divine Sulphur, as in the Love and Meekneſs; was generated; its Fiat was Gods deſiring will.

26. Out of this divine Subſtantiality, viz: out of Gods Nature, the Angels as Creatures were Created, and the ſource or quality of their Spirit and Life, ariſeth in the Fire.

27. For without Fire no Spirit doth ſubſist: and if it go out of the Fire into the Light, there it obtaineth the love ſource or quality, and the fire becometh onely a cauſe of its Life: but the fires fierceneſs becometh quenched with the Love in the Light.

28. But Lucifer diſpiſed this, and continued in the Fire-Spirit, and ſo Elevated himſelf alſo and kindled the ſubſtantiality in his Place, out of which Earth and Stone came to be; and he was thruſt out; and ſo the Third Corporeity and the Third Principle began, together with the Kingdom of this world.

29. So when the Devil was thruſt out into the Darkneſſe, then God Created another Image according to his ſimilitude, in this Place.

30. But if it muſt be Gods ſimilitude according to all the Three Principles; then muſt it alſo be taken out of all the Three, and out of All Beings or Subſtances of this Place or of this Deep: as far as the Fiat, had with Lucifers Principality, given it ſelf into the Ether to the Creation.

31. For, Man came in the sted of Lucifer: and hence ariſeth alſo the Envy of the Devils, that they cannot afford Man that Honour: but leade him continually into the Evil way of perdition, whereby they may but increaſe their Kingdom: and they do it as a ſpite againſt the Meekneſſe, viz: the love of God, ſuppoſing that ſeeing they live in the fierce ſtrong Might; that they are higher then the Spirit of God in the Love and Meekneſs.

32. Underſtand it thus: Gods Will-Spirit viz: the Holy Spirit hath compriſed the Two-fold Fiat in two Principles, viz: in the Angelical world the Inward, and in this outward world, the Outward, and Created den Meſch oder Menſchen, as a Mixt perſon; for The ^[33] Mixture or Man, he ſhould be an Image according to the Inward and outward world; but ſhould with the inward ſource or quality, rule over the outward; thus he ſhould have been the ſimilitude of God:

33. For, the outward Subſtantiality hung to the Inward, and the Paradiſe grew through the Earth, and Men in this world upon the Face of the Earth was in Paradiſe; for Paradiſical fruit grew for him, till the Fall, when the Lord Curſed the Earth.

34. Then Paradiſe paſſed into the Myſtery, and became a Myſtery or hidden ſecrecy to Man; whereas yet if he be born of God again, according to the Inward Man, he dwelleth in Paradiſe, but according to the Outward he dwelleth in this world.

35. VVe are further to conſider the Beginning and Original of Man: thus. God hath created his Body out of the^[34] Matrix of the Earth, out of which the Earth was Created.

36. All was together one in another, and yet parted it ſelf into Three Principles of a Threefold Subſtantiality; and yet that in the fierce wrath was not known.

37. Now if Adam had continued in Innocency, he had lived the whole time of this world only in Two Principles, and had ruled with one over all, and the fierce wrathful Kingdom had not been known or manifested in Him, though indeed he had it in him.

38. And we are to underſtand furthee; that Adams Body was Created out of the Inward Element, wherein the Inward Firmament and Heaven together with the Heavenly Eſſences, do lye, as to one Part, by the Inward Fiat.

39. And, as to the other Part he was created by the outward Fiat, out of the outward Four Elements, and out of the Conſtellation or Aſtrum; for in the Matrix of the Earth, they ſtood one among another; The Paradiſe was therein, and the Body was created alſo in Paradiſe.

40. Underſtand us aright: He had divine and alſo Earthly Subſtantiality on him, but the Earthly was impotent and as it were ſwallowed up in the Divine.

41. The Subſtance or matter out of which the Body was Created was a Maſs, or Lump of fire and water, together with the^[35] Eſſences of Both thoſe principles, although the Firſt alſo lay therein, but not ſtirring.

42. Every Principle, ſhould continue in its ſeat, and ſhould not mixe, even as is done in God, and then Man were a Total Image according to Gods Being or Subſtance.

Of the Breathing-in of the Soul and of the Spirit.

43. The Body is a ſimilitude according to Gods ſubſtantiality; the Soul and Spirit are a ſimilitude according to the Holy Trinity,

44. God gave the Body his ſubſtantiality out of the Three Principles; and the Spirit together with the Soul, out of the fountain of the Threefold Spirit of the All-Being All-Subſtantial Deity.

45. And thus we are to underſtand, that the ſoul, with its Image, and with its outward Spirit, is proceeded out of three Principles and breathed and introduced into the Body: as Moſes witneſſeth;^[36] God breathed into Man the living Breath into his Nostrils, and ſo Man became a living ſoul.

46. But now the Breath and Spirit of God is Threefold, viz: in a Threefold ſource or Quality.

47. In the firſt Principle it is a fiery Breath and Spirit, which is the true cauſe of the Life, and ſtandeth in the Fathers ſource or quality, viz: in the Center of the fierce wrathful Nature.

48. And then in the ſecond Principle Gods breath or Spirit, is the light flaming love-ſpirit, viz; the true ſpirit of the True Deity, which is called God the Holy Ghoſt.

49. And in the Third Principle, as in the ſimilitude of God, Gods Breath is the Aire-ſpirit upon which the Holy Ghoſt rideth; as David ſaith: ^[37] The Lord rideth upon the Wings of the Wine: and Moſes ſaith,^[38] The Spirit of God moved upon the Water; that is upon the Capſula, or incloſure, where the Aire ariſeth.

50. Now this Threefold Spirit, hath the total God out of all the Three Principles, introduced and Breathed-in, into the Created Image.

51. Viz: Firſt, the Fire Spirit, he hath introduced into him from within, and not at the Noſtrils, but in the Heart in the Twofold Tincture of the inward and outward Blood; although the Outward was not known or diſcerned, but was a Myſtery, But the Inward was ſtirring, and had Two Tinctures, viz: one out of the Fire, and one out of the Light.

52. This Fire-ſpirit is the true Eſſential ſoul, for it hath the Center of Nature with its four formes for its fiery might; It ſtriketh up the fire, it ſelf, and it ſelf maketh the wheel of the Eſſences, as in the^[39] Second and^[40] Third Book is mentioned at Large.

53. And thou art to know, that the Eſſential Souls-fire is not the true Image according to the Deity; It is no Image, but a Magical perpetual enduring Fire.

54. It hath had no beginning: alſo it will have no End.

55. And underſtand: That God hath introduced the Eternal Begining-leſs Fire, which hath been from Eternity in it ſelf in the Eternal Magia, as in the willing of God in the deſiring of the Eternal Nature, as an Eternal Center of the Genetrix: for this Image ſhould be a Similitude of or according to him,

56. And ſecondly, in like manner it is, with the Eſſential ſouls-Fire; the Holy Spirit hath introduced the Light-flaming Love-ſpirit out of it ſelf, and that even in the Second Principle, wherein the Deity is underſtood.

57. Not in at the Noſtrils; but as Fire and Light hang one to another and are One; but in two ſources or qualities: thus was the Good Love-ſpirit, together with the Eſſential Fire-ſpirit introduced into his Heart.

58. And each ſource or quality, brought its own Tincture along with it, as a peculiar Life of its own; and in the Love-Tincture the right true Spirit is underſtood; which is the Image of God, which is a ſimilitude according to the clear true Deity, which reſpecteth the whole Man properly, alſo filleth the whole Man, but in its own Principle.

59. The ſoul, as to what purely belongeth unto it; is a Fire-Eye, or a fire-Looking-Glaſs; wherein the Deity hath manifeſted it ſelf according to the firſt Principle, viz: according to Nature, for it is a Creature, and yet Created in no ſimilitude.

60. But its Image which it bringeth forth out of its fire-Eye into the Light, that is the True Image or Creature, for the ſake of which God became Man, and introduced it again out of the fierce wrath of the Eternall Nature in Ternarium ſanctum into the Holy Ternary.

61. And we are to underſtand further, thus, concerning the ſoul and its Image: It is indeed together a Spirit; but the Soul is a hungry fire, and muſt have ſubſtantiality, elſe it will be a hungry Dark valley, as the Devils are become ſuch.

62. Thus, the ſoul maketh Fire and Life; and the meekneſs of the Image maketh Love and heavenly ſubſtantiality; thus the ſouls fire, becometh Meekened and ſatiated with Love.

63. For the Image hath water out of Gods fountain, which floweth into Eternal life, the ſame is Love and Meekneſs, and it receiveth that out of the Majeſty of God: As is to be ſeen in a kindled Fire; that the fire in it ſelf is a fierce wrathful ſource or quality, and the Light is a Meek amiable ſource or quality: and that, in the deep of this world, out of Light and Aire, water cometh to be; this is thus alſo, in a ſimilitude.

64. Thirdly, God hath in like manner at once, breathed-in, the Spirit of this world, with the ſource or quality of the Stars and Elements, viz. the Aire, into Man, into his Nostrils; that ſhould be a ruler in the outward Kingdom, and open the wonders of the outward VVorld; to which End alſo God created Man in the Outward Life.

65. But the Outward Man ſhould not reach into the Image.

66. And the Image of God, ſhould not lodg the outward Spirit in it ſelf; and ſuffer that to rule over it.

67. For its food was from the Word and power of God: and the outward Body had paradiſical food not from the Sack of Wormes, for it had not that.

68. Alſo he had neither the form nor ſhape of Maſculine or Feminine, for he was both; and had both Tinctures, viz: of the ſoul & of the Spirit of the ſoul; of the Fire and of the Light.

69. And he ſhould generate another Man out of himſelf according to his Similitude: he was a chaſt Virgin in one only pure Love: he loved and impregnated himſelf, through the Imagination; and ſo alſo^[41] was his propagation.

70. He was a Lord over the Stars and Elements, a ſimilitude of God; as God dwelleth in the ſtars and Elements and they apprehend not him: he ruleth over all: thus was Man Created alſo.

71. The Earthly ſource was not wholly ſtirring in him; he had indeed the Aire-ſpirit; but the Heat and Cold ſhould not touch him, for the ſubſtantiality of God preſſed through all; as the Paradiſe preſſed and ſprouted through the Earth; ſo ſprouted the Heavenly ſubſtantiality in the outward Being or Subſtance of his Body, and outward Spirit. In God, that, was very poſſible, which to us, in the earthly Life ſeemeth ſtrange.

72. Fourthly, thus Adam, with the introducing of his fair Heavenly Image into the ſpirit of God, hath together received the Living word of God, which was the food of his ſoul and Image: that living Word was ſurrounded with the divine Virgin of wiſdom.

73. And you are to know, that the ſouls Image, ſtood in the Virgin-like-Image, which was diſcovered in the Deity from Eternity.

74. And the pure Image of Adam, was out of the wiſdom of God: for, God would thus behold and manifeſt himſelf in an Image; and that was the ſimilitude according to God; underſtand, according to Gods Spirit: according to the Number Three; a Total chaſt Image, like the Angels of God

75. And in this Image, Adam was the childe of God; not a ſimilitude onely, but a Childe. I ſay, born of God, out of the Being of all Beings or Subſtance of all Subſtances.

76. Thus we have ſhortly acquainted you, and offered to your underſtanding; what kind of Image Adam was before his Fall, and how God hath created him; for the better underſtanding, why Gods Word is become Man: how it was brought about, and what it hath cauſed or produced and effected.

The Fourth Chapter. Of the Paradiſical^[42] Being or Subſtance and Dominion: How it would have been if Man had continued in Innocency.

1. MAny Objections hath the Devil framed, whereby he would Excuſe himſelf; ſaying God hath Creatted him thus as he is; whereas his Angelical form which he once had, alwaies convinceth him, that he is a Lyer.

2. And thus he alwaies doth to the poor fallen Man, he introduceth alwaies the Earthly Kingdom with its power and ability into him; that ſo he may have a conſtant looking Glaſs before him, that he alſo may blame God, as if he had created him earthly and Evil.

3. But he leaveth out the best, viz: Firſt, the Paradiſe, in which Man was created; and then Secondly, Gods Omnipotence; that^[43] Man liveth not by bread onely, but alſo from the Power and Word of God: and Thirdly, that Paradiſe with its ſource or quality ruled over the Earthlineſſe.

4. He ſheweth Man onely his Hard miſerable fleſhly Naked form or Condition: but the form or Condition in Innocency, wherein Adam knew not that he was Naked; he covereth or concealeth that, to ſeduce Man.

5. And ſo, he would have this very much concealed, from us poor Children of Eve: and though the Earthly^[44] Sack is not worthy to know it; yet it is very Neceſſary for our Minds to know it.

6. So it is alſo neceſſary for us to fly to the True Door Keeper who hath the Key to Open it, to pray to him, and yeeld up our ſelves wholly to him; deſiring him that he will yet vouchſafe to open to us, the Paradiſical Gate in the Inward Center of our Image, that the Paradiſical Light might ſhine to us in our Minds, that ſo we might become longing to dwell with our IMMANUEL again, with the Inward and New Man in Paradiſe.

7. For, without this Opening, we underſtand Nothing of Paradiſe and of our Image which we had in Innocency.

8. But being Chriſt the Son of God hath generated us again to the Paradiſical Image; we ſhould not be ſo remiſs, to rely upon Art and earthly Reaſon: for ſo we find no[•] Paradiſe and Chriſt; who muſt become Man in us, if we will ever ſee God; in our Reaſon, it is all but Dead and Blind.

9. VVe muſt go out from Reaſon, and enter into the becoming Man or Incarnation of Chriſt, and then we ſhall be taught of God; and then we have power to ſpeak of God, Paradiſe, and of the Kingdom of Heaven.

10. And in the Earthly Reaſon, which onely proceedeth from the Conſtellation or Aſtrum, we are but Fools in the preſence of God if we will ſpeak of the Heavenly Myſtery; for we ſpeak of a Thing which we have not ſeen or known.

11. But even a Childe knoweth its Mother, ſo alſo every one that is born of God again, knoweth his Mother, not with Earthly Eyes, but with divine, with the Eyes of the Mother from whom he is born: this we preſent to the true hearted Reader to conſider, what he is to do; and from what mind and apprehenſion or underſtanding, we will write.

12. Reaſon of the outward world, will needs hold, that God Created Man in the outward Dominion, in the ſource or quality of the fiery Stars and four Elements; but if that were ſo, then he was Created in the Angniſh and Death.

13. For, the ſtarry Heaven hath its limit; when it attaineth that, it leaveth the Creature; of which it was a leader; and then that Domininion and Beeing or Subſtance of the Creature paſſeth away which was ſubject to the outward Heaven.

14. And we ſee very well, how we fall away and dye when the outward Heaven with the Elements, leave us, ſo that even a Child in the Mothers womb is clearly old enough to dye: alſo oftentimes it periſheth, while it is yet without Life, and in the Fiat of the outward Dominion, is in the coming to be a Body, before the Center of Nature ſtriketh up the Fire of the ſoul.

15. And thus by Adams fall, we clearly know the Dying and Death; that Adam as ſoon as he became Earthly, dyed as to Paradiſe, and was dead to the Kingdom of God: therefore then the Regeneration was neceſſary for us, elſe we could not become Living again.

16. But ſeeing God did forbid Adam the Earthly fruit which was mixt, not to touch it, and alſo ereated onely one Man with Maſculine and Feminine Properties, with both Tinctures, as of the fire, and of the Light in the Love; and brought him inſtantly into Paradiſe, yea he was Created in Paradiſe: therefore we cannot give way to Reaſon, which by the Devils Infection or inſtigation, ſaith, that Man was Created Earthly.

17. For whatſoever was ſolely Created from the Earthly life, or from the Earthly ſource or quality, that is Beastial, it hath beginning and End, and reacheth not the Eternity, for it is not out of the Eternity.

18. And that now, which is not out of the Eternity, that is, tranſitory, and onely a looking Glaſs wherein the Eternal wiſdom hath beheld it ſelf as in a Figure and ſimilitude.

19. There remaineth thereof nothing elſe but a ſhadow without ſource or quality and being or ſubſtance; it paſſeth away, as a wind, which hath raiſed itſelf, and then lieth down again.

20. For ſuch a Creatures ſake, the word of God, is not become Fleſh: the Eternal is not for the ſake of the Tranſitory entered into the tranſitory ſubſtantiality.

21. Alſo it is not therefore entred into the Earthly, that it would raiſe and introduce the Earthly tranſitory, into the Power of the Majeſty; but for the ſake of that which was proceeded out of the Power of the Majeſty; but was become evil and Earthly, and as it vvere extinguiſhed in Death, that it might make it living again, and awaken, and lift it up into the power of the Majeſty, into that ſtate it was in, before it was a Creature.

22. And we are to underſtand otherwiſe then we have hitherto done concerning Man; having accompted him beaſtial: Indeed he became Beaſtial, according to the property of this World; when he dyed in Adam, from thence forward he lived to this world, and not to God.

23. But if he entered with his will-ſpirit into God, then the will-ſpirit would attain the Noble Image again, and according to the Image, would live in God▪ and according to the Beaſtial property, would live to this world.

24. Thus he was in Death and yet was living, and therefore Gods word Became Man, that it might unite him into God again, that he might be totally born again in God.

25. VVee are to conceive of the Paradiſical Image thus; we ſay and apprehend, that Adam was Created Good, pure, and immaculate: as was alſo Lucifer and his Hoaſts.

26. He had pure eyes, and that Two-fold: for he had both kingdoms in him, viz: Gods Kingdom and the Kingdom of this world.

27. But as God is Lord over all, ſo ſhould Man alſo in the power of God, be Lord over this world; for as God ruleth in all and preſſeth through all, imperceptibly to the Thing; ſo could the hidden divine Man preſs into all, and ſee all.

28. Indeed the outward^[45] was in the Outward;^[46] but he was Lord [•]ver the outward, it was under him; it could not ſubdue him, he could break the Rocks without any prejudice to him.

29. The Tincture of the Earth was wholly known to him, he ſhould have found out all the Wonders of the Earth: for to that end he was alſo created in the outward; that he ſhould manifeſt in figures, and produce into work, what was ſeen in the Eternall wiſdome, for he had the Virgin wiſedome in him

30. Gold Silver and the Pretious Metalls are indeed alſo out of the Heavenly Magia, thus incloſed and ſhut up by or with the kindling: they are another thing then Earth; Man loveth that well and uſeth it for his maintenance; but he knoweth not its ground and Original; it is not in vain, loved by the Minde; it hath a high Original, if we would conſider of it.

31. But we are juſtly ſilent of it here; ſeeing Man wthout that loveth it too much, and thereby withdraweth himſelfe from the ſpirit of God.

32. One ſhould not love the Body more then the Spirit, for the Spirit is the Life: this we give you to underſtand in a ſimilitude, and are ſilent of the Matter with the ground and Original thereof.

33. But know this, that it was given to Man for his Sport and Ornament, he had it by the right of Nature; it was his, underſtand, the outward Bodyes, for the outward Body with its Tincture, and the Metalline Tincture, are near a kind.

34. But when the Tincture of the outward Body, was deſtroyed by the Devils Evil longing; then the Metalline Tincture, hid it ſelfe alſo from the Humane, and became an enemy to it; for it is purer then the periſhed in the outward Man.

35. Let this be manifeſted to you, ye Seekers of the Metalline Tincture, If you would find the Philoſophers ſtone, then apply your ſelves to the New Birth in Chriſt; elſe it will be hard [•]or you to apprehend it; for it hath a great agreement with the heavenly ſubſtantiality; which if it were releaſed from the fierce wrath, would be very well ſeen.

36. Its luſtre ſignifieth ſomewhat, ſo that, if we had paradiſicall eyes, we ſhould well apprehend it: The Minde ſheweth it us indeed, but the underſtanding and full knowledge, is dead as to Paradiſe.

37. Therefore ſeeing we uſe that Noble thing, to the diſhonour of God, and to the deſtruction of our ſelves; not to honour God thereby, and to enter with our Spirit, into the Spirit of God, but leave the Spirit, and cleave to the ſubſtantiality, therefore is the Matalline Tincture become a Myſtery, for we are become ſtrangers to it.

38. Man was created, that he ſhould be a Lord of the Tincture, and it was ſubjected to him; and he became its ſervant, and alſo ſtrange to it, therefore now he ſeeketh in Gold and findeth Earth.

39. Becauſe he forſook the Spirit, and went with his Spirit into the ſubſtan[•]iality, therefore the Subſtantiality hath captivated him and ſhut him Up in Death, ſo that, as the Tincture of the Earth lyeth ſhut up in the fierce w[•]ath, till the Judgment of God, ſo alſo the ſpirit of Man lyeth ſhut up in the Anger, unleſſe he go forth, and become generated in God.

40. For, the Devil would be Chief Great Prince, with his fierce wrath in the heavenly ſubſtantiality, therefore it was ſhut up from him, and became Earth and Stone, ſo that he is not Prince, but a Captive in the Anger, and the ſubſtantiality profiteth not him, for he is Spirit.

41 He contemneth the Heavenly Subſtantiality, and kindleth the Mother of Nature, viz: the Aſtringency or Fiat, which inſtantly made all palpable and Corporeal, which Gods Spirit^[47] created or compacted together.

42. And yet it was well or eaſie to be known to Man, he could well releaſe the Tincture, and bring forth the Pearl, to his Sport or Scene and Joy, and to the Manifeſtation of Gods Glory and Deeds of wonder, if he had continued in Innocency.

43. As to Mans-Eating and Drinking, whereby he ſhould give his [〈◊〉] nouriſhment and ſubſtantiality, it was thus.

44. He had a two-fold fi[•]e in him, viz: the Souls fire, and the outward fire of the Sun and Conſtella[•]ions or Aſtrum: Now every fire muſt have Brimſtone on Beeing and Subſtance, or elſe it ſubſiſteth not; that is, it burneth not: Concerning which we have ſufficient underſtanding in the Divine Beeing or Subſtance: what the nouriſhment of Man was.

45. For, as is mentioned above, the ſouls fire is fed with Gods Love, meekneſs, and ſubſtantiality, together with whatſoever, the word viz: the Divine Centre, bringeth forth.

46. For, the ſoul is out of the Eternal Magick Fire, which muſt alſo have Magick food, viz: by or with the Imagination.

47. If it hath Gods Image, then it Imagineth in Gods Love, in the Divine ſubſtantiality, and eateth of Gods food, of the food of the A[•]gels.

48. But if not, then it eateth of whatſoever it imagineth in, or of whatſoever the Imagination entreth into; whether it be of the Earthly of helliſh ſource or quality, and into that Matrix alſo it falleth; indeed not with its ſubſtance, but is filled therewith, and that beginneth to qualitie or operate in it ſelfe, as poyſon doth in the fleſh.

49. Alſo it is ſufficiently to be known by us in the food of the Outward Body, thus; The outward Man was indeed, yet he was as it were half ſwallowed up by the Inward, the Inward ruled throughout; and thus every life took of its own food.

50. Viz: the Image of God, or the Souls Spirit and Image, did eat of the Divine heavenly ſubſtantiality; the outward body did Eat of the paradiſicall fruit in the mouth and not into the Body: for as the outward Body ſtood halfe ſwallowed up in the Inward, ſo was alſo the fruit of Paradiſe.

51. The Divine ſubſtantiality ſprouted through the Earthly, and had halfe ſwallowed up the Earthly in the Paradiſical fruit, ſo that the fruit was not known to be Earthly; and therefore it was called Paradiſe, as a ſprouting through the Anger, where the love of God ſprouted through the Anger and bare fruit; as the Language of Nature clearly uuderſtandeth the ſame, without any Expoſition or far fetch'd Meaning.

52. And thus we are further to underſtand, how God dwelleth in this world; and the world is as it were ſwallowed up in him; It is impotent in him, and he Omnipotent; thus was Man alſo, and thus he did Eat, his earthly Eating was heavenly.

53. As we know that we muſt be born again, ſo the Paradiſical fruit; was born again out of the Anger into the Heavenly Eſſentiality.

54. Or, as we ſee, that a good ſweet hearb, groweth out of the bitter Earth, which the Sun qualifieth, or cauſeth to be otherwiſe, then the Earth had qualified or cauſed it to be: ſo the Holy Man qualified the Paradiſical fruit in his Mouth, ſo that the Earthlineſſe, was ſwallowed up as Nothing, and ſtirred not Man at all.

55. Or, as we know, that the Earth ſhall at the E[•]d be ſwallowed up, and be no more a^[48] palpable body, ſo was alſo Mans outward Bating, he did eat the fruit in the Mouth; and needed no Teeth for that, for there was the dividing of the Power.

56. There were Two Centres, of the power in Adams Mouth, each took its own; the Earthly was changed into a Heavenly ſource or quality; as we know, that^[49] we ſhall be changed as to our Bodies, and be turned into a Heavenly powerful Body; thus alſo was the tranſmutation in the Mouth.

57. And the Body received the Power; for^[50] the Kingdom of God conſiſteth in Power, and thus Man ſtood clearly in the Kingdome of God, for he was immortal and a Child of God.

58. But if he ſhould have Eaten thus into the Guts, and have had Such a Stink in his Body, as we now Have; I will ask a Reaſon, whether that were Paradiſe, and whether Gods Spirit did dwell in that; whereas Gods Spirit was to dwell in Adam, as in the Creature of God.

59. His labour in Paradiſe upon the Earth was Child-like, but with heavenly Wit or Ingenuity underſtanding and skil; he might plant Trees, alſo other Plants, all according to his pleaſure: in all there would grow to him Paradiſical fruit, and all would be pure to him, he did what he would, and did all right.

60. He had no Law, but onely the Law of the Imagination or longing pleaſure and delight: that he was to place with or by his Spirit, in God, and ſo he ſhould have continued Eternally.

61. And although God had changed the Earth, yet he had continued without neceſſity, and Death, all would be but changed into Heavenly Subſtantiality.

62. So alſo is to be underſtood concerning his drinking, the inward Man drank the Water of Eternal Life, out of Gods Beeing or Subſtance, and the outward drank the Water upon the Earth.

63. But as the Sun, and the Air, ſuck up the water, and yet is not filled with it; ſo it was alſo in Mans Mouth, it ſeparated it ſelfe in the Myſtery.

64. As we conceive and certainly know, and it is the whole Truth, that God Made all things out of Nothing but onely out of his Power▪ ſo all whatſoever was Earthly ſhould in Mans Mouth, go again into that which it was before the Creation of the World.

65. The Spirit and power thereof belonged to Man, but not an Earthly Body: for God had once created him a Body which was Eternal, and needed no Creating more.

66. Hee, underſtand, Adam, was a Princely Throne, made out of Heaven Earth Stars and the Elements, as alſo out of Gods Beeing or Subſtance: A Lord of the World, and a Child of God.

67. Obſerve this ye Philoſophers, it is the true ground and highly known; Mingle no School fictions with it; it is clear enough; Opinion doth it not, but the true Spirit born of God knoweth it aright.

68. All Opinion without knowledge, is an Earthly folly, and here underſtandeth Earth and the four Elements; But Gods Spirit underſtandeth the One Element onely, wherein the four lie hidden.

69. Not four, ſhould rule in Adam, but the One over the four, the Heavenly Element over the four Elements of this world: and thus we muſt be againe if we will poſſeſſe Paradiſe; for which things ſake God is become Man.

70. Let this be told you Ye, School-Diſputers or wranglers, ye go about the Circle and enter not within, as the Cat about the ſcalding Broath, which is afraid of the burning Heat, ſo are ye afraid and aſhamed before the fire of God.

71. And as little as the Cat eateth the ſcalding Broath, but goeth about ſmelling at the Edg thereof: ſo little alſo doth Man eat the Paradiſical fruit, unleſs he go out from Adams skin which the Devil hath defiled, and enter again into the regeneration of Chriſt.

72. Hee muſt Enter within the Circle, and caſt away the skin of Reaſon; and then he attaineth Humane Wit or Ingenuity and Underſhanding, and Divine skil and knowledge: No learning doth it; but to be born or regenerated in it.

The Fifth Chapter. Of the Lamentable and M[•]ſerable Full of Man.

1. IFwe will rightly deſcribe the Becoming Man or Incarnation, of JESUS CHRIST; it is neceſſary that we ſhould ſet down the Cauſe, why God is become Man.

2. It is no ſmall cauſe, or for nothing, as the Jewes and the Turks look upon it, the Chriſtians alſo are halfe dumb concerning it: for indeed it muſt needs be a great Cauſe, wherefore the unchangeable God hath moved himſelfe: Therefore obſerve this, we will ſet you down the Cauſe.

3 Adam was^[51] a Man, and * an Image of God, * a whole ſimilitude according to God; although^[52] God is no Image, he is the Kingdom, the Power, alſo the Glory and the Eternity; All in All.

4. Yet the Deepe without ground, longed or pleaſed to manifeſt it ſelfe in Similitudes, as indeed there were ſuch manifeſtations which were done from Eternity in the wiſdome of God, as in a Virgin-like Figure.

5. Which yet was no Genetrix; but a Looking-Glaſs of the Deity, and of the Eternity, in the Ground or Byſs and in the Abyſs, an Eye of the Glory of God.

6. And according to that Eye, and in that Eye the Thrones of Princes became Created; viz: the Angels and in the End, Man; he had again the Throne in himſelfe as being Created out of the Eternall Magia, out of Gods Beeing or Subſtance, out of the Nothing into ſomewhat, out of the Spirit into Body.

7. And as the Eternal Magia Generated him out of it ſelfe, into an Eye of the Wonders and Wiſdom of God: ſo he ſhould and could generate another Man out of himſelfe after a Magical manner, without dividing or rending of his Body.

8. For he was conceived in Gods longing Pleaſure or delight, and the Deſire of God, had generated him and brought him forth; and ſo he alſo had that ſame longing, to his own impregnating of himſelfe.

9. For, Venus's Tincture is the Matrix which was Impregnated with the ſubſtantiality, viz: with Sulphur in the Fire, which yet in Venus's Water cometh to Beeing or Subſtance.

10. The Fire Tincture, giveth Soul; and the Lights Tincture giveth Spirit; and the Water, viz: the ſubſtantiality giveth Body: and Mercurius, viz: the Centre of Nature, giveth the wheele of the Eſſences, and the Great life, in the Fire, and Water, heavenly and Earthly; and the Sal or Salt Heavenly and Earthly, holdeth it in the Beeing or Subſtance, for it is the Fiat.

11. For, as Man hath the Outward Conſtellation or Aſtrum in him, which is his Wheel of the outward worlds Eſſences and Cauſe of the Minde: ſo alſo he hath the Inward Conſtellation or Aſtrum of the Centre of the fiery Eſſences, as alſo in the ſecond Principle; he hath the Light flaming Divine Eſſences.

12. He had the whole Magia of the Beeing of all Beeings or Subſtance of all Subſtances in him; it was the poſſibility in him, he could generate Magically; for he loved himſelfe, and deſired his likeneſſe again out of his Centre, As he was Conceived from Gods deſire, and brought forth by the Genetrix in the Fiat; ſo ſhould he alſo have brought forth his Angelical or Humane Hoaſt.

13. But, whether they ſhould all have been generated out of One, viz: out of that one Princely Throne; or ſucceſſively all one out of another, is not needfull to be known, for the limit is broken: we have enough in the Knowledge, in that we know what we are, and what our Kingdom is.

14. Indeed I find in the Deep in the Centre, that one ſhould have proceeded out of the other: for the Heavenly Centre hath its Minutes, as well as the Earthly, which always ſtrike: where the Wheele with all the Three Principles always goeth, and always one wonder openeth it ſelfe after another.

15. Thus was Mans Image alſo found and contrived wherein the wonders lie without number: they ſhould be opened by the Humane Hoaſt.

16. And clearly in Time, one Greater Wonder is opened in one then in another; all according to the Heavenly and Earthly Birth, and wonderful Variation or Alteration: as is done alſo at this very day; that in One more Art and underſtanding of the Wonders lyeth then in an other.

17. Therefore I conclude, that one man ſhould have been generated and proceeded from another: for the ſake of the Great Wonders, and for the pleaſure delight and joy of Man wherein a Man would have brought forth his like.

18. Thus ſhould the Humane Generations have ſtood in the Generating, till God had ſet the Third Principle of this World again, in its own Ether.

19. For it is a Globe with Beginning and End, for the beginning reacheth to the End, that the laſt may paſſe into the Firſt; thus all is finiſhed ond entire.

20. And then will the Middle again be cleared, and goe again into that which it was before the Times of this world, even all but the Wonders, which continue in Gods wiſdom in the great Magia, ſtanding, as a ſhadovv of this World.

21. Now ſeeing Adam was ſo Glorious an Image; moreover in the ſted and place of extruded Lucifer,; the Devil would not allow or afford him that, but Envied it vehemently, and ſet his Vizard and Imagination alwayes before Adam: he ſlipt alſo with his Imagination into the Earthlineſſe of the fruit: and Imagined or repreſented before Adam as if Great Glory did ſtick in his enkindled Earthlineſs.

22. Though indeed Adam did not know him, for he came not in his own Form, but the forme of the Serpent, as in the form of a Sumptuous Beautiful Cunning Beaſt, and Managed his Apiſh Sport like a Fowler, who deceiveth the fowles and ſo catcheth them.

23. So did he alſo, he infected the Earthly Kingdom with his diſeaſe and venome of Pride, and halfe killed it, as is to be ſeen in Earth and Stones, which though ſo very much diſeaſed venomed and full of vanity, yet would very^[53] fain be looſed from the vanity.

24. And when^[54] it found that Adam was a child of God, and had the Glory and the Power, then it Imagined or longed vehemently after Adam, together with the Kindled Anger of God, that alſo Imagined or longed after Adam, to delight it ſelfe in this living Image.

25. All drew Adam and would have him; the Kingdom of Heaven would have him, for he was created for it.

26. Alſo the Earthly Kingdom would have him, for it had one part in him; it would be his Lord, ſeeing he was but a Creature.

27. Alſo the fierce wrath, ſet open its Jawes, and would be Creaturely and ſubſtantial, to ſatiate its great fierce hunger.

28. And thus ſtood Adam in the Trial or Proba for forty Dayes, ſo long as Chriſt was tempted in the Wilderneſs, and Iſrael on Moant Si[••]i, when God gave them the Law, to ſee whether it were poſſible, that this people, could in the Fathers ſource or quality in the Law, ſtand before God.

29. And whether Man could have continued in Obedience, ſo as to have ſet his Imagination^[55] upon God; ſo that God ſhould not have needed to become Man; for which cauſe, God did ſuch wonders in Egypt, that man might ſee, that there is a God, and ſo love and feare him.

30. But the Devil was a lyar and deceiver, and ſeduced Iſrael, ſo that they made a Calf, and worſhipped it for God, now ſeeing it was not poſſible for Iſrael to ſtand; therefore * Moſes came from the Mountain with the Tables, upon which the Law was written, and brake them, and ſlew the worſhippers of the Calf.

31. So alſo muſt not Moſes bring this People, into the promiſed Land, it could not be; JOSUA and laſtly JESUS muſt do it, who ſtood in the Temptation before the Devil and the Anger of God, who overcame the Anger and brake Death in peeces, as Moſes did the Tables of the Law.

32. The firſt Adam now could not ſtand, though the Kingdom of God ſtood before his Eyes and he in Paradiſe; yet Gods Anger was ſo very much inflamed, that it drew Adam; for he was too much kindled in the Earth through the Devils Imagination and ſtrong willing.

33. Now ſaith Reaſon: Had the Devil ſo great Might? yes deare Man: Man had it alſo, he can throw down Mountains, if he entereth ſtrongly with his Imagination.

34. The Devil was alſo out of the great Magia of God, and a Prince or King of this Throne, and Entered into the ſtrongeſt Might of the Fire, in a will and entention to be a Lord over all the Hoaſt of Heaven.

35. Thus the Magia became kindled, and the Great Turba Generated, that had wreſtled with Adam, to try, whether he would be ſtrong enough, to poſſeſſe the Devils Kingdom, and to rule in the ſame, with other Sources or Qualities.

36. This, Adams Rational Spirit did not underſtand, but the Magick Eſſences ſtrove againſt one another, whence the whole Luſt and the will did exiſt, till Adam began and Imagined after the Earthlineſs, and would have earthly fruit.

37. There all was done: then his Noble Image, which ſhould eat onely of the word of the Lord, became infected and Obſcured.

38. And ſo then inſtantly grevv the Earthly Tree of Temptation; for Adam had deſired it and given way for it.

39. Then Adam muſt be tempted, to try whether he could ſtand, for the ſtern Commandment came from God.

40. And God ſaid: Thou ſhalt Eat of every Tree in Paradiſe, but of the Tree of knowledge of Good and Evill thou ſhalt not eat: for the day that thou eatest thereof, thou ſhalt dye the Death, that is, dye to the Kingdom of Heaven and become Earthly.

41. And Adam knew the Commandement well, and alſo did not eat thereof; but he Imagined thereinto, and was captivated in his Imagination, alſo quite powerleſs, alſo faint and weak, till he was overcome, then he fell down and ſlept.

42. Thus he fell home to the Magia; and his Glory was at an End; for the ſleepe ſignifieth Death and a being overcome; for the Earthly Kingdom had overcome him, it would rule over him.

43. The Kingdom of the Starres would have Adam, and bring forth its Wonders by him, for there was no other Creature ſo highly graduated and dignified as Man, which could attain the Kingdom of the Starres.

44. Therefore Adam was drawn, and rightly Tempted, to try whether he could be a Lord and King, over the Starres and Elements.

45. The Devill was buſie, he ſuppoſed he ſhould overthrow Man, and bring him into his power, whereby this Throne would at laſt remain to be his Kingdom.

46. For he knew well, that if Man ſhould go forth from Gods will, that he would be Earthly; and he knew alſo well, that the Abyſſe of H[•] ll, ſtood in the Earthly Kingdom, and therefore he was now ſo buſie.

47. For if Adam had generated Magically, then he had continued in Para[•]iſe upon Earth, and that the Devil did not like, he was not able to endure that, it did not reliſh with him in his Kingdom; for it did not ſmell like brimſtone and fire, but like Love and Sweetneſs: Then thought the Devil, if thou Eateſt not of that Plant, then I my ſelfe ſhall not continue a fiery Lord.

48. Thus the Fall of Adam ſtuck wholly in the Earthly Eſſence, and loſt the heavenly Eſſence, out of which the divine Love floweth, and he attained the Earthly Eſſence, out of which, wrath Malice poyſon venome ſickneſſe and Miſery floweth; and loſt the Heavenly Eyes.

49. Alſo, he could no more eat after a Paradiſical Manner, but he Imagined after the forbidden fruit, wherein Evil and Good were mixed, as at this day all fruits on Earth are mixed.

50. Thus the four Elements became ſtirring and qualifying or working him: for his will with its Imagination took the Earthly Kingdom in the Souls fire for a Lodging.

51. Thus he went away from the Spirit of God into the Spirit of the Starres and Elements, that received him and rejoyced it ſelfe in him, for it was now living and mighty in him; before it muſt be in ſubjection and ſervitude, but now it gat the Dominion.

52 There the Devil made merry, and derided God: but he knew not what lay behind, he knew not at all of the Cruſher of the Serpent, who ſhould take away his Throne and break his Kingdome in peeces.

53. Thus Adam ſunk down into ſleepe in the Magia, for God ſaw that he could not ſtand; therefore he ſaid

54,^[56] It is not Good that this Man is alone, we will make a helpe for him, that may be with him, through whom he may propagate and multiply.

55. For he ſaw the Fall, and came to Help him, in another way; for he would not that his Image ſhould periſh.

Reaſons Objection

56. Reaſon ſaith: Firſt. Why did God ſuffer the Tree to grow, by which Adam was Tempted? therefore ſure it muſt needs be his will that Adam ſhould be Tempted.

57. Secondly; Thus, will Reaſon alſo impute it to Gods will, and ſuppoſeth that God willed that Adam ſhould Fall; Thirdly: That God willeth to have ſome Men to be in Heaven, and ſome to be in Hell, elſe he could have hindered the Evil, and have kept Adam, ſo that he had continued Good, and in Paradiſe.

58. Thus alſo the preſent World Judgeth; for it ſaith: if God had not made Evil, nothing had been Evil; ſeeing all hath proceeded from him, and he alone is the Creator, who hath made all, and ſo he hath made Evil and Good, elſe it would not be ſo: this will reaſon ſtrictly Maintain.

59. Alſo, it thinketh; if that had not been which the Devil, and alſo Man, have looked upon and Gazed, and are become Evil; then the Devil had continued an Angel, Man in Paradiſe.

Anſwer.

60. Yes dear Reaſon; now thou haſt the white and the Hub right: thou canſt not fail if thou art not blind.

61. Hearken! Why doſt thou not ſay to the Light: why Suffereſt thou the Fire to be? How pleaſant wouldſt thou be, if thou diddeſt not dwell in the Fire: I would pitch my Tent with thee, but thou dwelleſt in the Fire, and ſo I cannot.

62. Say now to the Light, go out from the Fire, and then thou wilt be good and pleaſant: and if the Light follow your direction, you will finde a great Treaſure: O how would you rejoyce, if you could dwell in the Light and the Fire not burn you!

63. Thus farre goeth Reaſon; but look upon it a right, with Magick Eyes, underſtand, with Divine and alſo with Natural Eyes: then this ſhall be ſhewn you, unleſs you are altogether Blinde and Dead.

64. Behold I offer it to your underſtanding, in a ſimilitude. Seeing Reaſon is^{[57] [58]} Fooliſhneſs, and underſtandeth Nothing of the Spirit of God; I will ſo ſet it down as if I had power and were able to take away the Light from the Fire; which yet cannot be, and ſee what would follow upon it.

65. Behold, If I take away the Light from the Fire; then Firſt the Light would looſe its^[59] Eſſence, out of which it ſhineth; Secondly, It would looſe its Life, and be Impotent: Thirdly it would be captivated by the Darkneſs, and overpowred and be exinguiſhed in it ſelfe, and become Nothing; for it is the Eternal Liberty, and an Abyſs; while it ſhineth it is Good; and when it extinguiſheth, it is Nothing.

66. Now behold further: what would remain of the Fire if I ſhould take away the Light and Luſtre from the Fire? Nothing but a dry hunger and a Darkneſs; it looſeth the Eſſence and ſource or quality, it hungreth, and yet is nothing; the Sulphur which it had is a Death; it conſumeth it ſelfe while there is any Eſſence left; and when there is no more, it becometh Nothing, an Abyſs, wherein there is not the leaſt footſteps or remainder of Any thing.

67. Now dear ſeeking Minde; conceive of it but thus; God is the Eternal Light; his power and ſource or quality, dwelleth in the Light, the Light cauſeth Meekneſs, and out of the Meekneſs cometh Being or Subſtance; that Beeing or Subſtance is Gods Beeing or Subſtance, and the Source or Quality of the Light is the Spirit of God, which there is the^[60] Underſtanding: there is no other God then this: in the Light is the Power, and the Power is the Kingdom.

68. But Now the Light and the Power have onely a Love-will; it deſireth not Evil; indeed it deſireth Beeing or Subſtance, but from or out of its own Eſſence: underſtand out of the love and ſweetneſs, for that is conformable to the Light.

69. But yet the Light ariſeth from the Fire, and without the fire it would be Nothing; without that, it would have no Eſſence; the Fire maketh Life and Mobility, and is Nature. Yet it hath another will then the Light, for it is Covetous and willeth onely to Conſume, it taketh and receiveth onely, and climeth up aloft in Pride.

70. The Light receiveth not but Giveth, that the Fire may be preſerved: the ſource or quality of the Fire is fierce wrath; its Eſſences are Bitter, its Sting is enimicitious and unpleaſant.

71. It is an Enmity in it ſelfe, it conſumeth it ſelfe: and if the Light did not come to help it, it would devour it ſelf, ſo that out of it would be Nothing: Dear ſeeking Minde, conſider this, and thou wilt ſoon come to the Limit to Reſt.

72. God is from Eternity, the Power and the Light, and he is called God according to the Light, and according to the Power of the Light, according to the Spirit of the Light.

73. Not according to the Fire-ſpirit, for that is called his fierce wrath, his Anger, and is not called God, but the conſuming fire of the Might and ſtrength of God.

74. The Fire is called Nature; the Light is not called Nature: it hath indeed the Fires property; but changeth it out of fierce wrath into Love, out of devouring Conſuming, into generating, out of enmity and hatred, & bitter woe and Torment, into Meek weldoing pleaſant amiable deſiring and a perpetual ſatisfying and fulfilling.

75. For, the Love deſire, draweth the Meekneſs of the Light into it ſelfe: and is an impregnated Virgin; viz: with the Wit Ingenuity or Knowledge and Wiſdome of the Power of the Deity.

76. Thus it is highly known to Us; what God and Nature is, as alſo the^[61] Byſſe and Abyſſe, alſo the deep of Eternity; thus we apprehend, that the Eternal Fire is Magical; and is generated in the deſiring Will, as is mentioned in the Second and Third Book.

77. Now ſeeing the Eternal Abyſs is Magical therefore that is Magical alſo, whatſoever is generated out of the Eternal; for, out of the Deſiring, all things are come to be: Heaven and Earth are Magical, and the Minde with the Senſes or Thoughts are Magical: If we will but once know, or underſtand our ſelves.

78. Now, what can the Light do, if the fire lay hold of ſomewhat and devoureth it? ſeeing the Thing that is apprehended by the Fire, is alſo Magicall.

79. Seeing then it hath a Life, and the Power and underſtanding of the Light, why doth it then run into the Fire?

80. The Devil was indeed an Angel, and Adam an Image of God, they had both the Fire and the Light, as alſo divine Wit Ingenuity or Underſtanding in them: Why did the Devil Imagine according to the Fire, and Adam according to the Earth? They were Free.

81. The Light and Power drew not the Devil into the Fire, but the fierce wrath of Nature; Why did the Spirit aſſent to be willing?

82. Whatſoever the Magia maketh it ſelfe, that, it hath; the Devil Made himſelfe Hell, and that he hath; and Adam made himſelfe Earth, and that he is.

83. God is no Creature, alſo no Maker, but a Spirit and an Opener. When the Creation was: we are to Conceive and apprehend of it thus.

84. The Fire and Light had together at once awakened themſelves in the pleaſure delight and Longing, and deſired a Looking-Glaſs or Image according to the Eternity.

85. Moreover we have it in true knowledge, that the fierce wrath, viz: the Nature of the Fire, is no Maker, that hath made Nothing out of it ſelfe that is Subſtantial, for beſides that cannot be; but it hath made Spirit and Source or Quality.

86. But yet no Creature ſtandeth ſolely and barely in the Eſſence; if a Creature be, it muſt be out of a Substance, viz: out of the power of Sulphur; it muſt ſubſiſt in the Spiritual Sal, or Salt; and then out of the [•]ire Source or Quality cometh a Mercury, and true Eſſential Life; Moreover it muſt have a Glance or Luſtre, if it be to have understanding or knowledge in it.

87. Thus we know that all Creatures, ſtand in Spiritual Sulphur Mercurius and Sal; ^[62] and muſt not be onely Spirit, but it muſt be Sulphur; wherein the Fiat ſtandeth, viz: the ſoure Matrix to the Centre of Nature, wherein the Spirit is preſerved.

88. That is, it muſt be ſubſtance, for, where there is no Subſtance, there is alſo, no Creating; whereas yet a Creaturely Spirit is no palpable Subſtance; but it muſt draw in Subſtance into it ſelfe through its [••]agination, elſe it would not ſubſiſt.

89. So then if the Devil drew fierce wrathfulneſs, into him, and Man Earthlineſs, what could the Love of the Subſtantiality of God, do to that: The Devil had indeed the Love and Meekneſs of God with the divine Subſtance ſet before him and offered to him, as alſo to Man, who will blame, God, now.

90. But the fierce wrathful Eſſence was too ſtrong, ſo that it overcame the love Eſſence; what can God doe to that? if a good branch be planted, and periſheth; what can the Earth do to that: It giveth thereto Sap and Virtue, why doth not the Branch draw the ſame to it?

91. Thou wilt ſay; its Eſſences are too weak, but what can the Earth do to that, and he alſo, who hath planted that branch: his will is to produce a good Tree for his pleaſure and delight, and would eat of its fruit: but if he knew that the branch would periſh, he would never plant it.

92. Thus we are to apprehend, that the Angels are Created not as one that ſetteth a Tree; but with the Moving of God, with both the Principles, as Light, and darkneſs; in which the Fire lay hidden; yet the fire did not burn in the Creating and in the Moving, as yet at this day it doth not burn, for it hath a principle of it own.

93. Why did Lucifer kindle That, the will exiſted out of his Creature, and not without or beyond him; he would be a Lord over Fire and Light, he would extinguiſh the Light, and Contemned the Meekneſſe and would be a Fire-Lord.

94. And when he deſpiſed the Light, and his birth in Meekneſs, then he was juſtly thruſt out: thus he loſt Fire and Light and muſt dwell in the Abyſs in the darkneſs; if he will have fire, he muſt ſtrike it up for himſelfe, and kindle it with his^[63] Malice or Malignity in the Imagination.

95. Which yet doth not burn rightly to him, but onely in the Eſſential fierce wrathful ſource or quality, as the four forms in the Centre of Nature, do afford in themſelves.

96. Viz: Aſtringent hard rough and cold is one form, Bitter ſtinging enimicitions is the ſecond form in the Centre, Anguiſh Woe & Tormentive ſource or quality is the Third, and with the Anguiſh, as in the ſtirring and life, he ſtriketh up the fire, in the hard aſtringency, between the hard and bitter ſting, ſo that it appeareth like Lightning; that is the fourth Form.

97. Now if there be no meekneſſe, or ſubſtance of Meekneſs, then it giveth no light, but onely a Flaſh, for the Anguiſh willeth to have the Liberty, but is too ſharp, and getteth it onely as a Flaſh, that is, Fire, and yet hath no ſtability or Ground.

98. Thus, the Devil muſt dwell in the Darkneſs, and hath onely the fierce wrathful Flaſh in him, alſo the whole form or Condition in his dwelling is onely a fierce wrathful Flaſh;^[64] as if it did continually Thunder and Lighten: Thus the Helliſh property ſets it ſelfe in the ſource or quality.

99. Thus we are to underſtand alſo in a Similitude, concerning the Tree of Temptation, which Adam ſtirred up by his Imagination; he deſired; and ſo the Matrix of Nature, ſet that before him which he deſired.

100. But God did forbid him it; and commanded that he ſhould not touch it; God would not have him do it; but the earthly Matrix would have Adam; for it knew in Adam the divine Power.

101. And ſeeing it was by the Devils Kindling become earthly; but not quite dead, therefore it^[65] groaned after that which it was before, viz: after the Liberty; to be freed from the vanity; and in Adam was the Liberty; therefore it drew Adam ſo that he Imagined.

102. And thus Adam Luſted againſt the Command and will of God, this is as Paul ſaith.^[66] The Fleſh lusteth againſt the Spirit, and the Spirit againſt the Fleſh

103. Adams fleſh was half Earthly and half Heavenly; thus hath Adams Spirit alſo by the Imagination brought a power into the Earth, and ſo the Matrix of Nature, gave him what hee would have.

104. He muſt be Tempted, to try whether he would ſtand an Angel in the ſtead of Lucifer; and therefore God Created him not barely an Angel, ſo that, if he ſhould fall, and not ſtand hee might helpe him.

105. So that he might not periſh in the fierce wrath▪ as Lucifer did, therefore he was Created out of Matter, and his Spirit was introduced into the Matter, viz: into a Sulphur of water and fire, that God might again exgenerate a New Life unto him, as a faire pleaſant ſmelling bloſſome ſpringeth out of the Earth.

106. Thus also was the purpoſe of God; being he knew that he would not ſtand; concerning which Paul alſo ſaith;^[67] We were foreſeen or Elected in Christ Jeſus, [•]efore the foundation of the world was laid.

107. That is; when Lucifer fell, then was not the foundation of this world yet laid, and yet then was Man clearly foreſeen in the wiſedom of God.

108. But being he ſhould be made out of Three Principles; there was imminent danger in reſpect of the kindled Sulphur of the Matter; and though indeed he was Created above the Earth; yet he was extracted out of the Sulphur of the Earthly Matrix; as a fair bloſſome out of the Earth; and there was plainly danger.

109. And therein had the amiable bleſſed ſaving Name Jeſus, Together, co-imaged it ſelf as a Saviour and Regenerator; for, MAN is the greateſt Arcanum or ſecret Myſtery that God Ever wrought.

110. He hath the Figure, and is the Similitude, ſhewing how the Deity hath exgenerated it ſelfe from Eternity, out of the fierce wrath, out of the Fire, by the ſincking through Death, into another Principle of another Source or Quality.

111. For thus is he alſo exgenerated out of Death again, and groweth out of Death again, into another Principle of another ſource or quality, and virtue or power; wherein he is quite free from the Earthlineſs.

112. And it is very good, that we are with the Earthly part fallen home to the Earth, in as much as we alſo retain the divine part.

113. For ſo we are wholly pure, and come wholly ^[68] perfect, without any Luſt ſuggeſtion or infection, of the Devil, into the Kingdom of God again: and are a much greater Arcanum or ſecret Myſtery then the Angels.

114. We ſhall alſo▪ as to the heavenly Subſtantiality, excell them, for they are flames of fire, throughly illuſtrated with the Light, but we attain the Great ſource or quality of the Meekneſs and Love, which floweth forth in Gods holy Subſtantiality.

115. Therefore they do very wrongfully and falſly who ſay, God willeth not to have all Men in Heaven^[69] He willeth that all ſhould be ſaved or helped: the fault is in Man himſelfe, that he will not ſuffer himſelfe to be Saved or helped.

116. And although many be of an Evil^[70] inclination, that proceedeth not from God; but from the Mother of Nature; i[•] thou layeſt the blame on God, thou lyeſt; Gods Spirit withdraweth i[•] ſelfe from no Man.

117. Caſt away your Evil or wickedneſs, and enter into the Meekneſs, preſs into the Truth, into Love, and yeeld thy ſelfe up to God, and ſo thou wilt be ſaved or helped; for therefore is JESUS Born, in that he willeth to Save or help.

118. Thou wilt ſay: I am kept back that I cannot: yes indeed that is right; thou willeſt to have it ſo; the Devil alſo would have it ſo.

119. Art thou a [•] ^[71] Champion; why doſt thou not ſtrive or fight againſt the Evil? but if thou ſtriveſt or fighteſt againſt the Good, thou are an Enemy of God: doſt thou ſuppoſe that God will ſet an Angels Crown upon the Devil?

120. Art thou an Enemy? then thou art no friend, if thou wilt be a friend, then forſake thy Enmity and hatred, and go to the Father; and ſo thou art a Sonne.

121. Therefore; whoſoever layeth the blame on God: is a lyar and Murtherer, as well as the Devil.

122. Art thou the Maker of thy own ſelfe? Why doſt thou make thy ſelfe Evil? and though indeed thou art^[72] Evil Matter, yet God hath beſtowed his heart and Spirit upon thee; take that to you in your making, and you make your ſelfe Good.

123. But if thou takeſt Covetouſneſs and high-mindedneſs, as alſo Voluptuouſneſs and pleaſure of the Earthly Life; what ſhould God do with that: ſhould God now ſit in thy ſcornful high-mind? O no! that is not his ſource or quality.

124. But if thou ſayeſt; I am of an Evil ſource or quality; and cannot, I am kept back.

125. Very well: Let the Evil ſource or quality, be as it is: but go thou with thy will-Spirit into Gods love-Spirit, and give up thy ſelfe into his Mercy: thou wilt once well be freed from the Evil ſource or quality.

126. The Evil ſource or quality is out of or from the Earth, if the Earth get the Body, then it may take away its Evil, but thou art and remaineſt to be one Spirit with and in the will of God; in his Love.

127. Let the Evil Adam be gone; there will a good and new one Sprout forth out of the Old, as a fair Bloſſome, ſpringeth out of the ſtincking Dung: onley have a care thou retaineſt the Spirit in God;

128. Concerning the Evil Body which ſticketh full of Evill Affections, there is not much to be done: if it be inclined to Evill, do it the leſs good; give it no occaſion to wantonneſs.

129. To keep it in ſubjection is a good Remedy; to be full and frolick, is at length, to make the Aſs perfectly to wallow in the Mirc, where it defileth it ſelfe ſufficiently like a Swine.

130. To be ſober, and to lead a Temperate life, is a Good purgation for the Evil Aſs, not to give it that it luſteth after, to let it faſt often, ſo that it may not hinder Prayer, that is good for it; it, is not willing, but the underſtanding muſt be Lord; for it beareth Gods Image.

131. This Latine doth not reliſh well to the Rational World: in the Luſt of the Fleſh; but ſeeing that reliſheth it not, but drawes into the place thereof meer vain Earthly Voluptuouſneſs and pleaſure, and ſwalloweth them into it ſelfe; therefore is the Anger ſtirring in them, that draweth them continually with Adam out of Paradiſe, and with Lucifer, into the Abyſs, and there thou wilt ſwallow and devour to the full what thou haſt here willingly drawn into thy ſelfe.

132. But thou ſhouldeſt not lay the blame on God; if thou doſt thou art a Lyar, and an Enemy of the Truth; God willeth no Evil, alſo there is no Evil Thought in him: he hath only one Source or Quality, and that is, Love and Joy.

133. But his fierce wrath, viz: Nature, hath many Sources or Qualities; therefore let every one have a care what he doth, every Man is his own God, and his own Devil: that ſource or quality which he inclineth himſelfe, or yeeldeth himſelfe up into, that leadeth and driveth him; and he is the Work-maſter thereof.

134. It is a great Miſety that Man is ſo blind, that he can not know what God is: for all, that^[73] he liveth in God.

135. And yet there are Men that forbid ſuch a thing, that Man ſhould not ſearch what God is, and yet will be Teachers of and for God: verily, ſuch are even Teachers of and for the Devil, that he may not be known.

The Sixt Chapter. Of Adams Sleep: How God made a Woman out of him; and how he became quite Earthly: alſo how God by the Curſe hath withdrawn Paradiſe from him.

1. WHen Man became weary and tired, he fell into a ſleep, viz: into the Magia, it was with him as if he were not in this world, for all his Senſes or Thoughts ceaſed, the wheel of the Eſſences, paſſed into a Reſt.

2. He was as it were Eſſential Not Subſtantial, he was altogether like the Magia; for he knew nothing of his Body; he lay, as dead, but was not Dead, but^[74] the Spirit ſtood ſtill.

3. And then the Eſſences have their Effect, and the Spirit of the ſoul onely ſeeth or diſcerneth; and there is pourtrayed in the ſydereal Spirit, all whatſoever the ſtarry heaven bringeth forth.

4. And ſtood Magically, in the Mind as a Looking-Glaſs on which the Spirit of this world^[75] Gazeth; and conveigheth whatſoever it ſeeth in the Looking-Glaſs into the Eſſences; and the Eſſences^[76] flow forth therein: as if they did perform the work in the Spirit, and pourtray it in the Spirit: which are Dreames and Repreſentations, or Figures.

5. Thus, we are to know, that when the Earthlineſs wreſtled with Adam, and that he Imagined thereinto; he became inſtantly infected thereby, and in his Minde became dark and ſtern.

6. For the Earthlineſs began to qualifie or operate like water, that beginneth to ſeeth by the fire: the ſource or quality of the Starres became ſtirring, and were now, Lord, of the Body.

7. And now Moſes ſaith very right^[77] God ſuffered a Deep ſleep to fall upon him: that is, being his Will-ſpirit Imagined after Earthlineſs, God let him fall down; for he brought with the Imagination earthlineſs into the heavenly Subſtantiality, and that, the Spirit of God which is a Spirit of Light, would not have.

8. For, Adams Spirit was a Creature, and proceeded forth out of Gods Love-ſpirit: therefore indeed it did not willingly leave him; but the Earthlineſs had already captivated him.

9. And when that left him, then he ſank down in impotency, and fell home to the Third Principle, viz: to the Starres and the Four Elements thus he lay in the Earthly Magia, and was not yet wholly Earthly.

10. He lay in the Mystery, between the Kingdom of God and of this world, where both the Fiat's viz: the divine and the Earthly, were ſtirring in him: and now the Two Kingdoms, viz: of God and of Hell, were firſt in ſtrife about Man.

11. And ſo now, if the dear Name JESUS, had not been^[78] incorporated in Adam, even before his Creation, as in the ſubſtantiality of God, wherein the Virgin of Wiſdome ſtood, wherein Adam was created, he would indeed have ſlept still and have beene in the Earthly Death.

12. And this is the cauſe; why the Second Adam^[79] Christ, muſt reſt till the Third Day, in the Earth, in the firſt ſleep of Adam; and awaken or raiſe up the firſt Adam again out of the Earthlineſs.

13. For Chriſt had alſo a ſoul and ſpirit out of Adam, and the precious Dear word of the Deity, together with Gods Spirit, awakened and raiſed up again in Chriſts fleſh, the dead ſubſtantiality of the Sulphur; viz: the Body, which, in Adam, was dead; and put it again into the power of the Majeſty of God, and therewith, US all.

14. All thoſe which with their Faith and Imagination, in Chriſts fleſh and blood, in his Death and Reſt, go into the Earth; they ſprout all, with their Spirit and will, forth, in the divine ſubſtantiality, and are a fair Bloſſome in the Majeſty of God.

15. And God, the Eternal word and power, will at the laſt day awaken and raiſe up in himſelfe, with his ſpirit, the dead Body which with Adam is fallen home to the Earth.

16. For, Chriſts ſoul and Fleſh, which is alſo our Soul and Fleſh; underſtand it right, that part which Adam received out of the divine ſubſtantiality: hath God, through and in the Death of Chriſt, ſeparated from the Earthly ſource or quality, and hath awakened and raiſed it up, and introduced it into the divine ſubſtantiality again, as it was before the Time of the World, and Us, in and with him.

17. And we are onely wanting in our giving up our ſelves into it: in that we ſuffer the Devil to with-hold us: for our death is broken, our ſleep is become a Life; and that, in Chriſt, and through Chriſt, in God, and through God, in the Eternity, with our Byſs or Ground, in the Abyſs, viz: in the Majeſty without or beyond the fiery Nature.

18. O Blindneſs, that we know not our ſelves! O thou Noble, Man; if thou kneweſt thy ſelfe, who thou art, how woulſt thou rejoyce? How woulſt thou give the Devil his Arrant to be gone, who day and night endeavoureth to make our Minde Earthly, that we ſhould not know our true Native Country; out of which we are gone forth.

19. O, miſerable Corrupted Reaſon, if thou kneweſt but one little ſparke of thy firſt Glory, how wouldſt thou pant after it.

20. How very amiable and bleſſed is but the glimps of the divine ſubſtantiality? How ſweet is the water of the Eternal Life our of Gods Majeſty?

21. O! Moſt worthy Light, draw us into thee again, we are now, with Adam fallen aſleep into the Earthly ſource or quality: O! come thou moſt worthy Word, and awaken or raiſe us up, in Chriſt!

22 O! thou moſt worthy Light: for thou art indeed appeared, deſtroy and break now the Devils Power, which holdeth us captive; break the power and Might of the Antichriſt and of Covetouſneſs, and deliver us from the Evil one.

23. Awaken and raiſe us up, O Lord! for we have long ſlept in the Devils Net in the Earthly ſource or quality; let us yet once ſee thy ſalvation.

24. Bring forth the New Jeruſalem; It is Day: why ſhould we ſleep in the Day?

25. O! Come, thou breaker through Death, Thou Powerful Saviour and Conquerour, and break in pieces the Devils Kingdom upon Earth: Give us, Poor ſick Adam yet a Cordial draught out of Sion, that we may refreſh us, and go into our true Native-Country.

26.^[80] Behold all Mountains and Hills together with the Vallies are full of the glory of the Lord; it ſpringeth up as a ſprout, who will hinder it. Hallelujah.

27. Now when Adam was fallen aſleep, he lay in the Myſtery as in Gods Wonder, what it did with him, that was done.

28. Thus the incorporated or Imaged Name JESUS moved the Fiat again in two Forms, viz: in both the Tinctures, of the Fire and of the Water.

29. For, this firſt Image was now fallen home to the Name JESUS in the word of Life: and ſo now the word of Life was the Second Creator, underſtand, with the incorporated or Imaged Name JESUS, which would become Man: that ſevered the two Tinctures one from another, viz: the Tincture of the Fire and of the Light.

30. Yet not wholly in the power, but in the ſubſtantiality; for, i[•] the Subſtantiality of the Tincture of the Light, was the Sulphur of Venus of the Love, in which Adam ſhould and could impregnate himſelfe: The Fires Tincture gave ſoul, and the Lights Tincture gave Spirit.

31. Viz: an Image according to the outward Image, the fire-Life Imagined after the Light-life: and the Light-life after the Fire-life: viz: after the Eſſential power out of which the Light ſhineth.

32. This was in Adam, but One, for he was Man and^[81] Wife.

33. And the word of Life, took the Tincture of Venus, with the heavenly and earthly Fiat, from Adam, alſo a Rib or Bone out of his Side, as alſo the half Croſs in the Head.

34. Which is the Character of the Holy Trinity; Marked by the word of Life, viz, with the Severe Name of GOD,^[82] GOTTES: which beareth ſuch a Character. T.

35. T, ſignifying the Croſs of Chriſt; on which he ſhould ſuffer Death; and New regenerate Adam again, and in the Name JESU, introduce him in Ternarium Sanstum, into the Holy Ternary.

36. All theſe, the Fiat took into it ſelfe, together with all Eſſences of the Humane property, as alſo the property of the ſouls Fire, but in Venus's Tincture, not according to the might and ſtrength of the Center; and Separated it into the whole form of Man.

37. Thus was the Woman built, with all Members of the feminine properties, as they ſtill have them: For, the Spirit of the great world, Spiritus Majoris Mundi; had now the ſtrongeſt Fiat, and figured the woman in ſuch a form, as it could in poſſibility.

38. For the Angelical Form was gone: the propagation muſt now be in A Beaſtiall Manner.

39. And ſo alſo there was given to Adam, being he was fallen home to the Earthly Magia; a beastial form and ſhape of Maſculine Members, and Adams generating was given to the Fiat: and that maketh a ſimilitude of him, out of him.

40. If he had continued heavenly Minded, then he had himſelf generated heavenly; but now the Earthly Fiat did it; and his outward body hecame a Beaſt; he loſt alſo the heavenly wit or underſtanding; and the Power of the Omnipotency.

41. Beloved Reader thus thou art to know, that the Second Adam; Chriſt hath not in vain ſuffered himſelfe to be Crucified, and with a Speare to be pierced in his ſide, nor hath in vain ſhed his blood; here lyeth the Key.

42. Adam was broken in the Side by the Rib for the Woman, into that very Side must Longinus's Speare, with Gods fierce wrath, come; for it was come into Adam, and out of Maries earthlineſs, into Chriſts Side alſo.

43. And the Blood of Chriſt muſt drown the fierce wrath and take it away from the Firſt Adam; for the Second Adam had alſo Heavenly blood, that muſt drown the Earthly Turba, that the firſt Adam might be whole again.

44. Let this be told you, ye Children of Men; for it is become known in Ternario Sancto, in the Holy Ternary; and not in Suppoſition or Opinion: it concerneth both Soul and Body; take heed what you do.

45. Thus now the humane propagation began in a beaſtial manner; for Adam reteined the Limbus; and his Eve the Matrix of Venus, for, the the Tinctures were divided.

46. So now Each Tincture is an^[83] entire or total Magia, viz: a deſirous longing, wherein the Centre of Nature is generated, and that in the Sulphur.

47. Thus then in the Sulphur, is again the deſirous Magia, together with the Tincture; and yet can not come to Life, except the Tincture of Fire come into Venus's Tincture; and Venus's Tincture, can awaken no Life, it is too weak, ſo that life cannot be therein.

48. And both the Tinctures deſire alſo the Life; and ſo the vehement Imagination of Man and Wife, beginneth, ſo that the one deſireth to mix with the other.

49. For, the power of the Eſſences willeth to be living; and the Tincture driveth on that, and deſireth the ſame.

50. For, the Tincture, is from or out of the Eternal Life, and yet is ſhut in with the Subſtantiality: and in that reſpect it willeth to live, as it hath done from Eternity.

51. And therefore the Man longeth after the Matrix of the Wiſe; and the wife after the Limbus of the Man.

52. The Woman hath a Watery Tincture; and the Man, a fiery, the Man ſoweth Soul, and the Woman Spirit; and both [〈◊〉] fleſh, viz: Sulphur: Therefore is Man and Wife but one Body, [〈…〉] together a Child.

53. And therefore ought to continue together; if they Once Mix; for they are become one Body: and whoſoever mixeth with another or ſeparateth from one another, they break the Order or Ordinance of Nature, and ſuch a one is like a Brute beaſt, and conſidereth not that in his ſeed the Eternal Tincture lyeth, wherein the divine Subſtantiality lyeth hid: and in that regard; will one day, in the wrath-part, he awakened.

54. Alſo that is a work which will follow after Man in the ſhadow, and its ſource or quality, will one day be made ſtirring in the Conſcience.

55. For, the Tincture, in the Seed, ariſeth out of the Eternity; it is not tranſitory; it appeareth in the Spirits form, and paſſeth into the Magia of Man; out of which it hath generated and ſhed forth Man.

56. Mark this ye Whores and Whoremongers, what you work in private Corners many times with great falſhood and wickedneſs, that paſſeth into your Conſciences, & becometh to you an Evil Gnawing Worm.

57. The Tincture is an eternall Subſtance; and it would fain be in the Love of God; but if ye caſt it into a falſe or impure Veſſel in abomination and inordinateneſs, then it will hardly attain Gods Love, and then it paſſeth with its Imagination again into the firſt Place, viz: into you.

58. If it be come to be falſe in a falſe Veſſel, ſo that it can not reſt; then it will gnaw you indeed, and alſo paſs into the helliſh abyſs in the Conſcience.

59. It is not Fiction or jeſting Matter; be not ſo Beaſtial; for a Beaſt hath its Tincture meerly from this world, but you not ſo, ye have it out of the Eternity, and that which is Eternal dyeth not.

60. Though indeed you deſtroy the Sulphur, yet the will-Spirit in the Sulphur with the Noble Tincture, paſſeth into the Myſtery; and each Myſtery taketh that which is its own; and that Myſtery at the laſt Day, when the Spirit of God will move it ſelfe in all the Three Principles, will be Manifeſted, and there you will ſee your ^[84] fair Works.

61. Thus the great Mercy of God over all the Generations of Mankind, is highly known to us, that God would help Man thus; elſe if God had [〈…〉] the beaſtial property, he would at the ſame inſtant have [〈…〉] than and a Woman; he would not have made One alone with [〈◊〉] the Tinctures.

62. But God knew well the Fall of Man, as alſo the Treachery of the Devil, which thus with or by Eve was brought to deriſion; The Devil ſuppoſed thus, when Adam fell down into a Sleep; Now I am Lord and Prince upon Earth, but the ſeed of the Woman hindered that.

63. We are to underſtand the awakening of Adam out of his ſleep; he ſlept in the heavenly world, and awaked and to the Earthly world, the Spirit of the great World awakened and raiſed him up.

64. Then he ſaw the Woman, and knew her, ^[85] that ſhe was his fleſh and his Bone, for the Virgin of the wiſdom of God, was yet in him; and he looked upon her, and Imagined into her; for ſhe had gotten his Matrix; as alſo the Tincture of Venus; and ſo inſtantly the one Tincture received the other by the Imagination: therefore Adam took her to him, and ſaid;^[86] Man ſhall call her Woman, becauſe ſhe is taken out of Man.

65. Alſo Eve is known to be no Pure immaculate Virgin▪ as alſo all her Daughters; The Turba hath deſtroyed the Virginity, and Made the pure Love Earthly; the Earthly Imagination deſtroyeth the right Virginity.

66. For, Gods wiſdom is a pure Virgin; in which Chriſt was conceived; and in a right Virgin-like Veſſel became Man, as hereafter will follow.

67. Thus alſo could not the Earthly Virgin continue in Paradiſe; though they were yet in Paradiſe, alſo they had both of them the Paradiſical Source or Quality; but mixed with Earthly longing.

68.^[87] They were Naked, and had the beaſtial Members for propagation, and knew it not, alſo they were not aſhamed: for the Spirit of the Great World had not yet the dominion over them; till they did eat the Earthly fruit, and then * their eyes were opened, for the Heavenly Virgin of Gods wiſdom departed from them, and then they firſt felt the Kingdom of the Starres and Elements.

69. When the Spirit of God withdrew forth, then the Earthly Spirit with the fierce wrathful ſource or quality, drew in, and there the Devil gat an entrance and infected them, and brought them into the fierce wrath and Evil Malice or Malignity: as it is ſtill at this day.

70. For, the wrath of God out of the Eternal Nature, which the Devil hath kindled and awakened, sticketh in the Earthly Centre: alſo, no life can be generated, unleſs the Centre be awakened; for the Principle ſtandeth in the Fire, wherein all Life ſtandeth: and the Centre of Nature hath fierce wrathfulneſs in its forms.

71. Therefore it is this only that will do it: ſtoop and ſubmit thy ſelf, and enter into Meekneſſe, and let thy Life be right and juſt.

72. For, the Life is Fire, and the Lifes Image, which is the ſimilitude of God, that is in the Light, viz: in the Love-fire.

73. But the Love-fire doth not afford or give the Centre of Nature, and therefore the Devil alwaies ſuppoſeth that he is a greater Lord then the Creatures in the Love-fire.

74. Indeed he is more ſtrong or ſtern, but he liveth in the darkneſs; and devoureth the ſtrong or ſtern Subſtantiality, into himſelfe, and therefore alſo he is an Enemy to the Love.

75. And we are to know▪ that the Devil is in fault, and the Cauſe, that Man was created in his ſtead; alſo, we are to know, that he is guilty of Mans Fall.

76. Although Adam and his Eve (when God had divided Adam) could not ſtand: they were indeed in Paradiſe, and ſhould have eaten paradiſical fruit, after an Angelical manner; but they have not eaten thereof; for the Tree of knowledge of Good and Evil, was more acceptible to them.

77. And Eve, as ſoon as ſhe was made, imagined into or longed after the Tree of Temptation: and though Adam did open the Commandement, and made it known to her, yet the Luſt or longing was onely after the the Tree.

78. For, the Earthly Eſſences, were not yet Manifeſted in Adam and E[•] e, they were yet captivated, therefore ^[88] they drove ſo on into the Luſt, for † they would needs be Lord.

79. And this came to paſs through the Infection of the Devil, through his, Aſcendent falſe or wicked Imagination: and therefore he laid himſelfe in the form of a Serpent, at the Tree, and praiſed the fruit to Eve,^[89] that it maketh Wiſe or Cunning.

80. Yes Wiſe and Cunning indeed, to know Evil and Good, miſery enough; for a Two fold ſource or quality to rule in one onely Creature: the not knowing it were better.

81. He telleth them, Lyes, and Truth, together^[90] they ſhall be Cunning or Wiſe, and their Eyes ſhall be opened.

82. Yes ſufficien[•]ly; they quickly ſaw, that with the Earthly ſource or quality, they were fallen home to the Spirit of this world, ſo that they were Naked, and knew their Earthly Members, they came to have entrailes in the Body, and a ſtincking ^[91] Sack of Worms, full of woe and miſery, in anguiſh and Toyl; as is mentioned in the Book of the Three Principles, and ſo we ſee now before our eyes, what manner of Paradiſical Angels we are, and how we muſt generate and^[92] nouriſh our ſelves in Anxiety care and Miſery; which ſhould have been done after another manner.

83. Thus we ſufficiently know Adams Fall, and why he could not continue in Paradiſe: and what Paradiſe was; which is, still, to this very day: onely it beareth not Paradiſical fruit, and we have not the Paradiſical ſource or Quality, and Eyes: and ſo we ſee it not.

84. For God hath^[93] curſed the Earth for Mans ſake, ſo that Paradiſe ſpringeth no more through the Earth; for it is become a^[94] Myſtery; and yet it is, continually, there.

85. And into that Myſtery the ſouls of the Saints depart, when the Earthly body ſeparateth it ſelfe from the Soul.

86. It is in this world; and yet is out of this world; for this Worlds quality or ſource, toucheth it not.

87. The whole World would have continued to be Paradiſe, if Adam had Continued in Innocency, but when God pronounced the Curſe, then Paradiſe departed.

88. For Gods Curſing, is fleeing: It is a fleeing, not departing away, but a going into another Principle, viz: into himſelfe.

89. For the Spirit of God, proceedeth forth from God into the Subſtantiality, but when this Suſtantiality became Earthly, and that the Devil dwelt therein, who was Gods Enemy, then the Spirit of God, paſſed into its own Principle; viz: into the Love; and departed out of the Earthlineſs; and there it ſtandeth now preſented to Man in the Light of Life.

90. So that whoſoever now deſireth to Enter into the Love of God; let him go with his will-Spirit into Paradiſe; and then Paradiſe will ſpring up again into or in his will-Spirit, and he will receive on-to his Image again, the Heavenly Subſtantiality, in which the Holy Spirit ruleth.

91. Let this be a Pearl to you, ye Children of Men; for it is the true Ground; whoſoever ſeeketh and findeth it, he hath meer Joy therein: It is^[95] the Pearl which lyeth hid in the field, for which one ſold all his goods and bought the Pearl, of which Chriſt ſpeaketh.

92. Thus alſo we may know^[96] the Cherubine, which draw Adam and Eve out of Paradiſe, viz: the ſtern or ſtrong Angel; which ſignifieth the Cutter off of the Earthly life from Paradiſe, where Body and Soul muſt part aſunder.

93. It is indeed known to Us: that Adam and Eve, were driven away out of the place, where the Tree of Temptation ſtood; for, Paradiſical fruit ſtood there; which they ſhould no more ſee nor Eat, for the Heavenly belongeth not to the Earthly.

94. Alſo, the Beaſts were driven out, in reſpect of the Evil Tree; for, they could not eat of the Paradiſical fruit: but of this Tree, Every beaſt could Eat, for it was Earthly.

95. Thus muſt they leave Paradiſe: for God had clothed them, through the Spirit of the Great World,^[97] with the skins of Beaſts inſtead of the Heavenly Clothing of clarity and brightneſs.

96. And he had pronounced their ſentence, what they ſhould doe and ſuffer in this World, what they ſhould thence forward Eat, and how they ſhould nouriſh themſelves or^[98] get their living, in Care and Miſery, till they ſhould return altogether, to the Earth from whence they were extracted as to one Part.

The ſeventh Chapter. Of the promiſed Seed of the Woman, and Cruſher of the Serpent.

1. NOw then, Adam and Eve, ſtanding thus, as Man and Wife, in Paradiſe; and having yet the heavenly ſource or quality and Joy, though Mixed, the Devil could not endure that; for his Envy was too great.

2. Seeing he had overthrown Adam, and brought down his Angelical form: he looked now upon Eve, viz: the Woman out of Adam, and thought: ſhe might conceive Children in Paradiſe, and remain in Paradiſe, thou wilt therefore ſeduce her, that ſhe may eat of the forbidden fruit, and ſo ſhe will become Earthly, and then thou maiſt reach into her heart, and bring thy Imagination into her, and ſo ſhalt get her into thy Kingdom, and thou ſhalt continue ſtill Prince in the Third Principle upon Earth.

3. Which he then alſo did, and perſwaded her to the Evil fruit, ſo that ^[99] ſhe laid hold on the Tree and brake off an Apple; and did Eat, and gave alſo to Adam.

4. Now when Adam ſaw, that Eve did not Inſtantly fall down, and dye, he did Eat alſo, for the Luſt was in both of them.

5. This is the Bitt, upon which Heaven and Paradiſe departed: where the^[100] Cherubine, viz: the^[101] Cutter off, with the Naked Sword came and ſtood before the Door, and ſuffered them no more to come into Paradiſe.

6. His Sword was that of the destroying Angel, which now cutteth Men with heart, cold ſickneſſe, neceſſity and Death; and at laſt cutteth off the Earthly Life from the Soul.

7. When this Sword was to be broken in the Death of Chriſt, then ^[102] the Earth Trembled, and the ^[103] Sun loſt its things Light; and the Rocks cleft in ſunder before the ſtrong Might of God, which thus brake Death in peeces.

8.^[104] Thus alſo the Graves of the Saints, Opened; and their Bodies went out from Death again, for the Sword was broken, and the Angel which Guarded Paradiſe, was done away: and the Bodys of the Saints, went into Paradiſe again;

9. But here, when Adam and Eve, did eat the Earthly fruit, they ^[105] fell among Murtherers, who wounded them and caſt them out; and let them lie half dead.

10. Their going forth out of Paradiſe, is the † going from Jeruſalem to Jerico: for they went out of Heaven into this Evil corrupt World, into the houſe of Sinne.

11. Where inſtantly, in their Minds, in the Centre of Nature, the wheel of the Senſes or Thoughts began to qualifie or Operate in the Earthly ſource or quality: where one ſenſe or thought was againſt and Contrary to the other, where Envy, Pride, Covetouſneſs, Anger and Contrary oppoſite will, ſufficiently flowed forth upon heaps.

12. For, the Noble Light of Love, was extinguiſhed, which maketh the fierce wrathful ſource or quality, amiable, friendly and meek, in which, the ſpirit of God worketh, and the fair Virgin of Gods Wiſedom reſteth; they went out from the fair Wiſdome.

13. God had created Adam in the chaſt Virgin of his Wiſdome: but he became in the preſence and ſtead thereof, an Evil Earthly Oppoſire ^[106] Woman, with which he muſt live in this beaſtial form in meer care anxiety and neceſſity.

14. And, out of his fair Garden of pleaſure, which he had in him, there came an Oppoſite Thorny and Thistly, Garden; whence yet he ſomewhat ſought the^[107] Virgin-like fruit.

15. But it went with him as with a Theeſe, who hath been in a fair Garden to keep it; but is for his Theft caſt out from it, and yet would fain eat to fruit thereof, but cannot get in, but goeth round about the out-ſide, and reacheth over with his hand after the fruit, which yet the Gardener ſnatcheth out of his hand again, and he muſt go away lamenting, and cannot ſatisfie his Luſt or longing.

16. Thus it goeth alſo with him concerning the Woman, when he was in Gods Love, and the Woman in him a chast Virgin, in Gods Sweetneſs and Wiſdom, then he did eat of her fruit, and could very well refreſh or delight himſelf with his own Love in the Matrix of Venus.

17. For, the Fire-Tincture, hath a great Joyful recreating delight in the Lights Tincture, and that he had in himſelfe, he was Man and Wiſe.

18. But now he muſt go round without that Gardine, and touch the Tincture of Venus, but with one Member, whereas yet the Inward Tinctures in the ſeeds receive one another, and labour to produce a Life.

19. But the outward Body is not worthy, that it ſhould enjoy the Inward Joyful qualifying or operation, wherein the ſouls Life is ſowen.

20. The inward Eſſence onely enjoy that; for they are out of the Eternal; but the outward Beaſtial Aſs, bringeth or affordeth onely a beaſtial Longing or Luſt.

21. He knoweth nothing of the Joy of the Eſſences; when one Tincture cometh into the other, and what is done then: where there is yet ſomewhat of Paradiſe; but the Earthly Eſſence mixeth it ſelf ſuddenly therein, and it is but as a joyful Glimpſe.

22. Wherein the will to Life, becometh generated, which afterwards driveth on, and impregnateth it ſelfe with Sulphur, till it may reach the Principle, and ſtrike up fire in the Centre, wherein then there is a true Life, and again a Soul is generated.

23. Now when the fair Image thus departed away from Gods Love, then it knew it ſelfe, that it was come into another Source or quality; then began feare and terrour before the fierce wrath of God, for it began to qualifie or operate in them, they looked one upon another and perceived their Beaſtial form, and^[108] that they were Naked.

24. And then ſure the Devil Danced, and God was derided, for^[109] they were afraid, and crept behind the Trees^[110] and took leaves from the figtrees; and wreathed them together, and held them before their ſhame.

25. For, the heavenly Virgin was gone, they knew the fall and were aſhamed: that is, the Soul, which is out of the Eternal, was aſhamedof the^[111] Beaſtlineſſe, as it is at this day, when we are aſhamed of our beaſtial Members.

26. And hence it is, that the Woman Clotheth her ſelfe with a white ^[112]covering before her ſhame: that the Spirit of the Soul, which glanceth forth at the Eyes, be not diſturbed, for it knoweth the Matrix of Venus, which alſo as ſuddenly in the Man or Maſculine begineth to Imagine upon it or Luſt after it.

27. Which, if the Woman clotheth her ſelfe with Black, and Covereth her Eyes, it not eaſily Effected; but onely by Imagining or Luſting.

28. But elſe, inſtantly both the Tinctures, of the Man and Wife cath one the Other in the Eyes, where the Spirit glanceth forth.

29. Now, when Adam and Eve ſtood thus in terrour, before the Anger of God, ^[113] God, cattel Adam, and ſaid; Adam where art thou? and be ſaid: Here I am: I was afraid, for I am Naked.

30.^[114] And he ſaid; Who hath told thee that thou art Naked? Hast thou not eaten of the Tree, that I forbad thee: and be ſaid; the Woman gave unto me, and I did Eat.

31.^[115] And he ſaid to the Woman, Why dideſt thou that; ſhe ſaid, the Serpent beguild me, ſo that I did Eat.

32. Here we underſtand the great Love of God; in that God called Adam again, that he ſhould know, ſeek and finde himſelf; and turn again to God.

33. For, Adam had been in God; but he was gone out from the Love out of the Second Principle into the Third.

34. Wherefore, God ſaid. Where are thou, Adam? doſt thou not ſee thou are no more in Heaven? he turned his friendly Countenance again to one part in Adam underſtand in that part which he had received out of the heavenly Subſtantiality, and glanced upon it againe with his Spirit.

35. And ^[116] ſaid to the Serpent, the Old Devil: Seeing thou haſt done this, curſed art thou.

36. And to the Creaturely Serpent; which muſt now be a Creature; for the Devil had turned himſelfe into the Form of a Serpent; therefore muſt the Serpent alſo continue: to it he ſaid, Thou ſhalt go upon thy Belly, and eat Earth.

37. Seeing it had ſeduced Man, ſo that he was become Earthly, therefore ſhould alſo the Devils Image be Earthly, and devour the fierce [••]athful Earthly ſource or quality, viz: Poyſon; that ſhould now be its ſource or quality.

38. And here we are to know: that the Devil figured or framed to himſelfe the Serpents Image from the Conſtellations and Elements, through his Imagination, for he had great Power, till the Lord wholly curſed him; and ſet the Dear name JESUS, for a Mark or limit of Separation; and there his great power was laid.

39. For, he ſaid to Adam and Eve; ^[117] the ſeed of the Woman ſhall Cruſh the Serpents head: and Thou, underſtand, the Serpent ſhalt sting him in the heel: that is, in Gods, fierce wrath thou wilt ſtay him.

40. But he ſhall ſprout forth out of Death, and Cruſh thy Head; that is take away thy power and overcome the wrath, with the Love.

41. And here in this place, hath the word of the Promiſe, of the ſeed of the Woman;^[118] which was the Dear Name IHESUS, with its Character, Imaged it ſelfe in the Light of the Life.

42. And likewiſe in that Character, hath Imaged the highly precious Virgin of Gods wiſdome, in which; Chriſt, as the deſtroyer of Death, ſhould become a true Man; and take away the power of Death, and deſtroy the Devils ſting.

43. Which there ſhould^[119] tread the Winepreſs of the fierce, wrath and anger, and enter into the Anger viz: into the Center of the Fire, and quench the Fire with his heavenly Blood; and with the water of Meekneſſe out of the fountain of the Heart of God.

44. And know aſſuredly, that if the Word of the Promiſe, had not Imaged it ſelfe in the Light of Life, when Adam and Eve ſell into the Earthly ſource of quality, then would the Spirit of the ſoul have become a fierce wrathful Devil, and the Body an evil Beaſt, as indeed it is now, and if the Elementary Water did not allay the inſolency of the Fierce wrath, Men would well ſee; how many a one would be a devouring Devil.

45. Thus now we are to conſider and Conceive, that the world before Chriſts becoming Man or Incarnation, were ſaved in this imaged or imprinted Word and Name.

46. Thoſe who have put their will into God, they have received that word of Promiſe; for, the Soul was received thereinto.

47. For, the whole Law of Moſes, concerning the Sacrifices, is throughout nothing elſe, but a Type of the Humanity of Chriſt: of what Chriſt in his Humanity, did perform by his Sacrifice, that which he did perform with his Blood and with his Love, in drowning that Anger of God; that, Moſes did perform with the Sacrifice with the Blood of Beaſts.

48. For, the word of the Promiſe, was in the Covenant, and God for the Time, repreſented the figure, and permitted himſelfe to be attoned or reconciled in the Covenant, with or by a Similitude.

49. For, the Name Jeſus, was in the Covenant, and that attoned or reconciled through Imagination, the Anger and fierce wrath of the Fathers Nature.

50. The Jews indeed underſtood not that but the Covenant underſtood it well; for the Beaſtiall Man was not worthy to know it, till Chriſt was born, and then went the ſound forth.

51. Which yet after a ſhort time, was covered again, by the Antichriſt chriſt in Babel; for, the Beaſtial Man of wickedneſs malignity or Malice, is not worthy of the moſt precious Name JESUS.

52. Alſo it doth not belong to the Beaſtial part, but to the divine part; the Beaſt muſt remaine in the wilde Earth; and at the laſt Judgement Day, be conſumed through Gods Fire; but the heavenly part ſhall be introduced into the divine power.

53. Therefore it is an abomination to God, that Man ſhould ſo pride himſelfe with the Beaſt.

54. The Beaſt is not the Image; as the Sacrifice of Moſes was not the attonement or reconciliation, but the Covenont of Grace, and the word of Life in the Covenant.

55. The Circumciſion of the Jewes, that they were to Circumciſe the Male Children onely: conteineth rightly in it ſelfe, as followeth.

56. Adam was the one onely Man that God Created, and in him ws Gods Image, Eve, his wife, God would not Create, generation was to be out of one onely.

57. But ſeeing he fell, ſo that God muſt make him a wiſe, then came the Covenant and promiſe again upon One onely; that all ſhould again be regenerated and new born out of one onely, viz: out of the Second Adam; not out of the Virgin Mary, but out of Chriſt the Heavenly Adam.

58. For, the First Mans Bloud, that is, Adams, which he received out of the Subſtantiality of God, was to ^[120] avail; and not the Earthly blood of the Woman, in that Adam was become Earthly, and a Woman muſt be contrived for him, therefore alſo was onely the Maſculine Kind Circumciſed.

59. And Chriſt muſt take upon him the Maſculine Forme, though inwardly he ſtood in a Virgin-like Image; that the purpoſe of God might ſtand.

60. For, the Mans property, viz: the Fires, muſt Rules and the Womans property, viz: the Lights, muſt allay his Fire: and bring it into the Meek Image of God.

61. The Womans blood, could not have attoned or pacified the Anger of God; the Mans blood onely muſt do it; for the Woman belongeth unto, or to be in, the Man; and in the Kingdom of God is to be a Maſculine Virgin, as Adam was; Not a Woman.

62. The Woman cometh to be ſaved in the Covenant of the Man: for, the Covenant was made for the Mans, viz: the Maſculine Virgins ſake; that^[121] it may be reconciled again.

63. Therefore ſaith Pauls^[122] The Woman becometh ſaved through bearing of Children; and not only ſo, but alſo in the Covenant of the Man; for ſhe is a part of Adam; therefore ^[123] ſhould every Woman be ſubject to the Man or Husband, and he ſhould be Lord.

64. God giveth alſo to the Man, the Virgin-like wiſdome ſhe ſhould govern the Woman, not as a Tyrant; but^[124] as his own Life or Body; for ſhe is his Body and his Fleſh, an Image of or out of him, his help, and his Roſe-Garden, though indeed ſhe be Earthly and weak; yet he muſt know, that he himſelfe, is the cauſe and acceſſary thereto; and muſt bear with her, and not give way to his wrath, to deſtroy her.

65. Alſo the Woman muſt know, that ſhe is to be ſaved in the Covenant and Blood of the Man, and that ſhe is Adams and the Mans Ribbe and Tincture, and the Mans own belonging to him.

66. She ſhould be Humble; As a Member ſerveth the Body, ſo ſhould the Woman ſerve the Man and love him as her ſelfe.

67. Her Love ſhould ſolely be^[125] caſt into him, for, ſo doing, ſhe attaineth the Heavenly Virgin, together with divine wit or underſtandand Skill, as alſo the Spirit of the Covenant.

68. But to the Single or unmarried Virgins, and Men without wives, as alſo to the Widdowes, it is ſaid, that they have Chriſts Covenant for a Spouſe, therefore ſhould they be Chaſt and Humble.

69. For, Chriſt is the Mans Bride, and his chaſt Virgin which Adam Loſt.

70. And, he is alſo the Bridegroom of the unmarried Virgins and Widdowes; for his Maſculine-neſs, is their Maſculine-neſs, ſo that thus they every one appear before God as Maſculine Virgins.

71.^[126] For, our Image, now becometh generated in Willing and believing, Now Where our Heart and Will is, there is alſo our Treaſure and Image.

72. Wherefore, beware of Whoredome and falſe or wrong Love, for, thereby the right Image cometh to be diſturbed.

73.^[127] Whoredom is the Greatest abomination, that Man worketh in himſelf^[128] Other things go into a Figure without him, the Whore ſtanding in him; for he worketh or Effecteth a falſe Image, in which the Image or Virgin of God is not known, but a Beaſtial one.

74.^[129] Let this be ſaid to thee OMan, there ſticketh ſo great Abomination behind i; at which Heaven it ſelf with its Imagination is amazed.

75.^[130] It entereth not eaſily into the Beaſtial Imagination; whereupon alſo, ſo very Many Beaſt-Men are Born, as at this Day may be demonſtrated.

The Eighth Chapter. Of the Virgin Mary, and of the Becoming Man or Incarnation of Jeſus Chriſt the Sonne of God.

1. MAny have attempted to write of the Virgin Mary; and ſuppoſed that ſhe was not an Earthly^[131] Maid: to them indeed hath been preſented a Glimpſe of the Eternal virginity; but the right Mark they have hitherto failed of.

2. For, many have meerly ſuppoſed, that ſhe was not the Daughter of Joachim and Anna; becauſe Christ is called the Seed of the Woman, and is ſo too.

3. Alſo he himſelf witneſſeth, that^[132] he is from above, that he is come from Heaven; and therefore he muſt ſure alſo be born of a Totall heavenly Virgin.

4. But that would little benefit us poor children of Eve; that are become Earthly, and carry our ſouls in Earthly Veſſels: where ſhould our poor ſouls become, if the word of Eternall Life, had not received it into it ſelfe [〈◊〉]

5. If Chriſt had brought a ſoul from Heaven; where then ſhould our ſoul become, and the Covenant with Adam and Eve, viz: that ^[133] The Seed of the Woman ſhould Cruſh the Serpents Head.

6. If Chriſt would have come and been born totally from Heaven, he ſhould not have needed to have been born a Man, upon Earth, and where then would the Covenant become, in which the Name JESUS, or the Promiſe, did incorporate it ſelfe, in the Light of Life, that is, in the Tincture of the ſoul, inſtantly in Paradiſe when Adam fell? yea indeed before Adam was Created: as Paul ſaith;^[134] We are Elected in Chriſt, before the foundation of the World was laid.

7. For, God, in his wiſdome, knew the Fall; therefore the Name JESUS did ſo instantly incorporate it ſelfe into the word of Life, environed with the Virgin of Wiſdom, in Adams[•] Image, with the Croſs.

8. For, the ſoul it ſelfe, is even a Croſs-Birth: as when the ſoul-Fire kindleth it [•••]fe, then it maketh in the flaſh, a Croſs; that is, an Eye with a Croſs, with Three Principles, with the Character of the Holy Trinity; as in the Third Book or part, concerning the Threefold Life of Man, is declared; and yet further in the Fourth Part, the forty Queſtions of the Soul.

9. We are to underſtand, that Mary, in whom Chriſt became Man, was truly the Danghter of Joachim and Anna, according to the Outward Fleſh: and was extracted out of the Seed of Joachim and Anna, according to the Outward Man.

10. But, according to the will, ſhe was a Daughter of the Covenant of Promiſe, for ſhe was the Mark, to which it pointed at.

11. In her, ſtood the Center in the Covenant; and therefore ſhe was,^[135] by the Holy Ghoſt in the Covenant, highly bleſſed among and above all women Ever ſince Eve; for the Covenant opened it ſelfe in her.

12. You muſt underſtand it aright, according to its high precious worth: The word, together with the Promiſe, which with the Jewes, ſtood in the Type or prefiguration, as in a Looking-Glaſs, wherein God, the Angry Father Imagined, and thereby quenched his Anger; that moved it ſelfe N[•]w after an Eſſential manner: which from Eternity had not been done before.

13.▪ For, when Gabriel the Prince, brought her the Meſſage, that ſhe ſhould be impregnated or with Child; and that ſhe conſented thereto; and ſaid;^[136] be it unto me as thou haſt ſaid: then the Center of the Holy Trinity, moved it ſelfe, and opened the Covenant, that is, the Eternal Virginity, which Adam lost, became opened in her in the word of Life.

14. For the Virgin of Gods Wiſdom, environed the word of Life, viz: the Center of the Holy Trinity: thus the Center became Moved; and the Heavenly Vulcan, ſtruck up the Fire of Love; ſo that the Principle in the Love-flame, became generated.

15. Unde[•]ſtand this right; In Maries Eſſences, in the Virgin-like Eſſences, which periſhed in Adam, out of which he was to generate a virgin-like Image, according to the Wiſdom of God, the divine fire became ſtruck up; and the Principle of Love kindled.

16. You are to underſtand that, in the ſeed of Mary, When ſhe became impregnate, with the Soul-Spirit, that is with the Tincture of Venus; for, in the Tincture of Venus; that is, in the Source or Quality of Love, Adams firſt Fire, became ſtruck up in the word of Life.

17. And in the Child JESUS, [〈◊〉] both Tinctures perfect; juſt as in Adam, and the word of Life in the Covenant, underſtand, in the Holy Trinity, was the Center; and rhe Principle appeared, as in or to the Fathers part.

18. Chriſt became Man in GOD, and alſo in MARY, in all the THREE Principles; and together therewith alſo in the EARTHLY world.

19.^[137] He took the form of a Servant upon him, that he might be able to Maſter Death and the Devil.

20. For he was to be a Prince, in the Place or ſpace of this world, in the Angelical Prince-Throne, viz: uopn the ſeat, and in the Authority, of the late Angel and Prince Lucifer, over all the Three Principles.

21. Now then. Firſt: If he muſt be Lord over this outward World: then he muſt alſo dwell in the Outward World; and have it Eſſence and property.

22. In like manner Secondly: If he muſt be Gods Sonne, then he muſt alſo be generated out of God.

23. And Thirdly: If he muſt quench the Fathers Anger: then he muſt of neceſſity be alſo in the Father.

24. And Fourthly: If he muſt be the Soone of Man, then he muſt alſo of neceſſity be of Mans Eſſence and Subſtance: and Fifthly, muſt have a humane Soul, and a humane Body as we all have.

25. It is known to us, that Mary, his Mother, as alſo Christ, from or of his Mother, were both of the humane Eſſence, with Body, Soul, and Spirit; and that Chriſt received a Soul out of Maries Eſſence; yet without Maſculine Seed.

26. Onely the great Secret Arcanum of God, was there opened; and the firſt Man, with his S[•]cret Myſtery, which fell into Death, was here generated to Life again; underſtand; in the Principle of God.

27. For, becauſe of this, the Deity Moved it ſelfe, and ſtruck up the Fire in the Fathers Principle, and ſo the deadened Sulphur; which dyed in Adant, became living again.

28. For the word had in it ſelf heavenly Subſtantiality; and opened it ſelfe in the Heavenly Subſtantiality, in the virgin-like Image of the Deity; this is the pure chaſt Virgin wherein the Word of Life became Man.

29. And ſo the Outward Mary became adorned and^[138] bleſſed with the Highly bleſſed heavenly Virgin▪ among all Women of this World.

30. In her, that which was dead and ſhut up of the Humanity, became living again; and ſo ſhe became as highly graduated or Dignified, as the firſt Man before the Fall, and became a Mother of the Throne-Prince.

31. This came not out of her ability, but out of Gods ability: unleſs the Center of God had moved it ſelfe in her; ſhe would have been no otherwiſe, then all Eves Daughters.

32. But, in this place, The word of Life had fix[•]d the Mark; as alſo the Covenant of Promiſe, and therefore ſhe is the bleſſed among all Women, and above all Eves Children.

33. Not that ſhe is a Goddeſs, which Men ſhould honour as God; for ſhe is not the Mark; for ſhe alſo ſaid:^[139] How ſhall that come to paſs, ſince I know not of any Man?

34. But, the word of Life in the Center of the Father, which gave in it ſelf, with the Moving of the Deity, into the Humanity; and opened it ſelfe in the Humane Eſſence; that is the Mark, that is the Goal▪ that we muſt run to; in the Regeneration.

35. This is a greater wonder then in the firſt Adam, for the firſt Adam was created out of Three Principles, and his Spirit was introduced into him through the Spirit of God; and the Heart of God needed not to move it ſelfe in an eſpecial manner; for Gods Spirit did onely move it ſelf, out of Gods Heart.

36. But now, the Center or Heart of God moved it ſelfe: which had reſted from Eternity; and the Divine Fire was there ſtruck up, and kindled or awakened; as a Man may Expreſs it.

The Dear or precious Gate. 37.

We ſhould rightly underſtand, the becoming Man or Incarnation of Chriſt the Sonne of God, thus: he is not become Man in the Virgin Mary onely, ſo that his Deity or divine Subſtantiality, did ſit bolted up or fixed therein; No, O Man; it is in another Manner.

38. Let not Reaſon befool thee; we underſtand ſomewhat elſe: as little as God dwels alone in one onely place: but is^[140] the Fulneſs of all things; ſo little alſo hath God moved himſelf in one^[141] Sparkle.

39. For God is not diviſible, but Totall Every where: where he manifeſteth himſelfe, there he is Totally manifeſt.

40. Alſo, he is not meaſurable, for him, is no place found, unleſſe he make a place for himſelfe in a Creature; yet he is totally neer the Creature^[142] without or beyond the Creature.

41. When the Word moved it ſelfe to the opening of Life, then it opened it ſelfe in the divine Subſtantiality, in the water of Eternal Life, it entered in and became Sulphur, that is Fleſh and Blood.

42. It made heavenly Tincture, which the Deity did cloſe about and fill, wherein the wiſdom of God ſtandeth Eternally, together with the divine Magia.

43. Underſtand it right: The Deity, hath longed to become Fleſh and Bloud; and although the pure cleer Deity, continueth Spirit, yet is it become the Spirit and Life of Fleſh; and worketh in the Fleſh; ſo that we may ſay, when we with our Imagination enter into God, and wholly give up our ſelves into him, we Enter into Gods Fleſh and Blood, and live in God.

44. For, the Word is become Man, and God is the Word.

45. We do not thus take away the Creature of Chriſt, that he ſhould not be a Creature▪ we will give you a ſimitude hereof, in the Sun and its Luſtre; and take it thus.

46. We liken the Sun, to the Creature of Chriſt in a ſimilitu de which is indeed a Body: and we liken the whole Deep of this world, to the Eternal word in the Father.

47. Now we ſee plainly, that the Sun ſhineth in the whole Deepe, and giveth it warmth and Power.

48. But now we cannot ſay, that in the Deep, without or beyond the body of the Sun, there is not alſo, the power of the Sun; if that were not there, then would the Deep alſo not receive, the power and Luſtre of the Sun; it is onely thus, one power and Luſtre receiveth the other; the Deep with its Luſtre is hidden, is hidden with its Luſtre.

49. If God would pleaſe, the whole deep would be a Meer Sun: it were but onely to be kindled, that the Water might be ſawallowed up, and come to be a Spirit: then would the Luſtre of the Sun, ſhine every where, if the Fires Centre, ſhould but kindle, as it is in the Place of the Sun.

50. Know alſo; that we underſtand, that the Heart of God hath reſted from Eternity; but, with the moving & entring into the wiſdom, it is become manifeſt in all Places.

51. Though yet in God there is neither place nor Mark, but meerly in the Creature of Chriſt, there hath the Total holy Trinity manifeſted it ſelf in a Creature, and ſo through the Creature through the whole Heaven.

52. He is gone thither, and^[143] hath prepared the place for us, where we ſhall ſee his Light; and dwell in his wiſdom, and Eat of his divine Subſtantiality: his Subſtantiality filleth the Heaven and Paradiſe.

53. Were we not, in the beginning, made out of Gods Subſtantiality? why ſhould we not alſo ſtand therein?

54. As the Air and the Water, fill this world, and all of us enjoy them: ſo in the hiddenneſs is the divine Subſtantiality, which we enjoy, if with earneſt Imagining and with the will we give[•] up our ſelves thereinto.

55. And this now, is Chriſts fleſh and blood, in the divine power; for the Fleſh and Blood of the Creature of Chriſt, ſtandeth therein, and is one Beeing, one Power, one Spirit, one God, one fulneſſe, altogether undivided by any place, yet in its own Principle.

56. A ſwiniſh man, will here ſay: O how we will devour him! O thou Aſs, firſt come ſo far, that you may reach him; for thou ſhalt not devour him with thy Earthly Mouth.

57. He is a Principle Deeper, and yet is^[144] the Outward; He was in the Virgin Mary, and alſo as to his Birth, in this world: and^[145] will alſo appear at the laſt day, in all the Three Principles, before all Men and Devils.

58. He hath truly^[146] teken upon him the Earthly ſource or quality, but in his Death, when he overcame Death, the divine ſource ſwallowed up the Earthly, and took away its Dominion.

59. Not in that manner, as if Chriſt had laid off ſomewhat, but the outward Source or Quality became overcome, and as it were ſwallowed up, and in that he now liveth, he liveth in God.

60. Thus was Adam alſo to be, but ſtood not, and therefore muſt the Word be generated and become Man and give it ſelfe up into the Subſtantiality, that we might receive power to be able to live in God.

61. Thus hath Chriſt reſtored or brought back again, what Adam loſt, and much more; for the Word is every where become Man.

62. Underſtand; it is every where opened in the divine Subſtantiality, wherein our Eternal Humanity doth Conſiſt.

63. For, in that Bodily Subſtance, ſhall we ſtand in Eternity, wherein the Virgin of God ſtandeth.

64. We muſt put on Gods Virgin; for Chriſt hath put it on, he is become Man in the Eternall virgin, and in the Earthly virgin.

65. Though the Earthly was no right Virgin: but the Heavenly, divine made it, to be a Vigin in the bleſſing, that is in the opening of the Word and Covenant; for, that part in Mary, which ſhe inherited from Adam, out of the heavenly Subſtantiality, which Adam made Earthly, that became bleſſed.

66. Thus the Earthly part in her, onely, dyed, the other liveth Eternally, and came to be a chaſt modeſt virgin again, not in the Death, but in the bleſsing.

67. When God opened himſelfe in her, then ſhe put on the virgin of God, and became a Maſculine virgin in the Heavenly part.

68. Thus Chriſt became born of a right pure chaſt heavenly Virgin; for ſhe received in the bleſſing, the Limbus of God, into her Matrix, in her Seed.

69. She received no ſtrange thing, onley the Limbus opened it ſelfe in her, in Gods power, wherein Adam was Dead, that, in Gods moving became living.

70. And Gods Eſſence in the word of Life entered in, into her Limbus; wherein the ſouls Center became opened, ſo that Mary became impregnated of a Soul and alſo of a Spirit, both heavenly and Earthly.

71. And this was a Right Image of God, a Similitude according to, and in, the Holy Trinity, out of all the Three Principles.

The Nineth Chapter. Of Maries Virginity, what ſhe was before the Bleſsing, and what ſhe came to be in the Bleſſing.

1. IT is highly neceſſary for Us poor Children of Eve to know, this; for our Eternall Salvation lyeth therein; It is the Gate of Imma[•]uel, and the whole Chriſtian Faith Standeth therein; and it is alſo the Gate of the Greateſt Secret Arcanum.

2. For herein lyeth incloſed the Secrecy of Man, in that he is, the Similitude and Image of God; for, our whole Religion Conſiſteth in Three Parts, which we urge and Teach.

3. As Firſt, concerning the Creation; what Eſſence, ſubſtance, and property, Man is, whether he be Eternal or not Eternal? and how that is poſſible, what properly the humane Original is, from which he proceeded in the Beginning.

4. Secondly: Seeing there is ſo much ſpoken and taught Concerning his Fall, and that we ſee, that we are become Mortal becauſe of the Fall, moreover, ſubjected to Evil, and to the fierce wrathful ſource; what then properly his Fall hath been.

5. Thirdly: Seeing God will receive us to Grace again: and for whoſe ſake alſo he hath given the Law and Teaching, alſo confirmed then with Deeds of Wonder or Miracles, what therefore, properly, the New Regeneration is.

6. And being we ſee that we must dye, in what power and Spirit we can, be new Regenerated again, and riſe again from Death.

7. All this we finde pourtrayed in theſe two Images, viz: in the Eternal Holy, and then alſo in the Earthly corruptible Virginity: and finde alſo the New Regeneration in the Image of Chriſt, very cleare and bright.

8. For, in the Eternal Virginity, viz: in God wiſedome, wherein the Image and Similitude of God is ſeen as in a Looking-Glaſs from Eternity, and known by the Spirit of God; was Adam the firſt Man Created.

9. He had the Virginity for his own, viz: the true love-Tincture, in the Light, which is deſirous of the Fires Tincture, that it might be a burning Life in power and Glory; and in the Fires Eſſence, might be a Genetrix, which in the Lights Eſſence without the Fire, cannot be.

10. And thus we acknowledge a Virginity in the wiſdome of God, from Eternity, in the deſirous will of the divine ſubſtance.

11. Not a Woman, which generateth, but a figure in the Looking-Glaſs of Gods wiſdome; a pure Chaſt Image without ſubſtance; yet in the Eſſence, but not manifeſted in the Fires Eſſence, but in the Lights quality or ſource.

12. This Image God hath Creeated into a Subſtance, and that out of all the Three Principles; ſo that it is a ſimilitude according to the Deity and Eternity, as a totall Looking-Glaſs of the Byſs or Ground and of the Abyſs; of the Spirit and alſo of the Subſtance: and was created out of the Etetnal, not to the Corruptibility or frailty

13. But ſeeing the Earthly and Corruptible hangeth to the Eternall, ſo thereby hath the Earthly Luſt introduced it ſelfe into the Eternall Heavenly, and infected the Heavenly property: for it would dwell in the Eternal, and yet was deſtroyed in the fierce wrath of God.

14. Thus the Earthly Source or quality deſtroyed the Heavenly, and became the Turba of the heavenly, as we know and perceive by Earth and Stones, which aſſuredly have their Original out of the Eternal; but are periſhed in the fierce wrath and Fire-ſource of quality; and the Fiat hath made Earth and Stones out of the heavenly Subſtantiality.

15. For the ſake of which, a Day of Seperation is appointed wherein every thing ſhall enter again into its own Ether, and be preſerved or purified by the Fire.

16. Thus alſo was Man created in the virginity in Gods wiſdome, but became apprehended by the fierce wrath and Anger of God, and therefore became ſo ſuddenly periſhed and Earthly.

17. And as the Earth muſt paſs away, and be tryed or purified in the Fire, and go again into that which it was before; ſo alſo Man; ſhall go agin into the virginity wherein he was Created.

18. But, in that, it was not poſſible for Man, that he ſhould riſe from the fieece wrathful Death, and enter into a New Birth; for his virginity, was ſhut up together in Death; for which cauſe God made a Woman out of him: therefore the Deity muſt move it ſelfe, and open that which was ſhut up, and make it living again; and that was done in Mary, the included ſhut up Virgin.

19. Underſtand, in the Virginity which Adam inherited out of Gods Wiſdome; not out of the Earthly part of the Third Principle, but out of the Heavenly holy Part of the Second Principle, which became included and ſhut up in the Earthly Death in the Anger of God with the Earthly Imagination and yeelding up thereinto, and was as it were Dead: even as the Earth alſo appeareth as Dead.

20. And therefore hath the Heart of God moved it ſelfe; deſtroyed Death; and generated the Life again.

21. Thus now to Us the Birth and becoming Man or Incarnation of Chriſt, is a^[147] powerful and very weighty Matter, that the Total abyſſal Heart of God, hath moved it ſelfe, and ſo therewith, the heavenly Subſtantiality, which was ſhut up in death, is become living again: ſo that we may now ſay with good ground.

22. God himſelfe hath withſtood his Anger, in that, with the Center of his Heartt, which filleth the E[•]ernity without ground and limit, he hath again opened himſelf, taken away the power of Death, and broken the sting of the fierce wrath and Anger: in as much, as the Love and Meekneſs, hath opened it ſelfe in the Anger, and quenched the power of the Fire.

23. And ſtill much more is it a great Joy to Us Men, that God hath opened himſelfe, in our mortified and dead virginity; and ſo on throughly and totally.

24. But, that the Word, or the power of Gods Life, hath given in it ſelfe again into the Humanity, viz: into the Dead and as it were diſappeared virginity, and opened again the virgin-like Life, at that we reioyce; and go with our Imagination, into the Center, wherein God hath opened himſelf in the humanity, viz: into his Sons becoming Man or Incarnation.

25. And ſo in our Imagination, which we introduce into his becoming Man, we become impregnated of his opened Word, and power of the Heavenly and divine Subſtantiality, not at all with that which is strange, yet it ſeemeth ſtrange to the Earthlineſs.

26. The Word hath opened it ſelf every where, even in Every Mans light of life; and there is wanting onely this, that the Soul-ſpirit give it ſelfe up thereinto; and ſo it putteth the Eternal Virginity on again; not as a Garment, but as from its own Eſſence: And in that Soul-Spirit God becometh Generated or Born.

27. For Mary, together with all Eves Daughters were generated or become Earthly; but the Covenant of Gods Love, ſhewed iu their Eſſence, that God would therein unſhut the Life again.

28. And we cannot ſay throughout, concerning Maries Virginity, as to the Earthly Life before the Bleſſing, before Gods Heart moved it ſelfe; that ſhe was then a Totally perfect Virgin, according to the firſt, before the Fall; but ſhe was a naturall Daughter of Eve.

29. But this we ſay with good gro[•]nd, that in Mary, as alſo in all Adams Children, the Eternal virginity in the Covenant of Promiſe, hath layen ſhut up, as it were in Death, yet, in God, not [•]aded,

30. For, the Name JESUS, in the Center or Heart of God, hath from Eternity together Imaged it ſelfe, in the Virgin of Gods wiſdome as in a Looking-Glaſs: and hath ſtood againſt the Center of the Father, viz: the Center of the Fire and fierce wrath: Not in the fierce wrath of the Eſſence, but in the Light in the Lights Eſſence.

31. And Man was^[148] foreſeen alſo in that Eſſence, in the Name JESU, before the foundation of the world was laid: wherein Adam then was in a Heavenly Eſſence, without a Naturall and Creaturely Subſtance.

32. For in the Wſdom, the Fall was known, e're Man became a Creature, and that accoording to the fires property; not in the Lights property, but according to the firſt Principle.

33. And thus now according to our deep knowledge, we ſay, of Mary: that, before the time of the opening and Maſſage of the Angel, ſhe was ſuch a Virgin as Eve was, when ſhe wen out of Paradiſe.

34. E're Adam knew her; then indeed ſhe was a Virgin, but the right virginity was periſhed in her, and infected with the Earthly Longing, and the beaſtiall property was manifeſted on her.

35. For, the Earthly Imagination deſtroyed the heavenly property, ſo that ſhe was a Woman, and was not chaſt pure Imma[•••]a[•]e [〈◊〉].

36. For, She was but one part of the Heavenly Virgin▪ the Other Part was Adam.

37. And ſo there hath been no right pure virgin generated from Eve, which was totall or entire in Subſtance: the Turba deſtroyed the virgininity in all, till the Saviour or Champion in the Battel, Came; who was a total maſculine Virgin in Gods wiſdom, according to the Heavenly Subſtance, and the Earthly hung to him: but the heavenly ruled over the Earthly; for ſo ſhould Adam alſo be, but he ſtood not.

38. Therefore, we ſay with good ground, that Mary, was the Daughter of Joachim and Anna; and hath, according to the Earthly part, their Subſtantiality, Eſſentially in her.

39. And then we ſay, that ſhe was the Daughter of Gods Covenant, and that God hath fixed the Mark of Regeneration, in her: ſo that the whole Old Teſtament hath looked into that Mark, and all Prophets have Propheſied concerning that Mark, that God would open the rhe Eternall Virginity again, and that, that Mark was bleſſed.

40. For, God had given himſelfe with his Mercy with the Covenant of Promiſe, into this Mark, and the word of Promiſe ſtood in the Covenant, in the Light of Life, againſt the Anger.

41. And the firſt world before the Deluge or Floud; and after; became ſaved in that Covenant, which God ſet before himſelf as a Virgin-like Looking-Glaſs; for, the Eternal Virgin, appeared in the Covenant, as in Gods Looking-Glaſs; and the Deity^[149] delighted it ſelf therein.

42. For, if Iſrael had kept the Covenant, and performed the work of the Covenant, then that had been acceptible to God, as if the humanity had been in the Looking-G[•]aſs of wiſdome; and though indeed Iſrael were Earthly and Evil, yet nevertheleſs, God dwelt in Iſrael in his Covenant in the Wiſdome according to his Love and Mercy.

43. Thus the Works of the Law, were^[150] a Looking-Glaſs before God, till the Life became generated or Born out of the Covenant, till the fulfilling came, and there the Works in the Looking-Glaſs Ceaſed; and the work of the fulfilling in the fleſh and blood in the Heavenly Subſtantiality began to riſe again.

44. For in Mary was the beginning, when the Angel brought the Meſſage; and ſhe ſaid:^[151] he is done unto me as thou haſt ſaid; there inſtantly the Center of Life, in the Word of God, viz: in the Heart of God, moved in her dead heavenly ſeed.

45. For all the Three Principles of the Deity, became ſtirring and catched hold of the divine Tincture, in the Dead heavenly Subſtantiality.

46, Not that God ſtood without Subſtance, but Man was dead in the heavenly Subſtance, and now came the Heart of God with living divine Subſtantiality, into Death, and awakened or raiſed up the Dead Subſtantiality.

47. It did not at this time, take away the Earthly ſource or quality, but entered into the Earthly ſource or quality, as a Lord, and Vanquiſher of the ſource or quality.

48, For, the right Life ſhould be introduced, through Death and the Anger of God; which was done on the Croſs, where death was deſtroyed, and the fierce wrath captivated, and was quenched and vanquiſhed with the Love.

49. And thus we underſtand now, what, Mary, with the fulfilling was come to be, viz: a right pure Virgin according to the heavenly Part: for when the Heart of God moved it ſelfe, and that the Day brake forth in her, then ſhone in her the Light of the Clarity or brightneſs and purity of God; for her dead virginity, viz: Gods wiſdome, became opened and Living.

50. For, ſhe became filled with the divine virginity, viz: with Gods wiſdome.

51. And in that wiſdome and divine Subſtantiality, as alſo in the dead and now living Subſtantiality,^[152] the Word became fleſh, a Sulphur, with the Center of Nature out of the Fathers Eſſence, and out of Mary's Eſſence, a life out of Death, a fruit with both the Tinctures perfectly, whereas both the Tinctures were but One.

52. And as Adam was become a Man, ſo Chriſt became, a Man alſo, according to the outward World.

53. For, not Eves Image in the Womans Tincture, was to remain, but Adams Image was to remain, as he was a Man and alſo a Woman.

54. But yet being one of the Mar[•]s muſt appear according to the Might and power of the outward Fiat, and that alſo the Champion in the Battel would be fixed and perſented in all the Three Principles, therefore the Champion in the Battel, gat Maſculine Marks of diſtinction[•]

55. For the Man hath the Fires Tincture, viz: of the Fathers property, ſo now the Father is the ſtrength and Might of all things, and the Sonne is his Love.

56. Thus the Word became Man in the feminine Eſſence, but became a Man, that his love might quench the Anger and fierce wrath in the Father.

57. For Venus's Tincture hath the Water-ſource or quality, and the Woman hath Venus's Tincture: Thus muſt the Fire, become quenched by the water of Eternal Life; and the Fathers burning Eſſence in the Fire, become quenched again.

58. Now we know that Mary, the Mother of Chriſt, according to Fleſh Soul and Spirit in the bleſſing, is a pure chast Virgin; for that is her Bleſſing, that God hath opened himſelf in her.

59. She hath carried the Word of Life in her Body: that hath moved it ſelf in her.

60. She, hath not moved the Word, but the Word hath moved her, both the fruit which ſhe did bear, and her Soul, as alſo that part of her dead Subſtantiality; ſo that her Soul inſtantly became environed with the divine living Subſtantiality.

61. Not according to the Earthly part, viz: according to the Third Principle, but according to the Second Principle, ſo that thus the Earthly did but hang upon her.

62. For, her ſoul ſhould alſo, with the word of Life, which in her became Man, together enter through death and the Anger of the Father, into the heavenly divine ſource or quality.

63. And therefore muſt her outward Man dye away from the Earthly ſource or quality that^[153] it may live to God.

64. And, therefore, in that ſhe was bleſſed, and did bear the Mark in the Covenant, her body, not vaniſhed, departed or diſſolved, for the heavenly hath ſwallowed up the Eartthly, and holdeth that Eternally captive, to the honour of God and the Manifeſtation of his deeds of Wonder; It ſhall never be forgotten in Eternity, that God is become Man in her.

65. But that ſome ſay, ſhe remained totally in death, and quite vaniſhed or Corrupted: their Reaſon might well diſcern otherwiſe, for that which is highly bleſſed, is^[154] uncorruptible, or cannot vaniſh away.

66. Her heavenly part of the divine ſubſtantiality, which ſhe had in her, bleſſed; that is intranſitory: elſe it muſt follow; that Gods ſubſtantiality in the Bleſſing, were yet once more fallen and dead, as was done in Adam, for the ſake of which dying indeed, God became Man, that he might being it to life again.

67. Indeed, according to the Outward Life, viz: according to the outward ſource or quality ſhe died, but ſhe liveth according to the Bleſſing, in Gods ſubſtantiality, and alſo in her own Subſtantiality, not in the Four Elements, but in the root of the four Elements, viz: in the One Element, which holdeth the Four Elements ſhut up in it ſelfe in the Paradiſe in the pure Element in the Divine Subſtantiality in the^[155] Body of God.

68. Therefore we ſay, that Mary, was greater in dignity, then Ever any Daughter of or from Adam, in that God hath fixed the Mark of his Covenant in her, and that ſhe alone among all Eves Daughters, hath attained the bleſſing, viz: the pure Virgin-like chaſtity, which in all Eves Daughters, was periſhed.

69. But,^[156] with her ſtood the Virginity in the Covenant, till the word of Life highly b[•]eſſed her, and then ſhe, became, a right chaſt Virgin, in which God became Generated.

70. For Chriſt ſaid to the Jews, I am from above; but ye are from beneath; I am not of thi[•] world.

71. If he were become Man in an Earthly Veſſel, and not in a pu[•] modeſt Chaſt heavenly Virgin, he had of neceſſity been of this World.

72. But thus he became Man in the Heavenly Virgin, and the Earthly ſource or quality did but hang to him, for, the Eſſence of the Soul was in us poor Children of Men, become infected.

73. And he was to introduce our Soul in the heavenly Eſſence in himſelfe; through the fire of God, in Ternarium Sanctum: into the holy Ternary.

74. For, it was for the Soules ſake that all was done, being it had been taken out of the Eternall, therefore alſo God would not forſake it.

Queſtion.

75.^[157] Therefore, if it be asked, what kind of Matter it was, whereinto Gods Word and Heart hath given in it ſelfe, and made it ſelfe a Body? whether it be ſtrange Matter come from Heaven? Or, whether it was of Maryes Eſſence and ſeed.

Anſwer.

76. This is our Anſwer: That Gods Heart was never without Subſtance; for, its dwelling is from Eternity in the Light, and the power in the Light, is the Heart or Word, which God hath ſpoken from Eternity.

77. And, the Speaking was the Holy Spirit of God, which with the Speaking goeth forth out of the power of the Light, out of the ſpoken Word.

78. And that which is out ſpoken is Gods Wonder and Wiſdome, and this hath in it, the divine Looking-Glaſs of the Wiſdom, whereinto the Spirit of God looketh, and wherein it openeth the Wonders.

79. Thus underſtand, that the word, which out of or from the Heart of God the Father, was environed with the heavenly Chaſt Virgin of wiſdome, dwelleth in the heavenly Subſtantiality, and hath in like manner, opened it ſelfe, in Maries Eſſence and Subſtantiality, viz: in her own ſeed, underſtand in the humane ſeed, and hath taken into it ſelfe, Maries ſeed, dead, and blind, as to God, and awakened or railed it, to Life again.

80. The living Subſtantiality came together in the half dead, to a Body, not to a tranſitory, which ſhould ceaſe or vaniſh, but to an Eternal, which ſhould remain Eternally, for here the Eternal Life became generated again.

81. Thus, the Subſtantiality of the Eternity in God, of his Deepe, without Ground, and the Subſtantiality of the dead Adam in the Humanity, became one Subſtantiality; totally or entirely one Subſtance: ſo that the Creature, Chriſt, with his Subſtantiality, in like manner at once filled the whole Father, which is without bounds limit or Ground.

82. Yet, the Creaturely Soul continueth and is a Creature, and according to the Third Princidle, viz: as to the Creature, this Chriſt, is a Creature, and King of Men, as alſo, according to the Second Principle, a Childe of the Abyſſal Father.

83. Whatſoever the Father is, in his Abyſſal Deepe that the Sonne is in his Creature: for the power and virtue in the Creature, is, with the power without or beyond the Creature, one power, one Subſtantiality, in which the Angels and Men dwell.

84. But in the Humanity, it giveth alſo^[158] fleſh and blood, and therefore alſo it is and remaineth a Creature, but^[159] uncreated, yet generated, as to one part, out of God from Eternity, as to the other part, out of the Humanity.

85. And God and Man is become one perſon, one Chriſt, One God, one Holy Trinity, in the Humanity, and alſo in like manner Every where; ſo that when we ſee Chriſt, we ſee the Holy Trinity in one only Image.

86. His Creature is an Image, and out of or from us Men; our High Prieſt and King; our Brother; his power and virtue is our power and virtue; if we be indeed generated of God again, in the Faith, to him.

87. He is not ſtrange or terrible to Us, but is our Love-Tincture: He is with his power, the quickening of our Souls, our life, and our Souls delightful habitation.

88. When we find him, we find our Help or ſalvation; as in like manner Adam ſhould have found him, but the ſuffered himſelfe to be ſeduced, and found at length, a Woman.

89. Then ſaid he;^[160] She is Fleſh of my Fleſh, and bone of My bone, and took her to him for a Companion: ſo alſo when our Soul, findeth him, it ſaith, that is my Virgin, which I had loſt in Adam, when an Earthly Woman came to be out of it.

90. I have now again found my love-Virgin out of my Love: I will now never more let it go from me again, it is Mine, my fleſh and blood, my ſtrength virtue and Power, which I loſt in Adam, it, will I keepe.

91. O, it is a friendly keeping, a friendly qualifying or coworking, beauty, brightneſs, fruit, power, and virtue.

92. Thus the poor Soul findeth its loſt Lights Tincture, and its Love-Virgin, and in this^[161] Spouſe, or Wife, the Noble ^[162]Bridegroom becometh found.

93. For▪ it hath longed after the Matrix of Venus; but hath found onely a Maſculine Sulphur, and muſt have ſuffered it ſelfe to be impregnated with Earthly ſeed.

94. Here it attaineth the right fires and Mans Tincture, ſo that thus it is alſo a right Maſculine Virgin as Adam was in his I[•]nocency.

The Tenth Chapter. Of^[163] the Becoming Man, or Incarnation, of Jeſus Chrſt the Sonne of God; and how he lay Nine Months as all the Children of Men, ſhut up in his Mothers Body or Womb: and how properly his Becoming Man, is.

1. MEn have had much diſputing about Chriſts^[164] becoming Man; but very blindly and have made many Opinions concerning it: and ſo Men have beene turned about with Opinion, and have left and let the right becoming Man or Incarnation, lye ſtill; upon which, our Eternal Salvation, dependeth.

2. Of which, all the cauſe hath been, that Men have ſought it in outward Wit or Underſtanding and Art: and Not at the right Mark Aim or Place.

3. If a Man were entered into Chriſts becoming Man or Incarnation, and were born of, or out of, God; it would need no diſputing: for the Spirit of God, openeth to every one, the becoming Man or Incarnation even in himſelf; and without this there is no finding it.

4. For, how will we find, in this Worlds Reaſon, that, which is not in this World; we find in the outward Reaſon ſcarce any Glimps thereof; but in Gods Spirit, is the right finding.

5. The becoming Man or Incarnation, of Christ, is ſuch a Myſtery; as which the Outward Reaſon knoweth nothing of; for it is done in all the Three Principles: and cannot be ſearched out, unleſs a man know the firſt Man, in his Creation before the Fall.

6. For Adam was to generate the Second Man with the Character of the Holy Trinity, out of himſelfe, in which the Name JESUS was Imaged or Incorporated.

7. But that could not be, and therefore muſt another Adam come, in whom it was poſſible: for Chriſt is the Virgin-like Image, with the Character of the Holy Trinity; he is conceived in Gods Love, and generated in this world.

8. Adam had divine Subſtantiality, and his ſoul was out of the firſt Principle out of the Fathers property, and that ſhould have with its Imagination inclined it ſelfe into the Fathers Heart, viz: into the Word and Spirit of Love and purity, and have eaten of the Subſtantiality of Love, and then it had reteined Gods Subſtance in the Word of Life in it ſelfe, and would have been impregnated with the power out of the Heart of God.

9. Whence then it ſhould have Imagined out of it ſelfe into [•]s ſubſtantiality and it ſelfe have impregnated its Subſtantiality, ſo that a whole ſimilitude according to the firſt Image, would have Exiſted, through the Imagination and the yeelding up of the Soul into it: and be conceived in the power of the Subſtantiality.

10. But being this could not be done in Adam, becauſe of the Ear[••]lineſs which clave to him, therefore it was done in the Second Adam Christ; who was in ſuch a manner conceived through Gods Imagination and entering into the Image of the firſt Adam.

11. And it is known to us, that being the firſt Adam had fixed his Imagination in the Earthlineſs, he is become Earthly, and that done againſt the purpoſe of God, yet the purpoſe of God muſt ſtand.

12. For, here God ſet his purpoſe in Adams Child, and brought his Imagination into the periſhed Image, and Impregnated the ſame with his divine power, and Subſtantiality, and Converted the Souls will out of the Earthlineſs into God, ſo that thus Mary became Impregnated with ſuch a Childe, as Adam ſhould have been impregnated with.

13. Which ſelfe ability could not effect, but ſunk down into ſleepe, viz: into the Magia, where then the Woman was made out of Adam, which ſhould not have been Made, but Adam ſhould himſelfe have impregnated in Venus's Matrix, and have generated Magically.

14. But ſeeing that might not be, therefore was Adam divided, and his own wil[•] of Great Might and power was broken in him, and ſhut up in Death.

15. And ſeeing he would not ſet his Imagination into the Spirit of God, therefore muſt his great Might and power in Death, hold ſtill, and let the Spirit of God ſet his Imogination into it, and do with it what he will.

16. Therefore Gods Spirit awakened the Life to him out of that Death and became the Spirit of that Life, that, the Image and Similitude according to God, which was known from Eternity in Gods wiſdom, might yet be generated and ſubſiſt.

17. For it ſtood before the time of the World, and from Eternity in the Virgin-Looking-Glaſs in the wiſdom of God; and that in two Forms.

18. Viz: according to the Firſt Principle of the Father in the Fire; and in the ſecond Principle of the Sonne, in the Light; and yet was onely Manifeſt in the Light; and in the Fire as it were in a Magia, viz; in a poſsibility.

19. As the Starry Heaven, modelleth to Man a figure in ſleep in his Minde according to its ability or^[165] poſſibility: ſo alſo hath the Image in the Center of the Fires Nature appeared altogether Inviſibly.

20. But in the wiſdom in the Looking-Glaſs of the Deity, it hath appeared as an Image, like a ſhadow, yet without Material Subſtance; and yet hath been in the Eſſence of that Spirit.

21. Which if it had diſcerned it ſelfe in the Looking-Glaſs of the wiſdome, it would have known and ſeen this Image, and would once have ſet its will thereinto, to bring it into Subſtantiality; that God might have an Image or ſimilitude in Subſtance; where it might not need any more to ſee it ſelfe as in a Looking-Glaſs, but^[166] find it ſelfe in Subſtance.

22. Therefore ſeeing, the firſt Image Imagined into the ſtern Might and power, and thereupon became Earthly and Dead, Gods Spirit brought its will and life into Death, and took to it ſelfe again the firſt Life, out of Death, that the firſt Life might ſtand in full obedience before it, and that it alone may be the Will and the Deed.

23. Thus, it is known to us, that God hath Entered into the halfe dead Image, underſtand into Mary, and even into that virgin-like form, which lay ſhut up in Death, wherein Adam ſhould have become impregnated, and generated an Image of himſelfe in the Virgin-like Chaſtity.

24. In this ſhut up Virgin-like half dead Matrix, is Gods Word or Heart, viz: the Center of the Holy Trinity, become a Humane Image, without hurt to his Subſtance.

25. And whereas the firſt living Virgin-like Matrix in Adam would not be obedient to God, yet now, when it was again awakened and raiſed out of Death, it became Obedient, and gave it ſelfe totally humbly and willingly into Gods will: and thus now the right Virgin-like Image became figured into the Obedience of God again.

26. For, the firſt will muſt remain in Death, which Imagined againſt Gods will, and a pure Obedient will became awakened which might remain in the heavenly Meekneſs, which would no more ſuffer the Image in the fire in the Fathers part, to flow up in it ſelf, but would remain in one ſouce or quality.

27. Even as the Deity, bringeth its Life but into ONE onely ſource or quality, viz: into the Light, into the Holy Spirit; and yet carrieth on his Dominion, over all the Three Principles.

28. Alſo we are to underſtand concerning Chriſts becoming Man or Incarnation, that, when Gods Spirit awakened again, the Virgin-like Life in Mary, which in the Earthly Eſſence, lay ſhut up in Dea[•]h and fierce wrath; then that Life hence-forward turned it ſelf onely into the ONE onely will, viz: into Gods Love, and gave it ſelfe up to the Spirit of God.

29. Thus that Life, became impregnated of a right virgin-like Image; which ſhould have been with Adam, but was not done.

30. For the one Imagination received the other, Gods Imagination, received the Imagination in Death, and brought it to Life again; that Life Imagined again into God, and became Impregnated with God▪ and became, out of the Deity and Humanity, ONE Perſon.

31. The Deity hung to the heavenly Subſtantiality, which hath ever been from Eternity, with the Kingdom Power and Glory, viz: the Kingdom of Paradiſe, and the Angelical World, viz: the Spirit and the Seaven forms in the Center of Nature: as in the Third Part or Book of the Threefold Life, is mentioned with all Circumſtances.

32. And the Humanity hung to the Kingdom of this world, but when the will of the humanity gave it ſelfe up into the Deity, then this virgin-like Image in Christ Jeſus, came to be onely a Guest in this world, and his Deity was a Lord over this World.

33. For thus it was to be in Adam, alſo, that^[167] the leſſer and impotent ſhould be ſubject to the greater and Omnipotent.

34. But Adams will, went into the leſs and impotent: end therefore he became altogether impotent, and fell downe into ſleep, and home again to the Creator.

35. But with Chriſt, this Image remained ſtanding in the Divine Wiſdome, and the Earthly ſource or quality hung to it in the Office and Manner of a Servant: but now no more as a Lord; as it was over Adam, and Mary his Mother before the high bleſſing & opening of the Deity: but as a Servant: for this Image became now in Gods Spirit and Might, a Lord over the Third Principle of this World.

Quſtion.

36. Now ſaith Reaſon: How is it come to paſs in this becoming Man or Incarnation? Was then the Life ſo ſuddenly with the Point of Conception, become ſtirring, above the Naturall Courſe, ſo that that Part of Mary, viz: the Womans ſeed inſtantly lived?

Anſwer.

37. No: for it was an Eſſential ſeed, and became in its Natural Time, ſtirring, with Soul and Spirit, as all Adams Children.

38. But that part of the Deity, environed with divine Subſtantiallty and wiſdome, liveth from Eternity to Eternity.

39. The Deity, went not to nor fro: what it was that it remained to be, and what it was not, that it came to be.

40. It gave it ſelfe with divine Subſtantiality, into the Eſſence and Subſtantiality of Mary; and Maries Eſſence and Gods Eſſence, became one^[168] Sonne.

41. But Maries Eſſences were Mortal, but Gods Eſſences, were Immortal.

42. Therefore muſt Maries Eſſences dye on the Croſs, and go through Death into Life; to which Gods Eſſences did help; elſe it had been impoſſible.

43. Thus Gods Eſſence helped us, and ſtill always helpeth us through Chriſt into Gods Eſſence and Life again.

44. Thus we konw the becoming Man or Incarnation of Chriſt, to be natural, as of all the Children, of Men; for the heavenly divine Subſſtantiality, hath given it ſelfe, with its Life into the Earthly halfe dead ſubtantiality.

45. The Lord, gave himſelfe to be under the Servant, that the Servant might become living, and is in like manner, in Nine Moneths, become a perfect Man, and alſo continueth a True God, and is alſo after the Manner and way of all Adams Children, become born into this World, through that very way and paſſage, as all Men are.

46. And that therefore, Not that he needed it, he could have been born Magically, but he would not, nor ſhould not; for he was to heal our impure Birth or Geniture, and Entrance into this Life.

47. He ſhould enter into our Entrance into this World, and introduce us out of this World, into Gods Entrance, and bring us out of the Earthly ſource or quality.

48. For, if he had been generated or born Magically after a divine Manner, then he had not been Naturally in this World; for the heavenly Subſtantiality muſt have ſwallowed up the Earthly ſource or quality; and then he had not been^[169] like us.

49. How then would he have ſuffered Death; have entred into Death, and deſtroyed it? but therefore it was not ſo.

50. He is truely and really the Womans Seed and is entered into this World the Natural way like all Men, but yet alſo is gone forth through death, the divine way, of the divine Might and Subſtantiality.

51. He is a divine living Subſtantiality, which ſubſiſted in Death, and deſtroyed and deſpiſed death, and brought the halfe dead humanity through Death into Eternal Life.

52. For, the Earthly part, which he took to himſelfe out of his Mother Mary, that is, to or upon the divine Subſtance; dyed away on the Croſs from the Earthly ſource or quality.

53. Thus was the Soul, in the Subantiality of God, and as a victorious Conquering Prince,^[170] went into the Hell of Devils, that is into Gods Anger, and quenched it with Gods love and Meekneſs of the divine Love-ſuhſtantiality.

54. For, the Love-fire came into the Anger-Fire-, and drowned the Anger, wherein the Devill would be God.

55. Thus was the Devil taken captive^[171] with the darkneſs, and loſt his Dominion; for the ſting and the Sword of the Cherubine the ſtaying Angel, was here deſtroyed.

56. And this was the Cauſe that God became Man, viz: that he might introduce us, out of Death, into the Eternal Life, and quench the Anger which burned in Us, with the Love.

57. For, you muſt underſtand us aright: how Gods Anger became quenched, not with the Mortal Bloud of Chriſt which he ſhed, upon which the Jews deſpiſed him.

58. But with the Bloud of the Eternall Life, out of Gods ſubſtance, which was immortal, which had in it the fountain of the Water of Eternall Life, that became ſhed upon the Croſſe with and under the outward Bloud, and when, the outward fell to the Earth, then fell the Heavenly with it, but yet it was immortal.

59. Thus^[172] the Earth received Chriſts Bloud, whence it Trembled and Quaked, for the fierce wrath of God in it became now overcome, and the living Bloud came into it which was come out of Gods Subſtantiality, from Heaven.

60. That^[173] Opened the Graves of the Saints, and Opened Death, and made a Path through Death,^[174] ſo that Death was made a ſhew of in Tiumph.

61. For, when Chriſts Body aroſe from Death, then he bare Death as a Spectacle or ſhew on his Body, for its Might was broken or deſtroyed.

The Eleventh Chapter. Of the Benefit, and what Profit, the Becoming Man or Incarnation, and Geniture or Birth of Jeſus Chriſt the Sonne of God, is, to us poor Children of Eve. The Moſt rich lovely Gate of all.

1. WE poor Children of Eve, were all Dead in Adam; and though we did as it were Live, yet we lived onely to this World, and Death waited for us, and continually devoured One after another; and there were no remedy for us, if God had not Generated us again out of his Subſtance.

2. We ſhould not in Eternity as to the Body, have returned again, but our Soul would have Eternally continued in Gods Anger ſource or quality, with all Devils.

3. But the Becoming Man or Incarnation of Jeſus Chriſt, is become a powerful Subſtance or Matter to us, for, for our ſakes is God become Man, that he might bring our humanity out of Death into himſelf again, and redeem or releaſe our Soule out of the fire of Gods Anger.

4. For, the Soul in it ſelfe, is a Fire-ſource or quality, and containeth in it ſelfe the First Principle the harſh aſtringency, which in it ſelf laboureth onely^[175] to the Fire.

5. But if the Love and Meekneſs of God, become withdrawn from this Souls Birth or Geniture, or become infected with a total ſtern Matter, then it continueth a ſource or quality in the Darkneſs, a totall ſtern roughneſs, devouring it ſelfe, and yet alſo in the hunger of the will, alwaies thus generating it ſelf again.

9. For, a thing that hath no beginning nor Ground, that hath alſo no End, but it ſelfe is its Ground, it generateth it Selfe.

7. And yet we will not ſay, that the Soul hath no Beginning; it hath a Beginning, but onely according to the Creature, not according to the Eſſence, its Eſſence is from Eternity.

8. For, the divine Fiat, hath compriſed it in the Center of the Eternal Nature, and brought it into a ſubſtantial Subſtance; moreover with the whole Croſs, with the Character of the Holy Trinity; as a Similitude of the Threefold Spirit of the Deity, wherein God dwelleth; now whether it be done in Love or Anger, that is in Light or Fire; for in which of them ſoever it Imagineth, of that it becometh impregnated; for it is a Magick Spirit, a ſource or quality in it ſelfe.

9. Thus it is the Center of the Eternity, a fire of the Deity in the Father, yet not in the Fathers Liberty, but in the Eternall Nature.

10. It is not ^[176] come before the Subſtance, but in the Subſtance.

11. But Gods Liberty is^[177] without or beyond the Subſtance, but dwelleth in the Subſtance: for in the ſubſtance God becometh Manifeſt.

12. And there would be No God without the Subſtance; but an Eternal ſtilneſs, without ſource or quality.

13. But in the ſource or quality the Fire becometh generated, and out of the Fire, the Light, where then two Subſtances fever themſelves, and drive on a Twofold ſource or quality; viz: a fierce wrathful hungry thirſty one, in the Fire, and a Meek lovely yeelding giving oue, in the Light.

14. For, the Light giveth, and the Fire taketh away; the Light giueth Meekneſs, and out of the Meekneſs, Subſtantiality, that is the Fires food, or elſe it were a dark fierce wrathfull hunger in it ſelf.

15. As indeed a Spirit is, if it have not the ſubſtance of the Light; like a loathſome poyſon.

16. But if it attaineth ſubſtance of Meekneſs, then it attracteth that in it ſelfe, and dwelleth therein, and uſeth it for food and alſo for the Body; for it affecteth or infecteth it ſelfe therewith, and impregnateth it ſelfe; for its ſubſtance is its ſatiating or fulfilling, and thus the hunger becometh ſtilled.

17. We are to conceive of the humane Soul thus; it was taken out of the Center of Nature, not out of the^[178] Looking Glaſs of the Eternal, as viz: out of the ſource or quality of this world, but out of the Eternal Eſſence of the Spirit, or out of the firſt Principle of the Fathers property as to, or according to Nature.

18. Not from Subſtance or from ſomewhat, but the Spirit of the Deity breathed into it, the Life, underſtand, the Image, into Adams ſelfe, out of all the Three Principles: It hath breathed into him, the Center of Nature, as viz: the fire ſource or quality, to Life.

19. Alſo the Meekneſs of the Love, out of the ſubſtance of the Deity, as the ſecond Principle with divine heavenly Subantiality.

20. As alſo the Spirit of this World, as the Loaking-Glaſs or pretotype or prefiguration of Gods wiſdom, with the Wonders.

21. But now the Spirit of this World is by the Devils kindling and poyſon, which he hath darted thereinto, become periſhed, for the Devil dwelleth in this world, and is a continual infecter of the outward Nature and property: though in the fierce wrath onely, viz: in the harſh aſtringent deſire, he is Mighty powerful.

22. But he putteth his Imagination with his falſe Tincture, alſo into the Love, and poyſoneth the Souls best Jewel: and hath infected Adams ſoul, with his Imagination, with his Evil hunger-ſpirit, ſo that Adams ſoul luſted after the Earthly ſource or quality, from which Luſt it became impregnated with the Earthly ſource or quality; ſo that the Outward Kingdom became introduced into the Inward, whence the Light of the firſt Principle Extinguiſhed; and his divine Subſtantiality, wherein he ſhould live Eternally, became ſhut up in the Earthly Death.

23. Thus, for this Image and alſo Soule, there was no remedy more, unleſs then the Deity did move it ſelf according to the ſecond Principle, viz: according to the Light of Life in it; and did kindle the ſubſtantiality which was ſhut up in Death, again with the Love Glance: which was done in the becoming Man, or Incarnation, of Chriſt.

24. And this is the Greateſt Wonder that God hath wrought; in that he hath moved himſelf with the Center of the Holy Trinity in the Womans Seed.

25. For Gods Heart would not reveal or Manifeſt it ſelfe in the Fire, as viz. in the Mans Tincture, but in the Spirits Tincture, viz: in Venus, in the Love of the Life, that the Fire in the Mans Tincture might be apprehended with the Meekneſs and Love of God.

26. For, the Eternal Life ſhould and muſt ſpring again out of the ſhut up Death; For, here hath the Root Jeſſe, and^[179] the true Rod of Aaran, budded, and boarn fair fruit.

27. For in Adam the Paradiſe was ſhut up in Death, when he became Earthly; but in Chriſt that ſpringeth again out of Death.

28. From Adam we have all inherited Death, but from Chriſt we inherit the Eternal Life.

29. Chriſt is that virgin-like Image, which Adam ſhould have Generated out of himſelfe, with both the Tinctures.

30. But being he could not, therefore he was divided, and ſo it muſt be done through Two Bodies^[180] till Shiloh came, that is the Sonne of the Virgin, which became generated out of God and Man.

31. He is the Breaker through: of which the Prophets ſpake, ſaying,^[181] He ſhooteth up like a Plant or ſprout, he ſprouteth as a Juniper Tree, in Gods ſubſtance.

32. He hath, with his entrance into the humane halfe dead Eſſence broken or deſtroyed death, for he ſprouted at once both in the humane and divine Eſſence.

33. He brought to us, along with him in our Humanity, the virgin-like Chaſtity, of the wiſdome of God, he environed our ſouls Eſſence with heavenly ſubſtantiality.

34. He was the Champion or Saviour in the Battel, where the two Kingdoms lay together in ſtrife, viz: Gods Anger and Gods Love; he gave himſelfe willingly up into the Anger, and quenched it with his Love, underſtand, in the humane Eſſence.

35. He came out of God into this world, and aſſumed our Soul into himſelfe, that he might introduce us out of the Earthlineſs of this world, again in himſelfe into God.

36. He generated us again a new in himſelfe, that we might be capable to live in God.

37. Out^[182] of his will begat he or generated he us, that we ſhould put our will into him, and then he bringeth us in himſelfe to the Father, into our Native Country, again: viz: into Paradiſe out of which Adam went forth.

38. He is become our Fountain, his water ſpringeth up in us: he is our Spring, and we are Drops in him, he is become the fulneſs of our ſubſtantiality, that we in him may live in God.

39. For, God is become Man, he hath introduced his abyſſal immenſurable ſubſtance into the Humanity; his Subſtance which filleth the Heaven that he manifeſted in the Humanity.

40. Thus, the Humane Subſtance and Gods ſubſtance are become one ſubſtance, one fulneſs of God; our ſubſtance is his moving in his Heaven.

51. We are his Children, his Wonder, his moving in his abyſſal Body.

42. He is Father, and we his Children in him: we dwell in him and he in Us; we are his Inſtrument, wherewith he ſeeketh and maketh what he will.

43 He is the Fire, and alſo the Light, together with all ſubſtance, or every thing. He is hidden, and the Work maketh him Manifeſt.

44. Thus we know that God is a Spirit; and his Eternal Will is Magicall that is deſirous; he alwayes maketh ſubſtance out of Nothing, ond that in a twofold ſource, viz: according to the Fire and Light.

45. Out of the fire, cometh fierce wrath, climing up, Pride, willing not to unite it ſelfe with the Light; but a fierce wrathful Eager Earneſt will, according to which he is not called God, but a fierce wrathful conſuming Fire.

46. This Fire alſo becometh not manifeſt in the pure Deity, for the Light hath ſwallowed up the Fire into it ſelf, and giveth to the Fire its Love, its ſubſtantiality, its water, ſo that in Gods ſubſtance there is onely Love, Joy, and a pleaſant habitation, and no fire, known.

47. But the Fire is onely a Cauſe of the deſirous Will and of the Love, as alſo of the Light and of the Majeſty, elſe there would be no ſubſtance: As it hath been largely expounded in the former writings.

48. And now it is known to Us, wherein our New Regeneration ſtandeth, even while we are yet in this world, covered with the Earthly Tent or Tabernacle, and are fallen home to the Earthly life, viz: meerly, in the Imagination, that wee with our will enter into Gods will, and wholly unite and give up our ſelves into Him, which is called Faith, or, Beleeving.

49. For Word Faith, or, Glauden, Believing, is not Hiſtorical, but it is a receiving out of Gods Subſtance, to Eat of Gods Subſtance, to introduce Gods ſubſtance with the Imagination into the Souls Fire, to ſtill its hunger therewith, and ſo to put on the Subſtance of God.

50. Not as a Garment, but as a Body of the Soul; the Soul muſt have Gods Subſtance in its Fire, it muſt Eat the Bread of God, if it will be a Child.

51. Thus alſo it becometh New born in Gods Spirit and Subſtance, which Spirit it tranſplanteth out of the ſoyl of the fierce wrath and Anger, into the ſoyl of Love, Meekneſs, and humility of God, and bloſſometh forth with a new bloſſom in Gods ſoyl or field.

52 And that bloſſome which groweth in Gods Love, is the right true Image of the Deity, which God deſired when he Created Adam to or in his likeneſs, that now hath Gods and Mans Sonne, Regenerated, to us, again.

53. For his Regeneration out of God and out of our Subſtance, is our Regeneration; his power, Life, and Spirit, is all ours.

54. And we need do no more to it, but that we onely and meerly, enter with our will-Spirit, through him into Gods ſubſtance, and ſo our Will becometh generated in Gods will, and receiveth divine power and ſubſtance.

55. Not ſtrange ſubſtance, but our firſt, with which we with Adam entered into Death: and that awakeneth and raiſeth up again to us, the firſt born out of the Dead, which is Chriſtus, Chriſt.

56. He is God, but yet is generated or born out of us, that he might make us living from or out of the Death.

57. Not any ſtrange Life which we have not had in this World, but our own Life for Gods purpoſe muſt ſtand.

58. The fait bloſſome and Image, muſt grow out of the Corrupted ſoyl, and not onely ſo, but alſo out of the pure Soyl.

59. We muſt be generated or Born of or out of the Virgin, not out of the Man of the Anger, out of the Fires Tincture, but out of the Lights Tincture.

60. We put on the Virgin of Chriſt, with our giving up our ſelves thereinto.

61. We herewith become the Virgin of Modeſty and Chaſtity and purity in Ternario Sancto, in the holy Ternary, in the Angelical world; a Looking-Glaſs of the Holy Trinity, whetein God beholdeth himſelfe, and which he hath taken to him for his Spouſe.

62. He is our Husband or Man, to whom we in Chriſt have been betrothed Maried and incorporated.

63. And We, are now, Mary, in the Covenant of Grace out of which God and Man become generated or born.

64. Mary, was the firſt in the high bleſſing, for in her was the Mark at which the Covenant aimed or pointed.

65. She was known in God in the highly precious Name JESU, before the foundation of the World was laid.

66. Not that ſhe brought the Life out of Death, but that God, in her, would bring the Life out of Death: and therefore ſhe became highly bleſſed; and the pure virgin Modeſty was put on, to her.

67. And out of that Virginity, out of which Chriſt became Generated or born, we all muſt be generated or Born; for we muſt become^[183] Virgins, and follow after the Lamb of God, elſe we ſhall not ſee God: For, Chriſt ſaith,^[184] Ye must be generated or born anew, if ye will ſee the Kingdom of God, through water and the holy Spirit.

68. The water is the Virginity, for the Virgin bringeth the Lights and Waters Tincture, viz: Love and Meekneſs.

69. And the Spirit, out of which we muſt become generated or Born, is that which gave it ſelfe into the Womans ſeed with the Moving of the Deity, which brake or deſtroyed Death, which out of the water bringeth forth a Light-flaming Bloſſome, wherein he is the ſpirit and life of the bloſſome.

70. Not according to the Fire-ſource or quality of the fierce wrath, but according to the Quality of the Light in the Meekneſs and humility,

The Twlefth Chapter. Of the Pure Virginity: How we poor Children of Eve muſt be conceived out of the pure Virginlike Modesty or Chaſtity in the Becoming Man or Incarnation of Chriſt, and be new born in God; elſe we ſhall not ſee God.

1. WE poor Children of Eve, finde in us, no pure virgin-like thoughts: for Mother Eve, which was a Woman, hath made us all Feminine and Maſculine.

2. We are in Adam and Eve all become Men and Women; except we enter into the heavenly virginity, with our deſiring Will, in which God hath generated us out of Chriſt to be Virgins again.

3. Not according to the Earthly Life in which there is no Modeſty, Chaſtity, and purity, but according to the Life of the Heavenly Virgin, in which Chriſt became a Man; and which with the Over-ſhadowing of the Holy Ghoſt, became put on to Mary, which is without ground limit and End; which every where ſtandeth before the Deity; which is a Looking-Giaſs and repreſentation or^[185] expreſs Image of the Deity.

4. Into this Virgin, wherein the Holy Tinity dwelleth, wherein we were diſcerned or diſcovered before the times of the world by the Spirit of God, and were know in the Name of JESU, we muſt Enter with our Will-Spirit.

5. For, our true Image, in which we are the ſimilitude of God, is with Adam and Eve extinguiſhed to Us, and become Earthly.

6. Which is done through Luſt or Imagination; and ſo Gods clear Countenance became covered; for we loſt the heavenly Modeſty or Chaſtity.

7. But ſeeing God, for us, hath, out of his favour and Love, opened his clear countenance towards us again in the becoming Man, or Incarnation, of Chriſt: and ſo now it lyeth in this; that as we in Adam have imagined into the earthly longing, whence we are becom Earthly, ſo we now ſet our deſiring will in the havenly Virgin, and bring our longing thereinto, and then our Image goeth out from the Earthly Woman; and conceiveth the virginlike Eſſence and property, wherein God dwelleth, wherein the ſouls Image may attain the Countenance of God again.

8. Outward Reaſon ſaith, how may that come to paſs? that we might be born again out of the Virgin, out of which Chriſt was born? It underſtandeth ſolely Mary: but we underſtand, not the Mary which is a creaturely Virgin.

9. For as we alſo, in the immaterial Virgin-like modeſty or chaſtity, became Creaturely Virgins, ſo if we enter into the becoming Man or Incarnation of Chriſt; not according to the outward Life in the four Elements, but according to the Inward in the One Element, where the Fire of God ſwalloweth up the four Elements into it ſelf; and yet in his Light, viz: in the ſecond Principle, wherein, the outward Man and Woman must go through death, in Chriſts reſurrection, as a virgin in the one Element, wherein all the four lye hidden; we then grow forth and ſpring in the Right vi[•]gin-like wiſedome of God.

10. We muſt dye away from the Man and the Woman, and Crucifie the Corrupt Adam: he muſt die with Chriſt and be caſt into the Fathers Anger.

11. That ſwalloweth up the Earthly Man & the Earthly Woman, and giveth to the ſoul, out of the becoming Man or Incarnation of Chr[•]ſt, a virgin-like Image, wherein the Man and the Woman is but one only Image, with one only Love.

12. Now the Man ſets his Love in or upon the Woman, and the Woman in or upon the Man; but if both the loves be turned into one, there is then no deſire of Co-mixture more in the one onely Image, but the Image loveth it ſelfe.

13. But now the Image, in the beginning was Created in the virgin-like wiſedome of God, viz: out of the divine ſubſtantiality.

14. And now becauſe the ſubſtance was become Earthly and fallen into death, therefore the Word which became Man awakened and raiſed it up again; and ſo the Earthly ſource or quality remaineth with death in the Anger, and the raiſed remaineth in the word of life, in the virgin-like Modeſty or chaſtity.

15. And ſo we bear here in this World a two fold Man in one Perſon, viz: a virgin-like Image born out of the becoming Man or Incarnation of Chriſt; and an Earthly Image Maſculine and Feminine, ſhut up in Death and in the Anger of God.

16. The Earthly muſt bear the Croſs, and ſuffer it ſelfe to be ſcorned perſecuted and afflicted in the Anger, and becometh at length given to Death; and then the Anger ſwalloweth it up into the ſourcive qualifycating fire of God.

17. And ſo if the word of Life, which in Mary, became Man, is together in the Earthly Image, then, Chriſt, who wrought the word of Life out of God, riſeth up from Death, and bringeth the Eſſence of the ſourcive or Qualificating fire, underſtand the humane Eſſence; out, forth from Death.

18. For he is ariſen out from Death, and liveth in God, and his life is become our Life, and his death our Death, we are buried in his death, and ſprout forth, in his reſurrection and victory, in his Life.

19. But underſtand the meaning right. Adam was the virgin-like Image: he had peculiar Love of his own: for the Spirit of God had breathed it into him: for what other can the Spirit of God breath out of it ſelf, then what it ſelfe is.

20. But now, that, is All; and yet all ſources or qualities, are not called God; but in all ſources or qualities there is but one onely Spirit, which is God; viz: according to the ſecond principle in the Light; yet there is no Light without Fire.

21. But in the fire, he is not the love-Spirit, or Holy Ghoſt; but the fierce wrath of Nature and a cauſe of the Holy Spirit; an Anger and a Conſuming fire.

22. For in Fire, is the Spirit of Nature, Free; and yet the Eſſentiall fire alſo giveth or affordeth, Nature, and is it ſelfe, Nature.

23. And yet we underſtand, but one holy Spirit, in the Light; though indeed all is but one ſubſtance; yet we underſtand, that the Matter, which is generated out of the Meekneſs of the Light, is as it were impetent and obſcure; which the fire draweth and ſwalloweth up into it ſelfe.

24. But giveth forth out of the Material ſource or quality out of the fire, a mighty potent Spirit, which is free from the Matter, and alſo from the fire; and though the fire reteineth it: yet it apprehendeth not its ſource or quality.

25. As we ſee, that the Light dwelleth in the Fire, and yet hath not the ſource or quality of the Fire, but a Meek love-ſource or quality; which alſo, would not be, if the Matter were not dead and conſumed in the Fire.

26. Thus we conſider and conceive of the firſt Adam; he was contrived or^[186] Imagined out of the Lights Eſſence and ſubſtantiality, but being he was to go into a Creature and was to be a total or entire Similitude of God, according to all ſubſtances, according to all the Three Principles, therefore he became alſo apprehended with the word Fiat in all ſubſtances of all the Three Principles, and was brought into a Creature.

27. Now certainly, all the three Principles were free in Him, and ſtood one in another, each in its Order, and ſo he was a right totall or entire ſimilitude, of God, according to and out of the ſubſtance of all ſubſtances.

18. But we are to know and obſerve; How the Third Principle, viz: the ſource or quality of this world in the kindling of Lucifer, became totally fierce wrathful thirſty and baſe or Evill; and inſtantly, in Adam thirſted after the Second Principle, viz: after the heavenly Matter, whence the Longing in Adam Exiſted; for the ſource or quality of the pure Love out of the Holy Spirit had^[187] refuſed that.

29. But when the Love entered into the Earthly ſource or quality to ſatisfie it, in its kindled thirſt; then the pure Material love conceived or received the deſirous Earthly periſhed Cortupt Longing.

30. And then the ſecond Principle Extinguiſhed, not as a Death, as that it were become a Nothing, but it became caprivated in the fierce wrathful thirſt.

31. Now then ſeeing God is a Light, the pure Love-ſource or quality ſtood as ſhut up in Death without the Light of God.

32. And now the Image was periſhed and captivated in the fierce wrath of God, and the Own ſelfe-love loſt its might and ſtrength, for it was ſhut up in the periſhed corrupt Earthlineſs, and loved Earthlneſs.

33. Thus a Woman or Wife muſt be made out of this Image, and the Two Tinctures viz: the fires Eſſence, and the Matrixes watery Eſſence, muſt be parted, viz: into a Man and a Woman.

34. Whereas yet the Love thus became moving in a twofold ſource or quality, and ſo one Tincture loved and deſired the other, and mingled together, whence the Generation was to be propagated and maintained.

35. But now this Generation of Men, thus in the Earthly ſource or quality, could not know or ſee God, for the pure Immaculate Love was ſhut up in the Earthly thirſty ſource or quality, and was ſhut up and captivated in the fierce wrath of the Eternal Nature, which Lucifer had kindled: for the fierce wrath had attracted the love with the Earthlineſs into it ſelf.

36. That now in the captivated love, ſtood the virgin-like Mcdeſty or Chaſtity of the wiſdome of God; which to Adam, was with the ſecond Principle, with the heavenly ſubſtantiality; together incorporated to his body, and much more the Spirit of the Meek ſubſtantiality, through the breathing in of the Holy Spirit; which was breathed into Adam.

37. And ſo now ther was no Remedy, unleſs the Deity awakened it ſelfe, in the divine Virgin, according to the ſecond Principle, in the virginity which was ſhut up in Death; and that another Image, came to be out of the Firſt.

38. Thus it is ſufficiently known and underſtood by us; that the firſt Image muſt be given to the fierce wrath, wherewith it might quench its thirſt: and muſt go into Conſumption, as into the Eſſential fire; whereas yet the Eſſence dieth not, nor conſumeth.

39. For which cauſe, God hath appointed a Day, wherein he will being the Eſſence of the Old and firſt Adam, through the fire, that it might be delivered or looſed from the vanity viz: form the Longing of the Devil, and of the Anger of the Eternal Nature.

40. And we underſtand further, that God hath again borught into US, the life of his Eternal ſubſtance, when he moved himſelfe, with his own heart and Word, or power of the divine Life in the virginity which was ſhut up in Death, viz: in the true pure Love; and kindled that again; and introduced his heavenly ſubſtantiality, with the pure Virginity into the virginity which was ſhut up in Death; and hath, out of the heavenly, and out of the Virginity that was ſhut up in Death and Anger, generated a New Image.

41. And then Thirdly we underſtand; that this New Image, muſt, through Death and the fierce wrath of the fire, be introuduced again into the heavenly divine ſubſtantialit, in Ternarium Sanctum, into the Holy Ternary.

42. For, the Earthly longing which the Devil had poſſeſſed, muſt remain in the Fire, and was given to the Devil for food; therein he [〈1 page〉] Adams virginity, and introduced it out of Death through Gods fire, into the divine ſource or quality.

51. Chriſt, is become Adam, not the divided; but the virgin-like Adam, which, Adam was, before his ſleepe.

52. He hath introduced, the periſhed-corrupted, in Death, into Gods fire, and hath brought forth the pure virgin-like, out of Death through the fire: whoſe Sonne thou art, if thou doſt not remain lying in Death, as rotten wood which cannot qualifie or operate, which in the fire giveth no Eſſence, but becometh Dark or black Synder or Aſhes.

Queſtion.

53. Now ſaith Reaſon; how cometh it then, ſeeing I am Chriſts Member and Gods Childe, that I do not find nor feel him.

Anſwer.

54. Here indeed ſticketh the Matter, deare defiled piece of Wood, ſmell into thy bolome, what is it thou stinkeſt of? Even of Helliſh Luſt and Longing, viz: of Helliſh voluptuous pleaſure, Covetouſneſs, honour and power.

55. Hearken, theſe are the Devils Garment; pluck off the Hide or skin, and caſt it away, put thy deſire into Chriſts Life, Spirit, fleſh, and bloud; Imagine thereinto, as thou haſt Imagined into the Earthly Longing; and ſo thou wilt put on Chriſt, in thy Body; and in thy fleſh and blond, thou wilt become Chriſt; his becoming Man or Incarnation will inſtantly unite it ſelf in thee, and thou wilt become born or generated in Chriſt.

56. For, the Deity or the Word, which moved it ſelfe in Mary and became Man, that became Man alſo in like manner, in all Men that had dyed from Adam, to that time; who had given up and Commended their Spirits into God, or into the Promiſed Meſſiah.

57. And it paſſed upon all thoſe which were yet to be born out of the Corrupted periſhed Adam, who would but ſuffer that word to awaken them or ariſe in them: for, the firſt Man, comprehendeth alſo the laſt.

58. Adam is the ſtock, we all are his branches, but Christ is become our ſap virtue and life.

59. Now if a branch on the Tree withereth, what can the virtue, and the ſap of the Tree do to it: It giveth its virtue to all brances why then doth not the branceh draw the ſap and virtue into it.

60. The fault is, that Man draweth devilliſh virtue or power and Eſſence or ſap, inſtead of divine Eſſence, into himſelfe, and letteth the Devil ſeduce him into Earthly deſires longing and luſt.

61. For, the Devil knoweth the Branch, which in the Country that was his, is grown up to him, and ſtill groweth: and therefore, as he was a Murtheter and lyer at the beginning, ſo he is ſtill, and infecteth or poyſoneth Men.

62. Being he knoweth, that they are fallen to the outward Dominion of the Starres into his Magick Longing; therefore he is a Continual poyſoner of the^[188] Complexion; and where he ſmelleth but a Crum that ſerveth his turn, that he alwaies ſetteth before Man; and if a Man Imagineth into it, he will ſuddenly infect him.

63. Therefore it is ſaid: ^[189] Watch, pray, be ſober, lead a Temperare life: for the Devil your Adverſary, goeth about as a roaring Lyon; and ſeeketh whom he may devour.

64. Seek not ſo, after Convetouſneſs, riches, Money, Goods, Might, and honour; for we are, in Chriſt, not of this world.

65. For therefore Chriſt^[190] went to the Father, viz: into the Divine ſubſtance, that we ſhould, with our hearts, Minds, thoughts and wills, follow after him: and ſo^[191] he will be with us all the dayes to the End of the World; but not in the ſource or quality of this World.

66. We ſhould preſs forth out of the ſource or quality of this world our from the Earthly Man, and give up our wills into his will, and Introduce our Imagination and Longing in to him: and ſo, we, in his virginity which he hath ſtirred up again in us, become impregnated, and Conceive the Word; which maketh it ſelfe ſtirring in him; in our virginity ſhut up in Death; and become born in Chriſt in our ſelves.

67. For as death through Adam preſſed upon us all, ſo the word of Life out of or from Chriſt preſſeth upon us all.

68. For, the Moving of the Deity in the becoming Man or Incarnation of Chriſt, hath continued moveable, and ſtandeth open to all M[•]n, the failing is onely in the Entering in, that Man ſuffereth the Devil to detein him.

69. Chriſt need not firſt depart from his Place, and Enter into us, when we become new born in Him: for, the divine Subſtance, wherein he became born or generated, hath in all places and Cornors the ſecond Principle in it; and where a Man may ſay, there is God Preſent, there a Man may ſay, The Becoming Man or Incarnation of Chriſt is preſent alſo; for it became opened in Mary, and ſo qualifieth or operateth backward again even into Adam, and forward even into the Lift man.

70. Now ſaith Reaſon:^[192] Faith alone attaineth it; very right: In the right Faith the Impregnation proceedeth.

71. For, Faith is Spirit, and deſireth Subſtance, and that ſubſtance is nevertheleſs in all Men, and that which is wanting, is, that it apprehend the Spirit of Faith.

72. And if it be come apprehended, then the fair Lilly bloſſometh out of it: not onely a Spirit, but the Virgin-like Image, becometh generated or born out of Death into Life.

73. The Rod of Aaron, which is dry; ſprouteth forth out of the dry death, and taketh its body out of Death; the fair New virgin-like life, out of the halfe dead virginity.

74. And this, the dry Rod of Aaron ſignified; as alſo Old Zachary; alſo Abraham with his old Sarah; who according to the outward world were all as it were dead, and no more fruitful.

75. But the Promiſe in the New Regeneration muſt do it, the Life muſt ſprout out of Death.

76. The Old Adam which became Earthly muſt not be Lord; Nor Eſau the firſt born, to whom formerly the Inheritance had belonged if Adam had continued ſtanding; But the ſecond Adam, Christ, who ſprouted forth through death out of the firſt, muſt remain Lord.

77. Not the Man or the Woman, ſhall poſſeſs the Kingdom of God, but the Virgin, which becometh generated or born out of the Mans and Womans Death, muſt be Queen of Heaven.

78. One onely Generation or ſex, not two; one onely Tree, not Many: Chriſt was the ſtock, being he was the root of the New Body which ſprouteth out of Death, which brought forth the dead virgin again as a fair branch out of Death.

79. And we all are his ſprouts and ſtand all upon one stock, which is Chriſt.

80. Thus we are Chriſts Sprouts, his branches, his children, and God is the Father of as all, and alſo of Chriſt,^[193] In him we live and Move and are.

81. We bear Chriſts Fleſh and bloud in us, if we do but come to the New Birth, for we become regenerated in Chriſts Spirit.

82. That in Mary; became a living Man in the dead humanity, without the touching of a Man, and that alſo becometh a Man in our ſelves, in our dead virginity.

83. And henceforward that which is wanting is this, that we caſt the Old Adam viz: the Husk; into Death, that the Earthly lifes quality or ſource may depart from us, and ſo we go forth from the Devil, out of his Country.

84. And not alone this; for, the Old Adam muſt not be ſo totally caſt away, but the Huske onely, viz: the Shell wherein the Seed or Kernel lyeth.

85. Out of the Old Eſſence muſt the New Man in Gods bleſſing ſprout forth, as the blade out of the Grain, or Corn, as Chriſt teacheth us.

86.^[194] Therefore muſt the Eſſence be injected into Gods Anger, muſt be perſecuted, afflicted, plagued, ſcorned, and lye under the Croſs: for the New Man muſt ſprout forth out of God anger fire, he muſt be Tryed in the Fire.

87. We were fallen home to the Angers Eſſence; but the Love of God ſet it ſelfe in the Anger, and quenched the Anger with the Love in the blood of the Heavenly ſubſtantiality in the Death of Chriſt.

88. Thus the Anger reteined the Husk, viz: the periſhed corrupt Man, underſtand the Earthly ſource or quality; and the Love reteined the New Man.

89. Therefore can no Man beſides, ſhed heavenly Bloud, the Earthly Mortal Bloud onely; for, Chriſt, who was conceived without Man and Woman, he onely could do it; for, in his heavenly ſubſtantiality there was no Earthly Blood.

90. But yet he did ſhed his heavenly bloud under or among the Earthly, that he might deliver us poor Earthly Men from the fierce wrath.

91. For, his heavenly bloud muſt in its bloud ſhedding mix it ſelfe together with the Earthly, that the Turba in the Earthlineſs in us, which held us captive, might be drowned; and that the Anger might be quenched with the love of the Heavenly bloud.

92. He gave his life for us, into Death, he went for us, into Hell, into the ſource or quality of the Fathers Fire; and out of Hell again into God; that he might break or deſtroy Death, and drown the Anger, and make way for us.

93. Therefore now the whole matter depends on this that we follow afte[•] him, he hath indeed broken and deſtroyed death, and quenched the Anger; yet if we will be conformable to his Image, then we muſt follow him into his Death,^[195] take his, Croſs upon us, ſuffer perſecution, be ſcorned, deſpiſed and ſlain.

24. For, the Old Husk belongeth to the Anger of God, it muſt be purged.

95. For, it is not the Old Man, that muſt live in us, but the New: the old is to be given up to the Anger, for, the New Man bloſſometh up out of the Anger, as the Light ſhineth out of the Fire.

96. Thus the Old Adam muſt be Wood or Fewel for the Fire; that the New may ſprout forth in the Light of the Fire; for it muſt ſubſiſt in the Fire.

97. That is not Eternal, which cannot ſubſiſt in the Fire, and which ariſeth not out of the Fire.

98. Our Soul is out of Gods Fire, and the Body out of the Lights Fire.

99. But, underſtand alwayes, by the Body, an inanimate ſubſtantiality, which is no Spirit, but an Eſſential Fire.

100. The^[196] Spirit is much higher; for its Original is the fire of the fierce wrath of the fierce wrathful ſource or quality, and its right life, or Body, which it hath in it ſelf, is the Light of the Meekneſs; that dwelleth in the Fire, and giveth to the Fire its meek ſuſtenance or body, elſe the Fire would not ſubſist; it will have ſowewhat to Conſume.

101. For, God the Father ſaith alſo; I am an angry zealous jealous or fierce wrathful God, a Conſuming fire; and yet calleth himſelfe alſo, ^[197] a merciful loving God, according to his Light, according to his Hertz, and therefore he ſaith; Barm-hertz-ig. Heart, Warm-heart-ed: or Merciful.

102. For, in the Light the water of Eternal Life becometh Generated; which quencheth the fire and the fierce anger of the Father.

The Thirteenth Chapter. Of the twofold Man, viz. of ohe Old and New Adam, as of two ſorts of of Men; How the Old and Evil behaveth it ſelfe towards the New: What Religion Faith and Life each of them leadeth, and what each of them underſtandeth.

1. [•]ALl whatſoever, concerning Chriſt, is in the Old Adam taught, written, preached, or Spoken, he it from Art or how it will, it is out of or from Death, and hath neither underſtanding nor Life, for the Old Adam without Chriſt is dead.

2. It muſt be the New, which becometh generated out of the Virgin, that muſt do it; that onely underſtandeth the Word of Regeneration, and,^[198] entereth into the ſheepfold at the Doore of Chriſt.

3. The Old Adam will climbe up into it through Art and ſearching or Speculation; it ſuppoſeth Chriſt may ſufficiently be apprehended in the Letter; he who hath learned Arts and Languages, and hath read much, is called and Inſtituted by Chriſt to Teach; the Spirit of God muſt Speak through his Preaching, though, likely, he is but the periſhed Corrupt Old Adam onely.

4. But Chriſt ſaith; ^[199] They are Theeves and Murderers, and come onely to Robbe and steal: he who goeth not in at the door of the ſheepfold, but climeth up ſome other way, he is a Thiefe and a Murderer.

5. Further he ſaith; ^[200] I am the door to the ſheep, he that entereth in through me, ſhall find Paſture, and the ſheep will follow him:^[201] for whoſoever is not with me is against me.

6. A Teacher ſhould and muſt be generated from or born of Chriſt, or elſe he is a Thief and a Murderer; and ſtandeth there to Preach onely for a^[202] Belly full; he doth it for Money and honour ſake; he teatheth his own Word, not Gods word.

7. But if he be Regenerated out of Chriſt, then he teacheth Chriſts word; for he ſtandeth in the Tree of Chriſt, and giveth his Sound out of the Tree of Chriſt wherein he ſtandeth.

8. Threfore it is, that there is ſo much ſtrife and Oppoſition upon Earth, becauſe Men^[203] heape up Teachers to themſelves, according as their Ears do Itch, after what the Old Evil Adam pleaſeth to Hear, after what ſerveth to his climing up and fleſhly pleaſure and voluptuouſneſs, what ſerveth to his Might and Pomp.

9. O ye Devill's Teachers, how will you ſubſiſt before the Anger of God.

10. Why do you Teach, when you^[204] are not ſent from God? ye are ſent from Babel, from the Great Whore, from the Mother of the Great Woredoms upon Earth, ye are not born of the Virgin, but of the perfidious Adulterous Woman.

11. For ye not onely^[205] Teach humane Traditions, and fictions; but ye alſo perſecute the Teachers that are ſent; which are borne of Chriſt.

12. Ye ſtrive about Religion; and yet there is no ſtrife at all in Religion:^[206] There are manifold Gifts, yet it is but one Spirit that ſpeaketh.

13. As a Tree hath many Branches; and the fruit many ſeverall Forms, and one doth not look altogether like another; alſo as the Earth beareth manifold hearbs and bloſſoms, and the Earth is the onely Mother to them; thus it is alſo with thoſe who ſpeak, out of or from Gods Spirit.

14. Every one ſpeaketh out of the Wonders of his Gifts, yet their Tree and ſoyl upon which they ſtand, is Chriſt, in God.

15. And ye Spirit-Binders, will not endure that, ye will ſtop the Mouth of your Chriſt, whom yet your ſelves Teach with your Earthly Tongue; unknown; from the Pulpit; and binde him to your Lawes.

16. O! alaſs! the true Church of Chriſt hath no Law: Chriſt is the Temple or Chruch into which we muſt Enter.

17. The Heaps of ſtone, make none, New Men; but the Temple, Chriſt, wherein Gods Spirit teacheth; thae awakeneth and raiſeth up the half dead Image that it beginneth to ſprout forth.

18. They avail all alike: God asketh not after Art, not fine eloquent Expeſſions: but whoſoever cometh to him, he will not thruſt him away or reject him.

19.^[207] Christ is come into this world, to call and ſave poor ſinners. And Iſaiah ſaith: ^[208] Who is ſo ſimple as my Servant.

20. Therefore the Wit and wiſdome of this World doth it not, it maketh onely Pride and Puſt up Reaſon, it will out aloft, and willeth to rule and domineer.

21. But Chriſt ſaith,^[209] He that Ieaveth not Houſe, and Land, Goods, ^[210] Money, Wife, and Childe, for my Names ſake, is not worthy of me. All whatſoever is in this world, muſt not be ſo loved as the dear highly precious Name JESUS.

22. For all whatſoever this World hath, is Earthly; but the Name JESUS heavenly; and out of the Name JESUS we muſt become Regenerated out of the Virgin.

23. Therefore the Child of the Virgin ſtandeth against the Old Adam, he preſents or ſheweth forth himſelf, with or by deſires of Temporal pleaſures and Voluptuouſneſs, honour, power, might and Authority, and is a fierce wrathful Dragon, which onely willeth to devour, as the Revelation of John repreſenteth him to be a Cruel horrible Dragon.

24.^[211] The Virgins Childe standeth upon the Moon; and weareth a Crown with ^[212] Twelve Starres; for it treadeth the Earthly, viz: the Moon under its feet: It is Sprouted out from the Earthly Moon, as a bloſſom out of the Earth, and therefore the Virgin-like Image ſtandeth upon the Moon.

25. Againſt which, the fierce wrathful Dargon, casteth ſorth his ſtreames of Water,^[213] and would fain continually, drown the Virginlike Image, ^[214] but the Earth cometh to helpe the Woman; and ſwalloweth up the ſtream and floud of water, and bringeth the Woman into Aegypt.

26. That is, the Virgin-like Image, muſt ſuffer it ſelfe to be put into Aegypt, into Bondage and ſervitude; and the Earth, viz: the fierce wrath of God; Covereth the virgin-like Image; it devoureth the ſtreams of the Dragon.

27. Although the Dragon with his abominations overwhelmeth the virgin-like Image, and reproacheth, ſlandereth, and deſpiſeth it; yet that hurteth not the Virgins Child; for, the fierce wrath, taketh the reproach and ſlander, which is caſt forth upon the Child, to it ſelfe; for, the Earth alwaies ſignifieth the fierce wrath of God.

28. Thus the Virgins Child ſtandeth upon the Earth, as upon the Earthly Moon, and muſt continually flie into Aegypt before the D[•]agon; it muſt here be onley under the Bondage and Servitude of Pharao.

29. But it ſtandeth upon the Moon, not under the Moon: the Prince Joſua or JESUS, bringeth it through Jordan into Jeruſalem: it muſt onely through Death go into Jeruſalem, and leave the Moon.

30. It is but a Gueſt in this World, a ſtranger and Pilgrim; it muſt wander through the Dragons Country; and when the Dragon caſteth forth his ſtreams upon it, it muſt bow downe and paſſe under the Croſe; and then the Anger of God receiveth the Dragons fire to it.

31. It is known to us, that the Old Adam knoweth and underſtandeth Nothing of the New, it underſtandeth all things, in an Earthly manner: it knoweth not where nor what God is; it flatters it ſelf, and aſcribeth honeſty and holineſs to it.

32. It ſuppoſeth it ſerveth God, and yet ſerveth but the Old Dragon, it Offereth Sacrifice, and yet its heart hangeth to the Dragon, it will ſuddenly be honeſt, and with the Earthlineſs go into heaven.

53. And yet it deſpiſeth the Children of Heaven, whereby it declareth, that is a ſtranger in Heaven: it is onely, a Lord upon Earth, and Devil in Hell.

34. Among ſuch Thornes and Thiſtles, muſt Gods Children grow, they are not known in this World, for the Anger of God Covereth them.

35. A Child of God alſo^[215] Knoweth not himſelf aright; he ſeeth onely the Old Adam which hangeth to him, which will alwaies drown the virgin-childe.

36. But if the virgin Childe conceive a glimpſe in the^[216] Holy Ternary, then it knoweth it ſelfe, when the Noble faire Garland or Crown of Victory is ſet upon it, there muſt the Old Adam firſt look back, and knoweth not what is done to him.

37. He is indeed very Joyful: like one that danceth to an Inſtrument of Muſick when that Ceaſeth ſounding, his Joy hath an End, and he remaineth to be the Old Adam; for he belongeth to the Earth, and not to the Angelical World.

38. So ſoon as it cometh ſo farre with a Man, that the virgin-like Image, beginneth to ſprout forth out of the Old Adam, ſo that a Man giveth up his Soul and Spirit into the Obedience of God, then the ſtrife with him beginneth: then the Old Adam in the Anger of God ſtriveth with the New Adam.

39. The Old, will be Lord in fleſh and blood, alſo the Devil cannot endure the virgin-like Branch, for he dareth not to touch it; but the Old Adam may touch infect and poſſes it.

40. Becauſe his own dwelling in the Darkneſs of the Abyſs pleaſeth him not, therefore he would fain dwell in Man, for he is an Enemy to God, and hath^[217] without Man, no authority.

41. Therefore he poſſeſſeth Man and leadeth him according to his pleaſure into the Anger and fierce wrath of God, wherewith he ſcorneth Gods Love and Meekneſs; for he ſuppoſeth still, ſeeing he is a fierce wrathful fire-ſource or quality, that he is higher then the Humility, being he can go ſo terribly.

42. But being he dare not touch the virgin-like Branch, therefore he uſeth ſublime ſubtle Craft, knavery and wickedneſs, and deſtroyeth it, ſo that it is not known or acknowledged in this world: ^[218] elſe too many ſuch little branches might grow in his ſuppoſed Country, for he is wrath, & an Enemy to them, he bringeth his Proud Miniſters or Officers, and P[••]gurs, with ſcorn, upon that man, ſo that he is perſecuted, deſpiſed and held a Fool.

43. And this he doth through the Reaſon-Learned wiſe world, through thoſe who call themſelves ſhepheards or Paſtors of Chirſt, upon whom the world looketh; that ſo the Holy Lilly branch may not be known: elſe men might obſerve it, and too many ſuch branches may grow for him: and then he ſhould looſe his Dominion among Men.

44. But the Noble Lilly Twig or Branch, groweth in Patience and Meekneſs, and taketh its Eſſence pover and ſmell out of the Soyl of God, as alſo, out of Chriſts becoming Man or incarnation; for Chriſts Spirit is its Eſſence; Gods Subſtance is its Body.

45. Not out of any strange or Heterogene property, but out of its own, included and ſhut up in Death, aud in Chriſt, Sprouting, Eſſence; groweth the virgin-like Lilly Twig or Branch: It ſeeketh not nor deſireth the farineſs or excellency of this world, but of the Angelical world.

46. For, it alſo groweth not in this world in the Third Principle, but in the Second Principle in the Paradiſe-world: and therefore there is great ſtrife in fleſh and blood in the outward Reaſon.

47.^[219] The Old Adam knoweth not the New, and perceiveth that it withſtandeth and oppoſeth him; it willeth not what the Old, willeth; it continually leadeth the Old to abſtinence, which cauſeth woe to the Old, The Old willeth onely to have pleaſure, voluptuouſneſs and temporal honour; it Cannot endure the Croſs and Contempt.

48. But the New is well pleaſed, that it ſhall bear the Marks^[220] or Prints of the wounds of Chriſt,^[221] That it ſhould become conformable to the Image of Chriſt.

49. Therefore the Old goeth often very mournfully about, when it ſeeth it muſt be a fool, and yet knoweth not how it befalleth him, for he knoweth not Gods will.

50. He hath onely the will of this world, what there flattereth faire, he willeth to have that; he would fain be Lord continually, before whom, Men muſt bowe or ſtoop.

41. But the New boweth it ſelfe before its God, and deſireth nothing, alſo willeth nothing, but it panteth after its God, as a childe after its Mother; It caſteth it ſelfe into the boſome of its Mother, and giveth its body up to its heavenly Mother, into the Spirit of Chriſt.

52. It deſireth the food and Drink of its Eternal Mother, and it Eateth in the boſome of the Mother, as a child in the body or womb of the Mother eateth of its Mother.

53. For, ſo long as it is covered in the Old Adam, ſo long it is yet in the becoming Man or Incarnation; but when the Old dyeth, then the New becometh Generated or born forth out of the Old.

54. It leaveth the Veſſel, wherein it lay, and became a virgin-like childe, [•]o the Earth, and to the Judgement of God, but it becometh born or brought forth as a bloſſome in the Kingdom of God.

55. And then when the Day of Reſteration ſhall come, all his ^[222] Works, which he hath wrought Good, within the Old Adam, ſhall follow after him; and the Evill or Malignity of the Old Adam ſhall be burnt up in Gods fire, and be given to the Devil for food.

56. Now ſaith Reaſon: being the New Man in this world, in the Old, is onely in the becoming Man or Incarnation, then it is ^[223] not PERFECT.

57. This is no otherwiſe then as with a child, where the ſeed with two Tinctures, viz: the Maſculine and Feminine is ſowen, the one in the other, and a Child cometh out of it.

58. For as ſoon as a Man Converteth, and turneth himſelfe to God ^[224] with heart, Minde, thoughts and will; and goeth out from his wicked wayes,^[225] and giveth himſelfe up wholly ſincerely and Earneſtly, into God;^[226] then, in the fire of the ſoul in the old periſhed or Corrupted Image, the Impregnation beginneth.

59. And the Soul apprehendeth in it ſelfe, the Word, that moved it ſelfe in Mary, in the Center of the Holy Trinity, which in Mary, with the Modeſt highly bleſſed heavenly Virgin, the wiſedom of God gave in it ſelfe into the halfe dead Virgin, and became a True Man.

60. That very Word, which in Mary, in the Center of the Holy Trinity, moved or rouſed it ſelfe, which united or Eſpouſed it ſelfe with the half dead ſhut up virginity; apprehendeth the Souliſh Fire; and then inſtantly, in the Souls Image, viz: in the ſouls Light, in the Meckneſs, viz: in the ſhut up virgin-like wiſdom, the Impregnation begineth.

61. For, Mans love-Tincture apprehendeth Gods Love-Tincture; and the ſeed is ſown in the Holy Spirit in the Souls Image; as in Our Book of the Threefold Life of Man is written at large.

62. Now behold! When the virgin-like Marks, in Gods love, appear; then may this twig or branch be born; for in God ALL is PERFECT.

63. But being it ſticketh covered in the Old Adam, and ſtandeth onely as it were in the Eſſence as a [•••]d, therefore there is great danger concerning it: for, many attain this Twig or Branch firſt at their last End.

64. And though indeed he hath brought it along with him out of his Mothers body or womb, yet it becometh periſhed or corrupt, and broken, and made earthly, by many.

65. Thus it goeth alſo with the poor ſinner, when he repenteth, but afterwards becometh an Evil Man, it goeth with him as befell Adam, who was a fair Glorious Image Created and highly Englightned from God.

66. But when he ſuffered Luſt to overcome him, he became Earthly, and his fair Image became captivated in the Earthly ſource or quality in the Anger of God; and thus it goeth continually.

67. But this we ſay: according as we have received enlightning in the Grace of God, and have wreſtled much for the Garland; that they that in the Earneſt continue ſtedfaſt or Conſtant, till his Twig or Branch, get a Bud or little bloſſom, his Twig or branch will not eaſily be broken in one or more ſtorms: for that which is weak, hath alſo a weak life.

68. We ſpeak not thus in or as concerning the Deity, but Naturally it is thus, and indeed alſo all is done Naturally; for the Eternal hath alſo its Nature, and the one doth but proceed out of the other.

69. If this world bad not been poyſoned by the Malignity and fierce wrath of the Devil, then Adam had continued in this world in Paradiſe, and there would have been no ſuch fierce wrath in the Starres and Elements.

70. For the Devil was a King and great Lord in the place of this world, and he hath awakened the fierce wrath.

71. God therefore created the Heaven out of the midſt of the Waters, that the fiery Nature, viz: the fiery Firmament, might be captivated with the water-Heaven, that its fierce wrath might be quenched.

72. Elſe, if the water ſhould be gone or paſs away, Men would plainly ſee, what would be in this world, nothing elſe but a cold ſtern harſh aſtringent and fiery burning: yet onely Dark, for there could be no Light; for, the Light ſubſiſteth meerly in the Meekneſs: ſo there can alſo be no ſhining fire, except it have meek ſubſtantiality.

73. Therefore it is known to US, that God hath burned the heavenly ſubſtantiality into water, which was done Naturally.

74. When God the Father moved himſelfe, and the Devil fell, who would be a fire-Lord over the Meekneſs; then there was ſuch a Bolt thruſt in before his poyſoned Malignity: ſo that now he is Gods Ape or Mimick, and not Lord, a raver and fulfiller in the Anger-ſource or quality.

75. Therefore being we know this; that we are environed with the Anger, we ſhould have a care of our ſelves, and not ſo ſlightly and meanly Eſteem our ſelves: for we are, not onely from this world, but alſo in lik manner, from the divine World, which ſtandeth hidden in this world, and is neer us.

76. We can live and be in Three worlds at once; if we ſprout forth with the virgin-like Image, out of the Evil life.

77. Eor, we live in the firſt Principle, in the fire-world in the fire, as to the Eſſential-ſoul, viz: as to the fire-ſource or quality, in the Center of Nature of Eternity.

78. And then, with the right pure Virgin Image, we live in the Light-flaming, Paradiſe-world, although in the place of this world the ſame is not manifeſt, yet in the virgin Image in the Holy Spirit, and in the word that dwelleth in the virgin-like Image, becometh known.

79. And then Thirdly, with the Old Adam, we live in this Corrupted ſickly world with the Devil in his kindled ſickneſs or Longing: therefore it is ſaid be Watchful, ^[227] or Circumſpect.

80. Chriſt ſaith:^[228] Be ſimple as Doves, and ſubtle as Serpents, take heed to your ſelves.

81. In Gods Kingdome we need wo ſubtilty, we are onely Children in the boſome of the Mother; but in this world we muſt be watchfull, or Circumſpect, or look to our ſelves.

82. We carry the Noble Treaſure in an Earthly Veſſel; it is ſoon done, to looſe God and the Kingdom of Heaven, which after this time is more to be attained.

83. We are here in the ſoyl and in the ſeed; we ſtand here in the growing, if it fall out that the Stalk be once broken, yet the root is there ſtill, ſo that another ſtalk may grow.

14. Here, the Door of Grace ſtandeth open to Man, there is no ſinner ſo great, but if the Convert, he may be regenerated, or new born out of the Evil Malignity.

85. But whoſoever wilfully and ob[••]inately caſteth his root into the Devils Mire and as to his growing or ſprouting out again, deſpairs or^[229] reſloves againſt it: who will help him, that will not himſelf be helped alſo God will not have him, who himſelf will not.

86. But if in his will he converts to God, then God will have him: for he which willeth in Gods Anger, him will Gods anger have; But he which willeth in the Love, him will Gods love have.

87. Paul ſaith: ^[230] To whom you give your ſelves as Servants in Obedience; either of ſinne to Death, or of the Obedience of God to righteouſneſs: its Servant ye are.

88. The wicked is to God an acceptable^[231] ſavour in the Anger, and the Holy or Saint is an acceptable ſavour in his Love.

89. But can a Man make of himſelfe what he will? he hath both before him: the fire and the Light: will he be an Angel in the Light, then Gods Spirit in Chriſt helpeth him to the Society of the^[232] Angelical Quire.

90.^[233] But, will he be a Devil in Fire, then Gods Anger and fierce wrath helpeth him, and draweth him into the Abyſs to the Devil: he getteth his^[234] Aſcendent, which he hath a longing or Luſt unto.

91. But if he breaketh the firſt longing or Luſt, and entereth into another, then he getteth another^[235] Aſcendent, but the firſt hangeth exceedingly to him, it willeth continually to have him again.

92. Therefore muſt the Noble Grain often ſtand in great pinchings, it muſt ſuffer it ſelfe to be pricked with Thornes, for^[236] the Serpent continually ſtingeth the womans ſeed, viz: the virgin-Child in the Heel, the ſting of the Serpent ſticketh in the Old Adam, it continually ſtingeth the virgin-Childe in the Mothers body or^[237] Womb, in the Heel..

93. Therefore the life in this world, is with us poor captive Men, a valley of Miſery, full of anguiſh, Croſſes, cares, ſorrow and troubles: we are here ſtrange Gueſts, and are upon the Path of our Pilgrimage.

94. We muſt wander through great diſmall wilde deſert Corners; and are environed with Evil Beaſts, with Adders, Serpents, Wolves, and very horrible beaſts, and the Evilleſt Beaſt, we carry in our Boſome.

95. Our fair little Virgin, ſtandeth in that Evil deſert Den or ſtable of Beaſts, as a lodging.

96. But we know and ſay this with good ground; that when the Noble Twig or Branch groweth, and becometh ſtrong: then in that Man, the Old Adam muſt be Servant: muſt go behinde, and often do what it willeth not: he muſt often ſuffer the Croſs, ſcorn, reproach and Death, and that he doth not willingly.

97. But, the virgin-like Image in Chriſt ſubdueth him, for it will readily and with Joy follow after Chriſt its Bridegroom, and be conformable to him in the Croſs and tribulation.

98. And we may well ſay this alſo: that indeed none become Crowned with the virgin-like^[238] Crown, which the woman, in the Revelation of John, weareth; with Twelve Stars, viz: with the ſix Spirits of Nature, heavenly, and with the ſix Spirits Earthly; unleſs he ſtand in the ſtreames of the Dragon, and fly along into Agypt, viz: under the Croſs in the Plagues of Aegypt.

99. He muſt^[239] bear Chriſts Croſs; and put On Christs Thorney Crown, ſuffer himſelfe to be mocked, abuſed and ſcorned; if he will put on Chriſts and the Virgins Crown, he muſt firſt bear the Thorney Crown, if he will put on the Heavenly.

100. We preſent to the Enlightned ſtill a ſecret Arcanum to be known; that when the Pearl becometh lowen; he then firſt putteth on the Crown in the Holy Ternary, with very great Joy and honour before Gods Angels and all^[240] holy Virgins, and there is very great Joy therein.

101. But that Crown hideth it ſelfe again; for in that place, God becometh Man: How then can there be but Great Joy?

102. The Old Adam danceth for Company, but as an Aſs after the Harp: but the Crown is laid by, in the becoming Man, or Incarnation.

103. Wilt thou now be a Conqueror, then thou muſt, in the footſteps of Chriſt, fight with the Old Aſs alſo, againſt the Devil.

104. If thou overcomeſt, and wilt be acknowledged and received for a victorious Child of God; then will the womans Crown with the Twelve ſtars be ſet upon thee, thou ſhalt weare that, till the virgin be born out of the Woman, out of thy death, or with thy Death; that ſhall put on the^[241] Threefold Crown of the Great honour and Glory in the Holy Ternary.

105. For, while the virgin-like Image lyeth yet ſhut up in the Old Adam, it attaineth not the Angels-Crown; for it ſtandeth yet in great danger and hazard.

106. But when it is born, with the dying of the Old Adam; and Crept forth out of the husk or ſhell; then it is an Angel: and can periſh^[242] no more, and then the right by-laid Crown wherein God became Man, will be ſet upon it.

107. But it reteineth the Crown of Twelve Starres alſo for an Eternall^[243] Mark, for it ſhall not be forgotten in Eternity, that God, in the Earthly Woman, hath again unſhut the virginity, and is become Man.

108. The ſix Earthly Marks ſhall ſtand for an Eternal Wonder, and be an Eternal Song of Praiſe, that God hath delivered us out of Neceſſity and Death.

109. And the ſix heavenly Marks ſhall be our Crown and Honour or Glory, that we with the Heavenly have over-come the Earthly.

110. Thus ſhall the Marks of victory remain ſtanding in Eternity, in which it ſhall be known, what God hath had to doe with the Humanity; and, how, Man is the greateſt Wonder in Heaven; at which the Angells highly rejoyce.

The Fourteenth Chapter. Of the New-Regeneration; in what Subſtance Being and Property, the New-Regeneration, viz: the Virgin-Child, ſtandeth, while it yet ſticketh in the Old Adam.

1. BEing we ſwim in this miſerable Sea, in this Earthly fleſh and Blood; and are become of an Earthly ſource or quality; wherein we lie ſhut up in the dimneſs in the Glimmering; therefore let not the Noble Mind ceaſe to ſearch concerning its true Native Country: into which it is to go.

2. It continually ſaith: where is thy God? or when ſhall it come to paſs, that I may ſee the Countenance of God? where is my^[244] Noble Pearl? where is the virgins-Child; I ſee it not yet; how is it with me, that I am ſo anxious about that which yet I cannot ſee?

3. I find indeed, the great longing and deſire after it; but cannot ſee, where my heart might reſt.

4. I am yet continually as a Woman, which would fain bring forth: how fain would I ſee my fruit, which is promiſed me from my God.

5. There is a Continual longing for the Birth,^[245] one day calleth another, the Morning to the Evening, and the Night to the Day again, and hopeth in the Abſtinence; when once the clear Morning Star will ariſe, which will give reſt to the Mind.

6. And it is with it, as with a Woman, that laboureth for the Birth; that continually hopeth for the diſcovery, and waiteth for it with longing and groaning.

7. Thus my beloved, Children of God, it goeth with us, we ſuppoſe that we are far off from it; yet thus we ſtand in the Birth; we generato thus in great groaning in anguiſh; and know not the ſeed which we generate; for it lyeth ſhut up.

8. We generate not as to this World; how will we then ſee the fruit with the Eyes of this world? neither doth the fruit belong to this world.

9. But ſeeing we have attained the True knowledge of this Matter, not as to the outward Man, but as to the Inward; therefore we will pourtray it in a ſimilitude, for the Readers ſake, and for our Refreſhment.

10. If we would conſider our ſelves, how we are ſo twofold, with a Twofold Mind, Thoughts, ſenſes and will, we can not better come to the knowledge thereof then by conſidering the Creature or Creation.

11. We ſee a rude ſtone lying on the ground, and in many of them, there is the beſt Gold, and we ſee plainly how the Gold gliſters in the Stone, but the ſtone is inanimate, and knoweth not that it hath ſuch Noble precious Gold in it.

12. So alſo we; we are Earthly▪ Sulphur, but we have an Heavenly Sulphur in the Earthly, wherein each is its own by it ſelfe.

13. Indeed, during this life time, they are one among another, but they qualifie or operate not together, one with the other, the one is the ^[246] conteiner and dwelling-houſe of the other.

14. As we ſee in Gold, that the rude droſſy ſtone is not the Gold, but is onely its receptacle that conteineth it; alſo its rude droſſineſs doth not afford the Gold; but the Tinctura ſolis, or Tincture of Sol affordeth it in the rude Stone.

15. But the rude Stone is the Mother, and Sol is the Father, for Sol impregnateth the rude ſtone, becauſe it hath the Center of Nature, out of which Sol hath its Original.

16. If we would go on into the Center, we would ſet it down: but ſeeing it is ſufficiently explained in the other writings we let it alone here.

17. But ſo it is alſo with Men; the Earthly Man is ſignified by the rude droſſy Stone: Sol ſignifieth the Word which became Man, which impregnateth the corrupted periſhed Man.

18. The cauſe is this: the Corrupted periſhed Man is indeed Earthly he hath the Eternal Center of Nature, he longeth after Gods^[247] Sol▪ for in his Creation Gods Sol, was taken along to his Subſtance.

19. But now the rude Stone hath over-grown the Gold, and hath ſwallowed it up into it ſelfe, ſo that the Gold is intermixed with the rude droſſy Sulphur: and cannot eſcape the rude Sulphur, unleſs it be clenſed in the fire, ſo that the rude droſſineſs be melted away, and then Sol remaineth alone.

20. Underſtand this of Dying and conſuming, therein the rude droſſy Earthly fleſh, is melted away, and then the virgin-like ſpiritual fleſh, remaineth alone

21. Underſtand us aright, what we mean; we ſpeak the precious and ſublime Truth, as we know and underſtand it.

22. The New-Man is not onely a Spirit: He is even Fleſh and Blood, as the Gold in the ſtone is not onely Spirit, it hath a Body, but not ſuch a one as the rude droſſy ſtone is; but a Body, which ſubſisteth in the Center of Nature, in the Fire.

23. Whoſe Body, the fire cannot Conſume, and that, becauſe the Gold hath another Principle.

24. Doſt thou know this thou Earthly Man? No, It juſtly remaineth Mute in ſilence: for the Earth is not worthy of the Gold, though indeed it carrieth it, and alſo generateth it.

25. So alſo the earthly Man, is not worthy of the Jewel, which he carrieth, and though indeed he helpeth to generate it, yet he is but dark or dusky Earth, in reſpect of the virgin-childe, born of God.

26. And as the Gold hath a true Body, which lyeth hidden and captive in the rude droſſy ſtone: ſo alſo the virgin-like Tincture in the Earthly Man hath a true real Heavenly divine Body in fleſh and blood.

27. But not in ſuch fleſh and and blood as the Earthly: It can ſubſiſt in the Fire, it goeth through Stone and Wood, and is not apprehended; as the Gold preſſeth through the rude Stone and breaketh it Not, neither doth it break or deſtroy it ſelf.

28. Thus it is alſo with the Earthly Man: when he conceiveth the Word of life, which became Man in Chriſt, then he conceiveth it in the periſhed Sulphur of his fleſh and Blood, in the virgin-like Center which was ſhut up in Death; wherein Adam was a virgin like Image: wherein the wilde Earth inveloped, his Gold of the clear Divine Subſtantiality; ſo that the heavenly muſt ſtand in Death in the Center of the Fire: In that very Center, I ſay.

29. And in that very Center, the Word of Life moved it ſelf, which became Man in Mary, and therein, the Subſtantiality ſhut up in Death, attained a living Tincture.

30. And then the Noble Gold, viz: the heavenly ſubſtantiality in Death, began to ſprout forth, and had instantly in it ſelfe the Holy Spirit in the word of Life, which^[248] there proceedeth from the Father and the Sonne, and maketh the wiſdome, viz: the heavenly Virgin, as a Looking-Glaſs of the Expreſs Image of the Deity, as a pure Sulphur for it ſelfe; a pure fleſh and bloud wherein it dwelleth.

31. Not earthly Eſſence, but divine Eſſence, out of the heavenly Subſtantiality.

32. This is^[249] the true real Fleſh and Blood of Chriſt; for it groweth in Chriſts Spirit in the word of Life, which became Man, which brake or deſtroyed Death, wherein the divine Tincture ſprouted again, and generated ſubstance out of it ſelfe.

33. For all is generated and proceeded out of Gods deſiring: But if God be a fire and alſo a Light, then it is ſufficiently knowable to Us, out of what every thing is proceeded.

34. Yet we cannot by any means ſay otherwiſe, then that out of the Good and richly amiable; Good is proceeded.

35. For, a Good-deſiring will, conceiveth in its^[250] Imagination, its like; it maketh that, through the hunger of its deſiring like it ſelfe.

36. Thus it is knowable to us, that being the Deity hath^[251] pleaſed to have a Looking-Glaſs, an Image of its like; that the divine longing, Pleaſure or Placet, would alſo in its impregnating, have the Good and Moſt lovely, to be generated in its deſirous will, a right ſimilitude, according to the Good, according to the clear bright Deity.

37. But that the Earthly hath intermixed it ſelfe therewith; that is the fault of the deſirous Anger, viz: of the fire; the fault of the Devil who with his Imagination kindled it.

38. Thus alſo it is highly knowable to us, That God^[252] would not forſake his own, his very beſt and lovelieſt of all, which he Created to his likeneſs, into a Creaturely ſubſtance.

39. He rather became himſelfe, ſuch a one as he had Created, that he might generate or bring forth the periſhed or corrupted out of perdition or Corruption again, and put or change it into the Beſt, wherein he might Eternally dwell.

40. And we ſay with good ground, that God himſelf dwelleth Subſiſtingly in the New Man, not through a Glimps or a ſtrange Glance or appearance, but ſubſtantially, yet in his own Principle.

41. The outward Man, toucheth or apprehendeth him not.

42. Alſo, the fleſh and Blood of the New-Man,^[253] is not God. It is heavenly Subſtantiality; God is Spirit; God doth not periſh or Corrupt, though plainly the Subſtance periſheth or Corrupteth: thus God remaineth in himſelf.

43. He needeth no going away, for he uſeth alſo no going or Entring in.

44. But he manifeſteth himſelf in Fleſh and Bloud; it is his longing pleaſure, to poſſeſs a ſimilitude.

45. And thus if we rightly know our ſelves, and go according to it; we then find, that, Man, underſtand the whole Man, is a right ſimilitude of or according to God.

46. For, according to the Earthly life and Body, he is of from this world; & according to the virgin-like Life and Body he is from heaven.

47. For, the virgin-like Eſſence, hath heavenly Tincture, and maketh heavenly Fleſh, in which God dwelleth.

48. As, the Gold in the Stone hath another Tincture then the rude droſſy ſtone; and that very Tincture hath another Body: Every, Body, cometh to be out of its own Tincture.

49. As therefore we know, that the Earth is become generated from [•]he fierce wrath out of the Center of the harſh aſtringent helliſh fi[•]e, viz: Of the Cold Fire: out of the Sulphur, of the Stern ſeverity in the Anguiſh to Fire: as is mentioned in the Book of the Three Principles.

50. Thus alſo a good Corpus or Body, cometh out of a Good Eſſence, for the Eſſence^[254] maketh the life; and yet it ſelf is not the Life: the Life ariſeth in the Principle, as in the Fire; be it in the Cold or in the Hot, or in the light Fire; each is a Principle of its own, and yet is not ſevered.

52. Thus we will now with good Ground of Truth, ſpeak and ſay, concerning the Humanity, with clear plain and unveyled words, not from ſuppoſition or Opinion, but from our own true knowledge in the enlightning given us from God.

52. Firſt, that the new Regenerate Man; which lyeth hidden in the Old, as the Gold in the Stone: hath a heavenly Tincture, and hath divine heavenly fleſh and Bloud on it,

53. And that the Spirit of that Fleſh, is no ſtrange Spirit but its own, generated out of its own Eſſence.

54. Secondly: And then we alſo clearly know and ſay; that the Word which in Mary became Man, is the firſt Ground to the beginning Tincture in the Sulphur: and plainly know, that Chriſts Spirit which filleth heaven in All places, dwelleth in that very Tincture.

55. Thirdly, we manifeſtly know, that this heavenly Fleſh is Chriſts Fleſh, in which the Holy Trinity dwelleth undivided.

56. Fourthly; we apparently know, that it is poſſible, that, that very fleſh and Blood in the Time of the Old Adam, can through Imagination become periſhed or Corrupted again, as came to paſs in Adam.

57. Fifthly; we ſay, that the Deity in the periſhing or Corrupting, doth not depart or go away, alſo is touched with No Evil.

58. For, that which looſeth the Love of God; that falleth home to the Anger: what falleth out from the Light, that catcheth the fire: and the Spirit of God remaineth to it ſelfe unperiſhed or uncorrupt.

59. Sixtly; That, the poſſibility to the New-Birth, is, in all Men, elſe God were divided, and not in one place as he is in another.

60. And herein we exactly know, that, Man, is drawn, by the Fire and the Light; to which he inclineth with the Beam of the Balance, into that he falleth; and yet he may in his life time, raiſe up the Tongue of his Angle or Beam, aloft again.

61. Alſo, that the Holy clear Deity, willeth no Evil; it alſo willeth no Devil, it hath deſired none, much leſs to have any man be in Hellin the Anger of God.

62. But ſeeing there is no Light without fire; therefore it is ſufficiently knowable to Us, how the Devil hath through Imagination gazed or reflected himſelf on the Anger-fire, as alſo all men that will become Damned; they will not ſuffer themſelves to be remedyed, but themſelves fulfil the Greedy fire-ſource or quality; they ſuffer themſelves to be drawn, and yet can well ſtand.

63. Seventhly, we ſay; That the true Temple, wherein the Holy Ghoſt preacheth, is in the New-Birth;

64. That all is Dead Crooked and Lame, which teacheth not out of Gods Spirit.

65. That the Holy Spirit mixeth not it ſelfe in the ſound of the Mouth of the wicked: That no wicked Man is Chriſts ſhepheard.

66. For, although, in the Holy, or Saints, the Clock cometh to be ſtruck with or by the voyce of the wicked; it would indeed be done by the Cry of a Beaſt, if its noiſe were intelligible, and did ſound the moſt precious Name of God.

67. For as ſoon as the Name of God is mentioned, and giveth a ſound, then inſtantly the other ſound catcheth it, viz: in that place wherein it is ſounded, as, in the holy Soul.

68. But no wicked awakeneth, or raiſeth up another wicked, out of Death; for, that cannot be; they are both in the Anger of God, and lie yet ſhut up in Death.

69. Had we our ſelves been able to have riſen up out of Death, then had Gods heart not needed to have become Man.

70. Therefore we ſay with Certain Ground:^[255] That onely that very word, which there is become Man, awakeneth or raiſeth up the poor ſinner out of his Death; and generateth him to Repentance and to a new life.

71. Therefore all Preachers or Cryers, that are wicked or ungodly, are not profitable in the Temple of Chriſt; but thoſe that have Chriſts ſpirit,^[256] they are his ſhepheards.

72. We clearly know and ſay, That all Teachers which give out themſelves for Chriſts ſervants and Church-Miniſters, and that for their Bellies and honour ſake, and yet are Unregenerate; are the Antichriſt and the Woman in the Revelation of John, upon the Dragon.

73. We ſay; That all Tyranny and ſelfe uſurped power and Authority, wherewith the miſerable are ſqueezed, Oppreſſed, drunk up, vexed and tormented, is that abominable Horrible Cruel Beaſt, upon which Antichriſt Rideth.

74. We know and ſay; that the Time is near; and the Day Dawneth or breaketh, wherein^[257] this Evil Beaſt with the Whore, ſhall go into the Abyſs.

Amen Halelujah Amen.

The ſecond Part of the Book of the Incarnation, is concerning The Suffering, Dying, Death, and Reſurrection, of CHRIST And How we muſt enter into, Chriſts Suffering Dying and Death and Riſe again with and through him out of his Death, and become conformable to his Image, and Eternally Live in Him.

Written In the Year 1620. in the German Tongue. By Jacob Behme THE Teutonick Philoſopher, Dwelling at Gerlitz.

LONDON, Printed by J. M. for Lodowick Lloyd, at the Caſtle in Cornhil, 1659.

Of CHRISTS Suffering, Dying, Death, and Reſurrection. And How we muſt Enter into, Chriſts ſuffering, dying, and Death, and ariſe with and through him, out of his Death; and become like his Image, and live in him Eternally.

The Firſt Chapter. Of the Eternal Beginning, and of the Eternal End.

1. Reaſons, Objection.

OUtward Reaſon ſaith: were it not ſufficient that God became man in US; wherefore Muſt Chriſt ſuffer and Dye.

2. could not God then thus introduce Man into Heaven with the New Birth? Is not God Omnipotent enough to do what he will?

3. What pleaſure hath God in Death and dying? that he hath not onely ſuffered his Sonne to dye on the Croſs, but that we all muſt Dye alſo?

4. If then God hath by the Dying of his Sonne, redeemed us, and paid a ranſom for us, wherefore then muſt we alſo dye and periſh or be conſumed? thus Reaſon runneth on.

Anſwer.

5. To this Looking-Glaſs we will have the Antichriſt, who calleth himſelf Chriſts Miniſter, Paſtor, or ſhepheard, invited for a Gueſt: and all the high-Schools or Vniverſities of this World; with their diſputations and Lawes; as alſo all the Children of Chriſt; who bear Chriſt Croſs: They ſhall all ſee the true Ground.

6. Not with this meaning, to contemn any in his Ignorance, but for the true Teaching and Inſtruction, that every one might ſeek and find himſelf.

7. For it will be a very Earneſt matter, and concerneth Man, it coſteth body and Soul.

8. He ought not at all to flight it; for he that hath this knowledge given him, he hath prepared his Trumpet; It concerneth all Man-kind;^{[258] [259]} Every one ſhould trim his Lampe.

9. There will be a Great Two-fold King Come, out of Two Gates: he is but one Onely, and yet two; he hath^[260] Fire and Light; he draweth in both, on Earth and alſo in Heaven, let this be a Wonder to thee.

10. Dear Children of Chriſt, when we conſider of Death, how we muſt go through Death into Life, then we find altogether another kind of Life; which cometh out of Death.

11. And we find Inſtantly, why Chriſt muſt have dyed; and why we muſt alſo dye in Chriſts Death, riſe again in him; and with him, and through him, enter into Gods Kingdom.

12. If now we would find this, we muſt then conſider the Eternity in the Ground and Abyſs, elſe there is no finding of it: we muſt onely find it where it is.

13. For, out of the Eternal Ground have we, with the Image of God, our original, viz: with the ſoul and its Image.

14. But are become introduced into the Temporary and Corruptible, viz: into the ſource or quality thereof.

15. But now the Eternity, viz: the Abyſs, is a Liberty without ſource or^[261] quality and therefore we muſt go again into the Liberty through dying.

16. Yet we cannot ſay, that there is no Life therein; it is the right Life, which there ſubſiſteth Eternally without ſource or quality.

17. And we give you it in a True reall ſimilitude to meditate and conſider of: which indeed is a ſimilitude according to the Kingdom of this world; but if we^[262] take the divine world to it, or along with it; then it is the Subſtance it ſelf.

18. You know that our Life conſiſteth in Fire, for without warmth we live not.

19. Now, the Fire hath its own Center, its own Maker in its Circle or Circumference and Extent, viz: the ſe[•]ven Forms or Spirits of Nature.

20. And yet onely the Firſt four Forms are acknowledged and accounted to be Nature, viz: the ſpringing ſource or quality, wherein the fire becometh awakened and ſtruck up, that there be a Principle and lifes Circle or Center there, wherein the^[263] Matter of the burning, maketh it ſelfe, in the Spirits or formes, and is alſo Continually conſumed in the Fire.

21. And the Fire giveth forth out of the^[264] Conſumingneſs, an other that is better, then the Firſt, which maketh the Fire.

22. For, the Fire killeth or mortifieth and devoureth the ſubſtance which the fire it ſelfe Maketh, underſtand the Eſſential Fire, in the forms to Fire: it confumeth that, and giveth out of the Death, a much Nobler and better, which it cannot Conſume.

23. And that is demonſtrated to you in fire and Light; which is not onely the true ſimilitude, but it is the ſubstance it ſelfe; onely a Man is to diſtinguiſh the Principles; It is indeed all a Fire; but diſtinguiſheth it ſelfe according to the ſource or Quality.

24. If we will preſent this to be underſtood; it is neceſſary, that we mention the fires Originall: but being we have elſewhere, viz: in the Book of the Three Principles, and in other beſides, deſcribed it at large, with all Circumſtances: therefore here we will ſet down a brief deſcription, and direct the Reader to the other writings, if he would throughly ſearch out the Seaven forms of Nature.

25. The Fire hath Eſpecially Three forms in it to the Center; and the Fourth form is the fire it ſelfe, and giveth the Principle, viz: the Life, together with the Spirit; for in the firſt Three Forms there is no right Spirit, they are onely Eſſences.

26. Viz: Firſt, the Harſh Aſtringency, that is the deſirous Will; that is the firſt and Chiefeſt Form.

27. Secondly, And the Bitter ſtinging, that is the ſecond Form, a Cauſe of the Eſſences.

28. Thirdly: After that, the Anguiſh, viz: the Circle or Center of Life: the turning wheele, which catcheth or apprehendeth the ſenſes or Thoughts, viz: the bitter Eſſences, in it ſelfe, and ſwalloweth them up as it were into Death; and giveth forth out of the Anxious Chamber, viz: out of Death, the Minde, viz: another Center.

29. Now underſtand this thus;^[265] In the Eternity, viz: in the Abyſs without or beyond Nature, is Nothing but a ſtilneſs without ſubſtance; it hath alſo nothing that giveth or affordeth any thing; it is an Eternal Reſt, and like Nothing: an Abyſs without beginnig and End; it is alſo no limit Circumſcription or place, no ſeeking or finding, or any thing in poſſibility there.

30. That Abyſs is like an Eye: ^[266] AVge, for it is its own LookingGlaſs; it hath no Moving, alſo neither Light nor Darkneſs.

31. It is Eſpecially a^[267] Magia, and it hath a will, after which we ſhould not dive or ſearch, for it troubleth us.

32. With or by this very will, we underſtand, the Ground of the Deity, which is of No Original, for it apprehendeth it ſelfe in it ſelfe; concerning which we are juſtly Mute or ſilent; for it is without or beyond Nature.

33. And being we are in Nature, we know it not ^[268] in Eternity, for, in the Will, the Deity it ſelfe, is All; and the Eternal Originall of its own Spirit, and of All and every ſubſtance.

34.^[269] In that very will it is Omnipotent and Omniſcient; but in that will it is not called or known to be God, for it is therein, neither Good nor Evil.

35. It is a deſirous will, which there is the beginning and alſo the End, for the End maketh alſo the beginning of this will, and the beginning the End.

36. And thus we finde that All ſubſtances are ſhut up in an Eye AVge. ^[270] and that is as a Looking-Glaſs, wherein the will * beholdeth it ſelf, what it is.

37. And in that^[271] beholding, it becometh deſirous of that Subſtance which it ſelfe is.

38. And the Deſiring is a drawing in, and yet there is Nothing, that can there be drawn, but the will draweth it ſelf in the deſiring it ſelf, and modelleth it in its deſiring, for what it is.

39.^[272] That very Model is the Looking-Glaſs, wherein the will ſeeth what it is for it is a ſimilitude of or according to the willing.

40. And we know that very Looking-Glaſs, wherein the will ſeeth or beholdeth it ſelfe; to be the Eternall wiſdome of God.

41. For, it is an Eternal Virgin without Subſtance, and yet is the Looking-Glaſs of all ſubſtances, in which all things have been foreſeen from Eternity whatſoever there ſhould or could be.

42. But now alſo, this Looking-Glaſs, is not the ſeeing it ſelfe: but the will, which is deſirous; that is the outgoing longing pleaſure of the will, which goeth forth out of the will, and that is a Spirit, and maketh, in the longing pleaſure of the deſiring, the Looking-Glaſs.

43. The Spirit is the Life, the Looking-Glaſs is the Manifeſtation or Revelation of the Life; elſe the Spirit would not know it ſelfe: for the Looking-Glaſs, viz: the wiſdome, is its ground and reteiner or preſerver.

44. It is the Invention, or that which is found by the Spirit, where the Spirit findeth it ſelf in the Wiſdom.

45. The wiſdome without the Spirit, is no ſubſtance; and the Spirit without the wiſdome is not manifeſt to it ſelfe, and one without the Other were an Abyſs.

46. Thus the wiſdome, viz: the Looking-Glaſs of the Spirit of the Deity, is for or as to it ſelf, Mute, inanimate or ſilent,^[273] and is the Deities, viz: the Spirits Body, wherein the Spirit dwelleth.

47. It is a Virgin-like Matrix, wherein the Spirit openeth it ſelfe: and is the ſubſtantiality of God, viz: a Holy Divine Sulphur, ^[274] apprehended in the Imagination, of from or by the Spirit of the Abyſs of Eternity.

48.^[275] And this Looking-Glaſs or Sulphur, is the Eternal firſt Beginning, and the Eternal firſt End: and is every where like an Eye▪ AVge, wherewith the Spirit ſeeth; what it is therein, and what it would open or manifeſt.

49. This Looking-Glaſs or Eye, AVge, is without ground or limit, as indeed the Spirit hath no Ground but onely in this Eye, AVge.

50. It is Every where altogether totally Entire undivided, as we know that the Abyſs cannot be divided, for there is Nothing that there divideth, there is no moving^[276] without or beyond the Spirit. Thus it is knowable to us, what the^[277] Eternal Spirit in the wiſdome is: and what the Eternal beginning and the Eternal End is.

The ſecond Chapter. The true and highly-worthy and precious Gate of the Holy Trinity. The Eye AVge of the Eternal Lifes Glance.

1. As then we underſtand, that the Eternal beginning in the Abyſs, is an Eternal will in it ſelfe; whoſe Originall in it ſelfe, no creature ſhall ever know.

2. Yet we are to know, and are given to know in the ſpirit, its ground; which it maketh to it ſelfe; wherein it reſteth.

3. For, a will is thin or Obſcure, as it were Nothing: therefore it is deſirous; it willeth to be ſomewhat; that it might be Manifeſt in it ſelfe.

4. For the Nothing cauſeth the willing, that it is deſirous; and the deſiring is an Imagination.

5. Wherein the will, in the Looking-Glaſs of Wiſdome, diſcovereth it ſelfe, and ſo it Imagineth out of the Abyſs into it ſelfe, and maketh to it ſelfe in the Imagination, a ground in it ſelfe; and impregnateth it ſelfe with the Imagination out of the wiſdome, viz: out of the Virgin-like Looking-Glaſs which there, is a Mother without generating, without willing.

6. The impregnation is not performed in the^[278] Looking-Glaſs, but in the willing: in the willings Imagination.

7. The Looking-Glaſs remaineth Eternally a Virgin, without generating; but the will becometh impregnated with the Glimps of the Looking-Glaſs.

8. For the will is Father, and the Impregnation in the Father, viz: in the will, is Heart, or Sonne; for it is the wills, viz: the Fathers Ground, wherein the Spirit of the willing [〈◊〉] in the Ground, and out of the willing in the ground goeth forth into the Virgin-like wiſdome.

9. Thus, the willings Imagination, viz: the Fathers: attracteth the Looking-Glaſſes Aviſion, or aſpect form or repreſentation, viz: the Wonder of the Power Colours and virtue, into it ſelf, and ſo becometh impregnated with the Glance of the wiſdome with the power and virtue: This is the wills, viz: the Fathers Heart, wherein the Abyſſal will attaineth a ground in it ſelfe, through and in the Eternal Imagination.

10. Thus we know the Fathers impregnating to be the Center of the Spirit of the Eternity, wherein the Eternal Spirit continually apprehendeth it ſelfe.

11. For, the will is the beginning; and the moving or drawing in into the Imagination, viz: to the Looking-Glaſs of wiſdome, is the Eternal abyſſal Spirit, which ariſeth in the willing, and apprehendeth it ſelfe in the Center of the Heart, in the power of the intracted wiſdom, and is the Hearts Life and Spirit.

12. Now then being the Eternal Abyſſal will in it ſelfe, is as it were inanimats mute or ſilent, therefore that which is apprehended or conceived, our of the wiſdome, which is called Heart or Center is the word of the willing; for it is the ſound or the power, and is the willings Mouth, which manifeſteth the willing.

13. For, the will, viz▪ the Father, Speaketh with the moving of the Spirit, the power, forth, in the Looking-Glaſs of the wiſdom.

14. And with the ſpeaking forth, the Spirit goeth, out from the willing out of the Word of the Mouth of God, viz: out of the Center of the Heart, forth, into that which is out-ſpoken, viz▪ into the Virgin-like Looking-Glaſs; and openeth the word of life in the Looking-Glaſs of wiſdome, ſo that the Threefold ſubſtance of the Deity in the wiſdome becometh Manifeſt.

15. Thus we acknowledge an Eternal abyſſal divine Subſtance, and therein Three Perſons, whereas one is not the other.

16. Viz: the Eternall will, which is the Cauſe of all and every ſubſtance; that is the Firſt Perſon; yet, is not the ſubſtance it ſelfe; but the Cauſe of Subſtance, and is free from Subſtance, for it is the Abyſs.

17. There is nothing before it, that can give it, but it giveth it ſelfe, of which we have no knowledg.

18. It is All, and yet alſo thus but ONE onely, in it ſelfe without ſubſtance, a Nothing.

19. And in this One onely willing, ar[•]ſeth the Eternall Beginning through^[279] Imagination or deſiring.

20. And in the Deſiring, the willing impregnateth it ſelfe out of the Eye, AVge, of wiſdome; which with the willing is in like or Equall Eternity, without ground and beginning, as is mentioned above.

21. That very Impregnation is the Ground of the willing, and of the ſubſtance of all Subſtances, and is the Sonne of the willing.

22. For, the will generateth this Sonne from Eternity in Eternity perpetually, for it is its^[280] Heart or its word, viz: a ſound or revelation or Manifeſtation of the Abyſs of the ſtill Eternity, and is the willings * Mouth or underſtanding; and is juſtly called another Perſon, then the Father: for it is the Fathers revelation or Manifeſtation, his Ground and Subſtance.

23. For a Will is no ſubſtance, but the willings Imagination maketh Substance.

24. Thus, the ſecond Perſon is the ſubſtance of the Deity; underſtand; the ſubſtance of the Holy Trinity; the Mouth of the Manifeſtation or Revelation of the ſubſtance of all Subſtances, and the power of the Life of all and every Life.

25. The Third Perſon, is the Spirit, which with the apprehenſion of the Willing through the Imagination, out of the power of, the ſpeaking, goeth forth out of the Mouth of the Father, into the Eye, AVge, viz: into the Looking Glaſs of wiſdome, that is clearly free from the willing and alſo from the Word.

26. And although, indeed the will out of the Word giveth it, yet it is free as the Aire is free from the Fire: as Men ſee, that the Air is the Fires ſpirit and Life, and yet is another thing then the Fire, and yet is given forth alſo from the Fire.

27. And as Men ſee, that the Air giveth forth a living and moving Heaven, which is luſtrous and moveable: ſo alſo is the Holy Spirit, the Spirit and Life of the Deity; and another Perſon, then the Father and Sonne.

28. It beareth alſo another Office; it openeth the wiſdome of God, ſo that the Wonders Appeare: as the Aire openeth all the Life of this World, that all Live and Grow.

29. Thus, this is a ſhort explanation of the Deity in the Abyſs; how God dwelleth in himſelfe, and is himſelfe the Center of the Genetrix.

30. But now the humane Mind reſteth not ſatisfied with this; it asketh or inquireth after Nature, after that out of which this world is become born or Generated, and All Created: Therefore now the Text concerning the Principle followeth further; to which we have invited Reaſon for a Gueſt.

The Third Chapter. How God, without the Principle of Fire, would not be manifeſted or revealed: alſo Concerning the Eternal Subſtance: and Concerning the Abyſſal Will.

1. WEe have by this deſcription, ſhewed you: what the Deity without or beyond Nature, is: wherein it is to be underſtood, that the Deity; as concerning the Three Perſons, together with the Eternal Wiſdome, that they are free from Nature▪ and that the Deity hath yet a deeper Ground, then the Principle in the Fire.

2. But now, the Deity without the Principle were not or would not be Manifeſt.

3. And underſtand, the Deity without or beyond the Principle to be a Glimps of the Great Wonder, which none knoweth or can know, what is is, wherein all Colours power and virtue appear in a very terrible ſubſtance, which yet ſeemeth like no ſubſtance; but a terrible Wonder-AVge, or Eye of Wonder[•]; ſo that neither Fire, Light, no[•] Darkneſs, may be diſcerned, but a Glimps of ſuch a Spirit, in a high deep blew green and mixed Colour, wherein all Colours lye, and yet none may be known from the other, but reſembleth a Flaſh which is terrible, whoſe Glimps diſturbeth and Conſumeth all.

4. Thus we are to know, concerning the Eternal ſubſtance, viz: the Eternal Spirit; without the Fire and Light; for it is a deſirous will, which thus maketh it ſelf a Spirit.

5. This Spirit is the Eternall Potentiality of the Abyſs, wherein the Abyſs bringeth it ſelfe into a Ground, whence all ſubſtance ariſeth.

6. For every Form in the Spirit, is an Imagination, a deſirous will, and deſireth to manifeſt or Reveal it ſelf.

7. Every Form impregnateth its Imagination, and Every form alſo deſireth to manifeſt it ſelf: and therefore is the Looking-Glaſs of the Glimps, a Wonder of the ſubſtance of all Subſtances, and of the wonder there is neither Number ground nor End.

8. It is a meer Wonder, whoſe comprehenſion can not be written; for onely the ſouliſh Spirit, which ariſeth out of this Wonder, that alone underſtandeth it.

9. And then we underſtand, how this Abyſſal will, is from Eternity in Eterni[•]y, perpetually deſirous, viz: to Manifeſt it ſelf, and to ſearch or fathom it ſelf, what it is; to bring the Wonder into a Subſtance, and to Manifeſt it ſelf in the Wonders.

10. The deſiring, is an Imagination, wherein the willing draweth into it ſelf, and impregnateth it ſelf, and^[281] overſhadoweth it ſelf with the Imagination, that ſo out of the free willing a Contrary or oppoſite will exiſteth, to be free from the Overſhadowing, viz: from the Darkneſſe.

11. For, that which is drawn in, is the Darkneſs of the free willing, whereas otherwiſe without the Imagination, it would be free: [•]et alſo, in it ſelf without the Imagination, it would be a Nothing.

12. Thus there ariſeth together, in the firſt willing in the Deſiring, a Contrary or oppoſite willing: for, the deſiring is drawing in, and the firſt will is quiet or ſtill, and in it ſelf, without ſubſtance.

13. But it Impregnateth it ſelf, with the deſiring, ſo that it is full of Subſtance, viz: of the Wonder and power which overſhadow it, and make a Darkneſs of it or out of it.

14. Whereas then in the indrawn powers an other will apprehendeth it ſelf, to go out from the dark power into the liberty.

15. That other or ſecond will, is the Hearts or words Will; for it is a cauſe of the Principle, that the anxious wheel kindleth the Fire.

16. So then it goeth through the Anguiſh, viz: through the fire, forth, with the ſhining or Luſtre of the Light, viz: the Majeſty, wherein then the Subſtance of the Holy Trinity becometh Manifeſt; and conceiveth or aſſumeth here the deare and precious Name God. GOLL.

17. Underſtand this further thus. The firſt will, viz: God the Father, that is and remaineth Eternally free from the Anxious ſource or quality; as to what the willing in it ſelfe, is; but its deſiring becometh impregnated, and in the deſiring, ariſeth Nature, with the Forms, and Nature dwelleth in the Will, viz: in God, and the will in Nature.

19. And yet there is no Mingling; for the will is ſo very thinne as it were Nothing, and therefore it is not apprehenſible, it is not comprehended by Nature; elſe if it might be Comprehended there would in the Deity, be BUT, ONE Perſon.

20. It is indeed the cauſe of Nature, but yet it is, and remaineth in Eternity, another World; and Nature, remaineth alſo another world in it ſelf; for it ſtandeth in the power of the Eſſence, out of which the Principle ariſeth.

21. For, the Clear bright Deity in the Majeſty, ſtandeth not in the Eſſence or in the Principle, but in the Liberty without or beyond Nature.

22. But the ſhining Light without or beyond the Principle maketh, the Incomprehenſible or Abyſſal Deity manifeſt; it giveth the ſhining or Luſtre of the Majeſty; and yet hath it not in it ſelfe, but it comprehendeth or conceiveth it out of the Looking-Glaſs of the virgin-like wiſdome, out of the Liberty of God.

23. For, if the Looking-Glaſs of Wiſdome, were not, then could no Fire or Light be generated; it all taketh its Original, from the Looking-Glaſs of the Deity: that is now to be underſtood, in this manner following.

24. God, is in himſelfe, the Abyſs, viz: the firſt World, of which no Creature knoweth any thing at all;^[282] for it ſtandeth ſolely and alone, with Spirit and Body in the Byſs or Ground.

25. Thus alſo God himſelfe in the Abyſs, would not be manifeſt to [•]imſelfe; but his wiſdome is from Eternity become his Ground or Byſs.

26. After which therefore the Eternal willing of the Abyſs of the Deity hath pleaſed to Long, from whence the divine Imagination hath exiſted, ſo that the Abyſſal will of the Deity, hath thus from Eternity, in the Imagination, with the power of the Aviſion or Aſpect, or form of the Looking-Glaſs of Wonders, impregnated it ſelf.

27. Now, in this Impregnation of the Eternal Original, are two Principles to be underſtood, viz: Firſt, the Eternal Darkneſs, out of which the Eternal world Originateth it ſelfe, and the Subſtantiality of the fierce wrath in the Darkneſs, wherein we underſtand Gods anger and the Abyſs of Nature: and thus we know and acknowledge the fiery world to be the Great Life.

28. And then alſo Secondly we underſtand, Firſt, how out of the Fire, the Light becometh generated. And Secondly; how, between the fiery and light World Death is.

29. Thirdly, How the Light ſhineth out of Death: and Fourthly: How the Light-flaming World, is another principle ſource or quality in it ſelfe, then the fire-world: and yet neither is ſeperated from the other, neither can the one comprehend the other.

30. Fi[•]thly, we underſtand; How the Light-world filleth the Eternal Liberty. viz: the firſt willing, which is called Father.

31. Sixthly; Thus we underſtand alſo, herein Earneſtly and fundamentally: how, that Natural life, which will dwell in the Light flaming world, muſt go through death, and muſt become generated or born forth out of Death.

32. Seventhly, Yet we underſtand or mean; that Life which originally ariſeth out of the Darkneſs, viz: out of the Eſſence of the dark ſubſtantiality; as viz: the ſoul of Man; which had out of the fire-world turned it ſelfe into the Dark ſubſtantiality in Adam: Eighthly; Therefore then we fundamentally and Exactly underſtand; wherefore God, viz: the Heart of God, is become Man.

33. And Ninthly; wherefore he muſt of neceſſity dye, and enter into Death, and break his Life in Death, and afterward bring it through the fiery world into the Light-flaming World: And Tenthly, wherefore we muſt thus follow him.

34. And Eleventhly; we underſtand further, wherefore many ſouls remain and Continue in the fire-world, and cannot go through Death into the light-world. Twelfthly, what Death is. Thirteenthly alſo, what the Soul is. This is now as followeth.

35. When we conſider what the life is; we find that it ſpecially conſiſteth in Three parts, viz: firſt, in the Deſiring; Secondly in the Mind; Thirdly in the ſenſes or thoughts.

36. Now if we ſearch further, what that is which giveth or affordeth that; then we find; the Center, viz: the Eſſential Wheel, which hath the^[283] Fire-Smith in it ſelfe.

37. And then if we conſider further, whence that Eſſential Fire exiſteth; we find, that it taketh its original in the Deſiring of the Eternal abyſſal willing, which, with the deſiring maketh to it ſelfe a Ground.

38. For, every deſiring is attractive, or harſh and aſtringent, of that which the will deſireth;^[284] and yet there is nothing for it, that it may deſire, but onely it ſelfe; that is the Great Wonder-Eye, Wunder-AVge, without limit and ground; wherein all lyeth.

39. And yet alſo is a Nothing, unleſs it become in the deſiring will, made a ſomewhat, which is done by Imagination; wherein it becometh a ſubſtance, whereas yet it is a Nothing, for it is onely an overſhadowing of the Free-willing.

40. Which Subſtance, over-ſhadoweth the Liberty, viz: the Thinne unſearchable willing, ſo that two worlds come to be: firſt: One which in it ſelfe is incomprehenſible and unconceivable, an abyſs and Eternal Liberty; and Secondly, one which comprehendeth, and maketh it ſelfe a Darkneſs.

41. And yet neither is ſundred from the other, onely this is the difference or diſtinction, that^[285] the Darkneſs cannot comprehend the Liberty; for^[286] it is too Thinne, and dwelleth alſo in it ſelf, as alſo the Darkneſs dwelleth in it ſelf.

The very Earneſt Gate.

42. Here now we underſtand. First, how the Fathers Second Will, which, in the Looking-Glaſs of wiſdome he ſharpeneth to his hearts Center, becometh impregnated with the ſubſtantiality in the Father Imagination.

43. And Secondly that, the ſame impregnation in reſpect of the liberty of the firſt will, which is called Father, is a Darkneſs: and Thirdly, How in the Darkneſs or ſubſtantiality, all powers, Colours and Virtues lie in the Imagination; moreover all Wonders.

44. And Fourthly, we underſtand; How the powers, wonders and virtues, muſt be manifeſted through the Fire, viz: in the Principle wherein all paſſeth into its Eſſence: for in the principle the Eſſence originally ariſeth.

45. And fifthly; we underſtand very Earneſtly and exactly; that, in the Principle, ere, the fire ariſeth, there is a dying, viz: the great anguiſh life.

46. Which yet is no dying, but a harſh aſtringent, ſtern dying ſource or quality, out of which the great and ſtrong Life ariſeth, viz: the fire-life; And ſixthly, then out of the deadned, the ſight-Life, with the power of the Love.

47. Which Light-life with the Love dwelleth in the Eternal Liberty, viz: in the firſt willing, which is called Father; for, that, the Father in his own willing, which is himſelfe, deſireth; and nothing more.

48. That now underſtand thus: ye ſee and know that there is no Light without Fire; and there is no Fire, without the Earneſt ſource or quality, which ſource or quality is like a Dying; and the Sabſtantiality out of which the Fire burneth muſt thus alſo dye and be conſumed.

49. Out of the Conſuming conſiſteth two Principles, of two great Lives; One in the ſource or quality which is called Fire, and one out of the vanquiſhedneſs, viz: out of the Death, which is called Light, which is Immaterial and without ſource or Quality, and yet hath all ſources or qualities in it, but not the ſource of the fierce wrath.

50. For, the fierce wrath is remained in Death, and the Light-life groweth out of the Dying, as a fair bloſſome out of the Earth, and is no more, apprehended by the Dying.

51. As then ye ſee, how the Light dwelleth in the Fire, and the fire cannot move it, and beſides that there is alſo nothing that can move the Light; for it is like the Eternall Liberty, and dwelleth in the Liberty.

52. Here ye underſtand, how the Sonne is another Perſon then the Father; for he is the Light-world; and yet dwelleth in the Father; and the Father generateth him in his willing; and he is rightly the Fathers Love, alſo^[287] wonder Council and Power.

53. For, the Father generateth him in his Imagination in himſelfe▪ and bringeth him through his own fire, viz: through the Principle, forth through Death, ſo that the Sonne maketh and is another World, viz: another Principle in the Father: then the fire-world in the darkneſs, is.

54. Thus you underſtand alſo, How the Fathers Eternal Spirit, divided it ſelfe into Three Worlds. The Firſt is the Exit out of the Imagination of the firſt willing of the Abyſs, Which is called Father; in which, with the outgoing it openeth the wiſdome: and dwelleth in the wiſdome, and weareth it upon it ſelfe, as its Garment of the Great wonders.

55. Secondly: it is the Cauſe to the indrawing to the Subſtantiality of the darkneſe, viz: to the other world, and is the Cauſe, and the Spirit to the Originall of the Eſſential Fire: it is it ſelfe the ſource or quality, in the Anguiſh of the Principle, and alſo of the fiery world, viz: of the Great Life.

56. And then Thirdly, It is it ſelfe alſo, that which the power in the dying of the principle, bringeth forth out of the Fire, wherein the power, out of the anguiſh, out of the dying, ſevereth it ſelfe from the Dying, goeth into the Liberty, dwelleth in the Liberty, and maketh the Light-world, and ſo it is the flame of the Love in the Lightworld.

57. Here in this place ariſeth the deare ^[288] Name of God, of the Father, of the Sonne, and of the Holy Spirit.

58. For, in the Fire-world,^[289] it is not called the Holy Spirit or God, but Gods Anger, Gods fierce wrath; wherein as to this, God calleth himſelf a Conſuming fire.

59. But in the Light-world, viz: in the Sonne of God, it is the Flame of Love, and the power of the Holy divine Life; wherein it is called God the Holy Spirit.

60. And the Light-world, is called the Wonder, Council, and Power, of the Deity, which the Holy Spirit openeth, for it is the Life therein.

61. And is all, together, as farre as our Heart and Mind or Thought can reach: Nothing, but onely theſe Three worlds; it ALL ſtandeth therein.

62. Viz: Firſt, there is the Eternal Liberty, and therein the light, with the power in the Looking-Glaſs of wiſdome, which is called God the Father Sonne and Holy Spirit.

63. Secondly, there is the dark ſubſtantiality, in the Imagination, in the harſh aſtringent deſirous willing; the Impregnation of the deſiring, wherein all ſtandeth in the Darkneſs, viz: in the anxious death.

64. Thirdly: There is the fiery world, viz: the firſt Principle, which ſtandeth in the Anguiſh, viz▪ the Great ſtrong Omnipotent Life, wherein the Light-world dwelleth; but runapprehended by the Fire.

The Fourth Chapter. Of the Principle, and of the Originall of the Fire-World; and of the Center of Nature; alſo how the Light ſevereth it ſelfe from the Fire: ſo that, from Eternity in Eternity, two Worlds are one in another.

1. WEe will not write mutely or not to be underſtood, but demonſtratively with good Evidence: We perceive and know, that every Life doth originate it ſelfe out of the Anguiſh, as in a venome or poyſon, which is a dying, and yet is alſo the life it ſelfe; As it is plainly to be perceived in Men and all Creatures.

2. For, without the Anguiſh or poyſon, there is no Life, as is very well to be ſeen in all Creatures, Eſpecially in Man, which exiſteth in Three Principles.

3 As Firſt. One in the Fire, wherein the Great Life ſtandeth, to which a dying Poyſon viz: the Gall, belongeth, which Poyſon maketh the Anguiſh-Chamber, wherein the Fire-life originally ariſeth.

4 And Secondly: out of the fire-life, the ſecond Principle, viz: the Light-life, out of which the Noble Minde with the Senſes or thoughts Exiſteth, wherein we bear and underſtand our Noble Image: for, the fire-life in the Heart, originally ariſeth from the Death of the ^[290]Gall.

5. Thirdly: We underſtand the Third Principle in the other Anguiſh-Chamber, viz: in the Maw or Stomack or Entrails; whereinto we ſtuffe the four Elements with the conſtellation or Aſtrum, where then the other Anguiſh-Chamber, viz: the third Center, is; viz: the Kingdom of this World; a ſtinck and Evil ſource or qualities, houſe; wherein the third Life, viz: the ſtarry and Elementary life becometh generated; and through the outward Body, governeth, with the Reaſon of the third Principle.

6. Now, we underſtand very well; that, in the Heart, viz: in the Center, there ſtandeth another world hidden, which is incomprehenſible, to the ſtarry and Elementary ſource or qualities houſe; for the Heart ſigheth or panteth after that World.

7. And the Spirit which becometh generated out of the Death of the Hearts Poyſon, poſſeſſeth that other world; for, it is free from the Poyſon, which kindleth the Fire, and yet dwelleth in the Fire of the Heart.

8. But^[291] with its Imagination, it conceiveth or comprehendeth the other world of the Libertty, in the Imagination; and dwelleth in the Liberty, without of beyond the fire-ſource or quality, but that onely ſo farre as it brings or bears a longing pleaſure, to or into God.

9. Now then ſeeing there is ſuch a Threefold dominion in Man, ſure it is much more ſo without or beyond Man, for if that were not it could not poſſibly have come into Man; for where there is nothing, there alſo Nothing comes to be: but if ſomewhat cometh to be, it cometh out of that which is there; Every Imagination modelleth onely its like in it ſelfe, and manifeſteth it ſelfe in the Similitude.

10. Seeing then that the^[292] Subſtance of all Subſtances, is an Eternall Wonder, in Three Principles; therefore it bringeth alſo forth onely Wonders, Every Principle according to its Property, and Every property again out of its Imagination; whereby we know that the Eternal is a meer wonder.

11. Therefore now we are to think upon theſe wonders; and to conſider, the kind and property of the Eternal Genetrix; for there can be no property unleſs it have a mother that giveth or affordeth it.

12. Therefore we underſtand now, firſt, in this Great wonder of all wonders, which is God and the Eternity, together with Nature: Eſpecially ſeaven Mothers, out of which the ſubſtance of all Subſtances, originally ariſeth; and yet they are all ſeaven but one onely ſubſtance, none of them is the firſt or the Laſt, they are all ſeaven alike Eternal without beginning; their beginning is the Opening of the Wonders of the ONE onely Eternal willing, which is called God the Father.

13. And then Secondly, the Seaven Wonders could not be manifeſted or revealed, if the ONE onely Eternal will, which is called Father, were not deſirous.

14. But if it be deſirous, then it is an Imagining in it ſelfe, and is a longing pleaſure to find it ſelfe.

15. And it findeth it ſelfe alſo in the Imagination, it findeth Eſpecially^[293] Three forms in it ſelfe. whereof None is the other, and alſo none is without the other, but every one generateth the other: and if the one were not, the other would not be; but the will remaineth an Eternal Nothing without ſubſtance, alſo without ſhining or Lustre.

16. So now if the will be deſirous, therefore it is in-drawing, of that which is in the Imagination; wherein yet there is nothing; and ſo it draweth it ſelfe, and impregnateth it ſelfe in the Imagination, and not in the willing, for the will is as Thinne as Nothing.

17. But now, every deſiring, is harſh or aſtringent; for it is its property: and that is the firſt Mother.

18. And the willings indrawing in the deſiring, is the other or Second Mother; for theſe are two forms which are contrary or oppoſite one to the other; for, the will is quiet or Still as a Nothing: and it is harſh or aſtringent, like a ſtill death; and the Indrawing is its ſtirring or rouſing.

19. And, that, the ſtill will in the harſh aſtringency cannot endure, and thereupon draweth much more vehemently in it ſelfe, and yet doth but onely ſharpen its own willing, in the drawing, and, will with its ſtern indrawing, ſhut in and retain, the Indrawing; and in ſuch a manner doth but onely awaken or raiſe it up.

20. The harder the harſh aſtringency gripeth together to hold the ſting, the greater onely is the ſting, the raging and the breaking: for the ſting will not ſuffer it ſelfe to be tamed, and yet is ſo ſtrongly held by its Mother that it cannot get away.

21. It will be above, and the Mother beneath; for the harſh aſtringency draweth into it ſelfe, and maketh it ſelfe Hard; and ſhe is a ſincking down-wards, and maketh in the Sulphur the Phur, and in the Mercurius the Sul.

22. And the ſting, maketh, in the Sal, Phur, or maketh to it ſelfe further, the bitter form, viz: the woe, an Enmity in the Aſtringent Harſhneſe, and willeth continually to rend forth out of the Aſtringency, but yet cannot.

23. Thus one climeth upwards, and the other tendeth downwards, and ſo if it cannot, it becometh winding as a^[294] wheele, and wheeleth it ſelfe continually inwards into it ſelfe; and this now, is the Third Form, from whence the Eſſence Originally ariſeth, and the Wonder of Multiplicity without Number and Ground.

24. In this wheel, underſtand, the Wonder or power, which the Will, underſtand, the firſt abyſſal will out of the Looking-Glaſs of the Abyſs draweth into it ſelfe to its Center or Heart; that, is here the will of the power and Wonder.

25. In this wheel of the great Anguiſh: originally ariſeth the other or ſecond will, viz; the Sonnes will, to go forth out of the anguiſh into the ſtill Liberty of the firſt Abyſſal willing.

26. For the wheel maketh Nature; for ſo Nature originally ariſeth; it is the Center and the breaking of the ſtill Eternity, that killeth the Nothing, but it maketh the great Life.

27. But that we ſpeak of killing, it is to be underſtood in this manner: it is no killing, but it is the pe[•]ceptibility.

28. For the Life, before the fire, is Mute or ſilent or inanimate, and without feeling: it is only a hunger after the Life; as the Material world is onely a hunger after the Life; and in its hunger ſo very eagerly or ſtrongly laboureth, towards the Principle; that it may reach the fire: wherein then the Life of this World, originally ariſeth.

29. And it cannot be otherwiſe; unleſs it break the firſt Matrix, viz: the harſh aſtringent deſiring; this is the wheel of the firſt Three Forms, viz: harſh aſtringency; and the drawing of the harſh aſtringency maketh the Anguiſh, and ſource-ſubſtance or quality-ſubſtance.

30. For, it is a terrifying in it ſelfe, in that it ſhould be ſo, that the Nothing ſhould come into perceptibility; for, that is the Poyſon-ſource or quality; whence the fierce wrath and all Evill▪ malignity or Malice, originally ariſeth, and yet is the right original of the perceptible life.

31. The Life findeth it ſelfe thus, viz: in the Anguiſh ſource or quality; as we ſee it in all Creatures, that the Life taketh its original in the ſtifled bloud, in the Anguiſh; both the Creaturely Life, and alſo the Eſſential Life; as in ſtincking Dung in the rottenneſs; where, in the^[295] dying of the Corn or Grain the Great Life Springeth up.

32. Whereas yet in the Eſſence, no dying is underſtood: but an anguiſhing ſource or quality, wherein the Mother muſt ſpring forth: which is a Mute or ſilent or inanimate ſubſtantiality: as is to be perceived in Corne, where the Eſſential Life groweth out of the Corruption.

33. In like manner, it is held with the Center of Nature; the Anguiſh-ſource or quality is the right Center, and maketh the^[296] Triangle in Nature.

34. And the fire-flaſh, viz: the fourth form of Nature, maketh, of the Triangle, a^[297] Croſs; for there is the Principle and becometh ſevevered into two worlds, of two Principles, viz: into a two fold ſource or quality and Life: One ſource abideth or remaineth, and is the fire or anguiſh-life; the other or ſecond ſource exiſteth in the breaking or Corrupting of the Anguiſh: which underſtand as followeth.

35. The firſt form of the Subſtantiality, viz: the harſh aſtringency in the deſirous unconceivable or unpalpable willing, muſt give it ſelf wholly up to the anguiſh ſource or quality in the wheel of Nature, for the ſting is two ſtrong; thus the harſh aſtringency ſincketh down as a Death, and yet is no death, but a dying ſource or qualitie.

36. For the ſting becometh Lord, and changeth the harſh aſtringency into its property, viz: into a raging flaſh, into an anguiſh ſource or quality, which from the ſting and the harſh aſtringency, is bitter; as is the kind and Manner of Poyſon.

37. For, the Poyſon or the dying, hath eſpecially Three forms, viz: harſh aſtringency, bitterneſs, and Anguiſh: it maketh it ſelfe thus in it ſelf; and hath no Maker, but onely the ſtrong will in the Great life in the fire.

38. Underſtand us aright thus: The Abyſs hath no Life; but in ſuch a property the Great Eternal Life becometh generated, the Abyſs hath no mobility or feeling.

39. Thus the Mobility or feeling generateth it ſelf; and thus the Nothing findeth it ſelfe in the Eternal willing; whoſe^[298] ground we know not, alſo ſhould not ſearch, for it troubleth or diſturbeth us.

40. And yet this is onely an Eſſential Life without underſtanding, like the Earth; and the Death or dying, wherein really there is a ſource or quality in it ſelfe, but in the darkneſs without underſtanding; for the harſh aſtringent anguiſh draweth into it ſelfe, and that which is indrawn maketh darkneſs, ſo that the Anguiſh Life standeth in the Darkneſs.

41. For every ſubſtance is, in it ſelfe, dark, unleſs it have the Lights Tincture in it ſelfe.

42. For, thus the Tincture is a Liberty or freedom, from the darkneſs, and is not comprehended by the anguiſh ſource or quality: for it is in the Light-world; and though indeed it ſticketh in the ſubſtantiality, viz: in a dark Body; yet is out of the ſubſtance of the Lightworld; where no ^[299] Comprehenſion is.

43. We have mentioned above, Firſt, concerning the Looking-Glaſs of the wiſdome, of the wonder of All ſubſtances: and Secondly, Concerning the Ternary or Number Three of the Subſtance of All Subſtances; how they Originally ariſe out of one onely willing, which is called the Father of all Subſtances.

44. And Thirdly, how it createth another will in it ſelfe; to manifeſt or find it ſelfe in it ſelfe; or as a Man may ſay, to find what and how is is.

45. And then Fourthly; How that Second re-Created Magickwill to finde it ſelf, is its heart and own ſeat of poſſeſſion.

46. And Fifthly: How the firſt abyſtal will, impregnateth, it ſelfe with the Imagination it ſelf, out of the Looking-Glaſs of the Wonder, which in the Light world is called the Wiſdome.

47. And then Sixtly: as we have mentioned; How that firſt ayſſal will, together with the Impregnation; and alſo the Looking-Glaſs of the wonder or wiſdome, in ſuch a property, before the Principle of Fire; is no divine ſubſtance, rightly called: but much rather a Myſtery of the wonder of all ſubſtances.

48. Which Myſtery, taketh its partition, in the Fire, into infinite Endleſſe Parts or ſubſtances, and yet remaineth alſo but ONE ſubſtance.

49. Thus we give you now further to underſtand concerning the other or ſecond will; which, the firſt will in its Imagination or impregnation, Createth; which is the Great Myſtery, Mysterium Magnum, wherein the firſt will which is called Father, ſeeketh, findeth and feeleth it ſelf, as a light in the Heart: How that very other or ſecond will, is the^[300] Mother of the Genetrix, in the indrawn or in the Imagination impreſſed or conceived impregnation.

50. It is that which cauſeth originally the Seaven formes of Nature; and it is alſo that which cauſeth the Anguiſh wheel, viz: the harſh aſtringency: it is alſo that which in the Anguiſh goeth forth through Death into the Liberty, which breaketh or^[301] deſtroyeth death, and giveth or affordeth the Life, which kindleth the Fire, and in fire, taketh the Glance of the Majeſty into it ſelfe, and in the Light of the Majeſty dwelleth in the fire, unapprehended by the Fire, as one that feeleth nothing, which is dyed away from the ſource or quality, and bringeth another ſovrce or quality into it ſelfe, which feel[•]th not nor findeth the firſt from which it hath dyed away.

51. And that we may briefly and yet fundamentally and properly or Exactly, diſtinguiſh the fires Originall; know, that we perceive, in the Deep opened to us out of Gods Grace; that the fire in its Original, ſtandeth in two Cauſes.

52. The firſt cauſe is the willing-ſpirit of the Heart, underſtand, the Fathers Second will, viz: the Sonnes property.

53. And, the Second Cauſe, is the Willings^[302] Matter, viz: of the wonders of the Wheel, of the Eſſential Life, viz: the Anguiſh Chamber.

54. The anguiſh ſigheth or^[303] groaneth after the willing of the Liberty, and the will longeth or groaneth after the Manifeſtation or Revelation; for, the willing cannot in the ſtill liberty in it ſelfe, manifeſt or reveal it ſelfe, without the Eſſential fire, which in the anguiſh, viz: in the dying cometh to the Manifeſtation or Revelation, and to the Great Life.

55. Thus, the will is in the dark anguiſh▪ and the Anguiſh is▪ the darkneſs it ſelfe.

56. Now then, being the anguiſh thus vehemently^[304] groaneth or panteth after the willing of the Liberty: ſo it conceiveth or receiveth the willing of the Liberty as a flaſh, as a great Crack as when a Man powreth water into the Fire

57. And here the right dying is Effected: for the very fierce wrathful dark anguiſh, ſcreecketh or trembleth before the flaſh, viz: the darkneſs before the Light; for the darkneſs is Killed and vanquiſhed, and the terrour or Crack is a Crack of great Joy.

58. There the harſh aſtringent fierce wrathful Poyſon ſincketh down into Death, and becometh impotent or weak, for it looſeth the ſting, and yet is no Death, but thus the right life of the feeling and panting, becometh kindled.

59. For this is, juſt as if a Man did ſtrike^[305] Steel and a Stone together; for they are two Great hungers, of the willing after the ſubſtantiality, and of the ſubſtantiality after the Life.

60. The will giveth or or affordeth Life; and the ſubſtantiality giveth or affordeth the Manifeſtation or Revelation of the Life: as fire burneth out of a Candle, ſo burneth the will not of the Eſſential ſubſtantiality.

61.^[306] The will is not the Light it ſelf, but the Spirit of the Light or of the Fire: the Light ariſeth out of the Eſſence, and the Eſſence again out of the willing.

62. The anxious Eſſential Fire, is the Matter to the ſhining Fire: and the will Kindleth it ſelfe in the Eſſential Fire, and giveth or affordeth the white amiable fire, that dwelleth in the hot fire without feeling.

63. The will taketh its feeling, from the fierce wrath of the Eſſential fire, (in the fourth form) that it is manifeſt in it ſelf, and yet remaineth free from the fierce wrath; for the ſource or quality becometh in the kindling, changed into a meek Love-ſource or quality.

64. And here the other or ſecond will receiveth its Name Spirit; for out of the Eſſential fire, it attaineth the property of all wonders, alſo the right life of the power and might over the Eſſential fire-life; for from Nature it taketh the power into it ſelfe; and bringeth alſo the Liberty into it ſelf.

65. Thus the Liberty is a stilneſs without ſubſtance, and ſo the ſtill liberty giveth it ſelfe, into the ſubſtance of the Anguiſh: and the anguiſh receiveth that ſame liberty without ſource or quality, whence It becometh ſo richly full of joy, that out of the Anguiſh love cometh to be.

66. For, the will which had given it ſelf into the Anguiſh; becometh thus delivered from the death of the Anguiſh, and therefore it findeth it ſelf in the Liberty, and goeth forth from the fierce wrath of the Anguiſh.

67. For here death is broken or deſtroyed, and yet remaineth a Death in it ſelf; but the willing-Spirit, viz: the right holy Life, goeth with the breaking open forth out of the anguiſh.

68. And is now alſo a fire; but a fire in the Liberty: and burneth in the Love-ſource or quality; as a Man may ſee this in Fire and Light, how the Eſſential fire is a burning woe or pain, and the Light an amiable richly Joyful delight and habitation, without ſenſible pain, ſource, or quality.

69. And yet hath all ſources or qualities and properties of fire in it; yet in another Eſſence, viz: a friendly munificent wel-doing Eſſence; a right Glimps of the rich Kingdome of Joy: and the fire a Glimps of terrour, and of Anguiſh; and yet one dwelleth in the other, and yet alſo the one findeth not the other in the Eſſence.

70. Thus there are two Worlds one in another, whereof none comprendeth or apprehendeth the other; and nothing can go into the Light-world, but onely through Dying, and for or at the Dying muſt the^[307] Imagination firſt lead the way.

71. The anxious Will muſt^[308] groan or pant after the Liberty of the power of the Light, and totally give it ſelfe thereinto, and with the deſirous Imagination conceive or comprehend the power of the Liberty; and thus the ſtrong will goeth through the death of the darkneſs, quite through the Eſſential fire, and falleth into the Light-world, and dwelleth in the fire, without ſource pain or quality in the Kingdom of Joy: This is the Gate in Ternarium. Sanctum, into the Holy Ternary: and, Glauben, Faith or Believing in the Holy Ghoſt.

72. Dear Children of Man: here underſtand, the Fall of the Devil, who turned his willing-ſpirit only into the Eſſential Fire, and thereby would needs dominecre over the Light.

73. Underſtand here alſo, the Fall of Man, who turned his Imagination into the Materiall Eſſentiall ſubſtantiality, and is gone forth out of the Light.

74. For which cauſe, the will of the Love out of the light world, is again entered into the Material Subſtantiality in the humanity, and hath again eſpouſed or united it ſelf to the Eſſential fire-ſpirit in Man, viz: of the ſoul, and given it ſelf thereinto: and hath introduced the ſame quite through death and the Fire, into the light-world in Ternarium Sanctum, into the Holy Ternary, viz: in the willing of the Holy Trinity.

75. Let this be a finding and knowing to you, and deſpiſe it not for the Great depth ſake, which will not be every Mans comprehenſion, the Cauſe is, the darkneſs wherein Man plungeth himſelf.

76. Elſe every one might very well find it, if the Earthly way were once broken through, and that the Adamical evill malignant or Malicious fleſh, were^[309] not ſo dearly loved, which is the hinderance.

The Fifth Chapter. Of the Principle, in it ſelf; what it is.

1. WE ought further to conſider the firſt four Forms of Nature; and ſo we ſhall find, what a Principle is.

2. For that is properly a Principle, when a thing becometh, what it never was before; where out of Nothing a ſource or quality cometh to be; and out of the ſource or quality, a right life with underſtanding and ſenſes or thoughts.

3. And yet we know the right Principle to be in the fires Original, in the fire-ſource or quality, which breaketh the ſubſtantiality and alſo the darkneſs.

4. Thus we acknowledge and underſtand, Firſt, the Eſſence and property of the Fire for a Principle; for it maketh and giveth the Original, of Life; and of all mobility, alſo the ſtrong might of the fierce wrath.

5. Secondly: We underſtand and acknowledge that alſo for a Principle. Firſt, which can dwell in the fire, unapprehended by the fire: Secondly, which can take away the might of the fire: And thirdly, can change the fires quality or ſource into a Meek love. Fourthly, which is omnipotent over all. Fifthly, which hath the underſtanding, to break the Root of the fire; And out of the fire to make darkneſs, and a dry hunger and thirſt, without finding any caſe or refreſhment as the Helliſh quality or ſource is.

6. This is the Abyſs wherein the ſubſtance is^[310] ſpoiled; where death domineereth with its ſting, as a ſpoiled or faintened Poyſon.

7. Wherein really there is an Eſſential Life, but it hateth and is at enmity with it ſelf, where the right fires kindling is not attained; but onely appears as a flaſh without blazing.

8. And thus we give you to underſtand, that in the Eternal there are no more but two Principles, viz: one is the burning or blazing fire, which becometh filled with the Light; the Light giveth it its property; ſo that out of the burning ſource or quality, an high Kingdom of Joy cometh to be.

9. For the Anguiſh attaineth the Liberty, and ſo the burning fire continueth onely to be a cauſe of finding the Life and the Light of the Majeſty.

10. The fire, taketh into it ſelf, the Lights property, viz: the meekneſs, and the light taketh into it ſelfe the fires property: viz: the Life, and to find it ſelf; and the ſecond Principle is underſtood in the Light, or to be the Light.

11. But the Eſſential ſubſtantiality, out of which the Fire burneth, continueth Eternally a Darkneſs, and a ſource or quality of fierce wrath; wherein the Devil dwelleth.

12. As ye ſee plainly, that the fire is another thing then that out of which the fire burneth.

13. Thus the Principle conſiſteth in Fire, and not in the Eſſential ſource or quality of the Subſtantiality.

14, The Eſſential ſource or quality, is the Center of Nature, the cauſe of the Principle; but it is dark, and the fire ſhining.

15. And here is rightly ſhewn you: how, the breaking of the fierce wrath, viz: of the Death: and the Eternal Liberty out of Nature, both together; are the Cauſe of the ſhining.

16. For, Therefore is the Wonder-ſpirit of the Abyſs, deſirous, viz: that it might become ſhining; and therefore it bringeth it ſelf into ſource or quality, that it may perceive and find it ſelf, and that it might manifeſt or reveal its wonder in the ſource or quality, for without ſource or quality there can be no Manifeſtation or revelation.

17. Now underſtand us further, thus: The ſource or quality, viz: the fierce wrath hath no right ſubſtantiality, but the harſh fierce wrath is the ſubſtantiality of the sting, wherein it ſticketh or ſtingeth.

11. And the Anguiſh, together alſo with the fire, are or make alſo no right ſubſtantiality, but it is onely ſuch a Spirit; yet the one muſt be thicker then the other, elſe there w[•]uld be no finding.

19. As, viz: the harſh aſtringency maketh thick and dark, and ſo the bitter sting findeth the Anguiſh, in the harſh dark property; as in ^[311]Matter; for if there were no Matter, there would be no ſpirit or finding.

20. The Abyſs findeth it ſelfe in the harſh aſtringent darkneſs, but it breaketh open the darkneſs, and goeth forth out of the harſh darkneſs, as a ſpirit, which hath found it ſelfe in the anguiſh-ſource or quality.

21. But it leaveth that hard Matter of the darkneſs, wherein it found it ſelfe; and goeth in into it ſelfe, again into the Liberty, viz, into the Abyſs, and dwelleth in it ſelf; thus muſt the ſource or quality, be its ſharpneſs and finding; and is to it alſo a kindling of its Liberty. viz: of the Light; wherein it ſeeth it ſelfe what it is.

22. And thus now it deſireth no more for it ſelfe, but the ſource or quality, but modelleth it ſelf, and ſeeketh or ſeeth it ſelf according to all Forms.

23. And every form is deſirous to find and to manifeſt or reveal it ſelfe; and thus alſo every form findeth it ſelfe in it ſelf, but yet goeth with the deſiring out of it ſelf, and ſetteth it ſelf there repreſented as a figure or Spirit; and that is the Eternal wiſdome, in the Colours wonders and virtues, and yet is not particular but all totally univerſally▪ yet in infinite forms.

24. Theſe forms, have with the moving of the firſt willing, which is called Father, incorporated or corporiſed themſelves into Spirits, viz: into Angels, that ſo the hidden ſubſtance might perceive, and find and ſee it ſelf in Creatures, and that there might be an Eternal ſport or Scene in the wonders of Gods wiſdom.

25. And thus we underſtand further, the ſubſtantiality of the Light-world, which really is a right ſubſtantiality; for no right ſubſtance can conſiſt in fire, but the Spirit onely of the Subſtance.

26. But the fire cauſeth the ſubſtance; for it is a hunger, an Earneſt deſiring, it muſt have ſubſtance or it extinguiſheth.

27. Vnderſtand this as followeth. The meekneſe giveth, and the fire taketh: the Meekneſs is a going forth out of it ſelf, and giveth a ſubſtance, of its likeneſs, every form out of it ſelf.

28. And the fire devoureth that, yet it giveth the Light out of it: it giveth that which is more Noble then what it had devoured, it giveth Spirit for ſubſtance.

29. For it devoureth the Meek munificence or well doing, that is, ^[312] the water of Eternal Life: but it giveth the ſpirit of Eternal Life; As ye ſee, that the Wind goeth out of the fire, as alſo the Air, viz: the right ſpirit out of the fire-life.

30. Thus underſtand our Minde aright: God the Father, is in himſelfe, the Liberty without or beyond Nature; but maketh himſelf manifeſt in Nature through the Fire, the fiery Nature is his property.

31. But he is in himſelf the Abyſs, wherein there is no feeling of any ſource quality or pain.

32. But yet bringeth his deſirous willing, into ſource or quality, and Createth to himſelf in the ſource or quality, an other or ſecond willing to go out of the ſource or quality again into the Liberty without or beyond the ſource or quality.

33. That ſame ſecond will is his Sonne, which he generateth out of his own Eternal willing from Eternity.

34. Which he bringeth through the breaking open of the ſource or quality of Death, viz: through the Earneſt ſeverity of his fierce wrath, forth, Through the fire.

35. That very ſecond will, viz: the Sonne, of God the Father; is, that which breaketh or deſtroyeth Death, viz: the ſtern dark ſource or quality, which kindleth the fire, and goeth forth through the Fire as a thining Luſtre or Glance of the fire, and filleth or ſatiateth the firſt willing, which is called Father.

36. For, the Glance is alſo as a thinne as a Nothing or as the will which is called Father, and therefore it can dwel in the Liberty, viz: in the Fathers Willing, and maketh the Father, Light, clear, bright, amiable, friendly, for it is the Fathers Herts oder Barmhertzigkcit. Heart or Mercifulneſs.

37. It is the Fathers ſubſtantiality, it filleth or ſatiateth the Father in all places, though indeed there is no place in him, no beginning nor End.

38. Underſtand us further, thus, The Fathers fire, devoureth the Meek ſubſtance, viz: the water-ſource or quality of Eternal Life into it ſelfe, into the fires owne Eſſence, and meekeneth it ſelfe therewith.

39. There muſt the ſubſtantiality in the fire, as it were dye, for the fire devoureth it into it ſelf, and Conſumeth it.

40.^[313] And giveth forth out of the Conſumingneſs a living richly Joyful ſpirit; and that is the Holy Spirit; which thus goeth forth from the Father and the Sonne, into the Great Wonder of the holy ſubstantiality, and openeth the ſame perpetually and Eternally.

41. Thus the Deity is an Eternal Band, which cannot ceaſe or paſs away; and thus it generateth it ſelf from Eternity and the firſt is continually alſo the laſt, and the laſt again the firſt.

42. And thus underſtand the Father to be the fiery world; the Sonne, the Light and power-world; and the holy ſpirit, to be the Life of the Deity, viz: to be the outgoing driving Power; and yet all is but ONE God.

43. As the Fire and the Light, together with the Aire, are but one onely Subſtance; but yet divideth it ſelf into Three parts; and none can ſubſiſt without the other; for, the fire, is not the Light, alſo not the wind, which goeth forth out of the Fire.

44. Each hath its office, and Each hath its own Subſtance in it ſelf; and yet each is the others life, and a cauſe of the others life.

45. For the Wo[•••] [•]loweth the fire up, elſe it would be ſtifled in its fierce wrath; [〈◊〉] would fall into the dark death, even as the ſtifling is the true [〈◊〉]; wherein the fire of Nature extinguiſheth, and no more draw [•••]bſtance into it.

46. Of all thi[••] have a good ſimilitude in the outward World, in all Creatures; ſhe[•] [〈◊〉] every Life, viz: the Eſſential Fire-life, draweth ſubſtance to [〈◊〉] [•]hat is its food to Ear.

47. And the fire of its life, conſumeth the ſubſtance, and giveth forth the Spirit of the power out of that which is conſumed; and that is the life of the Creature.

48. And you ſee doubtleſs very rightly, how the Life ariſeth out of Death: it becometh no Life, unleſs it break that^[314] out of which the Life ſhould go fort[•]; it muſt alſo go into the Anguiſh Chamber into the Center and muſt reach to attain the fire-flaſh in the Anguiſh, elſe there is no Kindling.

49. Although the Fire be manifold, and ſo alſo the Life; yet, out of the greatest Anguiſh exiſteth alſo the greateſt Life, as out of a right Fire.

50. Thus dear children of God in Chriſt, we give you our knowledge and^[315] entent to ponder of. We mentioned in the beginning, that we would ſhew you concerning the Death of Chriſt. Firſt, wherefore Chriſt muſt have dyed: and ſecondly, wherefore we muſt dye alſo: and Thirdly, riſe again, in Chriſt.

51. This you ſee now in this deſcription very clearly; and underſtand our Great Miſery, that it hath been neceſſary for us, that the word or Life of the Holy Light-world is become a Man and hath generated us anew in himſelfe: whoſoever underſtandeth nothing here, he is not generated or born of God.

52. Do but ſee into what Lodging Adam hath introduced us; He was an extract of all the Three Principles, a total ſimilitude according to all the Three-worlds, and had in his Mind and Spirit the Angelical property in him.

53. He was introduced into the holy power and ſubſtantiality, viz: into Paradiſe, that is, the divine ſubſtantiality, he ſhould have eaten of divine ſubſtantiality, and have drunk the water of Eternal Life after an Angelical Manner; as in the Book of the Threefold Life hath been mentioned at large.

54. But he loſt the divine ſubſtantiality, and the Angelical property, and Imagined into the out-birth, viz: into the Kingdom of the Earthly ſource or quality, which the Devil had kindled in his Fall: He turned his Eyes out from God into the Earthly^[316] God, out from the divine Light, into the light of this world.

55. Thus he became captivated, and remained in the Earthly ſource or quality; and ſo he fell into the Earthly Corruptible ſource or quality, which ruleth in him, and filleth him; it putteth a body on to him, and breaketh or deſtroyeth it again: and ſwalloweth it up into its own Eſſence, into its Eſſential Fire.

56. But being the ſoul was breathed in, out of the Spirit of God, viz: out of the Eternal, into Man, ſo that the ſoul is an Angel, therefore hath God aſſumed the ſame to himſelf again.

57. And the power of the holy Light-world, viz: the Heart of God is entered into the humane Eſſence, which lay ſhut up in death, into the anguiſh Chamber of our Miſery.

58. He hath gotten into himſelf a ſoul out of our Eſſence, he hath taken our Mortal Life into himſelfe, and introduced the ſoul through death, through the Earneſt ſevere fire of God the Father, into the Light-world: hath broken or deſtroyed death which held us captive, and unſhut the life.

59. Now it may not nor cannot be otherwiſe; w[•]oſoever will poſſeſs the Light-world: muſt enter in through the ſame path, which he hath made, he muſt enter into the death of Chriſt, and ſo in Chriſts Reſurrection he entereth into the Light-world.

60. Even as we know, that the Eternal Word of the Father, which is the Fathers heart; becometh generated from Eternity to Eternity, out of the fierce wrath of the Death of Darkneſs, through the Fathers Fire; and is in himſelf the right Center of the Holy Trinity, and is out of himſelf, together with the outgone Holy Spirit, the Light-flaming Majeſty or Light-world.

61. Thus alſo in like manner and property, muſt we with our Hearts, Senſes or Thoughts and Minds, go forth out of the harſh aſtringent ſtern and Evil or malignant Earthlineſs out of our ſelves, out of the periſhed or corrupted Adamical Man, and with our earneſt ſevere willing and doing ſlay him.

62. We muſt take upon us the Old Adams Croſs, which hangeth to us, while we live; and muſt upon and in the^[317] Croſs, go into the Center of Nature, into the Triangle, and be born anew again out of the anxious wheel,^[318] if we will be Angels.

63. But ſeeing we were not able to do this; therefore hath Chriſt given himſelf into that ve[•]ry Center of the fierce wrath, and broken the fierce wrath, and extinguiſhed it with his Love.

64. For he brought heavenly divine ſubſtantiality into that very fierce wrath into the Center of the Anguiſh-Chamber, and extinguiſhed the ſouls anguiſh-fire, viz: the fierce wrath of the Father of the fiery world in the ſoul: ſo that thus Now, we fall no more ^[319] home to the fierce wrath.

65. But when we give up our ſelves into the Death of Chriſt, and go forth out of our ſelves, out of the Evil Earthly Adam; then we fall in Chriſts death into the Path or way, which he hath made or prepared for us, we fall into^[320] the Boſome of Abraham; that is into Chriſts Armes, who receiveth us into himſelf.

66. For, the Boſome of Abraham, is the^[321] unſhut light world in the death of Chriſt; it is the Paradiſe; wherein God Created us.

67. And now the Matter lyeth in this, Not that we be Lip-Chriſtians or Mouth-Chriſtians, and pourtray and repreſent Chriſts death before us, and remain wicked in heart, ſpirit, and ſoul, but that we very Earneſtly with Mind and Thoughts, with willing and doing, go forth out of the evill Inclinations or Injections, and ſtrive and fight againſt them.

68. And though they evidently cleave and hang to us; yet we muſt daily and hourly ſlay that ev[••] Adam, as to his willing and doing [•] we must do, that which we would not willingly do.

69. We ^[322] must deny our earthly Evil life it ſelf, and put on Chriſts life in us, and then ^[323] the Kingdom of Heaven ſuffereth violence, and the violens take it to themſelves, as Chriſt ſaid.

70. Thus we become impregnated with the Kingdom of Heaven, and enter thus into Chriſts death^[324] with the living Body, and receive the Body of Chriſt, viz: the divine ſubſtantiality, we carry the Kingdom of Heaven in Us.

71. And thus we are Chriſts▪ Children, Members, and heirs in Gods Kingdom, and the expreſs reflex Image of the Holy divine World, which is God the Father Sonne and Holy Spirit; and the ſame Holy Trinitys, ſubſtantiality.

72. All whatſoever becometh generated and opened out of the wiſedom or ſubſtantiality, is our Paradiſe; and nothing dyeth to or in us, but onely the dead Adam, the Earthly, Evil one, whoſe willing we here nevertheleſs, have continually broken and deſtroyed, to whom we are become Enemies.

73.^[325] Our Enemy onely departeth from us, he muſt go into the fire, underſtand, into the Eſſential fire, viz: into the Four Elements, and into the Myſtery, and muſt at the End of this Time, be tryed through the fire of God; and our^[326] Wonders and Works muſt be preſented to us there againe; whatſoever the Earthly Myſtery hath devoured and ſwallowed up into it ſelf, that it muſt give up again into the fire of God.

74. And yet not ſuch an Evil [one, or ſubſtance]^[327] but the fire of God devoureth^[328] the Evil, and giveth us ſuch a one for it, as we here in our Anxious ſeeking, have ſought or deſired.

75. For, as the fire deuoureth the ſubſtantiality, but giveth Spirit for ſubſtance; ſo ſhall our Works in the Spirit and Joy out of the fire of God be preſented and ſet before us as a clear fair Looking-Glaſs, like the wonders and wiſdome of God.

76. Let this be manifeſted or revealed to you dear Children, for it is become highly known; ſuffer not your ſelves to be ſo tickled with Chriſts death, and to pourtray or paint the ſame before you as a work, done, and that it is enough for us, when we know and believe that it is done for us.

77. What doth it avail me, that I know a Treaſure lyeth hid deepe[•] and that I dig it not out; it availeth nothing to Comfort and flater in hypocriſy, and with the Mouth to give good words and fine babling; but yet keepe Wickedneſſe in the ſoule.

78. Chriſt ſaith,^[329] Ye muſt become born anew, or elſe ye will not ſee the Kingdom of God: ^[330] we must Convert and become as a Child in the Mothers body or womb, and be generated or born out of divine ſubſtantiality.

79. We muſt put a New Garment on to our ſoul; viz: the Mantle of Chriſt, the Humanity of Chriſt: elſe no flattering Hypocriſie availeth.

80. It is all Lying which the Mouth-Cry, ſaith, which pourtrayeth Chriſt before our Eyes, as that he hath done it for us, and that we ſhould onely comfort our ſelves with it, and thereupon do walk in the old Adam, in Covetouſneſs, high-mindedneſs, and falſhood, in the Luſts of Evil and Maliciouſneſs; it is the Antichriſtian deceit of the falſe Spiritualty or Clergy; of whom the Revelation warneth us.

81. It all availeth nothing, that we flatter our ſelves, and tickle our ſelves with Chriſts ſuffering and Death: we muſt enter into it; and be like or^[331] conformable to his Image, and then is Chriſts ſuffering and death profitable to us.

82.^[332] We must take his Croſs upon us, and follow him, quench the Evil Luſts and ſlay them; and alwaies readily and earneſtly will and deſire that which is well; and then we ſhall plainly ſee, what Chriſts foot-ſteps are.

83. When we ſhall ſtrive and^[333] fight againſt the Devill the Old Adam, and the Evil world, againſt Earthly reaſon which deſireth onely pleaſure and voluptuouſneſs, then Chriſts Croſs becometh rightly laid upon us; for the Devil is it, the world is it, and our Evil Adam is it, that we muſt fight againſt: all theſe are our Enemies.

84. And there muſt the New Man ſtand as a Champion, and fight in the Footſteps of Chriſt.

85. O how innumerable many Enemies will he there awaken and ſtirre up, which will all fall upon him: and this may indeed be called fighting for the Thorney victorious Garland or Crown of Chriſt, as a Conquerour, and yet onely be continually deſpiſed, as^[334] one that is not worthy to live upon the Earth. ^[335]

86. This may indeed be called; ſtanding in the Battle, and Faith or Believing; where outward reaſon ſaith clearly No, there it is Good to ſet Chriſts ſuffering & Death in the fore-front, and to preſent, and ſet it before the Devil the World and Death, together with the Earthly Reaſon, and not^[336] deſpaire, or give over as a deſperate Coward.

87. For, here it is for an Angels Crown, either to be an Angel or a Devil.

88. We muſt in trouble and affliction become New born, for it coſteth much to wreſtle with Gods anger and to vanquiſh the Devil: if we had not there Chriſt by and with us, we ſhould looſe the Battel.

89. A ſmall handful of skill and knowledg, will not do it, that we know this, and tickle our ſelves with Gods Grace, and make God a Cover for our ſinnes, that ſo we may ſtick and finely Cover the wickedneſſe and Vizard of the Devill under the ſufferings of Chriſt.

90. O No! The wicked one muſt be destroyed in Chriſts ſufferings and Death: he muſt not be a wicked one, if he will be a child, be muſt become an Obedient Sonne, he muſt labour in the ſufferings of Chriſt, and walk in the footſteps of the Truth righteouſneſſe and Love; he muſt, do, not, know, onely.

91. The Devil knoweth it alſo well, what doth that avail him? The Practice muſt follow, elſe it is but falſehood and deceit.

92. Hypocritical diſſembling Reaſon ſaith, Chriſt hath done it. we cannot do it. Very right; he hath done, that which we could not do: he hath broken and deſtroyed Death, and brought or reſtored Life again; what will that avail me, if I enter not into him.

93. He is in Heaven, and I in this world, I muſt enter into him in his way and paſſage that he hath made for us, Elſe I remain without.

94. For, he ſaith; ^[337] Come to me all that are weary and heavy laden, I will refreſh or quicken you; take my yoak upon you, and learn of me, for I am meek and lowly of Heart, and ſo you ſhall find reſt to your ſouls.

95. In his path or Paſſage we muſt enter in to him; we muſt^[338] doc good for Evil, and love one another, ^[339] as he did us, and gave his Life for us: If we do thus, then wee quench Gods Anger alſo in our Neighbour.

96. Wee muſt give good example; not in crafty ſubtilty, ſlights and deſignes, but^[340] in Simplicity, with a good will and Heart.

97. Not as a diſſembling hypocritical whore, which ſaith; I am a Virgin, and diſſembles in outward Modeſty, but yet is a whore in her heart: all muſt be in very Earneſt Sincerity.

98. Rather have no Money nor Goods, alſo looſe temporal Honour, reputation and power, then Gods Kingdom. He that^[341] findeth God hath found all: He that looſeth him hath loſt all: He hath loſt himſelf.

99. O. How very hardly doth it come to paſs to break the Earthly will; Come but to this Dancing Ring, thou wilt afterwards no more, need to ask, after the footſteps of Chriſt, thou wilt ſee them very well.

100. Thou wilt well feele the Croſs of Chriſt; thou wilt well feel Gods Anger, which otherwiſe finely reſteth and ſleepeth in the Old Adam, till thou finely fatteneſt him with dignities, and then he giveth thee thy Kingdome of Heaven which thou haſt here ſought after.

The Sixth Chapter. Of our Death. Why we must Dye; Notwithſtanding Chriſt dyed for us. CITATIO PRIMA, The Firſt^[342] Citation.

1. ODear Flattering Hypocritial Reaſon, come hither to this Feaſt. Hither we have invited you all, both the knowing and the Ignorant; all you that would ſee God: it is a hard S[•]al and a faſt Lock, to open, think upon it, it concernes you all.

Reaſons, Objection.

2, Reaſon ſaith; was not God Omnipotent enough; to forgive Adam his ſinne; but that firſt God muſt become Man, ſuffer, and permit himſelf to be put to Death? What pleaſure hath God in Death?

3. Or if he would needs redeem us in ſuch a way; wherefore ſeeing Chriſt hath redeemed us, must we, then, alſo dye?

Anſwer.

4. Dance here dear Reaſon; Gueſs, till thou hitteſt it: be a Doctor here, and know nothing, be Learned and alſo Dumb or Mute. Wilt thou not, but thou muſt, unleſs thou comeſt to this School, underſtand, the School of the Holy Spirit.

5. Who is here that can unſhut this? Is it not that^[343] Cloſed or ſhut book of him that ſitteth upon the Throne or ſeat in the Revelation of Jeſus Chriſt?

6. Then ſaith the Hypocrite, we know it well; therefore ſay I, I have not heard it from them, nor read it in their Writings, they have alſo forbidden me this ſeeing; and have ſhot a Sinne-Bolt upon it, and imputed or accompted it for ſinne, to them that ſeek ſuch things, or deſire to know them.

7. Hereby hath the fair Woman continued finely Covered: O how hath Antichriſt been able to ſport and act its Scene under this Covering.

8. But it ſhall ſtand open, againſt the will of the Devil and of Hell, for the time is born; the Day of the bringing again or Reſtauration breaketh, that it may be found what Adam loſt.

9. The Scripture ſaith;^[344] We are Duſt and Aſhes, that is very right: we are duſt and Earth.

10. But now it may be asked. Whether God made man out of Earth? That, Reaſon will maintain; and prove it out of Moſes, whom yet they underſtand not; neither doth the proof afford it, but affordeth much more, that Man is a Limus, that is, an Extract out of all the Three Principles.

11. If he is to be a ſimilitude of Gods ſubſtance, then he muſt needs be proceeded out of Gods ſubſtance, for that which is not out of the Eternal, that is not permanent.

12. All that which beginneth, belongeth to that out of which it is gone forth; ſo that if it be proceeded forth barely out of the Earth; then we are of the Earth, what then can blame us that we do ſo as the Earths property driveth and willeth.

13. But if there be^[345] a Law in us, that blameth, checketh or accuſeth us, that we live Earthly; then that it ſelfe is not Earthly; but it is out of or from that, to which it directeth and draweth us: viz: out of the B[•]ernal, whither it alſo draweth us: and^[346] our own Conſciences blame or accuſe us before the Eternal, that we make and do that which is againſt the Eternal.

14. But if we give our ſelves up to that which draweth us into the Eternal, then muſt the other that draweth us into the Earthly break or Corrupt, and enter into that into which it willeth, viz: into the Earth, into which it draweth us, and that willing which we give up into the Eternal, that the Eternal receiveth in.

15. Being God hath Created man in a ſubſtance, to be therein Eternally, viz: in fleſh and Blood: therefore of neceſſity, to that willing, which giveth it ſelfe up into the Eternal, muſt ſuch fleſh and blood be put on; as it was, when God Created it in Paradiſe in the Eternal.

16. Whereby then we clearly known, that God hath not created us in ſuch fleſh and blood, as wee now beare upon us, but in ſuch fleſh and blood; as, to the willing in the New birth, is put on.

17. Elſe it would inſtantly before the Fall have been Earthly and Corruptible: what ſhould my Conſcience blame or accuſe me for that, wherein God had Created me? Or what ſhould it deſire other then what it was in its own ſubſtance?

18. Thus we neceſſarily find it clear, that there is yet another ſubſtance in our fleſh, which groaneth, ſigheth and panteth after that, which yet now, is not.

19. Being then that it ſigheth and panteth after that which ye now is not, therefore it muſt needs have been ſo in the beginning of its being and ſubſtance, elſe there would be no ſighing or longing in it after another thing.

20 For, we know, that Every ſubſtance ſigheth after that, out of which it had its first Original; and ſo our will ſigheth after ſuch a fleſh as God Created, which may ſubſiſt in God, not after an earthly tranſitory one, in ſource and quality, but after a permanent one without ſource or quality.

21. Whereby we clearly underſtand, that we are gone forth out of the Eternal into the Corruptible, that we have attracted or contracted the Matter to the^[347] Limus, and are become Earth, where[•]s yet God had extracted us out thereof as a Maſs, and introduced his Spirit thereinto with the Eternal.

22. For, Adams Imagination, hath drawn the Earthly ſource or quality of the Stars and Four Elements into the Limus, and the Stars and Elements have drawn in the longing Malady of the Earth; and thus the heavenly Matter, of the heavenly Fleſh, became Earthly.

23. For, the Spirit of God, which was breathed in from the Word Fiat into the Limus, out of Gods Heart, which had heavenly ſubſtantiality, heauenly fleſh and blood on it, that ſhould rule Adam according to the heavenly divine property.

24. But being the Devil, when he ſat in Heaven had infected the Limus, ſo, now he did to it alſo, this wickedneſs, and infected it with his Imagination, ſo that it began to Imagine or long after the periſhed Malady or ſeeking of the Earthly ſource or Quality, whence he became captivated by the Kingdom of this periſhed world, which drew in, into the Limus as a Lord.

25. And Now the Image of God became periſhed, and fell into the Earthly ſource or quality.

26. But being the heavenly Spirit was in the periſhed Earthly^[348] Sulphur, the heavenly glance of the divine Fire, could not ſo ſubſiſt in the burning; for the Eternal fires Light ſubſiſteth in the Liberty, without or beyond the ſource or quality.

27. But being the water of the Liberty, which was the food of the Eternal fire, became Earthly, that is, filled with Earthlineſs, and that the Meek love became infected with the Earthly evil Longing and Malady.

28. Therefore could not the Eternal fire burn, alſo give no Light; but it^[349] Glowed thus in the Earthly fleſh, as a damped fire, that cannot burn for mo[•]ſture.

29. That very fire^[350] Gnaweth us now, it alwaies blameth or accuſeth us, and would fain burn, and receive heavenly Subſtantiality, therefore it must devour and ſwallow up the earthly ſource or quality into it ſelfe, viz: the Earthly Imagination, wherein the Devils longing Malady, mixeth it ſlfe.

30. Thus, it alſo becometh Evil, and draweth us Continually to the Abyſs, into the Center of Nature, into the Anguiſh-Chamber, out of which it went forth in the Beginning.

31. Thus thou ſeeſt O Man what thou art; and whatſoever thou further makeſt out of thy ſelfe; that thou wilt be in Eternity; and thou ſeeſt wherefore thou muſt break Corrupt and dye; for the Kingdom of^[351] this world paſſeth away.

32. Yet thou art not in thy outward ſubſtance, ſo potent to continue in that Kingdom, even to its Eternity: but thou art impotent or weak therein, and lyeſt meerly therein, in a Conſtellation or Astrum, which hath the Configuration or Courſe; wherein thou in fleſh and blood or the Earthly ſubſtance in the Mothers body or Wombe art flown forth.

33. Thou art ſo impotent or weak in the outward life, that thou canst not prevent thy Conſtellation or Aſtrum, thou muſt go into the Corruption or breaking of thy Body, when the Conſtellation leaveth thee.

34 And there thou ſeeſt undeniably what^[352] thou art, viz: Duſt of the Earth: Earth full of ſtincking rottenneſs, even while thou liveſt; a dead Carcaſs, while thou yet liveſt.

35. Thou liveſt to the^[353] Configuration and Elements, they rule and drive thee according to their property: they give thee employment and Art: and when their Seculum, time or ſeaſon or period, is run about, that thy Conſtellation, under which thou wert Conceived and born to this world, is finiſhed, then they let thee fall away.

36. And then thy body falleth home to the four Elements, and thy ſpirit which leadeth thee, to the Myſtery; out of which the Aſtrum or Configuration became generated, and wilt be here reſerved to the Judgement of God, where God will prove and try all through the fire of his Might.

37. Thus thou muſt Moulder away and become Earth, and a Nothing, all but the ſpirit which is proceeded out of the Eternal, which God introduced into the Limus: therein conſider what thou art, even a handful of Earth, and a ſource or quality-houſe or tormentive Workhouſe of the Stars and Elements.

38. Wilt thou not have thy ſoule or Eternal Spirit which is given thee from the Eternal higheſt Good; here in this time, kindled again in the Light of God, ſo that it becometh born again in the Light, out of the divine ſubſtantiality; then it falleth in the Myſtery to the Center of Nature, viz: home again to the firſt Mother, into the Anguiſh Chamber of of the firſt four forms of Nature.

39. There it muſt be a Spirit in the dark anguiſh ſource or quality, with all Devils, and devour that which it hath in this world introduced into it ſelfe; that will be its food and life.

40. But being God would not have it thus with man his ſimilitude and Image, therefore he himſelfe is become that, which poor Man was come to be, after that he was fallen out of the divine ſubſtantiality out of Paradiſe: that he might help him again, ſo that Man hath in himſelf the Gate of Regeneration, that he can in the ſouls fire^[354] become born again in God.

41. And that the ſame ſouls fire draw into it ſelfe divine ſubſtantiality again, and fill it ſelfe with the divine Love-ſource; from which, the divine Kingdom of joy becometh born again; and that the ſouls fire bring forth the Holy ſpirit again, as is afore mentioned.

42. Which went forth out of the ſouls fire, and that the Adamical fleſh might draw back the ungodly willing, ſo that the poor ſoul might not be filled again with the Earthly and devilliſh Longing Malady.

The Gate of the New-Man.

43. This is now to be underſtood thus, God is become Man and hath introduced our humane ſoul into the divine ſubſtantiality again in Chriſt: that eateth again of the divine ſubſtantiality, viz: of the love and meekneſs, and drinketh of the water-ſpirit of Eternal Life, out of the Eternal wiſdome, which is the fountaine of divine ſubſtantiality.

44. That ſame ſoul of Chriſt, hath gotten divine heavenly fleſh and Bloud on it, together with the word which is the Center of the Light-world, which therein Imagineth or longeth after the poor Captive Souls, that very Word dwelleth in the divine ſubſtantiality, and in the virgin of Wiſdom.

45. But^[355] came into Mary, and took our own Fleſh and Bloud into the divine ſubſtantiality, and brake and deſtroyed the power which held us captive in the anger of Death and of the fierce wrath, on the Croſs, viz: in the Center of Nature of the Original in the Fathers Eternal willing to Nature, out of which our ſoul was taken.

46. And kindled in that ſame Eſſence, viz: in the ſouls dark fire, the burning Light fire, again, and brought the other or ſecond willing of the ſoul through the fire of God, viz: quite forth out of the Original, into the burning white clear bright Light.

47. And when Nature in the ſoul found this, it became richly full of Joy, it brake Death in pieces, and ſprouted with Gods power forth into the Light world, and made out of the fire a Love-deſire, ſo that in Eternity no fire more is perceived or known, but a great and ſtrong will in the Love, after its ſprouts and branches, viz: after our ſouls.

48. And this is that which we ſay: God thirsteth after our ſouls: ^[356] He is become our ſtock, we are his ſprouts and branches.

49. As a ſtock alwaies giveth its ſap to the Branches, ſo that they live and bear fruit, to the Glory of the whole Tree: ſo doth alſo to us, our ſtock the^[357] Lord JESUS CHRIST in the Light world, which hath manifeſted himſelf in our ſouls, he will have our ſouls, viz:^[358] his Branches.

50. He is entered into Adams place or ſted, who hath deſtroyed us: he is become Adam in the Regeneration.

51. Adam brought our ſouls into this world into the Death of the fierce wrathfulneſs: and he brought our ſoul, out of Death through the Fire of God, and kindled it in the Fire again, ſo that it attained the ſhining Light again, whereas elſe it had continued in the Dark Death in the Anguiſh ſource or quality.

52. And now at preſent it lyeth^[359] onely, in our ſelves Entering in, that we onely follow after in the ſame way, which he hath made.

53. We need onely to caſt our Imagination and Total willing into Him, which is Called Glauben, Believing or Faith; and to oppoſe the Old Earthly willing, and ſo we conceive or receive the Spirit of Chriſt out of the Regeneration; which draweth heavenly ſubſtance into our ſoules,^[360] viz: Christs heavenly fleſh and Bloud.

54. When the Soul taſteth that, then it breaketh through the dark Death in it ſelf, and kindleth the Fire of Eternity in it ſelfe, out of which the ſhining Light of the Meekneſs burneth.

55. That ſame very Meekneſs, draweth the Soul again into it ſelfe, viz: the ſouls Fire, and ſwalloweth the ſame up into it ſelfe, and giveth forth out of the Death the Life and Spirit of Chriſt.

56. Thus that ſame Spirit, which goeth forth out of the Eternal fire, dwelleth in the Light world with God, and is the right Image of the Holy Trinity.

57.^[361] It dwelleth not in this world, the body apprehendeth it not; but the Noble Minde, wherein the ſoul is a Fire, that apprehendeth it, yet not palpably.

58. Indeed the Noble Image, dwelleth in the ſouls fire of the Minde; but it hovereth therein, as the light in the Fire.

59. For, while the Earthly Man liveth; the ſoul is continually in hazard or Danger; for the Devil hath Enmity with^[362] it, who continually caſteth forth his ſtreames with falſe and wicked Imaginations into the ſtarry and Elementary ſpirit and reacheth or graſpeth therewith after the ſouls Fire, and willeth continually to infect the ſame with Earthly devils longing and Malady.

60. There muſt the Noble Image defend it ſelf againſt the Souls fire, and there it coſteth ſtriving and fighting for the Angels Garland, there riſeth up often in the Old Adam, Anguiſh; doubting and unbelief, when the Devil ſets upon the ſoul.

61. O thou Croſs of Chriſt, how heavy art thou ofentimes, how doth the heaven hide it ſelfe, but ſo the Noble Grain is ſown, when that is ſprung up, then it bringeth forth much faire fruit in Patience; Thus every little ſprout groweth in the ſoule, out of the divine wiſedom.

62. It muſt all preſs forth out of the Anguiſh Chamber, as a ſprout out of the root of the Tree, it is all generated in the anguiſh..

63.^[363] if a Man will have divine knowledge, he muſt very many times go into the anguiſh-Chamber, into the Center; for Every ſparckle of the Divine Ingenium wit skil or underſtanding out of Gods wiſedom, muſt become generated out of the Center of Nature; elſe it is not permanent or Eternal.

64. It muſt out of the Eternal Ground, ſtand upon the Eternal Root, and ſo it is a Sprout in Gods Kingdome out of Chriſts Tree.

65. Thus we underſtand the Dying, what it is, and wherefore Chriſt muſt have dyed, and why we muſt all dye in Chriſts Death, if we will poſſeſs his Glory.

66. The Old Adam cannot do that, he muſt again into that out of which he is gone forth, he^[364] ſhall be tryed through the fire of God, and give up the^[365] wonders again which he hath ſwallowed up.

67^[366] They muſt come again to Man, and appear to Man according to his will, ſo far as he hath here made them in Gods willing; but ſo for as to Gods diſhonour, ſo they belong to the Devil in the Abyſs.

68. Therefore let every one look to it, what they here doe and make, with what Minde and Conſcience he ſpeaketh, doth and [••]nye ſeth; it ſhall all be tryed through the Fire.

69. And what is capable of the Fire, that it ſhall devour, and give it to the Abyſs in the Anguiſh;^[367] of that a man ſhall have loſs and hurt, and ſhall want it in the other world.

70 Inſtead of having Joy that he was a^[368] Labourer in the Vineyard of God; he will be found to be a ^[369] ſluggiſh ſervant.

71. Therefore will alſo the power Might clarity and brightneſſe in the wonders of the divine wiſdome in the other world be very unlike and different.

72. Many is here a wiched King, but in^[370] the other world to come a ſwine-heard ſhall be preferred before him, in the Clarity brightneſſe and Wiſdome: the Cauſe is, his wonders wil be given to the Abyſs, being they were Evil.

73. Behold ye dear Men, I ſhew ye a ſimilitude of the Angelica[•] world, behold the flowery bloſſoming ſurface of the Earth, or the ſtars and Conſtellations, how^[371] one Star, alſo one hearb excelleth another in power, virtue and beauty, alſo in the Ornament of its form: ſo alſo the angelical World.

74. For we ſhall be preſented in a ſpiritual Fleſh and Bloud; not in ſuch a^[372] form or manner, as here.

75. The ſpiritual Body can go through Earthly ſtone, ſo ſubtile it is, elſe it were not capable of the Deity.

76. For God dwelleth without or beyond the palpable ſource or quality, in the Quiet ſtill Liberty; his own ſubſtance is the light and power of the Majeſty.

77. Thus we muſt alſo have a power-body; but truly and really in fleſh and Bloud; but therein is a Glance of the Tincture; for the ſpirit it ſo very thin that it is unapprehenſible by the Body, and yet is palpable in the liberty, Elſe it were a Nothing.

78. And the Body is much thicker then the ſpirit, that ſo the Spirit may lay hold of it and Eat it; whence it maintaineth the ſpirit-Life in the Fire; and giveth forth out of the Fire, the Light of the Majeſty, and out of the Light, again, the Meekneſs in fleſh and bloud, ſo that there is an Eternal ſubſtance.

79. Now if we thus finde and know our ſelfe; then we ſee know and understand ^[373] what God is and can do; and what the Subſtance of all ſubſtances, is.

80. And we thus find how altogether blindly, we are lead aſtray Erroniouſly, in that Men tell us very much of Gods will, and repreſent the Deity continually as ſome forinſik or ſtrange ſubſtance, which is far of from us, as if God were ſome ſtrange thing.

81. And did bear onely ſome inclinable will towards Us, and did forgive ſinne out of Favour, as a King pardoneth one his Life, which had forfeited it.

82. But no! hearken; It is not Hypocritical flattery and ſeeming Holineſs, and to continue and abide wicked that is called for: but it is ſaid; we muſt become born out of God, or to be loſt from God Eternally.

83. For, true Faith and Will muſt do it; the will muſt earneſtly enter into God, it muſt attain heavenly Subſtance, elſe neither ſinging, Ringing, Crying or flattering, or whatſoever it may be called, will avail.

84. God needs no ſervice or Miniſtry: we ſhould ſerve and Miniſter one to another; and love one another, and give thanks to the Great God, that is, to lift up our ſelfe in one Minde and Conſent into God, and make known his wonders; to call upon his Name, and praiſe him; that is the Joy in Ternario ſancto, in the holy Ternary; where the Eternal wiſdome; out of the praiſe, giveth forth Wonders, powers and ſprouts.

85. Thus the Devils Kingdom becometh deſtroyed, and^[374] Gods Kingdom cometh to Us,^[375] and his will is done: Elſe all is but humane Inventions, Traditions and doings, in the ſight of God: an unprofitable thing, a flattery or Hypocriſie, and maketh no attonement or reconciliation, but onely leadeth a Man away from God.

86. Gods Kingdom muſt Come in us; and his will be done, in us: and ſo we ſerve him aright; when we^[376] love him from our whole Heart, ſoul and all our powers, and our Neighbour as our ſelves; this is the whole ſervice of God which he accepteth of us.

87. What need we flatter our ſelves; are we righteous? then we our ſelves are Gods in the Great God; and what we do then, God doth it in and through us.

88. If his Spirit be in us, why do we ſo very long take care about Gods ſervice; if he will do any thing, we ſhould be willing and ready Servants, he muſt be the Workmaſter, if a work be to pleaſe God.

89. Whatſoever is beſides that, is Earthly built in the Spirit of this world: we build that for the outward Heaven, for the Stars and Elements which have their productions and wonders in Us, and for the Dark Devil; whom we ſerve with works without the ſpirit of God.

90. Let this be ſaid to you; it is highly known, No work pleaſeth God, except it proceed^[377] from Faith in God; flatter how thou wilt, yet thou laboureſt onely in this world, thou ſoweſt in an Earthly field.

91. But if^[378] thou wilt reape heavenly fruit, then thou muſt ſow heavenly ſeed; and if it cometh not to root in a ſtrange field, then thy ſeed cometh to thee again, and groweth in thy own field, and thou wilt enjoy the fruit thy ſelf.

The ſeventh Chapter. Of Divine or Spiritual SEEING or Viſion; how in this World Man can have divine and Heavenly Subſtantiality or skill and knowledge: ſo that he can rightly ſpeak of God: and how his ſeeing is. CITATIO SECUNDA. The Second^[379] Citation. Or Invitation: of the Outward Reaſon of this world, in the Outward fleſh and bload.

1. Queſtion.

OUtward Reaſon ſaith: How may a Man in this world ſee into God, viz: into another world; and ſay what God is? that cannot be: It muſt needs be a^[380] Phantaſy wherewith the Man tickleth and deceiveth himſelf.

Anſwer.

2. Thus farre it cometh: it can not ſearch further that it might reſt[•] and if I ſtuck in that ſame Art, then I alſo would ſay the ſame; for he who ſeeth nothing, ſaith nothing is there; what he ſeeth, that he knoweth, and further he knoweth of Nothing but that which is before his Eyes.

3. But I would have the Scorner, and total Earthly Man, asked; whether the Heaven be blinde, as alſo Hell, and God himſelf?

4. Or whether there be alſo any ſeeing in the divine World? whether alſo, the Spirit of God ſeeth, both in the Love-light-world, as alſo in the fierce wrath in the Anger-world in the Center?

5. Doth he ſay, there is a ſeeing therein; as indeed is very true, ^[381]then he ſhould look to it, that he do not often ſee with the Devils Eyes, in his purpoſed Malice and wickedneſs; when he long before medelleth and^[382] frameth a thing to himſelf in his Imagination in falſe evil Maliciouſneſs, to bring it to paſs; and ſeeth beforehand how he may and will Effect his wickedneſs.

6. Can he there ſee the wicked Malice before hand: why ſeeth he not alſo his wages and recompence beforehand?

7. O no; the Devil ſeeth with his Eyes and covereth the Puniſhment, that he may bring the Evil wickedneſs to paſs.

8. If he would drive the Devil out, then he would ſee his great Folly which the Devil hath prompted him to.

9. He letteth him ſee the Evil, and lendeth him Eyes to do it withal, though the thing be farre off, and long before it be to be done: and yet is ſo blinded that he knoweth not that he ſeeth with the Devils Eyes.

10. In like manner the Holy or Saint ſeeth with Gods Eyes; what God prepurpoſeth, that the ſpirit of God in the New Regeneration, ſeeth out of the right humane Eyes, out of the Image of God.

11. It is to the wiſe, a Seeing and alſo a Doing; not to the Old Adam; that muſt be a ſervant to it, that muſt^[383] manage in the work, that which the New man, ſeeth in God.

12. Yet Chriſt ſaith ^[384] The Sonne of Man doth Nothing, but what he ſeeth the Father do, and that he doth alſo.

13. Now therefore is the Sonne of Man become our^[385] Houſe, into which we are entered; he is become our Body, and his Spirit is our ſpirit.

14. Should we then in Chriſt, be blind, as to God? The Spirit of Chriſt, ſeeth through, and in us, what he will; and whatſoever he will, that we ſee and know, in him; and without him we know nothing of God.

15. He doth divine Works, and ſeeth what and when he will, not when Adam will, when Adam would fain ſhed abroad his Malignant wickedneſs, with high-mindedneſs to be looked upon.

16. O, no: there he hideth himſelf: he ſeeth not, in us, in the light of Joy, in God; but in the Croſs and Tribulation, in Chriſts ſuffering and dying, in Chriſts perſecution and Contempt, in great ſorrow and Lamentation, into theſe he ſeeth, and letteth the Old Aſs Crouch and bear the Croſs, that is its Office.

17. But in the way through the Death of Chriſt, the New-Man ſeeth, into the Angelical world, it is to him much eaſier and clearer to apprehend, then the Earthly world; it is done Naturally.

18. Not with Imagining, but with ſeeing Eyes; with thoſe Eyes which ſhall poſſeſs the Angelical World; viz: with the Eyes of the ſouls Image.

19. With the Spirit which goeth forth out of the ſouls Fire, that Spirit ſeeth into heaven, that beholdeth God and the Eternity, and no other; and that is alſo the Noble Image according to the ſimilitude of God.

20. Out of or from this ſeeing hath this Pen written, not from other Maſters, or out of Conjecture whether it be true or No.

21. Though now indeed a Creature is but a peece, and not a total entireneſs, ſo that we ſee onely in Part, yet it is ſearchable and fundamental.

22. But the wiſdome of God, ſuffereth not it ſelf to be written, for it is infinite or Endleſs, without Number and Comprehenſion^[386] we know onely in Part.

23. And though indeed we know much more, yet the Earthly Tongue cannot lift it ſelf up and ſay it, or bring it forth: It ſpeaketh onely words of this World, and not words of the Inward World; for the Minde reteineth them in^[387] the hidden Man.

24. And therefore one alwaies underſtandeth otherwiſe then an other, all according as every one is indued with the wiſdome; and ſo alſo he apprehendeth, and ſo he expoundeth it.

25. Every one will not underſtand my writings according to my meaning and ſenſe, indeed it may be not one: but every one according to his Gifts, for his^[388] benefit, one more then another, according as the Spirit hath its property in him.

26. For, the Spirit of God is often ^[389] ſubject to the Spirits of Men, if they will that which is good or well, and ſeeth or looketh, after what, Man willeth; that his good worke be not hindred; but that every where, above all, Gods will or willing or deſiring be done.

27. For, the Spirit which becometh generated out of the ſouls Fire out of Gods Meekneſs and ſubſtance, that is alſo the Holy Spirit: It dwelleth in the Divine Property, and taketh its ſeeing out of the divine property.

28. What is it now that is ſtrange to or in us, that we cannot ſee God? This world and the Devil in Gods Anger, it is, that we ſee not with Gods Eyes; elſe there is no hinderance.

28. Now if one ſaith: I ſee nothing divine: he ſhould conſider, that Fleſh and Blood together with the ſubtilty and Craft of the Devil, is a hinderance and Cover, to him, oftentimes, in that he willeth, in his high-mindedneſs for his own honour, to ſee God, and oftentimes, in that he is filled and blinded with the earthly Malignity.

30.^[390] Let him look into the footſteps of Chriſt, and enter into a new Life, and yeeld himſelfe to be under the Croſs of Chriſt, and deſire onely the Entrance of Chriſt, through Chriſts death, deſcention into Hell, and aſcention into Heaven; to the Father; what ſhall hinder him: but that he muſt needs ſee the Father, and his ſaviour Chriſt, together with the Holy Spirit.

31. Should now the Holy ſpirit be blind, when he dwelleth in Man? or write I this, for my own Boaſting?

32. Not ſo, but for a rule of Direction to the Reader: that he might forſake his Errour, and depart from the way of wickedneſs and abomination, forth into a holy divine ſubſtance, that he alſo with the divine Eyes might ſee the wonders of God, that ſo Gods will may be done.

33. To which End this Pen hath written very Much; and not for its own honour, the pleaſure and voluptuouſneſs, of this lifes, ſake, as the driver continually reproacheth us, that we do, and yet it remaineth onely to the Driver in the Anger of God, whom we would fain that he may have the Kingdom of heaven, if he might be but releaſed from the Devil and the Earthly ſtate and proud Longing Malady; which make him blind.

34. Thus dear children of God; you who ſeek with much ſighing and Tears; Let this be in earneſt ſincerity to you: Our ſeeing and knowing is in God: He manifeſteth or revealeth to every one in this world, as much as he will, as he knoweth is profitable and good for him.

35. For he that ſeeth out of or from God, he hath Gods work to manage; he ſhould and muſt manage teach ſpeak and do that which he ſeeth; elſe his ſeeing will be taken from him; for this world is not worthy of Gods Seeing.

36. But for the Wonders ſake and the revelation of God; it becometh given to many to ſee, that the Name of God may be manifeſted to the world; which will alſo be a witneſs againſt all the Doings of the ungodly which pervers the truth into Lyes; and deſpiſe the Holy Spirit.

37. For,^[391] we are not our own, but his whom we ſerve in his Light.

38. We know nothing of God: He, God himſelf, is our knowing and ſeeing.

39. We are Nothing, that he may be all in us: we ſhould be blind, deaf, and dumb, and know no Life in us, that he may be our Life and ſeeing, and our work may be his.

40. Our Tongue ſhould not ſay; if we have done any thing that is good; this have we done but this hath the Lord in us, done: His Name be highly pr[•]iſed.

41. But what doth this Evil world now? If any ſay, this hath God in me done, if it be good; then ſaith the world; Thou Fool I thou haſt done it: God is not in thee: thou lyeſt: Thus the Spirit of God muſt be their Fool and Lyar.

42. What is it then: or who ſpeaketh out of the Blaſphemous Mouth? Even the Devil, who is an Enemy of God, that he may hide and Cover the work of God, that Gods ſpirit might not become known; and that he may continue, Prince of the World even till the Judgement.

43.^[392] Thus, When you ſee, that the World fighteth againſt you, perſecuteth you, deſpiſeth, ſlandereth you, for the ſake of the knowledg and Name of God, then conſider that you have the Black Devil before you: then ſigh and long that Gods Kingdom may come to us, and the Devils ſting may be broken or deſtroyed; that^[393] the Man through your longing, ſighing and praying, may be releaſed from the Devil; And then you Labour rightly in Gods Vineyard, you prevent the Devil of his Kingdom and bring forth fruit upon Gods Table.

44. For in Love and Meekneſs, we become New Born out of the Anger of God; in Love and Meekneſs we muſt ſtrive and fight, in the Devils Thorny Bath, in this world, againſt him.

45. For, Love, is, his Poyſon, it is a fire of Terrour to him, wherein he cannot ſtay: if he knew the leaſt ſpark of Love in himſelfe, he would caſt it away; or would burſt himſelf therefore that he might be rid of it.

49. Therefore is Love and Meekneſs, our Sword; wherewith we can fight for the Noble Garland under Chriſts Thorney Crown, with the Devil, and the World.

47. For, Love is the fire of the ſecond Principle, it is Gods Fire; The Devil, and the World, is an Enemy to it.

48. The Love, hath Gods Eyes, and ſeeth in God, and the Anger hath the Eyes of the fierce wrath in the Anger of God, that ſeeth in Hell in the ſource or Torment and Death

49. The World ſuppoſeth meerly, that a Man muſt ſee God with the Earthly and Starry Eyes; it knoweth not, that God dwelleth not in the outward, but in the Inward.

50. And if then it ſeeth nothing admirable or wonderful in Gods children, it ſaith[•] O, he is a Fool, he is an Ideot, he is Melancholly; thus much it knoweth.

51. O, hearken Sir, I know well what Melancholly is; I know alſo well what is from God: I know them both, and thee alſo, in thy blindneſs; but ſuch knowledge, coſteth not Melancholly, but a victorious wreſtling.

52. For, it is given to None without wreſtling; unleſs he be a limit or Mark choſen of God; otherwiſe he muſt wreſtle for the Garland.

53. Indeed many a Man is choſen to it in his Mothers body or womb; as John the Baptiſt, and others more, apprehended in the Covenant of Gods Promiſe, who are alwaies a Limit, or Mark of a Seculum or higheſt Pitch of an Age, who are born with the time of the Great Year, and are Choſen to open and diſcloſe the wonders which God entendeth or purpoſeth.

54. But, ^[394] not all out of the Limit or Mark; but Many of them out of their Zealous ſeeking; for, Chriſt ſaith, ^[395] Seek and you ſhall find, knock and ſo it will be opened unto you: alſo ^[396] Whoſoever cometh to me thoſe I will not reject or cast out. Alſo, ^[397] Father, I will that thoſe, whom thou haſt given me be where I am: that is, that thoſe who are born out of Chriſt with the New man; be, in God his Father. Alſo, * Father, I will that they ſee my Glory which I had before the foundation of the World.

55. Here lyeth the ſeeing, out of Chriſts ſpirit, out of Gods Kingdome, in the power of the Word, of the ſubſtance the Deity, with the Eyes of God: and not with the Eyes of this World, and of the outward Fleſh.

56. Thus thou blind world, know wherewith we ſee, when we ſpeak and write of God, and let thy falſe Judging alone: ſee thou with thy Eyes, and let Gods Children ſee with their Eyes; ſee out of or from thy Gifts, let another ſee out of or from his Gifts.

57.^[398] As every one is Called ſo let him ſee; and ſo let him walk or Converſe; for we Manage not all one and the ſame Converſation; but every one according to his Gift and Calling to ſerve Gods honour and Wonders.

58. The Spirit of God ſuffereth not it ſelf ſo to be tied or bound up, as outward Reaſon ſuppoſeth, with its Decrees Cannons and Councils, whereby alwaies one Chain of Antichriſt is linked to another, that Men will Judge above Gods Spirit, and Maintain and hold their ^[399] Conceipts or opinions to be Gods Covenant; as if God were not at home in this world, or as if they were Gods upon Earth; and moreover what they will Believe, they eſtabliſh with an Oath.

59. Is not this a work of Folly, to bind up and tie the Holy Spirit with his Gifts of wonder, to an Oath; he muſt Believe what they will, and yet they know him not, alſo they are not born of him; and yet they make Lawes what he ſhall do.

60. I ſay, that all ſuch Covenants and binding is Antichriſt and unbelief, let it ſeem or flatter how it will: Gods Spirit on the Contrary is unbound, he goeth not into ſuch a Covenant or Band, but he appeareth freely, to the ſeeking humble lowly Minde, according to his Gift,^[400] as he his * inclined.

61. He is alſo even very ſubjected to it, if it do but Earneſtly deſire him; what then would that^[401] Covenant in humane wit and prudence of this world, do, if it did belong to the honour of God? are not all ^[402]Covenants generated out of ſelf Pomp state and Pride.

62. Friendly Conference and Colloquy together is very Good and neceſſary, that one preſent or impart his Gifts to the other; but the Covenants or Inſtitutions are a falſe or wicked chain againſt God.

63. God hath once made one Covenant with us, in Chriſt, that is enough in Eternity: he maketh no more; He hath once taken Mankind into the Covenant, and made a firm Teſtament with or by Death and Blood; there is enough in that, we juſtly reſt ſatisfied in that, and cleave to this Covenant.

64.^[403] Note we ought not dare to dance ſo Boldly and audaciouſly lewdly about Chriſts Cup, as is done at preſent; elſe it will be takeh away; as is done to the Turks.

65. There is a very great earneſt ſeverity at Hand, ſuch as hath not been ſince the beginning of the World: Let is be ſaid to you, it is become known: the Antichriſt ſhall ſtand ^[404]Naked.

66. But look to it, that you become not thereby the worſe ^[405] for the Axe is put to the Tree: the ^[406] Evil Tree ſhall be hewn down, and caſt into the Fire; the time is near; let none ſtick or hide himſelfe, in the Luſt of the Fleſh.

67. For, it avalleth nothing, that any know how he ſhould be Newborn, and ſet continueth in the Old skin, in the pleaſure and voluptuouſneſs of the Old Man, in Covetouſneſs, high-mindedneſs, unrighteouſneſs, in unchaſtity, immodeſty, and in a diſhoneſt or ſcandalous wicked life;^[407] ſuch a one is dead while he liveth, and ſticketh in the Jaws of Gods Anger, their knowledg will accuſe and Condemn them at the Judgement.

68. If he receiveth the word of knowledge and conceiveth it, ſo that God giveth him to know it, that it is the right way to Life; then he muſt preſently be a door of the word, and go forth from the Evil or wickedneſs; or elſe he hath a heavy Judgement upon him.

69. What is he better then the Devil, who^[408] alſo knoweth Gods will, but yet doth his own Evil will: one is as the other, neither Good, ſo long till he becometh a doer of the Word; and then he walketh in Gods way, and is in the Vineyard in Gods Labour.

70. The Hypocritical Babel teacheth now at preſent; that our works merit Nothing, Chriſt hath delivered us from Death and Hell: we muſt onely Believe and ſo we are righteous.

71. Hearken O Babel;^[409] The ſervant who knoweth his Lords will, and doth it not, ſhall ſuffer many ſtripes: a knowing without doing, is juſt as a fire which glimmereth but cannot burn for moiſture.

72. Wilt thou that thy divine Faiths Fire ſhould burn, then thou muſt blow it up, and put off from Thee the Devils and the worlds Moyſture; thou muſt enter into the Life of Chriſt.

73. Wilt thou be his Childe, then thou muſt enter into his houſe: and manage his work, elſe thou art out of it without, and an Hypocrite ^[410] who beareth the Name of God in vain or unprofitably;^[411] thou teacheſt one thing and dost another, and teſtifieſt thus, that Gods Judgement is right concerning thee.

74. Or, what pleaſure hath God in thy knowing, when as thou ſtil continuest wicked? doſt thou ſuppoſe he will accept thy Hypocriſie?

75. That thou Cryeſt to him: Lord! give me a ſtrong Faith in the Merits of thy Sonne Chriſt: that he hath ſatisfied for my ſinnes: ſuppoſeſt thou, that, that is enough?

76. O Sir, no, hearken:^[412] thou muſt enter into Chriſts Suffering and dying, and be born a ſecond time out of his Death; thou muſt become a Member in and with him; thou muſt conſtantly Crucifie the Old Adam; and alwaies hang upon Chriſts Croſs, and muſt become an obedient Child, that alwaies hearkeneth what the father ſaith, and alwaies would fain do that.

77. Thou muſt enter into the Doing, Elſe thou art but a^[413] Vizard without Life, thou muſt together with God, work good works of Love towards thy Neighbour, and continually exerciſe thy Faith, and alwaies be prepared, and ready at^[414] the voice of the Lord, when he Calleth thee out of the old skin, to go home into the pure Garment.

78. See; though thou plainly walkeſt in this way, yet thou wilt have upon thee weakneſs enough, and feel far too much; thou wilt ſtill work very farre^[415] too much Evil.

79. For we have an Evil Gueſt lodging within us, to comfort ones ſelf onely doth not avail, but to fight and ſtrive againſt it; and Continually to ſlay and vanquiſh it: without this it is ever too ſtrong and will have the Dominion.

80. Chriſt hath indeed in us and for us, broken and deſtroyed Death; and made way for us, but what doth it help me, to comfort my ſelfe with that, and learn to know that, and yet continue lying ſhut up in the dark Anger, and Captivated in the Chains of the Devil?

81. I muſt even enter into that very way and Path, and walk in that ſtreet as a Pilgrim or ſtranger who wandereth out of Death into Life.

The Eighth Chapter. Of the Pilgrims-VVay out of Death into Life.

1. DEar Children, let us very heartily ſpeak one with another concerning the Ground and Foundation. Our true life, wherewith we ſhould ſee God, is as a damped fire, in many alſo, as the fire ſhut up in a Stone; we muſt strike upon it with true earneſt ſincere entring and turning In to God.

2. Look upon Gods care in providing which hath taken for us aforehand: ^[416] He hath regenerated us in Chriſt out of the Water of Eternal Life, and hath left us at laſt the ſame in the Covenant of Baptiſm for a Key; that we ſhould therewith unlock and therewith ^[417] beſprinckle our ſouls Fire; that it may become capable of the Divine Fire.

3. And hath^[418] given us his Body for food, and his Blood for drink, that we ſhould receive it, and enter into his Covenant, and feed our ſouls therewith, that they may be quickened and awake up from Death, that the divine Fire, may kindle them.

4. Dear Children; It muſt burn, and not continue to lie ſhut up in Stone, or as an Ember or Tinder, which would fain glimmer, and cannot for the Devils Moyſture.

5. The Hiſtorical Faith is onely an Ember, which glimmereth like a little ſpark; it muſt become Kindled, we muſt give it Matter, wherein the ſparkle may kindle it ſelfe.

6. The ſoul muſt preſs forth out of the Reaſon of this world in to the life of Chriſt; into Chriſts fleſh and Bloud, and ſo it conceiveth the Matter to its kindling: It muſt be in Earneſt Sincerity.

7. For, the Hiſtory reacheth not Chriſts fleſh and Bloud, Death muſt be broke open.

8. Although indeed Chriſt hath broke it open, yet the Earneſt ſincere deſire muſt follow after, that would fain doe or act, and alwaies labour therein.

9. As a Pilgrim or Meſſenger who hath a long dangerous way to travail, he alwaies runneth on towards the End, and is unwear[•]ed, though woe and miſery befall him, yet he hopeth for the End, and cometh alwaies nearer where then he Expects in hope his wages and refreſhment, and joyeth that his ſore travail and wandering will have an End.

10. Thus muſt a man that will travail and wander to God, behave himſelfe in the Way of his Pilgrimage: He muſt continually more and more wander or travail forth out of the Earthly Reaſon, out from the will of the Fleſh, of the Devil and the World.

11. Often woe and miſery befall him, when he muſt forſake that, which he might well have had, and could therewith have ſwum in Temporal Honour.

12. But if he will Travel in the Right Path, then he muſt onely put on the Mantle of Righteouſneſs, and put off the Mantle of Covetouſneſs and the Hypocritical Life.

13. He muſt^[419] impart his bread to the Hungry, and give his clothes for a Covering, and not be an Oppreſſor of the Miſerable; and onely fill his own Sack full, ſqueeſe away the ſweet from the ſimple; and impoſe Lawes upon him, onely for his pride and pleaſure ſake.

14. He is no Chriſtian that doth ſuch things, but he travelleth in the Path of this world, as the ſtarres and the Elements with the Devils infection and Lust, drive him.

15. And though likely he knoweth the Faith of Gods Mercifulneſs, of the ſatisfaction of Chriſt, yet that will not help him: for ^[420] not all that ſay Lord Lord ſhall enter enter into the Kingdom of Heaven; but thoſe that do the will of my Father in Heaven.

16. And that will is, ^[421] Love thy Neighbour as thy ſelf:^[422] What thou wilt that men ſhould do to thee, that do thou alſo.

17. Say not in thy Heart: I ſit in this Office and Lordſhip, of Right: I have bought purchaſed or inherited it, that which my Subjects doe for me they are obliged to do it.

18. See and ſearch, whether that hath a right original, whether it be ordained of God, or whether it takes its original from deceit, and ſelfe ſtate and pride, and out of Covetouſneſs.

19. If thou findeſt that it be of Gods Ordaining, then look to it, and walke therein, according to the Commandment of Love and Righteouſneſs: Conſider that therein, thou art a Servant and Miniſter; and Not a Lord over Chriſts Children.

20. And not that thou fitteſt therein onely to draw their ſweat to thee, but that thou art their Judge and ſhepheard, and that^[423] thou ſhalt give an accompt of the Office.

21.^[424] Five Talents have been given thee thou ſhouldſt return them up to thy Lord with increaſe and uſury: thou ſhouldſt lead thy inferiours in the right way, thou ſhouldſt give him good Example in Inſtruction and reproving of evil and wickedneſs.

22. For, it will be required of thee, If thou reproveſt not the wicked, and protecteſt not the Oppreſſed and afflicted.

23. Thou art not therefore their Ruler, that thou ſhouldeſt be their Lord: not thou; but God is their Lord. Thou ſhouldſt be their Judge, and part them in their fallings out, and decide their differences.

24. Not for thy Covetouſneſs onely art thou their Judge, but for their Conſcience ſake, that thou ſhouldeſt inſtruct lead and direct the ſimple, not onely with ſqueezing of his ſweat, but with Gentleneſs and Meekneſs.

25. Thou haſt a heavy burden upon thee; thou muſt give an Earneſt ſevere accompt thereof.

26.^[425] When the Miſerable ſigheth concerning thee in his oppreſſion, he complaineth of thee before his and thy Lord, thou ſhalt and Muſt stand with him before the Judgment, for the ſentence paſſeth upon thy ſoul no Hypocriſie will help.

27. Whatſoever was ſown with Teares, in right Earneſtneſs, that becometh a ſubstance, and belongeth to the Judgement of God: except a man Convert, and reconcile himſelfe with wel-doing and benefit to the oppreſſed that they may bleſs him; then that Subſtance breaketh.

28. Therefore ye Rulers and Superiours, you ought to look narrowly to your ſtate and Condition; whence it ariſeth Originally: the Root will ſhortly be narrowly ſought after:^[426] every one ſhall give an accompt of his ſtate and Condition.

29. But have a care that therewith you^[427] ride not in the Helliſh fire, as the fierce wrathful Devil himſelfe doth: and ſo ye be found his ſervants and Miniſters; as the Spirit of the Wonders ſheweth us; that ye are become the^[428] fulfilling of the Eternal anger and fierce wrath.

30. Say not in thy Heart: thus have my Parents, Elders, Anceſtors and predeceſſors walked, I have inherited it from them: Thou knoweſt not into what Lodging they are entered.

31. Wilt thou be a Chriſtian and a Childe of God▪ then thou muſt not look upon the way of thy predeceſſors; How they have rid on in Pleaſure and voluptuouſneſs: but look upon Gods word: that muſt be the Light of thy Feet.

32. For, Many who have done Evil, are gone into the Abyſs, and thou wilt follow after them: if thou walkeſt in their footſteps.

33. Suffer not the Devil to pourtray or paint before thee the Hypocritical way; his Colour gliſtere outwardly, and in the^[429] Eſſences it is Poyſon.

34. O, how dangerous away have we to wander and travail through this world: and it were to be wiſhed that there were no ^[430] Eternal thing in the wicked, then they would not ſuffer Eternal Torment; and be in the Eternal ſcorn and reproach.

35. As they have here in this life been the Enemies of Gods children, ſo alſo they continue to be for ever the Enemies of God and of his children.

36. Therefore muſt the Children of God, take the Croſs upon them, and here ſweat in the Thiſtly and Thorney Bath, and become born anew in Anguiſh; they muſt walk in a Narrow ſteep Path, where Reaſon alwaies ſaith: Thou art a Fool, thou mighteſt live in Joy and Jollity, and be ſaved well enough

37. O, how often outward Reaſon ſtriketh and ſmiteth the Noble Image, which ſpringeth up out of the Thorney Bath, out of Tribulation: how many ſprouts become torn of from the Pearl-Tree, through Doubting and Unbelief, which bring Man into the Falſe and wicked way.

38. The Miſerable ſigh, and paint, after temporal ſuſtenance; and Curſeth the Oppreſſor, which bereaveth him of his ſweat, and thinketh he doth right in it, yet he doth but deſtroy himſelfe therein; he doth even as wickedly as his driver or Oppreſſor.

39. Did he take to himſelfe Patience, and Conſider, that he walketh upon the Pilgrime's Evil Path, and did ſet his Hope in his Journeys End, and did Conſider that thus under the Croſs and miſery, under oppreſſion,^[431] he laboureth in the Vineyard of Chriſt; O how Happily and bleſſedly ſhould he doe.

40. He hath cauſe hereby to look for another and better life, ſeeing he muſt here ſwim in Anguiſh and Miſery: if he rightly underſtand it, how well God entendeth it towards him▪ that ſo he might the more ſeek and hunt after him, that he might not build upon the Earthly Life.

41. Being he ſeeth, that it is but a vale of Miſery affliction and oppreſſion, and that he muſt ſpend his dayes here in hard ſtreights, in Miſery, in vain Labour wearineſs and Care: yet he is to Conſider, that God letteth it not paſs ſo in vain; but that in like manner he thus giveth cauſe, to ſeek the true Reſt, which is not in this world.

42. Beſides he muſt every hour expect death; and leave his work to another; what is it then, for a Man to build his Hope upon this world, wherein he is but onely a Gueſt: and a Wanderer or Pilgrim, which muſt there wander through the way or Paſſage of his Conſtellation.

43. If he did aſſume the Inward Conſtellation, O! how happily and bleſſedly would he labour in Gods work, and let the outward, go, as it may or can be!

44. A Man in this world that entendeth to poſſeſs the Kingdom of God he hath no better way, neither can he have any better Council and advice, but that he continually Conſider and Conceive, that he is in the Vineyard of God with all his doings and ſubſtance, and whatſoever he is, and that he do it to or for God.

45. His Minde ſhould in a Conſtant Hope be looking towards God, that he ſhall obtain his wages for his Labour, from God; and that he laboureth in Gods deeds of wonder; and therefore ſhould be diligent in the Labour which he performeth.

46. And when he muſt oftentimes ſerve his driver or oppreſſor in wearineſs, without wages, then let him but Conſider, that he laboureth for God; and be patient in Hope that God will well beſtow his wages upon him in due time.

47. For^[432] the Lord of the Vineyard doth not pay his Labourers off at Noon day, but in * the Evening when their Day Labour is done, when we go home to our Lord, our of the Vale of this Tabernacle, and then every one receiveth his wages.

48.^[433] Thoſe then who have laboured much for a long time; have much wages to Expect.

49. But they that have been Snorers, Grunters,^[434] ſluggiſh, Lazy, and Evil, murmuring, whining, pettiſh, Labourers, in Impatience, ſuch a one hath done ſmall ſervice, and ought well to expect moreover, to have puniſhment from his Lord; for he hath but miſled other Labourers, and hath been an unprofitable Labourer, and hath performed meer vain falſe and Evil work, to cheat his Lord of his wages, he juſtly receiveth puniſhment for his wages.

CITATIO TERTIA▪ The Third^[435] Citation. The Gate in the Center of Nature.

50. Queſtion.

Reaſon ſaith. Why doth God let it go ſo, that here is nothing but vain toylſome wearineſs, as alſo vexation and oppreſſion, one plaguing and afflicting another? And though many have much and want nothing; yet they have no quiet and reſt; they hunt onely after oppreſſion and Unquietneſs; and their heart is never quiet and ſtill.

Anſwer.

51. See, thou Locked-up knowledge: the Ground or foundation of the world is thus; the Original of Life is alſo thus; in this world it may or can, not be otherwiſe.

52. Except a Man become New born, and then he is otherwiſe in the New-man; and yet this oppreſſion and driving cleaveth alwaies to him in the Old Man;^[436] This is,^[437] the ſtrife of the Spirit against the Fleſh, where † the Fleſh luſteth againſt the Spirit, and the Spirit againſt the Fleſh.

Queſtion.

53. Now ſaith Reaſon; whence hath this its originall?

Anſwer.

54. Anſwer: Behold! in the Center of Nature there is ſuch a Thing Being or ſubſtance: do but Mind it.

55. The Eternal will which is called God; that is Free; for it hath in it nothing but the Light of the Majeſty; and dwelleth in the Eternal Nothing; and therefore alſo Nothing can touch him.

56. But his Deſiring; which maketh the Center of Nature; that hath ſuch a property; for therein is the harſh aſtringency, viz: the firſt Property of Nature, which alwaies attracteth to it ſelf, and receiveth where nothing is, where it hath made Nothing: and taketh it and twitcheth it up together.

57. Yet it may not Eat it, alſo it is not profitable to it: Thus it maketh to it ſelf anguiſh pain and unquietneſs therewith; as alſo Covetouſneſs, in Man, doth.

58. The Second Form, is its drawing or Sting; that is its Servant or Child, which there twitcheth together what the deſire will; that is the Labourer; and ſignifieth the Inferiour Man, who is Evil, baſe, Angry, Raging, and ſtingeth and throbbeth in the Harſh aſtringency.

59. And that cannot the Aſtringent harſhneſs endure from the ſervant, but draweth it the more eagerly; and ſo the ſervant becometh more Evil and Baſe, more raging, and ſtormeth the Lords houſe.

60. Thereupon, will the Lord bind and hold the ſervant, and the ſervant teareth forth with Malice aloft again.

61. And then ſeeing the Lord, viz: the harſh aſtringency cannot over-power it; they ſtruggle together in Great Anguiſh, enmity and Oppoſition, and begin to make a whirling-wheel; to worry murther and put to death one the other.

62. This is the Third Form of Nature, whence ariſeth Warres, fighting, ſtrife, deſtroying of Country and City, envy and anxious vexatious Malice and wickedneſs: whereas alwaies one would have the other Dead; willeth to devour all and draw it into it ſelfe, it willeth to have it alone, and yet there is nothing profitable to it but hurtful.

63. It doth as the fierce wrath of Nature doth, that ſwalloweth it ſelf up into it ſelf: and Conſumeth and breaketh it ſelf, and yet it generateth it ſelf alſo thus.

64.^[438] Whence, all Evil cometh; the Devill together with all Evil things or ſubſtances cometh from hence: thus they have their Original: as Nature in the Center doth, underſtand, without the Light.

65. Thus doth the Devil alſo, who hath not the Light: as alſo Evil Men and Beaſts, alſo hearbs and Graſs, and all whatſoever is odious or Enemicitious.

66. For, it is the poyſon-wheel, whence the Life ariſeth Originally, that whirleth it ſelfe thus in great anguiſh, in ſtinging raging and breaking; till it Createth another will in it ſelfe to go out of the Anguiſh, and ſincketh it ſelf down into Death, and giveth it ſelf free therein into Liberty.

67. So it deſtroyeth the ſtinging and breaking in death, and falleth into the Liberty of the firſt willing, which kindleth the Anguiſh of Death-with the ſtill Liberty, whence the Anguiſh is terrified, Death breaketh, and out of the Anguiſh goeth forth a Life of Joy.

68. Thus it goeth alſo with Man when he is in the Anguiſh and Enmity, that the ſting of Death and of Anger rageth in him, ſo that he is anxious Covetous, Envious Angry and Enemicitious.

69. Then he ſhould not continue in this Evil Subſtance, Condition, or Doings; elſe he is in the Forms of Death Anger fi[•]rce wrath and Helliſh Fire: and if the water-ſource or quality were not in him together with Fleſh and Bloud, then he would inſtanly be a kindled Devil, and nothing elſe.

70. But he ſhould conſider himſelf, and Create another will in his Evil Anguiſh, and go out from the Covetous Malice, into the liberty of God, where there is continually Reſt enough.

71. He ſhould in Death ſinck down into Patience, and willingly give up himſelf into the Anxious wheel, and Cr[•••] a Thirſt after Gods quickening, which is the Liberty, and ſo [〈◊〉] [•]cketh down quite through the anxious Death, and falleth into the Liberty.

72. And ſo when its Anguiſh taſteth the Liberty, that it is ſuch a ſtill meek ſource or Quality, then the Anguiſh becometh terrified, and in the Terrour breaketh the Enimicitious harſh Death; for it is a Crack or Terrour of Great Joy, and a Kindling of the Life of God.

73. Thus the^[439] Pearl-Branch or ſprout becometh Generated; that now ſtandeth in the trembling of Joy; but in great danger; for the Death and the Anguiſh ſource or quality is its Root.

74. And is environed therewith as a fair green Slip or Branch groweth out of a ſtincking dunhil out of the ſtrong ſource, and attaineth another Eſſence, ſmell, ſubſtance and ſource or quality, then its mother hath, out of which it became generated.

75. As then alſo the ſource or quality in Nature, hath ſuch a property, ſo that out of the Evil, viz: out of the Anguiſh, the Great Life becometh Generated.

76. And as we further know: that Nature in the Crack or Terrour divideth it ſelfe into two Kingdoms; the Firſt, into the Kingdom of Joy: The Second, into a ſincking of Death into a Darkneſs: ſo alſo Man, when the Lilly branch to the Kingdom of Joy thus becometh Generated, then its Nature divideth it ſelf into Two Wills.

77. As Firſt, the one riſeth up in the Lilly and groweth in Gods Kingdom: Secondly, the other ſincketh down in the Dark Death, and panteth or longeth after the Earth; after its Mother: which ſtriveth alwaies againſt the Lilly; and the Lilly flieth before or from the roughneſs.

78. As a ſprout groweth out of the Earth; and the Eſſence fleeth before or from the Earth, and is drawn up by the ſun; till it becometh a ſtalk or Tree: ſo alſo Gods Sun draweth Mans Lilly, viz: the^[440] New Man, alwaies, in his power, forth from the Evil Eſſence, and draweth at laſt out of it, a Tree in Gods Kingdom.

79. And then he letteth the old Evil Tree or Shell, under which the New did grow; fall away into the Earth into its Mother, after which it indeed Longed; and out of the Earth again into the Center of Nature, at the End of the Day of Separation, wherein all must again go into its Ether.

80. Thus goeth the Lilly alſo into its Ether, viz: into the^[441] free will, into the light of the Majeſty.

81. Underſtand it further thus; when thus two Kingdoms divide themſelves in the Crack or Terrour of Nature, then is the terrour or Crack in it ſelf a flaſh, and Cauſe of the Fire, viz: of the Lifes kindling.

82. Thus the Prima Materia, viz: the firſt Matter, which the harſhneſs maketh with its entering in, wherein the Enmity exiſted, divideth it ſelfe into TWO Parts, One downwards into Death: this is the Eſſential Life with ſubſtantiality of this world: ſuch as Earth and Stone.

83. And then the Second Part; ſevereth it ſelfe out of the Terrour or Crack of the Fire into the Light of the Liberty; for the Terrour of the fire, kindleth the Liberty ſo that it alſo^[442] becometh deſirous: and that now in its deſiring draweth the Kingdom of Joy into it ſelf, viz: the Meek wel-doing, and maketh is alſo become^[443] Matter.

84. This now, is the Heavenly divine^[444] ſubſtantiality; which draweth the fire againe into it ſelf; and devourth it in its Crack or Terrour, which is the fire's ſource or quality: and there the ſoft meekneſs Conſumeth the ſource or quality, and bringeth it ſelf into the higheſt Joy: ſo that out of Auguiſh, Love; and out of fire, a loveburning, Cometh to be.

85. And giveth out of the Burning, the Richly Joyful ſpirit of the Eternal life, which is called the Spirit of God, which ariſeth Originally in the firſt-willing which is called the Father, for it is the deſiring of Nature; and is in the fire, a fire-ſource or quality, and in the Anguiſh of Death, a sting of Death and of fierce wrath, and the Enmity in the ſubſtance of Nature viz: in the Center.

86. And in the Light, it is the divine Kingdom of Joy; which there in the divine ſubſtantiality, viz: in the wiſdome, which is the Colours of the Virtues and Powers, openeth the Noble ^[445] Tincture, which is the Glance of the Heavenly Subſtantiality.

87. And Cauſeth in the Subſtantiality, the Element of the Angelical world, out of which this world is an Out-birth; but in the Anger; kindled by the Devil: who is a cauſe that the fierce wrath of Nature hath kindled it ſelf; whence in the ſubſtantiality Earth and Stone are come to be: as it is before our Eyes.

88. Which the Maghtieſt ſource or quality in Verbo Fiat in the world Fiat, hath ſeparated into a Principle, as in the Book of the Three-fold Life is expreſſed at Large.

89. Thus, underſtand the Fire-[•]laſh for the fourth form of Nature.

90. And the Love-birth of the Kingdom of Joy; for the Fifth Form.

91. And the ſwallowing in of ſubſtantiality, out of the Meekneſſe into the Fire-ſource or quality, where the fire alſo attaineth the Kingdom of Joy, viz: the ſound, of the Manifeſtation or revelation of the Colours Wonders and Vertues, whence the five Senſes, viz: Seeing Hearing Smelling Taſting and Feeling, Exit; for the ſixt Forme of Nature.

92. And the Subſtantiality of the Light, in which the divine Element is comprehended, out of which the Springing growing or Paradiſe exiſteth: for the ſeventh Form; as again for the Mother of all Forms, which give[•]h ſubſtance power and Meekneſs to all Forms; ſo that there is an E[•]ernal Life and an Eternal dwelling or delight of Life.

93. For, the Seventh Form, holdeth or conteineth in it ſelf the Angelical world; as alſo the Paradiſe, or right Kingdom of Heaven, wherein the ſubſtances of the Deity is Manifeſt, and all whatſoever the Light world conteineth: as we have expreſſed in our Other Books.

The Ninth Chapter. Further and More Circumſtance of this Third Citation. Highly to be Conſidered.

1. THus ye Children of Man; be here ſeeing and Not Blinde; Obſerve what is here manifeſted to you; it is done not in vain; there is ſomewhat more behind: ſleep Not, it is high Time, do but ſee what the ſubſtance of all ſubſtances is.

2. This world is generated forth, out of the Eternall; the ^[446]Center of Nature, hath ever been from Eternity; but to hath not been manifeſt.

3. With this is world and with the Devils^[447] fierce wrath, it is come into ſubſtance: But yet underſtand what the Devil is.

4. He is a Spirit of his Legions, out of the Center of Nature; ^[448]as one when he was Created in the Divine ſubſtantiality.

5. And yet he was to be proved or tryed in the fire, and to ſet his Imagination into the Love, but he ſet it into the Center, of the wrathfulneſs, back into the fourth form of the Anguiſh, and would fain d[•]mineer in the fire over Gods Meekneſs, as an Enemy of the Kingdome of Joy: and deſpiſed the Love, when he ſaw, that the fire, gave ſtrength and Might.

6. And therefore he was Thruſt out of the fire of God into the Anguiſh of the Darkneſs, into the Center of the fourth Form: he had no more of the Fire, but the Terrible Flaſh, and that is his right Life.

7. But the will of God: which however, in Angels and Man longeth and panteth after the Life, which cometh to help the Life, with the Liberty, viz: with the Meekneſs, that hath left or forſaken him; and ſo he cannot attain the Light, in Eternity.

8. Alſo he can frame or Create no Imagination or longing after it; for Gods wil ſpirit, floweth into him and quelleth him in the Anguiſh Chamber, in the firſt four forms of Nature; he can not attain the Fift.

9. And though indeed, he hath all forms, of Nature, yet all is enimicitious and Oppoſite or of Contrary will; for the Holy Spirit hath left him, and now the ſource or fountain of the Anger or fierce wrath is in him.

10. God, who is ALL, hath opened his fierce wrath, or the Center of the Original, in him: ſo that it alſo is Creaturely; for it hath alſo longed to manifeſt it ſelf.

11. And when God once moved himſelf to the Creation of Angels, then all became manifeſt, whatſoever from Eternity in the Wonders of the wiſdome ſtood hidden in the Center, both in Love and Anger.

12. Seeing now we thus know: what we are; and that God letteth us know it; we ſhould now look to it, and generate ſome Good out of us: for we have the Center of the Eternal Nature in us.

13. If we make an Angel out of us, then we are that.

14. If we make a Devil out of us; then alſo we are that.

15. Here we are in the Making, in the Creating; we ſtand in the field: Gods willing in the Love, ſtandeth in the Center of the Life towards us.

16. God is become Man, and willeth to have us; ſo alſo his Anger in the Kingdom of the fierce wrath willeth to have us; the Devil alſo willeth to have us into his ſociety: and Gods Angels alſo into theirs: to which ſoever we are Factour and Trade, thither we go.

17.^[449] If we put our Imagination into the Light of God; and go with earneſt ſincerity into that; then we come into it, and are alſo with earneſtneſs drawn into it.

18. Will we then put our willing into the Glory of this world, and let the Eternal go; then we have to expect, that we muſt with this worlds fierce wrath, enter into the firſt Myſtery.

19.^[450] Shall we not then have divine Imagination, viz: Faith, in us, then the divine Love will leave us, and not let us in at her Doars.

20. Aſſuredly, if God break them not open, then we come into Neceſſity; if thou bringeſt Not Gods ſpirit along with thee, thou wilt never more attain it.

21. Therefore, it is Good to Spring and grow forth in this Life: Chriſt is Become our field; we may without any great anguiſh or trouble attain it;^[451] it is but to do this viz: to breake our Will.

22. That is woeful, for the Old Adam will not, ſo alſo the Anger will not; the Devil alſo will not.

23. Behold! O, Man: thou thy ſelf art thy own Enemy: that which thou holdeſt to be thy friend, that is thy Enemy; wouldſt thou be ſaved, and ſee God, then thou muſt become worſt Enemy to thy beſt friend, viz: to thy outward Life.

24. Not that thou ſhouldeſt deſtroy it, but, its will, onely: thou muſt do what thou willeſt not, thou muſt become thy own Enemy, or elſe thou caſt not ſee God.

25. For, that which thou now holdeſt for thy friend, is proceeded out of the Anguiſh Chamber; and hath ſtill the Anguiſh life in it, it hath the Anger ſource or quality and the Devils ſickneſſe longing or Malady in it.

26. Thou muſt frame or Create a will in God: thou muſt frame or Create a will out of thy ſoul, and with the ſame go forth out of Evil wickedneſs and Malice, into God; and ſo thou wilt be introduced into Gods Fire.

27. Underſtand; the willing-ſpirit; that, will kindle thy ſoul, and ſo then, reach after the life and ſpirit of Chriſt, and thou wilt receive it: which will new Regenerate thee, with a New willing, which will abide with thee.

28. The ſame, is the bloſſome of thy ſoul, wherein, the New-Child ſtandeth in the Image of God: to that God giveth Chriſts fleſh and bloud, to feed on.

29. And not to the Adamical Aſs, as Babel wonderfully Dreameth: as if the wicked ſhould participate or be made partakers of the Body of Chriſt! O, No.

30. They receive the four Elements, and therein, the Anger of God, and therefore^[452] becauſe they diſtinguiſh or diſcern not the Lords Body, which is every where preſent in Heaven; and becometh fed upon by that ſoul, which attaineth Heaven.

31. Not, as a ſign, as the other Phantaſy Dreameth; not Spirit without Subſtance; but the ſubſtance of the ſpirit environed and incloſed with Gods wiſdome, Chriſts Fleſh, which filleth the Light-world in every Place: which the Word that became Man brought along with it into Mary.

32. That ſame Subſtantiality, although indeed, in Mary, it became Opened in its fleſh and bloud, and aſſumed humane Eſſence to it ſelfe, ^[453] was at that very Time, while Chriſt lay in the body or womb of Mary, in Heaven in the one Element in all Places.

33. It never came at any time from any Place many miles off, into Mary: No, but the included Center which Adam had ſhut up in the Anger of God in Death, that, the word of the Deity did unſhut or unlock; and introduced the divine ſubſtantiality, into the virgin-like Center ſhut up in Death.

34. That was done in the Body or womb of Mary, in the limit or Mark of the Covenant; not departing away, alſo not entering in, but unſhutting, in-generating, and in this world Ex-generating.

35. God-and-Man one Perſon; Heavenly, and in Death incloſed ſubſtantiality and virginity; one ſubſtantiality: one onely Man, in heaven and in this World.

36. And ſuch muſt we alſo be; for the Word which became Man, is ſtirring in the ſoul; and ſtandeth in the ſound of the Life in all Souls.

37. Now go whither thou wilt, thou haſt now the Center of the Deity in thee in the ſound and ſtirring; and alſo, the Center of the fierce wrath, into which thou goeſt, and which thou awakeneſt therein ſtandeth thy Life.

38. Do what thou pleaſeſt, thou art free, and God letteth thee know it: He calleth thee; if thou comeſt, then thou wilt be his Child; if thou goeſt into the Anger, then thou wilt alſo be taken up by that.

The Tenth Chapter. Of Gods Expreſs-Reflex Image of Man, viz: of Gods ſimilitude and Man.

1. WE cannot in this world ſee our ſubſtantiality or New Body, while we are in the Earthly Body: the Outward Man knoweth it not; onely the Spirit, which becometh generated, and goeth forth out of the New Man, that knoweth its Body.

2. But if we would fain have the knowledge thereof, and would know whether we are in the New Birth: then we have no better proof or tryal of it; then by or in the ſimilitude of God, which we underſtand, to be viz: the Deſiring, the ſenſe or^[454] Thoughts and the Mind.

3. Theſe Things contein in them, the Center of the ſpirit, out of which the ſtrong will becometh generated and brought forth; in which, the right true ſimilitude, and the Image of God with fleſh and Bloud, ſtandeth, which the outward man knoweth not.

4. For that very Image is not in this world, but it hath another Principle, viz: in the Angelical world, and during this Time of the Body ſtandeth in the Myſtery in the ſecreſie or Arcanum.

5. As the Gold in the Stone, whereas the Gold hath another Tincture, another Eſſence another Glance and Luſtre or ſhining; and the rudeneſs or droſſineſs of the Stone, cannot comprehend it: and the Gold alſo doth not comprehend the rude droſſineſs of the Stone, and yet the rude droſſineſs, viz: the Anguiſh Center, is a Cauſe of the Gold; for the rude droſſineſs is the Mother, and the Sun or Sol is the Father.

6. Thus alſo is our Old Adam and Body, a Cauſe of the New Body; for it is the Mother: out of the Old ſubſtantiality originally ariſeth the new Body, and Gods Spirit in Chriſt is the Father, as the Sun is the Father of the Gold: ſo alſo is Gods heart the Father of the New-Man.

7. But now we can not know the New Man, better then in the Center, namely in the Deſiring, Thoughts and Mind.

8.^[455] When we find our ſelves thus, viz: that our Deſiring ſtandeth totally according to and towards God; that our Thoughts continually run in the will of God, and that the Mind totally giveth it ſelf up in Obedience into the will of God, and that the Imagination or longing ſucketh of Gods power: then we may aſſuredly know, that the Noble Lilly-Branch is generated, that the Image of God is in ſubſtance; that God in the ſimilitude is become Man.

9. There it is neceſſary that the Noble Image be highly regarded and taken care of, and that the Old Adam with his Luſts have no room or ſpace left him, but that he be continually put to death, that the New-Man may Grow, and be great, and become adorned with the Wonders of the wiſdome.

10. But now Reaſon asketh: How is then the ſimilitude?

11. Behold! God is Spirit, and the Mind, together with the Thoughts and deſire is alſo Spirit. The Mind is the wheel of Nature, the Deſire is the Center, viz: the firſt ſubſtance to Nature: the Thoughts are the^[456] Eſſences.

12. For, out of the Eſſences go the ſenſes or Thoughts; they are and have their Original, out of the ſting of the deſirouſneſs, viz: out of the harſh aſtringency; for they are the bitterneſs, and run alwaies into the Mind as an anguiſh wheel, and ſeek reſt, to try whether they may attain the liberty of God.

13. They are they, which ſtrike up the fire in the Anguiſh wheel, viz: in the Mind, and in the kindling in the Crack or Terrour willingly give up themſelves into Death: and thus ſinck down through the fire-ſource or quality, into the Liberty, viz: into Gods Arms, and they go forth into the Liberty as a Life out of Death.

14. They are the Root of the New Taſt or reliſh, which penetrate into Gods wiſdome and wonders; they bring the Deſire, out of the Anguiſh of Death, they fill their Mother the Mind, and give it power from Gods Eſſence.

15. Thus is the mind, the wheel, or the Right Chamber of the Life, viz:^[457] the ſouls own Houſe, of which it ſelf is a Part; if the ſubſtantiality, underſtand, the ſubſtantiality of the Tincture, be accompted to it, viz: the Fire-life.

16. For, out of the Fire-life [••]iſteth the Mind, and the fire-life dwelleth in the Mind: but the Mind is Nobler then the Fire, for it is the Mobility of the Fires-life: it maketh the underſtanding.

17. The Thoughts or ſenſes are the Minds Servants, and are the ſubtileſt Meſſengers; they go into God, and again out of God into neceſſity.

18. And wherein-ſoever they kindle themſelves either in God, or in Neceſſity, viz: in falſhood or wickedneſs, that they bring home to the Mind.

19. Therefore muſt the Noble Mind often be Lord over the Evil or wickedneſs, and ſtifle it, in its Anguiſh, when the Thoughts have entertained or loaden in, falſe or evil Imaginations into the Deſire.

20. Thus underſtand it laſtly in this Manner: God is himſelf ALL and in ALL.

21. But he goeth forth out of the fierce wrath, and findeth the Light-and power-world in himſelfe: he himſelfe maketh them, ſo that the fierce wrath with all forms are onely a Cauſe of the Life, and a finding of himſelf in Great Wonders.

22. He is the Ground or Byſs and Abyſs; the Liberty and alſo the Nature, in Light and Darkneſs.

23. And Man alſo is IT all, if he do but ſo ſeek and find himſelf as God doth.

24. Our whole Writing and Teaching, aimeth at this, how we muſt ſeek make and laſtly finde our ſelves; how we muſt generate or bring forth; that we may be ONE ſpirit with God; that God may be in US, and we in God; that Gods Love-ſpirit in us, may be the willing and the Doing.

25. And that we, withdraw from the Anguiſh ſource or Quality, that we may introduce our ſelves into the true ſimilitude in Three worlds, that each of them may ſtand in their Order, and that the Light-world in us, may be LORD, that, that may lead the Dominion.

26. That ſo, the Anguiſh world may abide hidden in the Light-world, as it doth alſo in God, and ſo be onely a Cauſe of the Life and of Gods wonders.

27. Elſe, if we attain not the Light-world, then is the Anguiſh-world in us, the upper Dominion, and ſo we live Eternally in an Enimicitious ſource or Quality.

28. And this strife laſteth ſo long as the Earthly Life endureth; and then it goeth into the Eternal Ether, either into Light or into Darkneſs; whence there is no releaſe more, and therefore Gods Spirit warneth us, and teacheth us the right way. AMEN.

Concluſion.

29. Thus Reader who loveſt God; Know, that a Man is the true ſimilitude of God, which God highly loveth, and manifeſteth himſelf in this ſimilitude; as in his own: God is in Man the Midlemoſt.

30. But he dwelleth onely in himſelf: and if it be ſo that the ſpirit of Man, become ONE ſpirit with HIM, then he manifeſteth himſelf in the humanity, viz: in the Mind, Thoughts and Deſiring; ſo that the Mind feeleth him.

31. Elſe in this world he is very much too ſubtile to be beheld by us, onely the Thoughts behold him in the Spirit, underſtand in the willing-ſpirit; for the will ſendeth the Thoughts into God, and God giveth himſelf into the Thoughts.

32. And then the Thoughts bring the Power of God to the will: and the will receiveth them with Joy, but with^[458] Trembling.

33. For it acknowledgeth it ſelf unworthy, ſeeing it proceedeth out of a rough Lodging, viz: out of a wavering Mind; and therefore it receiveth the Power in the ſinking down before God.

34. Thus out of its Triumph cometh a ſoft gentle Meekneſs to be: that is Gods true ſubſtance, and it apprehendeth that very Subſtance.

35. And that conceived or apprehended ſubſtance, is in the willing, the heavenly Body, and is called the True and Right Faith; which the will hath received in the power of God; the ſame ſincketh or demerſeth it ſelf into the Mind, and dwelleth in the fire of the Soul.

36. Thus the Image of God is entire or total; and God ſeeth or findeth himſelf in ſuch a ſimilitude.

37. And we ſhould not at all think or Conceive of God that he is a ſtrange ſubſtance or ſorrein Thing, to the wicked indeed he is a ſtrange ſubſtance: for the wicked apprehendeth him not.

38. God is in him indeed, but not Manifeſt, in the willing and minde of the wicked and ungodly; it is onely his fierce wrath that is manifeſt in him, he cannot reach or attain the Light.

39. It is in him, but it is not profitable to him, his Eſſence conceiveth or apprehendeth not it; it ſheweth it ſelf before him; and is only his pain ſource or Torment; and he doth but hate it and is an Enemy to it, as the Devil is an Enemy to the Sun; and alſo to the light of God.

40. He would be better at Eaſe, if he could be Eternally in the Dark; and knew that God were farre from him, and then he would find no ſhame or reproach in him.

41. But if he knew, that God is ſo neer him, and he cannot apprehend him, that would be his greateſt plague, ſo that he would hate himſelf, and it would make him an Eternal contrary will, oppoſite Anguiſh and deſpair, in that he knoweth, that he cannot attain Gods favour of gracious Countenance.

42. His own falſhood or wickedneſs plagueth him, but he can create or procure no Comfort, that he might come to Grace, for he toucheth not God, but onely the Center in the Anguiſh in the fierce wrath.

43. He abideth in Death, and in the Dying ſource or Torment, and cannot break through; for there cometh nothing to help him, of which he can lay hold, whereby he might Ground or found himſelf in the Kingdom of God.

44. When he hath lead a Thouſand years in the Abyſs in the Deep, yet then he would be without God in the Darkneſs, and YET God is in him, but helpeth him not; alſo he knoweth him not, onely he knoweth of him and onely feeleth his fierce wrath.

45. Underſtand that thus: juſt as a fire is in a Stone, and the Stone knoweth it not, it feeleth it not, onely, the fierce wrathfull cauſe ^[459]to or of the fire, which holdeth the harſh aſtringent Stone, Captive in a Body; it feeleth that.

46. Thus, the Devil alſo feeleth onely the Cauſe of the Light, that very cauſe, is the fierce wrathful Center: and holdeth him captive, and that he hateth and cannot endure it: and yet he hath nothing elſe that would be better for him.

47. Thus he is nothing but a fierce wrathful vehement eager Malignity or Malice, a Dying ſource or Torment, and yet is no Dying, but a deadly loathſome poyſon, a hunger and thirſt; but no refreſhment.

48.^[460] All that is evil baſe envious, harſh aſtringent and bitter; whatſoever fleeth away from the humiliy, as he hath done, that is his ſtrength and his odious deſire.

49. Whatſoever hateth and is an Enemy to God, and flyeth from, or Curſeth God, that is ſerviceable to him, whatſoever turneth or perverteth the Truth into Lyes, that is his will upon which he rideth; and wherein he voluntarily dwelleth.

50. Thus alſo is the wicked and ungodly Man; when he looſeth God, then he is in the Anguiſh ſource or torment, and hath the Devils will.

51. But know this: God hath in the humane ſoul, broken and deſtroyed the hardneſs of Death; and is Entered into the limit aim or Mark of the Covenant wherein death becometh broke open: he hath broke open the limit or Mark in the Center of the ſoul, and ſet his light towards Mans light of Life.

52. The Light is afforded him, ſo long as he liveth in the virtue and power of the Sun; will [•]e Convert, and enter into Gods Light, he will be accepted: No Election or Predeſtination is concluded upon him.

53. But when he looſeth the Suns Life, and hath alſo Nothing of Gods Life, then all is out and loſt with him, then he is and remaineth a Devil.

54. But God knoweth thoſe that are his: he knowth who will turn and convert to him, upon thoſe goeth the Election of which the Scripture Speaketh; and upon thoſe which will not, goeth the Reprobation or hardening, or the withdrawing of Light.

55. Man hath undeniably both Centers in him, and ſo then if he will be [•]s Devill, Shall God then caſt the Pearl in the way of the Devil; Shall hee ſhed forth his Spirit into the ungodly or wicked willing.

56. Indeed, out of Mans willing muſt Gods ſpirit become Generated, it muſt it ſelfe become God in the willing Spirit, or elſe he attaineth not divine ſubſtantiality, viz: the wiſdome.

57. Therefore Mind and Conſider your ſelves dear Children, and go in at the right Door: It is not called onely Forgiveneſs: but being generated or Born a new: and then is the right Forgiveneſs; that is, Sinne is then a Husk or Shell the New Man growth out of it, and caſteth the husk away, and that is called Gods forgiveneſs.

58 God forgiveth the Evil away from the New Man: he giveth it away from him: it becometh not put away from the Body; but the ſinne becometh given into the CENTER, for fewel or wood for the fire, and muſt thus be a cauſe of the fires Principle, out of which the Light ſhineth.

59. It muſt ſerve the Holy Man for the Beſt, as Saint Paul ſaith, ^[461] All things must ſerve for the Beſt to them that Love God, even Sinne.

60.^[462] What ſay we then? Shall we then ſinne? that our Salvation may become generated? that be farre off: How ſhall I will to enter againe into that to which I have dyed? Shall I go out of the Light into Darkneſs?

61. But thus it muſt be, that the Saints of God may looſe Nothing; therefore it muſt all ſerve them: that which to Sinners is a Sting ^[463] unto Death, that is to the Saints a Might and Power unto Life.

62. Then ſaith outward Reaſon: ſurely I muſt ſinne, that my ſalvation may be great.

63. But we know, that whoſoever goeth forth out of the Light, he goeth into the Darkneſs: let him look to it that he abide not in the Darkneſs; for he ſinneth purpoſely ſtubbornly or obſtinately, in or againſt the Holy Spirit:^[464] Erre not; God will not be Mocked nor ſlighted.

64. Of his Love, we are after our Fall become righteous again, through his Entrance into our Fleſh.

65. But he that entereth purpoſely or obſtinately into Sinne, he deſpiſeth and Contemneth the becoming Man or Incarnation of Chriſt: and taketh a heavy burden upon or into himſelf: he ſhould do well to look to it; he will more hardly be able to go again out of the purpoſed ſinne: then one, to whom rhe way of God is not yet Manifeſted.

66. Therefore it is Good to ſhun, and to flee fom Evil, to turn his Eye from falſhood and wickedneſs, that he Senſes or Thoughts may not enter into that which is falſe or wicked: and bring that afterwards to the Heart, whence Luſt doth exiſt, ſo that the Deſire Imagineth, and bringeth it into the Mind, whence the Noble Image becometh deſtroyed, and an Abomination in the preſence of God.

67. Wee would have the Reader and Hearer that loveth God, faithfully warned from ovr Gifts and Deep knowledge: and we have very earneſtly and faithfully preſented you the way of the Truth, and of the Light; and we admoniſh you all Chriſtianly, to Conſider of it and to read it diligently: It hath its fruit in it ſelf.

Hallelujah. Amen.

The third Part of the Book of the Incarnation, is concerning The TREE of the Chriſtian Faith.

A True Inſtruction, how Man may be ONE Spirit with God: and what he muſt do, that he may work the works of God: wherein the whole Chriſtian Doctrine and Faith is briefly compriſed.

ALSO What Faith, and Doctrine is.

An open Gate of the great ſecret Arcanum of God, out of the divine Magia through the Three Principles of the Divine Being or Subſtance

Written Anno 1620. in the Moneth of May. In High Dutch.

By Jacob Behme THE Teutonick Philoſopher,

LONDON, Printed by J. M. for Lodowick Lloyd, at the Caſtle in Cornhil, 1659.

The Firſt Chapter. What Faith and Believing is.

1. CHriſt ſaith, ^[465] Seek firſt the Kingdom of God and the Righteouſneſs thereof, and ſo ſhall all other things be added unto you.

2. Alſo, ^[466] My father will give the Holy Spirit to them that pray unto him for it:^[467] when that cometh, that will lead you into all Truth:^[468] that will intimate to you all whatſoever I have ſaid to you.

3.^[469] For, it will receive of Mine and make it known to you,^[470] that will give you a Mouth and wiſdome what ye ſhall ſpeak.

4. And Saint Paul ſaith: ^[471] We know not what we ſhould pray or ſpeak: but the ſpirit of God, helpeth us mightily according to that which is pleaſing to God.

5. And ſo now Faith, is not an Hiſtorical knowledge, for a Man to Make Articles of it, and to depend onely on them, and to force his mind into the works of his Reaſon; but Faith is^[472] ONE Spirit with God: for the Holy Spirit moveth in the Spirit of Faith.

6. True Faith, is the Might of God, ONE Spirit with God; it worketh in God and with God.

7. It is free, and bound to no Articles, but onely to the right and true Love; wherein it fetcheth the breath of its Lifes power and ſtrenth; and lyeth not in humane Arbitrium Opinion or Conjecture.

8. For, as God is free from all inclination or deviation, ſo that he doth what he will; and need give no accompt for it, ſo alſo is the True Faith free in the Spirit of God; it hath no more but one Inclination, viz: into the Love and Mercy of God, viz: that it caſt its willing into Gods willing; and to go out from the Syderial and Elementary Reaſon.

9. It Seeketh not it ſelf in the Reaſon of the Fleſh; but in Gods Love; and ſo if it thus findeth it ſelf, then it findeth it ſelf in God, and coworketh with God, not as to Reaſon what that will, but in God, what Gods ſpirit will.

10. For, it prizeth or Eſteemth not the Earthly Life, that it may live in God, and that Gods ſpirit in it may be^[473] the Willing and the Doing; it giveth up it ſelfe in humility into Gods willing, and ſincketh through Reaſon into Death, and yet ſpringeth with Gods Spirit into the Life of God. It is as it were not; and yet is in God, in All.

11. It is a Crown and^[474] Ornament of the Deity; a Wonder in the Divine Magia: it maketh where Nothing is, and taketh where nothing is made: it worketh and none teeth its Subſtance.

12. It^[475] lifteth up it ſelf aloft, and yet needs no climing up: it is very Mighty, and yet is the moſt lowly humility of all, it hath all; and yet comprehendeth nothing more then Meekneſſe; and ſo it is free from all^[476] Evil.

13. And hath no Law, for the fierce wrath of Nature toucheth it not: it ſubſiſteth in Eternity; for it is comprehended in No Ground, it is included or Bolted up in Nothing.

14. As the Abyſs of Eternity is Free, and Reſteth in Nothing, but onely in it ſelf, where there is an Eternal Meekneſs; ſo alſo, is the right true Faith in the Abyſs.

15. It is in it ſelf, the ſubſtance: it liveth, and yet ſeeketh not its own Life, but it ſeeketh the Life of the Eternal ſtill Reſt: It goeth forth out of its own lifes Spirit, and poſſeſſeth it ſelf.

16. Thus, it is free from the ſource or Torment, and dwelleth thus in the Eternal Liberty in God.

17. It is with, or as to, the Eternal Liberty, as a Nothing; and yet is in All: All cometh to it; which God and the Eternity is and can poſsibly do: it is apprehended by Nothing, and yet is a fair Inhabiting delight in the Great might or Potency of God.

18. It is in Subſtance, and yet is or becometh apprehended by no ſubſtance: It is a Play-fellow Companioneſs and Copſmate of the divine[•] Virgin of the wiſdom of God: In that, ſtand the Great wonders of God;^[477] and yet is free from All.

19. As the Light is free from the Fire, and yet is continually generated from the Fire, and yet the fire ſource or Torment cannot apprehend or ſtirre it: In like manner, I preſent to your underſtanding, that thus, Faith becometh generated out of the Lifes Spirit, viz: out of a Continuall burning Fire, and ſhineth in that ſame fire, and filleth the lifes fire, and yet is never apprehended.

20. But if it becometh apprehended, then is it ſelf entered into Reaſon as into a Priſon: and is no more in God, in its liberty, but is entered into the ſource quality or Torment.

21. It Plagueth it ſelfe, and yet there it may well be free; in the Reaſon it worketh the wonders in the Fire of Nature, and in the liberty it worketh the wonders of God.

The Second Chapter. Of Faiths Original: and why Faith and Doubting dwel together.

1. NOw ſeeing Faith is ONE Spirit with God; therefore we are to conſider of its Original, For we may not ſay, that it is a Figure or Image of Reaſon,^[478] but it is Gods Image, Gods ſimilitude, an Eternal Figure.

2. And yet may deſtroy or Corrupt it ſelf in the time of the Body, or transmute and alter or change it ſelfe into the Anguiſh-ſource.

3. For in its own ſubſtance in the Original, it is meerly a willing, and that willing is a Seed, and that muſt the fire-ſpirit, viz: the Soul, ſow into the Liberty of God.

4. And ſo a Tree groweth out of that ſeed, of which the ſoul feedeth, and allayeth or meekeneth its fire-life: ſo that it becometh powerful, and giveth its virtue to the root of this Tree, whence the Tree groweth in the Spirit of God even into the wonders of the Majeſty of God, and ſpringeth in the Paradiſe of God.

5. And although it be ſo; that thus we are as it were dumb or Mute and may notwell be underſtood; for Reaſon will needs comprehend and ſee all preſently; yet we will ſet it down very clearly to the Light: why Faith and Doubting are together: And as it were bound with a Chain, ſo that there is a vehement ſtrife in Man, all the Time, while he is a Gueſt in^[479] this Tabernacle of the Earthly Life.

6. Unleſs, he ſo very eagerly ſinck down in himſelf, that he can introduce the Lifes fire into the Liberty of God, and ſo he is in the life of Reaſon, as Dead, and though he liveth,^[480] he liveth to God.

7. Which is indeed a highly precious life of a Man, and is rarely or ſeldom found in any, for it is^[481] like the firſt Image, which God Created.

8. Although the Mortal hangeth to it, yee it is as it were Dead, as if a Dead Image hung to him, into which corruption belongeth, wherein the true Man liveth not.

9. For, the Right life ſtandeth converted, and is in another world, in an other Principle, and liveth in another ſource or Quality.

10. Uuderſtand us now therefore in this manner: ye ſee and know the Original of the Humane Life, how that exiſteth in the Mothers Womb or Body; and ye ſee moreover wherein it qualifieth or operateth, and moveth it ſelfe, viz: chiefly in Four Forms; as, in Fire, Air, water, and Earth or Fleſh.

11. And though clearly it thus ſtandeth therein, yet it is in this no more then a Beaſtial Life, For its Reaſon cometh to it from the Conſt[•]llations, and findeth, that the Sun and the Conſtellation maketh a Tincture in the four Elements, whence the Reaſon and qualification or working cometh, alſo pleaſure and diſpleaſure.

12. But it is not by farre yet, the right humane Life: for this Reaſon ſeeketh no higher, but only it ſelf in its wonders.

13. Yet there is in Man a Deſire and a great Longing or panting after a higher better and Eternal Life, wherein there is no ſuch ſource quality or Torment.

14. And though it be clear that Reaſon apprehendeth it not, nor ſeeth it not, yet a Myſtery lyeth in Reaſon, which there taſteth and knoweth it, whence the ſeeking exiſteth.

15. Whereby we know that the ſame Myſtery, is together implanted in the firſt Creation, and is Mans own, and thus find, that it ſtandeth in a deſiring or Longing, viz: in a Magick ſeeking.

16. Further we find, that, with that Myſtery, we are in a ſtrange Lodging for our Houſe: that, the ſame Myſtery ſtandeth not in the ſpirit of this World: for that apprehendeth it not, alſo findeth it not, whereby then we know the heavy fall of Adam.

17. For, we find that Myſtery in the willing of the Mind firſt; that it is a ſecret fountain Spring, which openth it ſelf in another Principle.

18. Secondly, we underſtand alſo, that, that Myſtery ſtandeth hidden in the fire in the Anguiſh ſource or quality, and openeth it ſelf, through the Anguiſh of the willing.

19. And then Thirdly we find, how that ſame Myſtery is held captive by the ſpirit of this world.

20. And as the Outward lifes Reaſon hath Might or ability, to enter thereinto, and to deſtroy it, ſo that, that myſtery cometh not to the Light, in that it covereth the ſame, ſo that the Genetrix cannot generate; and ſo^[482] abideth as a Myſtery hidden.

21. And ſo then when the Body breaketh, then the willing hath nothing More which can open the Myſtery: and thereupon the fire or Souls ſpirit abideth in the Darkneſs; and the Myſtery ſtandeth Eternally hidden in it, as in another Principle.

22. Thus we know that Myſtery to be^[483] Gods Kingdom, which ſtandeth hidden in the ſoul, which giveth a longing pleaſure and deſire, ſo that it Imagineth in that Myſtery.

23. Where then it becometh impregnated magically in that Myſtery out of which the willing exiſteth to it, to go forth out of the Firelife into the Myſtery of God.

24. And ſo now if it lifteth up the willing, and caſteth it from it into the Myſtery, then the willing becometh Impregnated in the Myſtery.

25. For, it is longing and attaineth or cometh to be the Body of the Myſtery, viz: the ſubſtance of the Myſtery, which is Gods ſubſtance, which is^[484] Incomprehenſible to Nature; Thus the willing draweth Gods ſimilitude or Image on to it ſelf.

26. So now when the willing is generated out of the Souls Fire, then it ſtandeth indeed alſo with its Root in the ſoul, and ſo between the willing and the ſoul there is no parting or renting: but the willing thus becometh ONE ſpirit in or with God, and becometh the ſouls Garment, ſo that the ſoul in the willing becometh hidden in God.

27. So that though it dwelleth in the Body, yet nevertheleſs it is with its willing environed and hidden in God; and is thus in the willing, which is the right earneſt Faith, a Child of God; and dwelleth in another world.

28. This now is not ſo to be underſtood, like a Hiſtorical willing, whereby Reaſon knoweth, that there is in it ſelf a deſire after God, and yet holdeth or reteineth that very deſire captive, in Evil or wickedneſs, ſo that the willing cannot go out from the ſoul, and enter into the Life or Myſtery of God, but maketh Opinions, and ſetteth the willing inthe Conjectures.

29. Wherein then it cannot reach the Myſtery, and ſo abideth in the Conjecture, or indeed altogether hidden in the ſoule, in which it is directed and pointed or put off to a Future thing, whereby Reaſon holdeth the will Captive in the Longing or luſt of the Fleſh in the Syderial Magia, and continually ſaith; to Morrow thou wilt go forth and ſeek the Myſtery of God.

30. Verily, there is no own or^[485] ſelf ability of finding it: This Opinion deceiveth itſelf; ſo alſo the Liberty is in no Conjecture or Opinion, where the will may Enter in and behold God, that Reaſon need to Image or Contrive to make or to do ſomewhat, and ſo therewith to be pleaſing to God.

31. For there is no righter way then onely to go with the willing out from Reaſon, and not will to ſeek it ſelf, but Gods Love, to caſt it ſelfe wholly into Gods willing, and to let all lye, which Reaſon caſteth in the way.

32. And though there were great ſinnes and forepaſt Luſts, into which the Body was Entered; onely to go above them with the will, and Eſteem Gods Love greater † then the [•]orbid Pleaſure of ſinnes.

33. For God is not an áccepter of ſinnes but an accepter of the Obedient free willing, he letteth not ſinnes, into himſelf.

34. But a humble lowly willing, which goeth forth out of the houſe of Sinnes, and willeth ſinnes No more, but ſincketh it ſelf out from Reaſon into it Love, as an Obedient humble Child, that he accepteth; for it is pure.

35. But ſo long as it ſticketh in the Opinion and Conjecture, it is ſurrounded with the Opinion, and is not free.

36. But now ſeeing then God is free in himſelf from the Evil or wickedneſs, ſo muſt the willing alſo be free, and then it is Gods ſimilitude Image and propriety: for,^[486] What comes to him into his Liberty, he will not caſt that away, as Chriſt Teacheth us.

The Third Chapter. VVhence, Good and Evil, Love and Anger, Life and Death, Joy and Sorrow, Cometh: and how the VVonders of Nature appear in the Free will of God; And yet the Liberty of God mingleth not it ſelf with the Wonders of Nature.

1. ANd underſtand us further in this Manner: We apprehend and have it ſufficiently made known to us even in the Holy Scripture, as alſo in the light of Nature and in All and Every thing or Subſtance; that from the Eternal Subſtance all proceedeth, both Good and Evil, Love and Anger, Life and Death, Joy and Sorrow.

2. Yet we cannot ſay, that therefore Evil and Death Cometh from God; for^[487] in God is no Evil, alſo no Death, and in Eternity no Evil goeth into Him.

3. The fierce wrath onely proceedeth out of the fire of Nature, where the life ſtandeth as in a Magia, where one form deſireth and awakeneth the other, whence the Eſſences of Multiplicity Exiſt; out of which the wonders become generated; in which the Eternity manifeſteth or revealeth it ſelfe in Similitudes.

4. And yet we muſt ſay that in Gods willing, there is a deſiring, which there cauſeth the Magia, out of which the Multiplicity exiſteth.

5. And yet the Multiplicity is not Gods willing it ſelfe: which is free from all ſubſtance; but in the Seeking or longing of the willing, Nature generateth it ſelf with all forms, where then all originally ariſeth out of the Deſiring, as viz: out of the Eternal Magia.

6. And we are further to know, that all whatſoever there attaineth Life (which Imagineth into the ſeeking or Longing, and ſetteth its will into Nature), that it is the Child of Nature, and ONE life with Nature.

7. But whatſoever with its willing; goeth forth out of the ſeeking or longing of Nature, into the free willing of God, that becometh accepted and known in that free willing, and is ONE ſpirit in, or with GOD.

8. And though it be Nature: as alſo Nature hath Ever from Eternity generated it ſelfe in Gods willing, yet its Spirit-life is without or beyond Nature in the free willing,^[488] and ſo the wonders ſtand manifeſted in God, and yet are not God himſelf.

9. And if the ſouls will-ſpirit goeth forth from the Reaſon of Nature into the free-willing of God, then is the willing-ſpirit Gods Child, and the Nature-ſpirit Gods wonder; and the Creature, ſtandeth inturned into it ſelfe, as God himſelf.

10. For, the Sydereall or Reaſon-ſpirit, ſeeketh in its Magia, in it ſelfe, in its Center, the Wonders of Eternity: To which End, God hath created the ſoul, in the Body of the outward Nature, though indeed it be onely apprehended in the Inward.

11. And the willing-ſpirit goeth into the liberty of God, where then the Holy Spirit bringeth it into the Free divine Myſtery, ſo that the Deity ſtandeth manifeſt in the willing-ſpirit, and in the Reaſon Spirit ſtandeth the Magia of Nature, with its wonders, Manifeſt.

12. So then ſeeing the ſoul is the Center, where the right willingſpirit towards the liberty of God, goeth forth into the liberty of God, viz: into the Divine Myſtery, yet it hath the Sydereall ſpirit for a Band.

13. And if it tameth that ſo that it worketh not Evil, may introduce, the Sydereal Wonders, which in the Elementary Looking-Glaſs became made or brought to a Subſtance, and bring them before the Majesty of God into the free willing of God: that ſo the wonders may ſhine or appear in the divine Liberty, as a ſimilitude of Gods willing.

14. Not ſo to underſtand; that the liberty of God mixeth with the Nature-wonders and with the ſimilitude, ſo that they be One; NO.

15. God abideth Eternally Free; he dwelleth in the wonders as the Soul in the Body; and ſo little as the Body apprehendeth the ſoul, or the fire, the Light; ſo little alſo doth Nature, the Deity.

16. And yet is ONE ſubſtance, and hath from Eternity parted it ſelf into two ſubſtances, viz: the Fire and the Light.

17. Where in the Fire we underſtand the ſource or quality of Nature; and in the Light, the Myſtery the ſpirit of the Life without ſource or quality, although the Fire alſo is a Myſtery▪

18. Thus, underſtand us, it hath one and the ſame form or manner in Man. The Soul is the Fire of the true humane life; that, God out of the Eternal Nature in Adam breathed or blew up by or with his ſpirit, as viz: out of the Center of God.

19. And the Spirit that became generated out of the ſouls fire, which Gods ſpirit formed to its Image; that, HATH the divine Myſtery, out of which the willing towards the Love of God, becometh Generated, out of which the Divine Magia or ſeeking, Exiſteth; that, the willing ſpirit of God, deſireth.

20. And ſo now if it Lift up it ſelf, that is, go forth out of the hidden Myſtery into the liberty of God, then it is a branch bud or ſprout in Gods Kingdom: Sprouted out of Gods Myſtery, and worketh in Gods willing, and Continually openeth the Wonders of Gods wiſdome.

21. NOT in that form or Manner, as if in God ſomewhat New were become Generated, that had not been from Eternity in Gods wiſdome, which hath no Ground or bottom nor Number.

22. Onely in the ſouls Spirit in it ſelf the Endleſs or Infinite Myſtery becometh Manifeſt to Gods honour and deeds of Wonder: and to the Eternal Joy of it ſelf, underſtand of the Creatures ſelf.

23. Now ſeeing the Earthly periſhed ſeeking or longing mixeth it ſelf together with the Starry ſource or quality, and that the ſoul in the heavy Fall of Adam, hath with its willing imagined into the Starry ſeeking or longing, as alſo into the Earthly, and introduced, the ſtrange Magia into it ſelf; therefore is the willing become broken or Corrupted, and the divine Image become deſtroyed.

24. And the Heavenly divine Image of Man became Earthly, ſo that the right willing ſtandeth as it were reverſed or turned about, as viz. in the ſpirit of this world, viz: in Reaſon, which is generated out of the Conſtellation.

25. Now therefore it is neceſſary for the right Image of God, which is thus deſtroyed and become Earthly; that it become^[489] born againe anew.

26. And there would be no Remedy or Council found, to help this Image; if the word out of the Center of God, viz: Gods own Life, ſhould not become Man, and new Regenerate the pure ſoul again in it ſelf, whoſe Image was now periſhed: and there the right Image, become helped again, elſe it would Eternally have been bereaved or deprived of the liberty and Majeſty of God.

27. And ſo now ſeeing all ſouls are proceeded out of ONE, they are all THEREFORE generated out of the periſhed or Corrupted Root.

28. But ſeeing the New regenerated Life in Chriſt is come again into ^[490]a ſoul: therefore it is neceſſary, that we all caſt our willing into the Regeneration of Chriſt: for in Chriſt we are with our ſouls, become Generated in God again, and have in Chriſt attained the Image again.

29. For our Myſtery in the ſoul ſtood after the Fall onely and barely in the Magia of Nature, which in its Center, is a Fire, and the Image was turned out of the liberty of God into the outward Magia, viz: into the outward Principle.

30. So now when that breaketh or Corrupteth in the Subſtance; then the poor periſhed Image of the Soul, ſtandeth as a forlorn loſt child, where in its own Center it can awaken or ſtirre up Nothing, but onely the fierce wrathful fire-ſource or quality: for it is gone out of the word of God, viz: out of Gods Myſtery, into a Corruptible Looking-Glaſs, viz: into the ſpirit of this world; which is inceptive and finite, or hath a beginning and End.

31. And therefore alſo the ſouls Body is wholly become Earthly, and is fallen home to Corruptibility and to Death.

32. Therefore it is neceſſary for us: (being God hath out of Grace turned his Love to us, and hath turned in our ſoul, in Chriſt, into himſelf again into the Liberty, and made the divine Myſtery ſtirring in the Image, ſo that the Image can dwell again in God, viz: in the Paradiſical Wonders) that we break off our willing from the outward Center, viz: from the tranſitory Life, and introduce it into the free willing of God.

33. And to that Now belongeth, not a Hiſtory onely, or knowledge; for one to ſay. I Believe, that is, I know it, or deſire it, and yet abide with the willing in the outward Principle, viz: ſtand in the outward ſeeking or Longing: No!

34. The thing is this, ^[491] Ye muſt become born anew, through the water and Holy Spirit: Elſe ye will not ſee the Kingdom of God.

35. It muſt be ſincere or Earneſt: the Reaſons willing, muſt become broken; it muſt be a living motion of the willing, which breaketh quite through Reaſon, and which ſtriveth or fighteth againſt Reaſon.

36. And though that indeed be not poſſible for the ſoul, ſince it is become ſo very periſhed or Corrupted; yet there is no better Council or remedy for it, then that it ſhould make it ſelfe with all its reaſon and thoughts, as it were dead, and incline and unite it ſelfe meerly and only into Gods Mercy, and give it ſelfe up thereinto; that there be no other Room left for Reaſon, but that it muſt be compelled and Subdued.

37. And if the willing do thus ſtrike down Reaſon, then it is as it were dead, and yet there liveth, but it becometh the right willings ſervant, and yet there without that, will be Lord.

38. For Gods willing muſt become Lord over Reaſon; if Reaſon would make or do any thing vertuous, which ſubſiſteth before God.

39. For nothing ſubſiſteth before God unleſs it be generated in Gods willing.

40. But if the willing turneth it ſelf into God; then the willings ſpirit becometh Gods child.

41. Then alſo do ſubſiſt before God, the^[492] Wonders, which have been made or wrought by or with the Reaſon-ſpirit; for they have been made in Gods willing▪ and have become put out of the inceptive and ſet in the Eternal.

42. And though indeed we cannot ſay, that our work or Doings; or that which we have made, abideth Eternally; yet the ſhadow or Image of the ſame abideth; and though they truly and really abide in the ſubſtance, yet but in the Myſtery, viz: in the Divine Magia, before the wiſdome of God.

43. Where onely the outward principle thereof breaketh or Corrupteth, viz: the outward Dominion in the four Elements.

44. And there yet the Four will become ſet again into the One; where then all Colours and forms or varieties of the four, will become known, with ALL WHATSOEUER is become generated therein.

45. Therefore then a final day of ſeparation is appointed by God, wherein^[493] all ſhall be proved or Tryed through the Fire, what is generated in the willing of God, or, not; where Each Principle will reap its own.

46. And there Much of Many Mens works will abide in the fire, becauſe they were not become generated in Gods willing; for Nothing impure, goeth into God.

47. But whatſoever is generated out of another Magia, that is not Pure; of which we have the Earth for an Example, which is periſhed.

48. Doeſt thou ask; Why? Anſwer. The Devil with his Legions, sate, in his Creation, where really he was Created an Angel; in the Sulphur, or in the CENTER of Nature,^[494] out of which the Earth afterwards became Created; he hath awakened or ſtirred up the fierce wrath in Nature.

49 So that the Earth hath an Evil impure ſeeking or Longing; although it is become ſhut up in Death, and reſerved for^[495] Putrifaction.

50. Where it ſhall be proved in the Eternall Fire, and come again, into whatſoever it was before the Creation, viz: into the Eternal Magia of the Eternal Nature.

The Fourth Chapter. How a Man muſt Live, that he may attain the Liberty of God: and how the Image of God becometh deſtroyed. Alſo of the ſtate of the wicked, after the Dying of the Body.

1. NOw then ſeeing all is included and ſhut up in Gods willing; whatſoever is become generated in Nature: therefore thus we underſtand, that Nothing can enter into Gods willing; unleſs it became generated or Made in Gods willing: and ſo we underſtand Clearly, that it is neceſſary for us, that we with all our Reaſon and Thoughts give up our ſelves into Gods willing.

2. And ſo^[496] labour with the Hands in the world, and ſeek and make food for the Belly, and yet not at all ſet our willing thereinto, ſo as to accompt any earthly thing our Treaſure.

3. For,^[497] where our willing and Heart is, there is alſo our Treaſure: Is our willing in Gods willing? then we have the Great Myſtery of God, out of which this world, as a ſimilitude hath been generated, and ſo have both, viz: the Eternal, and the Corruptible; and yet more; we bring the wonders of our works, into the Eternal Myſtery: for they hang or cleave to the willing-ſpirit.

4. But if we turn away our willing from the Eternal into the Earthly Myſtery; and accompt Money our Treaſure, and the Beauty of the Body for our Luſtre, and honour or authority and power of our Beſt Jewel▪ then our willing is captivated in the ſame; and ſo now hangeth onely to the Looking-Glaſs, and attaineth not th[•] liberty of God.

5. For, the Looking-Glaſs, viz: the outward Kingdom ſhall be tryed through Fire, and the fierce wrath ſhall be ſevered from the Pure, where then the fierce wrath will be an^[498] Eternal Burning.

6. Now if Reaſon introduceth the ſouliſh Minde, with the willing ſpirit of the ſoul, in which the Image of God, and the right true Man ſtandeth, into the outward Looking-Glaſs, viz: into an Hypocritical ſeeking or Longing; then indeed is the Image and right true Man captivated therewith, and infected with the outward Magia, viz: with the ſeeking or longing thereof.

7. Where then the Image putteth on the outward ſubſtantiality, not onely as a Garment, but it is an infection and totall mixture.

8. Though indeed the ſouliſh-fire, mixeth not it ſelf with the outward Kingdom; yet the ſouls willing-ſpirit, which is Magical, mixeth it ſelfe, and ſo the Image of God becometh deſtroyed; and altered into an Earthly, where then the ſouls fire-life remaineth rough, and hath in the willing-ſpirit, an Earthly Image.

9. So now if the body breaketh and dyeth, then the ſoul reteineth its Image, viz: its willing-Spirit: and now is departed away from the Bodies Image: for in the dying is a Severing aſunder, and then the Image appeareth with and in thoſe things, which it hath received into it ſelf wherewith it is become infected; and that ſource or quality it hath in it ſelf.

10. What it hath loved here, that hath been its Treaſure, whereinto the willing-Spirit hath entered, and according to that alſo the ſouliſh Image figureth it ſelf.

11. Hath any turned his heart and Mind into Pride ſtate and Courtlineſs, in the time of his life: then that very ſource or quality continually ſpringeth in the ſouls fire into the Image; and flyeth forth ^[499]over the Love and Meekneſs, viz: forth over Gods liberty, and can not poſſeſs nor apprehend the liberty.

12. But it floweth up thus in it ſelf in ſuch an anguiſh ſource or quality, and figureth the willing-ſpirit continually according to the Earthly Things; into which its willing hath Entered, and g[•••]ereth thus therewith in the ſouls Fire, and continually climeth up in Pride and ſtate, and will needs go forth in the fire over Gods Meekneſs.

13 For it can Frame or Create no other willing, for it cannot enter into the liberty of God, into the Holy Myſtery; where it might create or procure another willing; it liveth onely and barely in it ſelf.

14. It hath Nothing; and can alſo attain Nothing but onely, that which in the outward Life it hath comprehended or Conceived in it ſelf.

15. And thus it goeth alſo with a Covetous Perſon, who hath in his willing-ſpirit and Image, the Magick Covetous ſeeking or longing, who willeth alwaies to have much, and figureth all that is in his willing-ſpirit, where with he was buſied in the Life of the Body.

16. But being that hath left him, and that his ſubſtance is no more Earthly, therefore yet he carrieth along the Earthly willing, and ſo plagueth and tormenteth himſelf therewith, or he can attain nothing elſe.

17. And yet it goeth much worſe with^[500] falſhood, againſt which the Miſerable have cryed out, and curſed him for his Oppreſſion and Extortion.

18. For, all whatſoever hath been wrought in the Evil wickedneſs or Malice, which he hath cauſed, followeth after him: for it hath become wrought in the Myſtery of the Anger, and ſo the periſhed ſoul falleth thereinto after the Dying of the Body.

19. And there it muſt Bathe in thoſe Abominations, ſo that if it were poſſible, for it to unite it ſelfe with the willing into Gods love, yet it would have thoſe ſame Abominations and Malice on its Back, for they make it Eternally diſpair.

20. Where then at laſt the ſoul departeth away, and renounceth God, and deſireth onely to clime up and to live in thoſe Abominations.

21. And this is its Joy, that it blaſphemeth God and his Saints or Holy ones, but yet lifteth up it ſelf in the abominations above God and the Kigdome of Heaven, and yet ſeeth or apprehendeth none of them.

22. Thus we give you to Conſider, what the willing and^[501] aime or confidence is, viz: that it is the Maſter and Leader, which introduceth the Image of Man, both into Gods Love, and alſo in Gods anger.

23. For in the willing, the right true Faith becometh generated wherein the Noble Image of God ſtandeth; for in the Faith or believing, we become again through Chriſt, generated in God: and attain again the Noble Image, which Adam had loſt, and Chriſt with Gods life, hath introduced into the humanity again.

24. Thus a falſe or wicked will deſtroyeth the Image, for the willing-ſpirit is the Root of the Image, for it draweth the Myſtery of God into it ſelf.

25. And the Spirit of that ſame Myſtery^[502] openeth the faire Image, and draweth on to it the divine Myſtery, viz: Gods Subſtantiality, underſtand, Chriſts heavenly Body; which became generated out of God, in the Dear and fair virgin of his wiſdome, which filleth Heaven.

26. So then if our Minde and Willing become ſet thereinto, and that the willing deſireth the ſame; then is the willing Magical and goeth thereinto: and if it then hungereth after it, then it may eat the Bread of God.

27. And now Sprouteth to it the New Body, which is the ſaving amiable bleſſed Tree of the Chriſtian Faith; for every Body, or Corpus, loveth it ſelf.

28. And ſo then the ſoul getteth Gods Body, which is ſo ſweet ſaving amiable and bleſſed, how then will it not love the ſame, which yet is given to it for its own, in which it liveth and dwelleth; and of whoſe power and virtue it eateth and ſtrengtheneth it ſelf.

29. Now None ſhould deceive himſelf, and abide ſticking in his falſhood and unrighteouſneſs, and comfort himſelf with a Hiſtorical Faith, whereby he thinketh, God is Good and favourable, he will forgive me well enough, I will gather Treaſure, and enjoy my full thereof, alſo leave my Children much riches and honour, I will yet one day repent well enough; It is a meer deceit.

30. Thou gathereſt and heapeſt together in falſhood, and attracteſt into thee unrighteouſneſs; and though it be all done in the beſt way that may be, yet it is but earthly; and thou haſt demerſed thy heart and willing down into an earthly veſſel, and clothed and infected thy Noble Image therewith.

31. Moreover thou inheriteſt and purchaſest onely pride for thy Children, ſo that they onely Set their willing-ſpirit alſo thereinto.

32. Thou Thinkeſt to do good to thy ſelf, and thou doſt to thy ſelf and thy Children, the worſt thou canſt.

33. Indeed the outward Life muſt have ſuſtenance; and he doth ^[503] fooliſhly who voluntarily giveth his goods to a wicked one.

34. But much more fooliſhly doth HE, that with his goods maketh himſelf to be a wicked one: in that he ſetteth his heart upon them, and holdeth temporal tranſitory pleaſure, more in honour, then the Eternal untranſitory goods which have no End.

35.^[504] But he is bleſſed that cometh to help the Miſerable; for they wiſh all good to him, and pray to God, that he would bleſs him, in Bodyand Soul.

36. And thus their wiſh and bleſſing paſſeth to the Giver into the Myſtery; and environeth him, and followeth after him as a good Work generated in God: for he taketh that Treaſure along with him, and not the Earthly.

37. For, when the Body Dyeth, then the Image paſſeth into the Myſtery, that is, it becometh manifest in the Myſtery of God.

38. For, in the Time of the Earthly Life, the outward Principle was a Cover before it, and that falleth away with the dying of the Body, and then the divine Myſtery appeareth in the Image, and therein, all good deeds and works; which were become generated in the Love in the willing of God.

39. All the prayers and wiſhes of the honeſt and vertuous Children of God, ſtand in the Myſtery, and incline themſelves towards, and appropriate themſelves with the Image: For, the children of the Myſerable, whom he came to help in their neceſſity and tribulation, have ſent their willing in their prayer into Gods Myſtery: and therewith unite them, to their deliverer and comforter.

40. And ſo when that ſame wel-doer cometh into the Myſtery, ſo that the Earthly Life falleth away, then all things become Manifeſt, and every one uniteth it ſelf to its own, into which the willing hath ſevered it.

41. And all this becometh reſerved to the Judgement of God the holy ſpirit, in the Myſtery; and there every one ſhall reap what he hath here ſown in his field,^[505] there it ſhall all ſpring up grow and bloſſome in a heavenly new Earth.

42. In which, Man will draw and put on to his divine Image, the Body of the perfect Myſtery of God; and ſee before him, viz: before the bodily or Corporeal Image, his righteouſneſs ſtanding, and why he is ſo fair Beautiful and bright.

43. He will know the Cauſe thereof, and Eternally rejoyce himſelfe therein, and conceive or comprehend his Song of Praiſe or Hallelujah therein, to Gods honour and deeds of Wonder.

44. On the Contrary the Wicked Heap or Multitude will have the ſcorn deriſion reproach Covetouſneſs Pride State Pomp evil Malignity and wicked Malice, and the Curſe of the Miſerable, in their Myſtery, gathered together into the Anger; which will alſo follow after them, and ſo they will ever continually know the Cauſe of their ſource or quality and Torment, and in that regard be Eternal Enemies of God and of his Children.

The Fifth Chapter. Why the wicked Convert not. What the moſt Smarting thing in Converting is. Of the falſe Paſtors or ſhepheards. Of the Tree of Faith. How a Man muſt enter into the Kingdom of God. Of the Breaking of the Kingdom of Lucifer. Of the Three Forms of Life: and what we have inherited from Adam, and from Chriſt.

1. ALL this the wicked Multitude cannot conceive or apprehend, and the Cauſe is this, there is no willing in them, which deſireth to conceive it.

2. For, the Earthly ſubſtance hath captivated them, ſo that they can Create or frame no willing into Gods Myſtery; they are to God as the Dead; there is no breath of divine Life in them, alſo they will nothing thereof, they are bolted up into Gods Anger Myſtery, ſo that they know not themſelves.

3. God hath not done that to them, but they are with their Willing-ſpirit gone thereinto, and ſo demerſed themſelves, and therefore they run on like Mad men.

4. Where yet the Noble Jewel in them ſtandeth hidden in the Noble Center, in the divine Principle[•] and they can very well, with their willing, go forth out of the Earthly ſubſtance and Malice or wickedneſs, into the willing of God.

5. But they wilfully and obſtinately let the fierce wrath hold them; for, the Proud ſtately, ſelf honouring-life, pleaſeth them too well, and that holdeth them alſo.

6. But after this Time, there is no Remedy more; when the ſouls Fire, is meerly and barely Naked, then it can be quenched by or with nothing but onely with Gods Meekneſs, with the water of the Eternal Life in the Myſtery of God, and that they reach not or attain not; there is afterwards a^[506] Great Cliffe or Gulfe between them, a whole Principle.

7. But in this Time, while the ſoul Swimmeth and burneth in the Blood, it may wel be, for the ſpirit of God^[507] goeth upon the wings of the wind; God is become Man.

8. The ſpirit of God, goeth with the willing, into the ſoul, it deſireth the ſoul; it ſetteth its Magia towards the ſoul: the ſoul need onely to^[508] open the Door, and ſo it goeth voluntarily in, and openeth the Noble Grain to the Tree of the Chriſtian Faith.

9. But this is the moſt ſmarting, which entereth moſt bitterly into Man; he muſt break off the willing-ſpirit from the Earthly Subſtance; he muſt bring forth the willing-ſpirit out from its Earthly Treaſure, viz: out from Pride State Covetouſneſs and Envy, as alſo out from Anger and falſhood towards the Spirit of God.

10. His Mouth muſt not be an Hypocritical flatterer, and his heart and willing abide ſticking in the Earthly Myſtery, it muſt be ſincere and Earneſt from the Ground of the Heart and of the ſoul.

11. The Will muſt turn it ſelf about into the Divine Myſtery, viz: into Gods love, that the Spirit of God may have ſpace and place in it, to blow up the divine Sparckle, elſe there is no Remedy, it is no flattering hypocriſie wil do it.

12.^[509] And though one ſhould learn all the Scriptures outwardly without book by roate, and ſhould ſit all his life long in the Church; and yet would abide in the ſouls Image, an Earthly Beaſtial Man, which in his heart hunteth onely after falſhood deceit and wickedneſs, then his flattering Hypocriſie will help him nothing.

13. A Preacher, who handleth Gods Myſtery in the outward Externally, and yet hath not Gods Image in the Inward, Internally, but onely hunteth after honour and Covetouſneſs, he is as neer to the Devil, as the meaneſt of all, he is onely a Jugler with Gods Myſteries, and an Hypocrite without power.

14. He himſelf hath not the Myſtery, and how then will he give or ^[510] diſpence it to others? He is a falſe ſhepheard and^[511] A Wolfe among the ſheep.

15. For every Man which beareth the Myſtery of God, that is, who hath awakened or stirred it up, and given himſelf up thereto, ſo that Gods Spirit driveth him,^[512] HE is Gods Prieſt, for he Teacheth out of or from God, none can rightly Teach, unleſs he teach out of or from Gods Myſtery.

16. But how wil he teach, who is without it, will he not teach from Art and Earthly Reaſon; what doth that Concern Gods Myſtery.

17. Although Reaſon be a Noble Thing or ſubſtance, yet without Gods Spirit, it is blinde; for Chriſt ſaith[•] ^[513] Without [〈◊〉] ye can do nothing: ^[514] thoſe whom the ſpirit of God leadeth or driveth, thoſe are Gods Children.

18. But^[515] he who climeth into the ſheepfold, another way then through Chriſts Spirit, he is a Theef and a Murtherer, and Cometh onely to rob and ſteal, and to ſeek his own profit, he is not a Paſtour or feeder of the ſheep, but a devourer; as wolf doth.

19. We are to underſtand thus concerning the Tree of Chriſtian Faith, it muſt be living, and not a dead Hiſtory or knowledge; the Word of Life muſt in the Image be born or generated Man, that the Soul may bear Gods Image, without that he is not Gods childe.

20. No flattering Hypocriſie, or deferring of Repentance upon hope availeth; ſo long as one beareth the Earthly Image on the ſoul, he is without Gods Myſtery.

21. Thou ſhouldeſt not dare to think, I will yet one day Convert well enough; but I will before hand gather enough, that I may not want, and Earthly buſineſs may not afterwards lye in the way: No, that is the Devils griping Tallon.

22.^[516] But through perſecution the Croſs and Tribulation through reproach and diſgrace, muſt we go into the Kingdom of God.

23. For the Devil manageth his dominion in the Earthly Image, and he reproacheth the children of God in his proud ſtately pompous Seat, when they would run away from him, or eſcape from him: Thus the wicked Multitude ſerve the Devil and help to promote his work.

24. All this, the Man that will go to God, muſt not regard, he muſt conſider, that he is in a ſtrange Country among Murtherers, and is a Pilgrim, who wandereth or travaileth into his true Native Country, he falleth among the Murtherers, who vex and rob him.

25. And if he can but bring it ſo farre, that he reteineth his Noble Image, then he hath Goods enough: for he getteth the heavenly Myſtery inſtead thereof, wherein all lyeth; out of which this world is onely a Looking-Glaſs of it.

26. And he is indeed very fooliſh, which taketh the Glimps of a Looking-Glaſs for a ſubſtantial Thing or Being: for the Looking-Glaſs breaketh, and he that loveth the ſame is bereaved thereof.

27. And he is like one who in a great water^[517] buildeth his houſe upon the ſand; and the water carrieth away his houſe; and ſo it is alſo with the Earthly Hope.

28. O Child of Man, thou Noble Creature, let^[518] it not have the power; it costeth thy Eternal Kingdom, ſeek thy ſelf and find thy ſelf, but not in the Earthly Kingdom.

29. O how very well is it with him, that findeth himſelf in Gods; Kingdom; who draweth on the heavenly and divine Myſtery, and entereth thereinto.

30. All the Ornament and Bravery of this world, is Dung in reſpect of the Heavenly: and is not worth a Mans ſetting his Love upon it.

31. Although it be ſo; that it muſt yet be brought to the^[519] Wonders; to which End alſo God hath Created it: that Man, underſtand, the outward Man, ſhould open the Wonders of the outward Nature, viz: in the outward Myſtery, both out of the Earth and above the Earth.

32. All whatſoever the Starres can do, and the Earth hath in it, ſhould Man bring into Wonders, into Forms, and into Being and Subſtance, according to the Eternal Figure, which became ſeen in Gods wiſdome, before the Times of the World.

33. But he ſhould not ſet his willing therein, and Eſteeme that for his Treaſure, but for his Joy and Ornament he may uſe it; but with the Inward Man he ſhould labour in Gods Myſtery, and then Gods Spirit helpeth him alſo to ſeek and finde the Outward.

34. Seeing then, we are through the Heavy fall become ſo periſhed, that our Mind is become turned out of the heavenly Myſtery into the Earthly, as into the Looking-Glaſs, ſo that we are found as it were half dead; therefore it is highly neceſſary for us, that we go quite forth out of the Earthly, with our Mind and willing: and ſeek our ſelves firſt, before we ſeek the Earthly Beauty and Ornament; that we may firſt learn to know, where we are at home, and not make our Mind Earthly.

35. For, though Man ſtandeth clearly in the Image of God, yet he is in a Three fold Life; but if he looſe Gods Image, then he is only in a Twofold.

36. The First Life is the Soules Life, and it originally ariſeth in the Fire of the Eternal Nature, and ſtandeth Eſpecially in Seven Forms, all according to the Spirit of Nature, as in our ſecond and Third Book is expreſſed and declared.

37. And the Second Life ſtandeth in the Image, which is or becometh generated out of the fountain of the Eternal Nature, viz: out of the ſouls Fire, which Image ſtandeth in the Light in another ſource or quality, and hath its living Spirit; as you may find it in Fire and Light.

38. For, the ſource or quality of the Light, is not as the ſource or quality of the Fire, and yet the Light exiſteth out of the Fire, where a Man is to underſtand in the ſource or quality of the Light, the meek pure amiable Spirit, and in the ſource or quality of the fire, the Cauſe thereof.

39. As you ſee, that out of the fire the Air Originally ariſeth, which is the Spirit, and the Air alſo is underſtood to be in Four Forms, as Firſt, one Day according to the fierce wrath of the fire; and Secondly, a Moiſt or damp one, viz: water, from the harſh aſtringent attraction; and Thirdly, a Meek one from the Light: and Fourthly, a ſwelling riſing one, from the fierce wrath of the fire-Crack.

40. Wherein we then underſtand; that the Light in all Forms is Maſter, for it hath the Meekneſs, and is a Life, which becometh generated through the fierce wrathful Death, viz: through the Anguiſh ſource or quality in the ſincking down: viz: as another Principle, which ſubſiſteth in the fire without feeling; and yet hath its feeling in it ſelf; viz: the Laudable worthly Reliſh.

41. Wherein then we underſtand, that the water, becometh generated through the Death, through the ſincking down through the fires Anguiſh, and we underſtand further, how yet it is no Death, and yet it is a Death.

42. But the Light maketh it Sprouting, ſo that there is a Life therein, which life ſtandeth in the Lights Power, wherein the life ſprouteth out of Death.

43. And, underſtand; the Subſtantiality, viz: the Comprehenſibility or Palpability, for, or to be, the water; which is dead in it ſelfe, but the fire-life, and the Lights power is its Life.

44. Thus the ſubſtantiality is eſteemed as it were dead, where the Life is its own therein, and poſſeſſeth and generateth it ſelf in it ſelf.

45. Wherein the Death of the ſubſtantiality muſt give the Body thereto; as is declared in our Third Book: where then in the Light-life, and in the water of the Death, we underſtand two forms; and according to the Anguiſh in the Fire, the Third.

46. As First, in the Anguiſh of the Mortifying or killing in the fierce wrath of the Fire, we underſtand a fierce wrathful water, which in reſpect of the firſt four forms to Nature, viz: harſhneſs, bitterneſs anguiſh and fire, is like Poyſon, and, is alſo Poyſon, a helliſh ſubſtantiality in the fierce wrath, according to the original of the firſt Principle, wherein Gods Anger ſpringeth or floweth up.

47. And Secondly, we underſtand the other water, in the Lights Crack, in which the ſource or quality ſincketh down quite through the Mortifying, and in the Death, becometh like as it were nothing, for in the Nothing, the Eternal Liberty, viz: the Eternal Abyſs of the Eternity; becometh attained.

48. And if then the incomprehenſible Light, in that very ſincking down into the Eternity ſhineth or diſcovereth it ſelfe, and, alwaies filleth the ſinking down, then ſprouteth forth in the Light, the power of the Light, viz: the Life of the demerſed or ſunck down Death.

49. For, the fierce wrath of the Fire, abideth in the fierce wrathful ſource or quality of the fierce wrathful water, and goeth^[520] not along into Death; alſo it cannot be, for the fierce wrathfulneſs is the ſtern Almighty life; that cannot dye, nor attain the Eternal Liberty; for it is called, & remaineth to be, in Eternity, the Nature-life.

50. And though indeed in the Light-life, there is found alſo a Nature, yet it is not painful odious or Enemicitious, as that in the Original of Nature, according to which, God called himſelfe a zealous jealous Angry God.

51. For, in the Light-ſource or quality, the water, which is ſunck down through death into the Liberty, becometh a ſource & water of the Eternal life of Joy, in which the Meekneſs and Love, Eternally flow up.

52. Where then there is no more ſincking down, but a ſprouting, which is called Paradiſe.

53. And the movinng out of the waters-ſource, is called Element, that is the pure Element in the Angelical world.

54. And the Cauſe of the fire in the Light, is the Eternal Firmament, wherein the Eternal skill and knowledg in Gods wiſdom becometh opened: as we have a ſimilitnde hereof in the Firmament and Starres.

55. Thus, we underſtand two worlds one in another, one not comprehending the Other, viz: One, in the fierce wrath of the fiery Nature, in the water of the Poyſon and Anguiſh ſource or Quality, wherein the Devil dwelleth.

56. And then one in the Light, wherein the water of the Light, is ſunck down, out of the Anguiſh, into the Eternal Liberty, which the Poyſon-water, cannot apprehend or reach.

57. And yet is not ſevered aſunder, but onely through the Death, where it divideth it ſelfe into two Principles, and ſo ſevereth it ſelfe into two Lives, viz: one in the Anger, and the other in the Love, which Life, is known to be the right Life.

58. And herein ſticketh the ground; that as we with Adam went out of this Life into the Outward Life; wherefore alſo God became Man: ſo he muſt introduce us through this death, through and out of the fierce wrathful ſource or quality out of the fire-Anguiſh-life, through the Death into the Light-and Love-life, again.

59. Whereas yet the Gates of Death, were in the wrathfulneſs ſhut up in the humane ſoul, ſo that the ſoul ſtood in the Anguiſh ſource or quality, in the inward Nature, in the fire of the Poyſon, viz: in the water of the Anguiſh.

60. And there hath the Prince Chriſt, broken the Look Fort or Barre of Death, and is with his humane ſoul ſprouted forth through the Death into the Light of God again, and ſo now his Light-life leadeth Death captive, and ſo it is become a Reproach and Scorn.

61 For with the Lock Fort or Barre, Lucifer thought to be a Lord and Omnipotent Prince.

62. But when the Lock Fort or Barre became broken, then the Power of the Deity in the Light deſtroyed his Kingdom; and there he became a Captive ſervant, for Gods Light and the Water of Meekneſs is his Death; for the Anger, becometh killed or mortified therewith.

63. Thus is the Light and the Love entered into the Anger, together with the Paradiſe-Element, and the water of the Eternal Life, and Gods anger is become quenched.

64. And ſo now Lucifer abideth in himſelf in an anxious fierce wrathful fire-ſource, where his Body is a Poyſon, a ſource of Poyſon-water.

65. And thus, is become thruſt out from Gods fire, into the Matrix of the Eternal Nature, viz. into the ſtern harſhneſs, which generateth the Eternal darkneſs, wherein he manageth the very ſtern dominion in the Anxious Mercurius, and ſo is as a Reproach or Out-caſt.

66. Who in his Original was a Prince, but now is no more then an Executioner, a Baſe Slave, which muſt be there in Gods fierce wrath, as a Hangman, who puniſheth the Evil, when he is commanded by his Lord to do ſo: he hath no further power.

67. Although yet he is a deceiver, that he might entrap many, and that his Kingdom may be great, that he may have many, and not ſtand in reproach with ſo few.

68. As a Whore thinketh, if there were many Whores, then I ſhould not be a Where alone, I am as others are; thus he alſo deſireth a great Tribe or Genealogy; that thereby he may reproach God.

69. For he alwaies attributeth the blame and fault to God, that he is fallen, as that bis wrath hath ſo drawn him, and thruſt him into ſuch a willing of Pride and ſtate, ſo that he ſtood not.

70. Thus he ſuppoſeth, if he did draw many to him, that his Kingdom would be great, and ſo ſhould get more to him, that would do as he doth and Curſe God, but juſtifie himſelf; that is his ſtrength and pleaſure in his dark harſh anguiſh, where he continually ſtirreth up the fire in himſelfe; and flyeth out above the Thrones, and ſo holdeth himſelf ſtill to be a Prince and King.

71. And though he be indeed Evil, yet he is a Prince in his Legions in the Anger in his Creature, but, With the Anger without his Creature, he hath not power to Act; therein he muſt abide as an impotent captive.

72. Thus underſtand the Life, in two forms, viz: one according to the fire of Nature, and the other according to the fire of Light, which fire bunreth in the Love, wherein the Noble Image of God appeareth or ſhineth.

73. And we underſtand herein, that the willing of Man ſhould enter into Gods willing, and ſo he goeth, in Chriſts Death with Chriſts ſoul, through Death into the Eternal Liberty of God into the light Life; and^[521] there he is in Christ with God.

74. And the Third Form of Life is the outward Created Life from or out of this world, viz: from the Sun, Stars, and Elements.

75. Which, Gods ſpirit, with or by the Spirit of the Great world, ^[522] to Adam breathed into his Nostrils, wherein then alſo he became an outward ſoul, which moveth or ſwimmeth in the Bloud and Water, and burneth in the outward kindled Fire, viz: in the warmth,

76. That ſame outward Life, ſhould not gripe into the Image in the Inward Life, alſo the Image ſhould not let in that into the inward Light, which ſhineth through Death, and ſprouteth with its power into the Eternal Liberty; for the outward Life, is onely a ſimilitude of the inward Life.

77. The Inward Spirit, ſhould onely, in the outward Looking-Glaſs, open the Eternal Wonders, which in Gods wiſdome, were become diſcovered in the Abyſs in the divine Magia; and bring them to a figured Looking-Glaſs, viz: to a Looking Glaſs of Wonders, to Gods honour, and to the Joy of the Inward Man, generated or Born out of God.

78. But its will ſhould not go into it, to draw in the outward wonders into the Image; as we now with Lamentable Miſery know, that Man, draweth in and Imageth to himſelf an Earthly treaſure into the Mind, and ſo deſtroyeth the pure Image of God in the ſecond Principle.

79. For, his willing-ſpirit, goeth into the Earthly Subſtance, and bring th his Body, wherein the Image ſtandeth, into the Earthly Subſtance, viz: into the Earthly Treaſure, into an Earthly Veſſel, or Comprehenſion.

80. And now, the Image through the Imagination becometh alſo Earthly, and goeth again into Death, and looſeth God and the Kingdom of Heaven; for, his willing-ſpirit ſticketh with the Body in the outward Life.

81. And now the outward Life muſt die, and break or Corrupt, that the Created Image according to the Inward Kingdom may appear and ſhine.

82. And thus the willing-ſpirit, ſticketh with the Body, in the outward Wonders, and bringeth them in the dying of the outward life, along with it ſelf before^[523] the Judgement of God.

83. And there ſhall the willing-ſpirit go through the fire, and the Image ſhall be tryed through the fire, and all that is Earthly muſt be burned off from the Image, it muſt be pure and Immaculate, or without ſpot.

84. As the Light ſubſiſteth in the Fire, ſo muſt willing-ſpirit alſo ſubſiſt in Gods Fire, and if there it cannot go free through the fire of God, through Death; then will this Image be ſpewed out into the Eternal Darkneſs.

85. And this is verily the heavy Fall of Adam, that he hath put his willing-ſpirit into the outward Life, viz: into outward Principle, into the falſe ſeeking or wicked longing Luſt; and Imagined according to or longed after the Earthly Life.

86. And ſo he went out of Paradiſe, (which ſprouteth forth through death into the Second Principle) forth into the outward; and wen[•] thus into Death, and ſo muſt dye, and thus his Image became de[•]ſtroyed.

87. This, we have inherited from Adam, but from the ſecond Adam[•]Chriſt , the Regeneration.

88. Where we muſt enter into Chriſts Becoming Man or Incarnation, and with him into his Death, and out of Death with him ſprout forth into the Paradiſe-world into the Eternal ſubſtantiality of the Liberty of God.

The Sixth Chapter. What Luſt can do: How we are fallen in Adam, and helped again in Chriſt: and how it is no Eaſie Matter to become a right true Chriſtian.

1. THus we underſtand, that it lyeth in Luſt; that deſtruction or perdition, is come out of the Luſt, and yet ſtill Cometh from thence continually.

2. For Luſt is an Imagining, where the Imagination windeth or inſinuateth it ſelf into all Forms of Nature, ſo that, they all become impregnated with the Thing, out of which, the Luſt exiſteth.

3. As then we underſtand, that the outward ſpirit of Man, which is a fimilitude of the Inward hath luſted after the fair Image; and in that regard ſet its Imagination into the Inward, whence the inward is become^[524] infected.

4. And being it did not instantly feel the death, therefore, did it give the ſpace and room to the outward in its willing-Spirit, and ſo the outward is drawn into the Inward for a Lodging, and is at length become the Host in the houſe, and hath obſcured or dimmed the inward, ſo that the fair Image is diſappeared.

5. There the Image fell among the Murderers, viz: among the stern or ſevere^[525] Spirits of Nature, and of the Lifes original, theſe held the Image Captive, and drew off from it the Paradiſe Garment, and committed murther within it,^[526] and left it lying half dead.

6. And now the Samaritan, Chriſt, was needful, and that is the Cauſe, that God became Man.

7. If the wound or hurt could have been healed, by a word ſpeaking or word forgiveneſs, God would not have become Man.

8. But God and Paradiſe were loſt, as alſo the Noble Image became deſtroyed and made deſolate; and muſt be New-Regenerated or born out of God again.

9. And therefore came God with his word, which is the Center in the Light-life, * and became Fleſh, ſo that the Soul gat a divine Paradiſical habitation again; thus, to be underſtood.

10. That, as Adams Soul had opened the Door of the Fires Eſſences, and had let in the Earthly Eſſences; whoſe ſource or quality had wound it ſelf into the Paradiſe-Image, and made the Image Earthly.

11. So Gods Heart did ſet open the Doors of the Lights Eſſences, and encompaſſed the ſoul with heavenly Fleſh, and ſo the Holy Fleſhes Eſſences Imagined after the Image, after the ſouls Eſſences.

12. Thus now, the ſoul became impregnated again, ſo that it went with its willing-ſpirit through the Death, into the Paradiſe-life.

13. And thence came the Temptation of Chriſt, that he became Tempted, to try whether the Soul would Eat of the Word of the Lord, whether it could enter through Death into Gods Life.

14. Which in the End became fulfilled on the Stock or Tree of the Croſs, where Chriſts Soul, went through the fire of the fierce wrath, through the ſtern ſource, through Death; and ſprouted forth again into the Holy Paradiſe-world, in which Adam was Created.

15. Thus are we Men become helped again, and it is neceſſary for us, that we draw away our willing, Thoughts, and Mind, from all Earthly things, and, turn them into Chriſts Suffering, Dying, Death, and Reſurrection.

16. So that we continually Crucifie the Old Adam with Chriſts Death, and continually dye from Sinne in the Death and Dying of Chriſt, and continually riſe again with him out of the Anguiſh of Death, into a New Man; and ſprout into the life of God, elſe there is no Remedy.

17. We muſt dye away to the Earthly willing in our willing, and muſt continually become regenerated to the New world in Faith, in the Fleſh and Bloud of Chriſt; we muſt be generated or Born out of Chriſts Fleſh; if we will ſee Gods Kingdom.

18. It is not ſo ſleight a thing to be a right true Chriſtian, it is the very hardeſt thing of all; the willing muſt be a^[527] Champion, and fight againſt the periſhed corrupt willing.

19. It muſt, ſinck it ſelfe down out of the Earthly Reaſon into the Death of Chriſt into Gods anger, and as a worthy Champion breake the power of the Earthly willing.

20. And with ſo hardy and bold a courage, that it will ſet and hazard the Earthly life upon it, and not give over till it have broken the Earthly willing, which indeed hath been a ſtrong Battel with me, where two Principles ſtrive and fight one with the other for victory.

21. It is no ſlight matter, it muſt be earneſt, to fight for the victorious Crown and Garland, for none get that unleſs he Overcome, he muſt break the Might of the Earthly willing, which yet of his own Might he can not do.

22.^[528] But if he ſincketh himſelf down out of the Earthly Reaſon into Chriſts Death with his inward willing, then he ſinketh down through Chriſts death, through Gods fierce wrath, and through all the holding Cords of the Devil, into the Paradiſe-world into the Life of Chriſt.

23. He muſt make his^[529] wil as it were dead, and ſo he liveth to God, and ſincketh down into Gods Love, though there he liveth in the outward Kingdom or Dominion.

24. Yet I ſpeak of the victorious Crown or Garland which he getteth in the Paradiſe-world, if he once preſſeth in, for there the Noble ſeed becometh [••]wn, and he getteth the Highly precious^[530] pledge or Earnest of the Holy Spirit, which afterwards leadeth and directeth him.

25. And though he muſt in this world travail or wander in a dark Valley, wherein the Devil and the worlds wickedneſs continually Ruſheth and Roareth tumultuouſly upon him, and often caſteth the outward Man into abominations, and ſo Covereth^[531] the Noble Grain of Muſtard ſeed; yet it will not ſuffer it ſelf to be kept back.

26. But thence ſprouteth forth, and a Tree Groweth out of it in Gods Kingdom, againſt all the raving and Raging of the Devil and his followers, and dependents.

27. And the More the Noble Pearl-Tree, is ſought the more ſwiftly and strongly it groweth, ſuffereth not it ſelf to be ſuppreſſed, though it coſteth the outward life.

28. Thus my Dear Minde ſearch aright after the Tree of Chriſtian Faith: it ſtandeth not in this world.

29. Indeed it muſt be in thee, but thou muſt with the Tree, be with Chriſt in God, ſo that the world doth but hang to thee, even as ^[532] it hung alſo to Chriſt.

30. Not ſo to underſtand it, as if this World were not at all uſeful or profitable in the ſight of God; It is the Great Myſtery, Myſterium Magnum.

31. Man is therefore become Created in this world, as a wiſe Ruler or Manager thereof, that he ſhould open all Wonders, which were from Eternity in the Sulphur, out of which this world with the Starres and Elements were Created, and according to his willing, bring them into Formes Figures and Images, all to his Joy and Glory.

32. He is created wholly free without any Law, he had no Law, but onely the Nature-Law, that he ſhould not mixe one Principle in another.

33. The Inward Man ſhould let no Earthly thing into it, but ſhould rule Omnipotently over the outward Principle: and ſo no Death nor Dying would have come into him.

34. Alſo the outward Elements could not have touched him, neither Heat nor Froſt had touched him.

35. For, as the Noble Image muſt ſubſiſt in the Fire, ſo alſo ſhould that ſame Noble Image, rule through the whole Man, through all the Three Principles, and rule and fill all with the Paradiſical ſource or quality.

36. But ſince that cannot be at all, and that indeed the fleſh is become earthly, therefore now we muſt become generated in the Faith, where truly the Earthly Life covereth the right Life.

37. Therefore we muſt put on the right Garment, which is called Hope, and ſet our willing into the Hope, and Continually Labour upon the Tree of Faith, that it may bring forth its fruit, viz: the ſaving amiable and bleſſed^[533] Love towards God and its Neighbour.

38. He ſhould do Good, not for his own ſake onely, but alſo therefore, that he may Edifie and better his Neighbour, with his Example and Life.

39. He ſhould Conſider, that he is a Tree in the Kingdom of God; and that he muſt bear fruit to God, and grow in Gods field and ſoyl, and that his fruits belong to Gods Table.

40. And that he ſhould conceive or compriſe his works and Wonders in the right true Love, and Converſe and walk in Love, that he may bring them into Gods Kingdom.

41. For, God is a Spirit, and Faith is alſo a Spirit or One Spirit in him, and God is in Chriſt Become Man, and the Faiths Spirit, is alſo in Chriſt Generated or Born Man.

42. Thus the willing-ſpirit converſeth or walketh in God, for it is ONE ſpirit with God, and worketh or co-worketh with God, divine works.

43. And though it be ſo, that the Earthly Life covereth it, in, ſo that^[534] he knoweth not his work which he hath generated or born in the Faith, yet in the breaking of the Earthly Body, it will be manifeſt.

44. For the Hope is its Chiſt or Cabinet, and a Myſtery, wherein, the Faiths work, becometh ſown and Kept.

The Seaventh Chapter. To what End this World, and all Subſtances or Things were Created. Alſo of the Two Eternal Myſteries. Of the Mighty ſtrife in Man about the Image: and wherein the Tree of Christian Faith ſtandeth Groweth and beareth Fruit.

1. SEeing then that Man ſtandeth thus in a Threefold, Life, So therefore is every Life a Myſtery or hidden Arcanum to the other, and deſireth the other, to which End, this World, with all ſubſtances or Things are become Created.

2. For, the divine ſubſtantiality deſireth the Looking Glaſs or Similitude, for this world is a ſimilitude according to Gods being or ſubſtance.

3. And God is manifeſt in an Earthly ſimilitude, for the Wonders of the Arcanum or hidden ſecreſie, might not be opened in the Angelical world, in the Love-Birth.

4. But in this world, where Love and Anger is mixed, therein is a Twofold Genetrix, and there it might be.

5. For, all things originally ariſe out of the fire-Root, and yet were encompaſſed with the Water of Meekneſs, ſo that it is an amiable or lovely Subſtance or Being.

6. Yet, thus the Fire, became not known in the Angelical world, for the Center of the Genetrix ſtandeth in the Light, and is the word of God: and ſo the Wonders of Nature may not, otherwiſe, then in a Spiritual Magia, become opened, that is, become ſeen in Gods wiſedom.

7. But ſeeing that ſame is almoſt incomprehenſibe to the Angels and to the ſouls of Men; and yet God will be known in Angels and Men, therefore the Angelical World luſteth or longeth after the Great Wonders, to know them, which have from Eternity ſtood in the wiſdom of God.

And they became in the Earthly Similitude brought to ſubſtance in Figures and Images, all according to the Eternal Eſſences of the Center of Nature, that the Wonders may ſtand Eternally.

9. Yet not Eſſentially, but in Figures in Images, and ſimilitudes in formings according to the willing, indeed Magically, but yet the Genetrix is in the Center of the wonders.

10. For it hath once become awakened or raiſed out of the Fire, but it will be again ſwallowed up into the Myſtery, and ſtandeth as a hidden Life.

11. Therefore ſhall all ſubſtances or things become manifeſt as in ſhadows in the Angelical world, yet^[535] thoſe onely which in Gods willing have become introduced into the Myſtery.

12. For the Myſteries which are Eternal are two, as one in the Love and one in the Anger: into which ſoever the willing-ſpirit with its wonders entereth in, therein ſtandeth its work and Wonder.

13. So in like manner, we are to know, that alſo the outward vehemently deſireth the Inward, for all runneth after the Center, viz: after the Original, and deſireth the Liberty.

14. For in the fire of Nature, there is anguiſh and pain or ſourcive quality, therefore now will the Imaging or the Image of the Meekneſs in the ſourcive quality of Love be free, and yet may not in the ſourcive quality of the fiery Eſſences, be free, ſo long, till the ſourcive quality divideth it ſelf in the breaking, and there each paſſeth into its Myſtery.

15. In like manner will the fire be free from the water, for the water is alſo the Fires Death, and it is alſo Myſtery to it.

16. And we ſee likewiſe hereby, how the water, holdeth the fire Captive, and yet no Dying is in the Fire, but it is onely a Myſtery in the Fire.

17. As then may be ſeen, how it breaketh forth in the water, and ^[536] openeth it ſelf, ſo that openeth it ſelf out of the Center of its own Genetrix, as is to be ſeen in the Lighting and Tempeſt, alſo in a Stone, which yet is water; may be known.

18. And yet we ſee eſpecially, how all forms of Nature deſire the Light, for in that deſiring the Oyl becometh generated, wherein the Light becometh known, for it originally ariſeth out of the Meekneſs.

19. Thus first, we are to know, our Life: that in us the Fires-Center ſtandeth open, for the Life burneth in the Fire.

20. And then Secondly we are to, ponder and Conſider of the deſire to Love, which in the word of Life originally ariſeth in the Angelical world, where the Heart of God with his deſiring ſtandeth towards us with his Imagining, and alſo draweth us into the divine Myſtery.

21. And then Thirdly; we are to Conſider the Magick Kingdom of this world, which alſo burneth in us, and vehemently draweth us into its wonders; for it willeth to be manifeſt.

22. And Man is become Created therein to that End, that he ſhould manifeſt that ſame Myſtery, and to bring the Wonders to Light, and into forms according to the Eternal wiſdom.

23. Now then ſeeing he is to do this, and that he thus burneth in a Threefold fire, therefore, the right Spirit, in which the Angelical Image ſticketh, hath great wearineſs, and is in great danger, for it wandereth upon a very ſmal Bridge.

24. For, it hath two Enemies, which continually draw it, each would be in the Image, and bring its ſourcive quality thereinto, as, viz: the Inward fire, and alſo the outward Fire, the inward Kingdom of the fierce wrath, and alſo the outward Earthly Kingdom of the Looking-Glaſs; and thus the right Image ſticketh in the Midſt in the^[537] Squeezing Preſs.

25. For the Inward Kingdom, will, through the outward, open the Wonders.

26. But being it is too ſharp, therefore the outward Kingdom fleeth away before the Inward, and graſpeth after the Midlemoſt, viz: after the Image, which ſtandeth in the Liberty of God, and ſo fleeth and ſlippeth it ſelf into the Image for it all graſpeth after the Heart of God, that is, after the Center of the Kingdom of Joy.

27. Therefore now it is neceſſary for the Image, that it defend it ſelfe, and not let in the Earthly Gueſt, much leſs fiery; and yet becometh generated cut of Both, viz: out of the fire, the Life; and out of the outward, the Wonder.

28. Therefore it is highly neceſſary for Mans Image, that he lead ^[538]a ſober temperate life, and not fill himſelf with the outward Kingdom, for elſe it maketh an indvvelling in the Noble Image.

29. And vve underſtand herein, the mighty ſtrife in Man about the Image of God; for there are Three that ſtrive about it, as firſt, the ſtern ſtrong fire-Life; and then Secondly the divine Life; and then Thirdly, the Earthly Life; and ſo the Noble Image ſticketh in the midſt, and is drawn of Three.

30. Now it is neceſſary for it, that it hide it ſelfe with the Faith in the Myſtery of Hope, and ſtand ſtill in that ſame Myſtery.

31. Where then the Devil in the inward fire-life, continually rideth forth into the outward earthly life, in pride Covetouſneſs and falſhood or wickedneſs over the Noble Image; and would introduce it into the fire, and anguiſh life, and break or deſtroy it.

32. For, he ſuppoſeth continually, that the place of this world is his Kingdom, he will ſuffer no nother Image therein.

33. Now thereupon the Noble Image, falleth into the Croſs and Tribulation into anguiſh and neceſſity, & here there belongeth ſtrife to it, to fight for the Noble victorious Crown or Garland, of Gods Image.

34. And hence originally ariſeth Prayer, ſo that the Image continually goeth forth out of the introduced Earthly ſubſtance or Being, and alſo out of the proud ſtately helliſh abominations, with the Prayer; and continually Entereth into Gods life into his Love.

35. And thus the right Image continually killeth the Earthly Adam, and alſo the helliſh pride and ſtate of the Devil, and muſt alwaies ſtand as a Champion.

36. And it is moſt neceſſary of all for it, that it ſhould inſinuate it ſelf into Patience, and Caſt it ſelf under the Croſs, and continually Spring or flow up into the Love.

37. For, that is its Sword; wherewith it ſlayeth the Devil, and driveth forth the Earthly ſubſtance, it hath no other ſword, wherewith to defend it ſelf, then the Meek water of the Eternal Life, and that, the proud ſtately fierce wrathful Spirit reliſheth not; for it is his poyſon, and he fleeth before it.

38. Now if we will rightly demonſtrate the Tree of Chriſtian Faith, then we ſay: Its Root, ſtandeth in the Myſtery of the Hope, its Sprouting ſtandeth in the Love, and its Body in the^[539] Comprehenſion of Faith.

39. That is, where the Image, through its earneſt deſiring, preſſeth into the love of God, and, comprehendeth or attracteth the Subſtantiality of God, that is, Chriſts Body; that is now the Corpus or Body, wherein the Tree, ſtandeth, groweth, floriſheth and bringeth forth fruits in Patience, which all belong in, to the Angelical world.

40. They are the Souls food, wherein it eateth and refreſheth or quicken its fiery Life, ſo that it is tranſmuted or changed into the Light or Meekneſs.

41. And thus the Tree groweth in the Paradiſe of God, which the Outward Man^[540] knoweth not, and Reaſon apprehendeth it not.

42. But, to the Noble Image, it is very well to be known, that will then when the outward life breaketh, be manifeſt, and all its works follow after it in the Myſtery of Hope, into which it hath ſown.

43. Therefore ſhould none, who will travail in the Path of Gods Pilgrimage, propoſe or purpoſe to himſelfe, to have in this world, Good and frolick Dayes, with worldly honour, but Tribulation Scorn reproach and perſecution, attend him every hour.

44. He is here onely in a vale of Miſery, and muſt continually ſtand in strife, ^[541] for the Devil goeth about as a Roaring-Lion, he ſtirreth up all his children of Malice and wickedneſs againſt him.

45. He is accounted as a Fool; he is^[542] unknown to his Brethren, his Mothers houſe ſcorned and deſpiſeth him.

46. He goeth away and ſoweth in Tribulation, and is anxious, but there is none that^[543] apprehendeth it, or into whoſe heart it entereth, every man ſuppoſeth his Folly, plagueth him thus.

47. Thus he remaineth hidden to the World, for^[544] he is with his Noble Image not of this world, but born of God;^[545] He ſoweth in Tribulation and reapeth in Joy.

48. But who ſhall expreſs his Glory, which will be his wages? or who ſhall ſpeak of the Crown or Garland of Victory which he attaineth?

49. Who can expreſs the Crown of the Virgin of Gods wiſdome, which the Virgin of^[546] Gods wiſdome ſetteth upon him; where is there ſuch a fair beauteous One? For it excelleth the Heaven.

50. O, Noble Image! Thou art indeed an Image of the Holy Trinity of God: in which God himſelf dwelleth! God ſetteth upon thee, his beautifuleſt Ornament; that thou ſhouldeſt Eternally Exult in Him.

51. What is I pray, the ſubſtance of this World, ſeeing it breaketh or Corrupteth, and bringeth a Man onely into anguiſh Cares encumbrances and miſery, and beſides into Gods Anger, and breaketh or deſtroyeth his fair Image, and draweth a Vizard on to him.

52.^[547] O, how great a ſhame and reproach will that Man have of it: when he ſhall thus appear at the Judgment Day of God, in a beaſtial Image: beſides that which followeth hereafter, that he ſhall abide eternally therein.

53. Then Lamentation beginneth, there will be ſighing waiting and howling for the Loſt Earneſt Penny and Talent, which cannot be reached or attained again Eternally.

54. There, ſhall the Image ſtand in Eternity before the Abominable Devils, and do what the Abominable Prince Lucifer will.

The Eighth Chapter. In what manner, God forgiveth ſinnes: and how a Man becometh a Child of God.

1. MY beloved ſeeking and deſirous Minde, thou that^[548] Hungerest, and Thirsteſt after Gods Kingdom: Mark the Ground I pray thee, what is ſhewed to thee.

2. It is not truly ſo eaſie a thing to become a child of God, as Babol Teacheth, where Men bring Conſciences into the Hiſtory, and ſo tickle and flatter them Courtlike with Chriſts ſufferings and Death; where Men teach forgiveneſs of ſinnes Hiſtorically.

3. Like a worldly Judicatory, where ones faults are remitted him of Grace, though he plainly abide wicked in his heart.

4. It is clean otherwiſe here: God will have no diſſembling Hypocrites: he taketh not ſinne from us in ſuch a manner, in that we cleave to the knowledge, and Comfort our ſelves with the ſuffering of Chriſt; and yet in the Conſcience, abide in the Abominations.

5. It is ſaid, ^[549] Ye muſt be born a New, or elſe ye ſhall not ſee the Kingdom of God.

6. He that will tickle himſelf with Chriſts ſuffering and Death, and appropriate the ſame to himſelf, and yet with his willing will abide unregenerated in the Adamical Man; doth like one that comforteth himſelf, that his Lord will beſtow his Land upon him, without conſidering that he is not his Sonne, whereas he hath promiſed that he wil beſtow it onely upon his Sonne: ſo it is alſo here.

7. Wilt thou poſſeſs the Land of thy Lord, and have it for thy proper own, then thou muſt become his right and true Sonne, ^[550] For the Sonne of the Maid ſervant ſhall not inherit with the free: the Sonne of the Hiſtory is a ſtranger.

8. Thou muſt become born or generated of God in Chriſt, that thou mayſt be a^[551] bodily Sonne; and then thou art Gods child, and an heir of the ſufferings and death of Chriſt.

9. And Chriſts Death is thy Death, his Reſurrection out of the Grave is thy Reſurrection, his Aſcention into Heaven, is thy Aſcention into Heaven; and his Eternal lifes Kingdom is thy Kingdom.

10. In that thou are his right true Sonne born of his fleſh and bloud, ſo thou art^[552] an heir of all his Goods; elſe thou canſt not be Chriſts Child and Heir.

11. So long as the Earthly Kingdom ſticketh to thee, in thy Image, ſo long thou art, the periſhed Adams Earthly Sonne; no flattering hypocriſie will help, give as many good words before God as thou wilt, yet thou art but a ſtrange Child.

12. And Gods goods do not belong unto thee, ſo long, till thou comeſt with^[553] the loſt Sonne to the Father again; with a right true ſorrow and repentance for thy loſt Goods of inheritance.

13. Thou muſt go forth with thy willing-ſpirit out from the Earthly Life. and break or deſtroy the Earthly willing, which is woful to the Mind and willing-ſpirit to forſake the treaſure it poſſeſſed, wherein the willing-ſpirit became generated; and muſt enter into Gods willing.

14. And there thou ſoweſt thy Seed in Gods Kingdom; and art new born in God, as fruit, which groweth in Gods field: for thy willing receiveth Gods power, Chriſts[•]Body, and the New Body in God, groweth to thee.

15. And then thou art Gods Childe, and Chriſts Goods belong to thee; and his Merits are thy merits, his Suffering Death and Reſurrection, is all thine, thou art a Member of his Body, and his Spirit is thy Spirit,^[554] He leadeth thee upon right Paths; and all that thou doſt, thou doſt to God.

19. Thou ſoweſt in this world, and reapeſt in the Heaven of God, thou art Gods Work of Wonder, and openeſt in the Earthly Life, his Wonders; and draweſt thy ſelfe with thy willing-ſpirit, into the Holy Myſtery.

17. Mark this, ye Covetous, ye Proud, ye Envious, ye falſe Judgers, ye wicked Malicious, which introduce your willing and deſire, into Earthly Goods, into Money and Plenty, into pleaſure and the voluptuouſneſs of this Life, and eſteem Money and Goods to be your Treaſure, and ſet your deſire therein, and yet for all that will be Gods Children.

18. Ye ſtand and diſſemble before God, [•]e ſhall forgive you your Sins, but ye abide with your Image in Adams Skin, in Adams Fleſh, and ſo Comfort your ſelves with the Sufferings of Chriſt, and are but diſſemblers ye are not Gods Children.

19. Ye muſt become born in God if ye would be his Children, elſe ye deceive your ſelves together with your Hypocrites or diſſemblers who paint before you a Gliſtring Colour.

20. They Teach, and are^[555] not known of God,^[556] not ſent to Teach, they do it for their Belly and for worldly honours ſake, and are^[557] the Great Where at Babel, who flatter God with their Lips, and with the heart and willing-ſpirit they ſerve the^[558] Dragon at Babel.

21. Beloved Mind, wilt thou be the Chlide of God, then prepare thy ſelfe for affaults; and for Tribulation, it is no light and ſoft entrance into the Childs Life, eſpecially, where Reaſon lyeth captive in the Earthly Kingdom.

22. It muſt be broken, and the willing muſt go out from Reaſon; it muſt ſow it ſelfe into Gods Kingdom in lowly obedience, as a Grain is ſown in a field or ſoyl: it muſt in Reaſon make it ſelfe as it▪ were dead and give it ſelf up to God, and ſo the New fruit groweth in Gods Kingdom.

23. Thus that Man ſtandeth in a Three-fold Life, and all belongeth to God.

24. The Inward fiery Eſſences of the firſt Principle, become incorporated with the New body in Chriſt, ſo that they flow up in Chriſts Fleſh and Bloud out of Gods willing, and their Fire, is Gods Fire, out of which the Love meekneſs and humility burneth.

25. Where the Holy Spirit goeth forth, and helpeth him to ſtand out the Battel againſt the Earthly Reaſon, alſo againſt the p[•]riſhed corrupt Fleſh, and the willing of the Devil:^[559] his Yoak of the earthly willing becometh lighter to him; but he muſt in this World, abide in the ſtrife.

26. For, to the Earthly Life, belongeth ſuſtenance, that he muſt ſeek, and yet ought not to hang his willing and heart thereupon.

27. It muſt Truſt God, and his earthly Reaſon paſſeth alwaies into doubting, it will faile him, it will needs alwaies ſee God, and yet cannot, for God dwelleth not in the Earthly Kingdom, but in himſelf.

28. Thus muſt Reaſon, being it cannot ſet God be compelled into Hope,

29. There then Doubting runneth Counter againſt Faith or Believing, and would deſtroy the Hope, and therefore muſt the Earneſt willing with the right true Image ſtrive and fight againſt the Earthly Reaſon: there is woe and it often goeth ſadly.

30. Eſpecially, if Reaſon looketh after the Courſe of this World, and ſo its willing-ſpirit, as it were fooliſh hath reſpect towards the Courſe of this world: There it is ſaid, be ſober, watch fast and pray; that is, that ye may Tame the Earthly Reaſon, and make it as it were dead; that Gods ſpirit may find place in you.

31. If that appeareth, that ſoon overcometh the Earthly Reaſon, and the willing in the anguiſh diſcovereth it ſelfe with its love and ſweetneſs, where then alwaies one fair little Branch or other becometh generated out of the Tree of Faith.

32. And^[560] all tribulation and aſſaults or Temptations ſerve for the beſt to the Children of God: for as often as God hangeth hovering over them, ſo that they become introduced into anguiſh and Tribulation. then they alwaies ſtand in the Birth of a New little branch out of the Tree of Faith.

33. When, the ſpirit of God appearth again, then he alwaies bringeth up a new ſprout, at which the Noble Image very highly rejoyceth it ſelfe.

34. And now it is but to ſtand out the firſt earneſt Brunt, that the Earthly Tree may be overcome, and the Noble Grain be ſown in Gods field, that^[561] Man may learn to know the Earthly Man.

35. For,^[562] when the willing receiveth Gods light, then the † Looking-Glaſs ſeeth it ſelf in it ſelf,^[563] one Eſſence ſeeth the other in the Light, and ſo the whole Man findeth himſelf in himſelf, and knoweth what he is; which in the Earthly Reaſon, he^[564] cannot know.

36. Alſo none ſhould Think, that the Tree of Chriſtian Faith may be ſeen or known in the Kingdom of this world, outward Reaſon knoweth it Not.

37. And though the fair Tree, ſtandeth very clearly in the inward Man, yet the outward earthly Reaſon doubteth for all that: for the ſpirit of God^[565] is as fooliſhneſs to it; for it cannot apprehend it.

38. And though it be ſo, that often the holy ſpirit openeth it ſelf in the outward Looking-Glaſs, ſo that the outward life highly rejoyceth therein: and for great Joy becometh Trembling: and thinketh now I have attained the worthy precious Gueſt, now I will believe it, yet there is no perfect steddineſs therein.

39. For, the Spirit of God doth not ſtay continually in the Earthly ſourcive quality: it will have a pure veſſel, and if it departeth into its Principle, viz: into the right Image, then the outward Life becometh weak and fainting.

40. Therefore muſt the Noble Image alwaies be in ſtrife and fight againſt the outward-Reaſon-life; and the more it ſtriveth and fighteth, the greater groweth the fair Tree, for it worketh or co-worketh with God.

41. For, as an Earthly Tree, groweth in winde, Rain, Cold and Heat, ſo alſo the Tree of Gods Image, groweth under the Croſs and tribulation and anguiſh and pain in ſcorn and reproach, and ſprouteth up into Gods Kingdom, and^[566] bringeth forth fruit in Patience.

42. Now ſeeing we know this, we ſhould labour therein, and let no feare or terrour keepe us back, for we ſhall well reap and enjoy it Eternally; what we have here ſown in anguiſh and wearineſs, that will comfort us Eternally. AMEN.

Written by the Author Anno 1620. in the Moneth of May.

The End.

Theſe whole Three parts tranſlated into Engliſh, in ſix weeks and four dayes, Ending September 1657.

THE CONTENTS of the Chapters of the Firſt Part. Of the Becoming Man or Incarnation of Jeſus Chriſt the Sonne of God, that is: concering the Virgin Mary, what ſhe was from Her original, and what kind of Mother ſhe came to be, in the Conception of her Sonne Jeſus Chriſt; and how the Eternal Word is become Man.

CHAP. I.
• WHy the Incarnation of Jeſus Chriſt, or his becoming Man, hath not been rightly underſtood hitherto: Alſo; Of the Two Eternal Principles, and of the Temporary Principle. Conteining 75. Verſes.
CHAP. II.
• Of the Revelation of the Myſtery; how the Temporary Myſtery is flown forth out of the Eternal ſpiritual Myſtery. Conteining 64. Verſes.
CHAP. III.
• The Gate, of the Creation of Man; alſo of the breathing in of the Soul and of the Spirit. Conteining 76. Verſes.
CHAP IV.
• Of the Paradiſical Being or Subſtance and Regiment or Dominion; how it would have been if Man had continued in Innocency. 72. Verſes.
CHAP. V.
• Of the Lamentable and Miſerable Fall of Man. 135. Verſes.
CHAP. VI.
• Of Adams Sleep: How God made a Woman out of him: How at length he became Earthly: And how God by the Curſe, hath withdrawn Paradiſe from him. 69. Verſes.
CHAP. VII.
• Of the Promiſed Seed of the Woman; and of the Cruſher of the Serpent. 75. Verſes.
CHAP. VIII.
• Of the Virgin Mary; And of the Becoming Man or Incarnation of Jeſus Chriſt, the Sonne of God. 71. Ver.
CHAP. IX.
• Of the Virgin Mary; what ſhe was before the Bleſſing: and what ſhe came to be in the Bleſſing or Salutation. 94. Verſes.
CHAP. X.
• Of the Becoming Man or Incarnation of Jeſus Chriſt the Sonne of God. How he lay Nine Moneths as all the Children of Men, in his Mothers Body or Womb: and how his Becoming Man or Incarnation properly is. 61. Verſes.
CHAP. XI.
• Of the Ʋtility, or what profit, the Incarnation and Birth of Jeſus Chriſt the Sonne of God, is to us poor Children of Eve: The Moſt richly amiable and lovely Gate of All. 70. Verſes.
CHAP. XII.
• Of the pure Immaculate Virginity: How we poor Children of Eve, muſt be conceived of the pure virgin Chaſtity in the Incarnation of Chriſt; and be new Born in God; or elſe we ſhall not ſee God. 102. Verſe.
CHAP. XIII.
• Of the Twofold Man, viz: the Old Adam, and the New Adam, two ſorts of Men; How the Old Evil one behaveth it ſelf towards the New: What kind of Religion Life and Belief, each of them Exerciſeth; and what each of them underſtandeth. 110. Verſe.
CHAP. XIV.
• Of the New Regeneration: in what Subſtance Eſſence Being and Property, the New Regeneration, viz: the Childe of the Virgin, Conſiſts, while it yet ſticketh in the Old Adam: 74. Verſes.

THE CONTENTS of the Chapters of the Second Part, Being of Chriſts Suffering, Dying, Death and Reſurrection, and how we muſt enter into Chriſts Suffering and Death, and riſe again out of his Death with and through him, and be conformable to his Image; and live in him Eternally.

CHAP. I.
• OF the Eternal Beginning: and of the Eternal End. 50. Verſes.
CHAP. II.
• The true and Highly precious Gate of the Holy Trinity: The Eye of the Eternal Life: or the Luſtre of Life. 30. Verſes.
CHAP. III.
• How, God, without the Principle of Fire, would not be manifeſted or Revealed: alſo, of the Eternal Being or Subſtance and of the Abyſſal will, together with the very ſevere Earneſt Gate. 64. Verſes.
CHAP. IV.
• Of the Principle, and Original of the Fire-world; and of the Center of Nature: and how the Fire ſevereth it ſelfe from the Light; ſo that from Eternity, in Eternity, therè are two Worlds one in another. 76. Verſes:
CHAP. V.
• Of the Principle in it ſelf, what it is. 100. Verſes.
CHAP. VI.
• Of Our Death: why we muſt dye, notwithſtanding Chriſt dyed for us: the Firſt Citation or Summons; and of the New Man. 91. Verſes.
CHAP. VII.
• Of Spiritual Sight or Viſion; How Man in this world may have divine and Heavenly Subſtantiality, ſo that he can rightly ſpeak of God: and how his Sight or Viſion is: the Second Citation or Summons, and Invitation of outward Reaſon in Fleſh and Bloud. 81. Verſes.
CHAP. VIII.
• The Way or Pilgrimage from Death into Life; and the Gate into the Center of Nature; the Third Citation or Summons. 93. Verſes.
CHAP. IX.
• Further and more Circumſtances converning this Third Citation or Summons; highly to be conſidered. 38. Ver.
CHAP. X.
• Of the Expreſs Image of Man, that is, of the Similitude of God in Man: with a Concluſion. 67. Verſes.

THE CONTENTS of the Chapters of the Third Part, Of the Tree of Chriſtian Faith: a true inſtruction, how a Man may become One ſpirit with God, and what he muſt do that he may work the works of God; wherein is briefly compriſed the whole Chriſtian Teaching and Faith: alſo what Faith and Teaching is, An open Gate of the Great Myſtery of God out of the Divine Magia through the Three Principles of the Divine Being or Subſtance.

CHAP. I.
• WHat Faith, and Beleeving is. 21. Verſes.
CHAP. II.
• Of the Original of Faith: and why Faith and Doubting dwell together. 36. Verſes:
CHAP. III.
• Whence Good and Evil, Love and wrath, Life and Death, Joy and ſorrow, proceed; and how the Wonders of Nature appear in the Free-will of God; without the Free will of Gods mingling with the Wonders of Nature. 50. Verſes.
CHAP. IV.
• How men muſt live, to attain the liberty of God; and How the Image of God becometh deſtroyed; alſo of the ſtate and Condition of the wicked after the deceaſe or dying of the Body. 44. Verſes.
CHAP. V.
• Why the wicked Convert not: what the Tarteſt and ſharpeſt thing in Converſion, is: of the falſe Shepheards: Of the Tree of Faith: How men muſt enter into the Kingdom of God: Of the breaking of the Kingdom of Lucifer: Of the Three forms of Life; and what we have inherited from Adam and Chriſt. 88. Verſes.
CHAP. VI.
• What Luſt can do: How we are fallen in Adam, and Regenerated again in Chriſt: And how it is no light thing to be a right Chriſtian. 44. Verſes.
CHAP. VII.
• To what End this world and All Beeings are Created: Alſo concerning the two Eternal Myſteries: of the Mighty ſtrife in Man concerning the Image; and wherein the Tree of Chriſtian Faith, ſtandeth groweth and beareth fruit. 541. Verſes.
CHAP. VIII.
• In what manner, God forgiveth ſinnes, and how Man becometh a childe of God. 45. Verſes.

The End.

A Catalogue of Jacob Behme's Books, Printed in Engliſh. According to the numbers in the Catalogue, at the End of the Book of the 40 Queſtions. Printed, 1647.

• 1. THe Aurora.
• 2. The Three Principles of the divine Eſſence or Subſtance.
• 3. The Thrcefold Life of Man.
• 4. The 40. Queſtions of the Soul.
• 5. The Incarnation of Jeſus Chriſt,
• 8. Of the Last Times, or 1000 years Sabbath, being the 4. & 5. of his Epiſtles.
• 9. The Signature of All things.
• 10. Of the 4. Complexions, to comfort a Soul in Temptation.
• 12. The Conſiderations on Eſai as Steefels Book.
• 13. Of true Repentance.
• 14. Of true Reſignation.
• 15. Of Regeneration.
  • Theſe are the Way to Chriſt.
• 16. Of Predeſtination and Election; with
• 17. An Appendix: of Repentance.
• 18. The Myſtcrium Magnum, An Expoſition of GENESIS; concerning the Manifeſtation or Revelation of the Divine Word through the Three Principles of the divine Eſſence; Alſo of the original of the World, and the Creation, wherein the Kingdom of Nature and of Grace, are Expounded: for the better understanding of the Old and New Teſtament; and what Adam and Chriſt are.
• 19 A Table of the 3 Principles, Explain'd.
• 20. Of the Superſenſual Life.
• 22. Of the Two Teſtaments of Chriſt, viz: Baptiſm and the Supper.
• 23. A Dialogue between the Enlightned and unenlightened ſoul; of Illumination.
• 25. The 177. Theoſphick Queſtions, without the 13 Anſwers.
• 26. An Epitome or Abſtract of the Mysterium Magnum.
• 28. An Expoſition of the Threefold World.
• 31. Being 35. Letters or Epistles of Jacob Behme to ſeveral friends of his concerning the Divine Myſteries.

A Clavis or Key of his writings. Prepheſies of the End of the world: Collected out of ſeveral of Jocob Behme's Writings: called Mercurius Teuconicus.

The Life of Jacob Behme, written by Durand Hotham Eſq

• Philoſophy reformed and improved, containing 3 Books of Paracelſus to the Athenians, helpful to the underſtanding of Jacob Behme's Writings.
• Alſo theſe Philoſophical peeces, viz: Magia Adamica, or the Antiquity of Magick; of the Magicians Heavenly Chaos, and firſt Matter of All things.
• Lumen de Lumine, or a New Magical Light diſcovered to the world.
• The Chymiſts Key to ſhut and open the true doctrine of Corruption and Generation, illuſtrated from the true Light of Nature.

Theſe Books are to be ſold by Lodowick Lloyd, near the Caſtle in Cornhill, London, 1659.

Errata eſcaped in Printing Jacob Behme's Book of Chriſts Incarnation.

Preface.

Page. 9. line 13 for Heed, read Seed. l. 28. r. and the p. 14. l. 13. f. deſirably r. deſirable. 15. Margin. r. 1 Cor. p. 16. l. 9. none. r. on. 25. f. any. r. my.

The firſt Part.

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The Second Part.

P. 119. l. 30. r. what it is. p. 132. l. 1. r. for [•] it. p. 135. l. 16. r. divideth it ſelf. p. 138. l. 34. r. beginning to appear is. p. 141. l. 15. r. how it is. p. 143. l. 39. f. not. out. p. 149. l. 21. r. as thinne. p. 152. f. ▵ make ◬ p. 159. l. 2. Margin f. not. r. out. p. 171. l. 3. Margin, [〈…〉] 174. l. 3. Margin. f. r. †. & f. 19. r. 10. l. 4. f. †. r. [•]. p. 1[•]6. 19. r. [〈◊〉] hath. p. 179. [〈◊〉] f. paint. r. pant. p. 8. l. 5. Margin. f. * [〈◊〉] † p. 1[•]6. f. one. and.

The Third Part.

P. 208. [•]. 2. f. pure. f. poore. p. 211. P. 9. r. it was become l. 22. f. of [〈◊〉] p. 203. l. [〈◊〉] f. or. r. for. l. [〈…〉] into. p. 40. l. 14. f. Day. r. Day p. 224. l. r[••]viz into the. l. 35. r. and went. p. 226. l. 20. r. and whether. p. 227. l. 37. r. it ſuffereth not. p. 220. l. 18. f. therein. r. there. p. 232. l. r. 3. r. draw, [〈◊〉] l. 27. r. leſs the fiery. l. 29. r. wonders. p. 23. [〈◊〉] Margin. r. l 4. & p. 239. l. [〈…〉] of.

The Contents.

Page 2. l. 9. f. 69. [•]. 96.

Marginal notes

1. [〈 in non-Latin alphabet 〉]. Mat. 6. 11. ↩
2. The Things which are ſeen are Temporal, but the Things which are not ſeen are Eternal. ↩
3. 2 Cor. 4. 28. ↩
4. Cor. 15. 42. 43. ↩
5. Mat. 16. 13 ↩
6. 14. ↩
7. 15. ↩
8. 16. ↩
9. 17. ↩
10. 21. ↩
11. Geneſ. 1. 26, 27. 5. & 1. 9. & 6 ↩
12. or Deſire. ↩
13. Exod. 20. 4. ↩
14. Heb. 12. 29. ↩
15. GOTT. ↩
16. Framer or Faſhioner. ↩
17. AVGE. ↩
18. Tranſparency or Reflection. ↩
19. The Forms of Nature. ↩
20. Or Subſtance. ↩
21. Or that comes not into Being or Substance. ↩
22. Of figure. ↩
23. As or viz: ↩
24. Or Nature. ↩
25. Or belonging to him. ↩
26. Or Anger-Prince. ↩
27. His Fleſh: ↩
28. Vacuum voidneſs ceſſation privation or Negation. ↩
29. Or Joy. ↩
30. The Holy Spirit. ↩
31. Note. ↩
32. Weſenheit. ↩
33. Or Maſs. ↩
34. The Quinteſſence or Mother. ↩
35. Out-going ſubſtantial working powers and properties: ↩
36. Gen. 2. 7. ↩
37. Gen. 1. 2. ↩
38. Pſalm. 18. 10. ↩
39. The three Principles. ↩
40. The Threefold Life. ↩
41. Or [〈…〉] ↩
42. Or Life. ↩
43. Deut. 8. 3. Mat. & Luk. 4. 4. ↩
44. Or Carcaſs. ↩
45. Man. ↩
46. World. ↩
47. Or Concreted. ↩
48. Note. ↩
49. 1 Cor. 15. 51. 52. ↩
50. 1 Cor. 4. 20. ↩
51. Or, One. ↩
52. Note. ↩
53. Rom. 8. 20. 22 ↩
54. The Earth. ↩
55. Or into: that is, Imagine or think like God. ↩
56. Gen. 2. 18. ↩
57. A fooliſh Virgin. ↩
58. 1 Cor. 2. 14. ↩
59. Or root. ↩
60. Original. ↩
61. Or the Ground ↩
62. * Or Subſtance ↩
63. Or Evilneſs. ↩
64. As if it ſent forth Thunderbolts. ↩
65. Rom. 8. 20. 22 ↩
66. Gal. 5. 17. ↩
67. Ephe. 1. 4. 5. ↩
68. Note. ↩
69. 1 Tim. 2. 4. ↩
70. Propenſity or Complexion. ↩
71. [〈◊〉] Souldier. ↩
72. Of an Evil Complexion. ↩
73. Act. 17. 28. ↩
74. The Spirit of the Body. ↩
75. Or is overcome with Gazing. ↩
76. Qualifie or operate. ↩
77. Gen. 2. 21. ↩
78. Or Imaged. ↩
79. Math. 12. 40. ↩
80. The Spirits anſwer. ↩
81. Or Woman. ↩
82. GoTTes. ↩
83. Whole. ↩
84. Fine or Goodly. ↩
85. Gen. 2. 23. ↩
86. Gen. 2. 23. ↩
87. Gen. 2. 25. ↩
88. The Eſſences. ↩
89. Gen. 3. 5. 6. ↩
90. Gen. 3. 5. 6. ↩
91. Or Carcaſs. ↩
92. Or get our living. ↩
93. Gen. 3. 17. ↩
94. Locus Beat[•]rum. ↩
95. Mat. 13. 44. 46. ↩
96. Gen. 3. 24. ↩
97. Gen. 3. 21. ↩
98. Gen. 3. 17. 18. 19. ↩
99. Gen. 3. 6. ↩
100. Gen. 3. 24. ↩
101. Or Circumciſer. ↩
102. Math. 27. 51. ↩
103. Luk. 23. 45. ↩
104. Math. 27. 52. ↩
105. Luk. 10. 30. ↩
106. By the word Woman underſtand the divided Body: ſee the Three Principles, cap. 13. verſ. 1. ↩
107. Virginal. ↩
108. Gen. 3. 7. ↩
109. verſ. 8. ↩
110. Or Braided the Stalks of the leaves together. ↩
111. Or Beaſtial Kind. ↩
112. Or white Apron. ↩
113. Gen. 3. 9. 10. ↩
114. Verſ. 11. 12. ↩
115. verſe. 13. ↩
116. Gen. 3. 14. ↩
117. Gen. 3. 15 ↩
118. IHS ↩
119. Rev. 19. 15. ↩
120. To doe the thing. ↩
121. She. ↩
122. 1. Tim. 2. 14. 15. ↩
123. 1 Pet. 3. 1. 5. ↩
124. Ephe. 5. 25. 28. ↩
125. Or injected. ↩
126. [•]ath. 6. 12. ↩
127. Extra. ↩
128. 1. Cor. 6. 18. ↩
129. Note ye wanton lecherous unchaſt Children of Men. ↩
130. Heaven. ↩
131. Or Daughter. ↩
132. Job. 8. 23. ↩
133. Gen. 3. 15. ↩
134. Ephe. 1. 4. ↩
135. * Luk. 1. 42. ↩
136. Luk. 1. 38. ↩
137. Phil. 2. 7. ↩
138. Luke 1. 4[•]. ↩
139. Luke 1. 3[•]. ↩
140. Col. 2. 9. ↩
141. Particlo. ↩
142. Extra. ↩
143. Heb. 11. 16. Note. ↩
144. Or of the ↩
145. Mat. 24. 30. ↩
146. Mat 8. 17. ↩
147. Or Joyful. ↩
148. Ephe. 1. 4. ↩
149. O[•] ha[•] a longing delight thereto. ↩
150. Or in a Looking-Glaſs. ↩
151. Luke 1. 38. ↩
152. Job. 1. 14. ↩
153. Her Outward Man. ↩
154. Or intranſitory. ↩
155. Or Life. ↩
156. Or By, or as to her. ↩
157. Note ye that are called Men[•]onites. ↩
158. Heavenly. ↩
159. Note; Created and Generated are two things. ↩
160. Gen. 2. 23. ↩
161. The Virgin Sophia or Chriſt in us. ↩
162. Or lost Soul. ↩
163. Geniture or Birth. ↩
164. Or Incarnation. ↩
165. Or Capacity. ↩
166. Or feel. ↩
167. Note. ↩
168. Or Perſon. ↩
169. Heb. 4. 15. ↩
170. Acts 2. 27. ↩
171. Or by. ↩
172. Mat. 27. 51. ↩
173. Mat. 27. 52. 53 ↩
174. Col. 2. 14. 15. ↩
175. Or towards. ↩
176. Come to be. ↩
177. Extra. ↩
178. Or the four Elements. ↩
179. Numb. 17. 8. ↩
180. Gen. 49. 10. ↩
181. Iſai. 53. 2. ↩
182. James 1. 18. ↩
183. Rev. 14. 4. ↩
184. John 3. 5. ↩
185. Or reflex. ↩
186. Note. ↩
187. Or oe[••]fioned. ↩
188. Or Conſtellations. ↩
189. 1 Pet. 4. 7. & 5. 8. ↩
190. Joh. 16. 16. ↩
191. Mat. 28. 20. ↩
192. Rom. 3. 28. ↩
193. Acts 17. 28. ↩
194. Note. ↩
195. Mark. 10. 21. ↩
196. The Spirit of the Soul. ↩
197. Deut. 4. 31. Jer. 3. 12. ↩
198. Joh. 10. 2. ↩
199. Joh. 10. 1. ↩
200. Joh. 10. 7. 9. ↩
201. Mat. 12. 30. ↩
202. Or a Living. ↩
203. 2 Tim. 4. 3. ↩
204. Jer. 23. 21. ↩
205. Col. 2. 8. ↩
206. 1 Cor. 12. 4. ↩
207. 1 Tim. 1. 15. ↩
208. Iſai. 42. 19. ↩
209. Mat. 10. 37. ↩
210. Luk. 14. 26. ↩
211. Rev. 12. 1. 5. ↩
212. Six heavenly and ſix Earthly. See the Threefold life. ch. 9. verſ 73. ↩
213. Rev. 12. 15. ↩
214. Rev. 12. 16. ↩
215. Note. Note. ↩
216. The mercy of God, viz▪ the Holy Earth, the Eternal ſubstantiality, the Body of Chriſt. ↩
217. Extra. ↩
218. Note. ↩
219. Note. ↩
220. Mahlzeichen. ↩
221. Rom. 8. 29. ↩
222. Note. Note. Rev. 14. 13. ↩
223. Note. ↩
224. Math. 22. 37. ↩
225. Luk. 18. 27. ↩
226. Note. ↩
227. Note. 1 Pet. 5. 8. ↩
228. Mat. 10. 16. ↩
229. Note. ↩
230. Rom. 6. 16. ↩
231. 2 Cor. 2. 16. ↩
232. Engel-ſchaar. ↩
233. Note, ye diſputers about Free-will. ↩
234. Or Mind, inclination, or propenſity. ↩
235. Or Mind, inclination, or propenſity. ↩
236. Gen. 3. 15. ↩
237. Note ↩
238. Rev. 12. 1. ↩
239. Luk. 14. 27. Note. ↩
240. N[••]e. ↩
241. Note. ↩
242. Note. Note. ↩
243. Or Enſign. ↩
244. The New-Man. ↩
245. Pſal. 19. 2. ↩
246. Note. ↩
247. Word or New-Man, viz: the heavenly Gold. ↩
248. Note. ↩
249. Note. Joh. 6. 54. ↩
250. Note. ↩
251. Or longed. ↩
252. Note. ↩
253. Note. Note. ↩
254. Note. ↩
255. Note. ↩
256. Note. ↩
257. Rev. 19. 20. Note. ↩
258. Note. ↩
259. Mat. 25. 7. ↩
260. Puniſhment and Grace. ↩
261. Extra. [••]thout or beyond. ↩
262. Or apply in our Mind and Thoughts. ↩
263. See the 12. Queſtion of the Soul, verſe 19. 20. & 22. ↩
264. Conſumptibility. ↩
265. Note. ↩
266. AVge. ↩
267. Note. ↩
268. Or to. Note. ↩
269. Note wherein God is Omnipotent and Omniſcient. ↩
270. AVge. ☉ ↩
271. Or [•]ſpecteth. ↩
272. Note the introduction of the Eternal wil into ſubſtance. ↩
273. Note the wiſdome is the body of the ſpirit. ↩
274. Formed or figured. ↩
275. Note what A. and O. are. Rev. 1. 8. ↩
276. Extra. ↩
277. Unus Circulus. Tinctura est Sapientie Ornamentum. ↩
278. Or Spirit. ↩
279. Note. ↩
280. Note. ↩
281. The firſt ground of the dark world. ↩
282. Viz: the Creature. ↩
283. Or Vulcanus. ↩
284. Or before it. ↩
285. Joh. 1. 5. ↩
286. The Liberty. ↩
287. Iſai. 9. 6. ↩
288. Mat. 28. 19. ↩
289. Viz: the Eternal Spirit of the Father. ↩
290. The Gall is the Dying, ſource or quality. ↩
291. Note. ↩
292. Note. Note. ↩
293. Seaven. ↩
294. Rota. Centrum Eterna Natura, & revum Omnium. ↩
295. 1 Cor. 15. 36. ↩
296. fire ↩
297. cross ↩
298. Note. ↩
299. Begriffe. ↩
300. Note. Note. ↩
301. Heb. 2. 14. ↩
302. Materia. ↩
303. Rom. 8. 22. ↩
304. Note. ↩
305. Note. ↩
306. Note. Fire is the Principle. The white fire, is the divine Love fire. ↩
307. Note. ↩
308. Rom. 8. 22. ↩
309. Note. ↩
310. Choaked or made faint with thirſt and hunger. ↩
311. In einer M[••]teria. ↩
312. Rev. 21. 6. and 22. 1. 17. ↩
313. Note. ↩
314. Shell. ↩
315. Purpoſed propoſal. ↩
316. Or Ruler. ↩
317. ✚ ↩
318. ▵ ↩
319. Or into the Boſome of wrath. ↩
320. Luke 16. 22. 23. ↩
321. Note. ↩
322. Mat. 16. 24. ↩
323. Mat. 11. 12. ↩
324. Even while we are alive in this Body. ↩
325. Note what goeth from us in our death. ↩
326. Note what riſeth again as our Reſurrecti[•] ↩
327. Or for. ↩
328. Note. ↩
329. Joh. 3. 3. 5. 7. ↩
330. Mat. 8. 3. ↩
331. Rom. 8. 21. ↩
332. Mat. 16. 24. ↩
333. James 4. 7. ↩
334. Acts 22. 22. ↩
335. Heb. 11. 36. to the 38. ↩
336. Note. ↩
337. Mat. 11. 28. 29. ↩
338. Rom. 12. 21. ↩
339. Gal. 2. 20. 1 Tim. 2. 6. ↩
340. 2 Cor. 1. 12. ↩
341. Note. ↩
342. Summons warning arreſt Conſtraint▪ or Compulſary. ↩
343. Rev. 5. 7. ↩
344. Gen. 3. 19. & 18. 27. ↩
345. Rom. 2. 14. & 7. 23. ↩
346. Rom. 2. 15. ↩
347. The Limus is not of all the Three Principles. ↩
348. The Sulphur and Limus are near of the ſame portent. ↩
349. Flowed or qualified Quall. ↩
350. Note. ↩
351. 1. Joh. 2. 16. 17. ↩
352. Gen. 3. 19. ↩
353. Aſpects. ↩
354. Joh. 3. 3. 5. ↩
355. Note. John 1. 14. ↩
356. Joh. 15. 5. ↩
357. Or Tree. ↩
358. Note. ↩
359. Note. ↩
360. Joh. 6. 51. 53. ↩
361. According to the right Image our converſation is in Heaven. ↩
362. The Soul. ↩
363. Note ye children of the Noble Sophia. ↩
364. 1 Cor. 3. 13. ↩
365. Note. ↩
366. Note. ↩
367. 1. Cor. 3. 15. ↩
368. Mat. 20. 1. ↩
369. Mat. 25. 26. ↩
370. Mat. 12. 32. Eph. 1. 21. ↩
371. 1 Cor. 15. 41. ↩
372. Or Condition ↩
373. Note. ↩
374. Mat. 6. 10. ↩
375. Luke 11. 2. ↩
376. Mat. 22. 37, 38, 39. ↩
377. Rom. 14. 23. ↩
378. Gal. 6. 7. 8. ↩
379. Summons warning arrest Conſtraint or Compulſary. ↩
380. Repreſentation or Imagination. ↩
381. Note. ↩
382. Or purpoſeth and Contriveth ↩
383. Put in Execution. ↩
384. Joh. 5. 9. ↩
385. Or habitation ↩
386. 1 Cor. 13. 9. to 12. ↩
387. 1 Pet. 3. 4. ↩
388. Or Bettering. ↩
389. 1 Cor. 14. 32. ↩
390. Note. ↩
391. 1 Cor. 6. 19. ↩
392. Note. ↩
393. So enflamed by the Devil. ↩
394. Note. ↩
395. Mat. 7. 7. ↩
396. Joh. 6. 37. ↩
397. Joh. 17. 24. ↩
398. 1 Cor. 7. 17. ↩
399. Obſcurities. ↩
400. † Genaturetiſt, qualified or capable. ↩
401. Institutions. ↩
402. Or Institutions. ↩
403. Note. Christendom. ↩
404. Diſcovered, or bare. ↩
405. Note. Seeming Chriſtianity. ↩
406. Mat. 3. 19. ↩
407. [•] Tim. 5. 6. ↩
408. James 2. 19. ↩
409. Luke 12. 47. ↩
410. Exod. 20. 7. ↩
411. Rom. 2. 21. &c. ↩
412. Via vitae. ↩
413. Monſter or Mimick. ↩
414. Zach. 6. 15. ↩
415. Note. ↩
416. Titus. 3. 5. 6. ↩
417. Note. Heb. 10. 22. ↩
418. Mat. 26. 26, 27, 28. ↩
419. Iſai. 58. 6. 7. ↩
420. Mat. 7. 21. ↩
421. Mat. 22. 39. ↩
422. Mat. 7. 12. ↩
423. Luke 16. 2. ↩
424. Mat. 25. 15. 27. ↩
425. Note ye Magistrates and Superiours. Emperours Kings Princes Lords Rulers and All Officers whatſoever. ↩
426. Rom. 14. 12. ↩
427. Or Domineer. ↩
428. That is, the Tyrants are become, the Eternal wraths own propriety▪ ↩
429. Or in the ſubſtance. ↩
430. Note ye Socinians who teach that the wicked ſhall not riſe again, or be tormented. ↩
431. Mat. 20. 1. ↩
432. Mat. 20. 8. ↩
433. Note. ↩
434. Note ye Lazy ſluggiſh Labourers. ↩
435. Summons warning arreſt or Conſtraint. ↩
436. Note. ↩
437. Gal. 5. 17. ↩
438. Note. ↩
439. A Branch on the Vine Chriſt▪ ↩
440. Note. ↩
441. Note. ↩
442. Note. ↩
443. Or Material. ↩
444. Or Corporcity ↩
445. Note. ↩
446. Ground or Foundation of Nature. ↩
447. Sternneſs anger or Malice. ↩
448. Note, th[•] Devil was Created in the Divine ſubſtantiality. ↩
449. Note. ↩
450. Note. ↩
451. Note. ↩
452. [•] Cor. 11. 29 ↩
453. Joh. 3. 13. ↩
454. Note. ↩
455. Note. How we may know whether the Noble Lilly-branch, viz: the Body of Gods Image, be Generated in us. ↩
456. Or Branches. ↩
457. Or dwelling of the ſoul. ↩
458. Or Quaking ↩
459. [•]um. ↩
460. Note. What is the Devils riding Horſe. To be conſidered, by Lyars Blaſphemers and Boaſters. ↩
461. Rom. 8. 28. ↩
462. Rom. 6. 1. 2. ↩
463. 2 Cor. 2. 15. 16. ↩
464. Gal. 6. 7. ↩
465. Mat. 6. 33. ↩
466. Luke 11. 13. ↩
467. Joh. 16. 13. ↩
468. Joh. 14. 26. ↩
469. Joh. 16. 14. 15. ↩
470. Mat. 10. 19. ↩
471. Rom. 8. 26. ↩
472. Or a Spirit one with or in God. ↩
473. Phil. 2. 13. ↩
474. Or Adorning ↩
475. Or raiſeth. ↩
476. Boſheit. ↩
477. Sophia. ↩
478. Faith is Gods Image, viz: the deſiring ſeeing and Mind. ↩
479. 2. Cor. 5. 1. ↩
480. Rom. 6. 10. ↩
481. Note. ↩
482. Note. ↩
483. Note. ↩
484. Note. ↩
485. Note. Thou muſt through Chriſt in thee deny thy ſelf. ↩
486. J[••]. 6. 37. ↩
487. Note. ↩
488. Note. ↩
489. Joh. 3. 3. 5. 7. ↩
490. Or one. ↩
491. Joh. 3. 3. 5. 7. ↩
492. Or Works. ↩
493. 1 Cor. 3. 13. ↩
494. Note, out of what the Earth is Created. ↩
495. Or Juſtifica[•]on. ↩
496. Ephe. 4. 18. ↩
497. Mat. 6. 21. ↩
498. Iſai. 33. 14. ↩
499. Over or above. ↩
500. The falſe wicked decei[•]ful Man. ↩
501. Zuverſ[•]cht. ↩
502. Or bringeth to Light. ↩
503. Note. ↩
504. Note. ye Merciful. ↩
505. Gal. 6. 7, 8. ↩
506. Luk. 16. 26. ↩
507. Pſal. 18. 10. ↩
508. Rev. 3. 20. ↩
509. Note. ↩
510. Eph. 6. 19. ↩
511. Mat. 7. 15. ↩
512. Note. ↩
513. Joh. 15. 5. ↩
514. Rom. 8. 14. ↩
515. Joh. 10. 1. ↩
516. * Note. Acts 14. 22. 2 Theſ. 1. 4. ↩
517. Mat. 7. 26. ↩
518. The outward Looking-Glaſs ↩
519. Work or Effect. ↩
520. Note. ↩
521. Col. 3. 3. ↩
522. Gen. 2. 7. ↩
523. Note. ↩
524. Affected or Tincted. ↩
525. Note, theſe ſpirits Cain was affraid of. See Mysterium Magnum, ch. 29. verſ. 55. ↩
526. Luke 10. 30. ↩
527. Or Souldier. ↩
528. Note. Note. ↩
529. Earthly will. ↩
530. Or Pawn. ↩
531. Mat. 13. 31. ↩
532. Note. ↩
533. Note. ↩
534. NOTE. NOTE. ↩
535. Note. ↩
536. Diſplayeth. ↩
537. Quetzung. ↩
538. 1 Pet. 5. 8. ↩
539. Or Reception ↩
540. Note the Outward MAN, nor Reaſon, knowthe not the Tree of Faith. ↩
541. 1 Pet. 5. 8. ↩
542. Note. Note. ↩
543. Or taketh notice of it. ↩
544. Joh. 8. 23. ↩
545. Pſal. 126. 5. ↩
546. Sophia. ↩
547. Note you that do wickedly not onely without doubting, but with confident daring preſumption. ↩
548. Mat. 5. 6. ↩
549. Joh. 3. 3. 5. 7. ↩
550. Gen. 21. 10. Gal. 4. 3. ↩
551. Or a Sonne of his body begotten or generated. ↩
552. Note. ↩
553. Luke 15. 20. ↩
554. Prov. 4. 11. ↩
555. Mat. 7. 22. 23. ↩
556. Jer. 14. 14. 23, 21. & 27. 15. ↩
557. Rev. 17. 1. ↩
558. Rev. 12. 3. ↩
559. [〈…〉] ↩
560. Rom. 8. 28. ↩
561. The right true Man ↩
562. * Or Similitude. ↩
563. Outgoing ſubstantiaal power and underſtanding. ↩
564. Note. ↩
565. 1 Cor. 2. 14. ↩
566. Luke. 8. 15. ↩