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 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 Adamsâ— Image with the Cross 8. For the soul it selfe is even a Cross-Birth as when the soul-Fire kindleth it â—â—â—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 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 Nâ—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 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. Undeâ—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. 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 Sâ—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 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 fixâ—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 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
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 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 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 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 noâ— 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
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 the Fulness of all things so little also hath God moved himself in one 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 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 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 giveâ— 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 the Outward He was in the Virgin Mary and also as to his Birth in this world and will also appear at the last day in all the Three Principles before all Men and Devils 58. He hath truly 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 Immaâ—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 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 Eâ—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 groâ—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 â—aded 30. For the Name JESUS in the Center or Heart of God hath from Eternity together Imaged it selfe in the Virgin of
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 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 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 went to the Father viz into the Divine substance that we should with our hearts Minds thoughts and wills follow after him and so 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 Mâ—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 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 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. 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 Anger 's 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 afteâ— 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 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
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 â—he fierce wrath out of the Center of the harsh astringent hellish fiâ—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 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 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 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 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
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 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. 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 â—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 â—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 All things must serve for the Best to them that Love God even Sinne. 60. 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 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 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 Seek first the Kingdom of God
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 wenâ— thus into Death and so must dye and thus his Image became deâ—stroyed 87. This we have inherited from Adam but from the second Adamâ—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 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 Spirits of Nature and of the Life 's original these held the Image Captive and drew off from it the Paradise Garment and committed murther within it 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 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. 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 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 â—â—wn and he getteth the Highly precious 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 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 it hung also to Christ 30. Not so to understand it as if this World were
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 a-again 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 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 Essentiality which is sunk down from the fierce-wrath 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 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 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 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
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 was in the Outward but he was Lordâ—ver â—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 â—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. It s 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 substanâ—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 wâ—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 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 fiâ—e in him viz the Souls fire and the outward fire of the Sun and Constellaâ—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 Aâ—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
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 Hâ— 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 Paraâ—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 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 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 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
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 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 Immaâ—â—â—aâ—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 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-Gâ—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 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 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 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 Marâ—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 distinctionâ— 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 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 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 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 with her stood the Virginity in the Covenant till the word of Life highly bâ—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 thiâ— world 71. If he were become Man in an Earthly Vessel and not in a puâ— 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. 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 flesh and blood and therefore also it is and remaineth a Creature but 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 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 Spouse or Wife the Noble Bridegroom becometh found 93. For it hath longed after the Matrix of Venus but hath found onely a Masculine Sulphur and must
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 Deaâ—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 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 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 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 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 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 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 Opened the Graves of the Saints and Opened Death and made a Path through Death 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
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 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 Virgins and follow after the Lamb of God else we shall not see God For Christ saith 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 Virgin-like 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 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 virgin-like 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 viâ—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 Chrâ—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
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 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 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 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 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 it s own Maker in its Circle or Circumference and Extent viz the seâ—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 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 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 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 AVge for it is its own Looking-Glass it hath no Moving also neither Light nor Darkness 31. It is Especially a 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 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. 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 and that is as a Looking-Glass wherein the will * beholdeth it self what it is 37. And in that 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. That very Model is the Looking-Glass wherein the will seeth what it is for it is a
be manifest to â—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. Fiâ—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 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 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 the Darkness cannot comprehend the Liberty for 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 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
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 Cross go into the Center of Nature into the Triangle and be born anew again out of the anxious wheel if we will be Angels 63. But seeing we were not able to do this therefore hath Christ given himself into that veâ—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 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 the Bosome of Abraham that is into Christs Armes who receiveth us into himself 66. For the Bosome of Abraham is the 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 evâ—â— Adam as to his willing and doing â— we must do that which we would not willingly do 69. We must deny our earthly Evil life it self and put on Christs life in us and then 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 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. 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 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 but the fire of God devoureth 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 deepeâ— 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 Ye must become born anew or else ye will not see the Kingdom of God 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 conformable to his Image and then is Christs suffering and death profitable to us 82. 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 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
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 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 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 Lord JESUS CHRIST in the Light world which hath manifested himself in our souls he will have our souls viz 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 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 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. 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 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. 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 shall be tryed through the fire of God and give up the wonders again which he hath swallowed up 67 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 â—â—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 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 Labourer in the Vineyard of God he will be found to be a 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 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 Angelicaâ— world behold the flowery blossoming
work that which the New man seeth in God 12. Yet Christ saith 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 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 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 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 benefit one more then another according as the Spirit hath its property in him 26. For the Spirit of God is often 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. 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 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 prâ—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. Thus When you see
Evil or wickedness or else he hath a heavy Judgement upon him 69. What is he better then the Devil who 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 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 who beareth the Name of God in vain or unprofitably 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 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 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 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 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 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 besprinckle our souls Fire that it may become capable of the Divine Fire 3. And hath 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 unwearâ—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 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 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 Love thy Neighbour as thy self 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
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 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 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 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 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 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 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 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 thâ— 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 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 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
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 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 Man may learn to know the Earthly Man 35. For when the willing receiveth Gods light then the †Looking-Glass seeth it self in it self 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 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 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 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 Vtility 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. â— 1. l. 3. Margin r. c 15. p. 2. l. 2. r. the wise in p 4. l. 4. fâ—â— e. r. Fire l. 37. f Cnter r. Center p. 6. l. 29. r. i. as a. p. 8. l 9. f. it in r. l. on 4. l. 40. f Hoasts r. Hoast p. 28. l. 16 f. a ason r. of Reason p. 35. l. 6. r. in him p. 48. 〈◊〉 f. the side r. hts side p. 49. l. 15. f. he r. be 〈◊〉 2. l. 8. 9. f. shal r. should p. 53. l. 14. f. draw 〈◊〉 p. 56. l. 28. f. beastliness r. beastialâ—â—â— 2. 60. l. 37. f. things r. Sinnes p. 66. l. 10. 〈◊〉 out is hidden with its Lustre p. 67. l. 31. 〈◊〉 fair Virgin p. 74 l. 2. f. r. â—p 7◠〈◊〉 3. 〈…〉 p. 〈◊〉 l. 36. r. which the left p. 81. l. 13. f. beâ—â—◠〈…〉 1 r. for the word l. 11. r. the Love p. 94. l. 6. f. wrought r. brought p. 9. in the Margin r. occasioned p. 97. l. 33. became r. become p. 101. l. 34. r. but the p. 〈◊〉 l. 30. r. one onely p. 109. Margin l. 5. 〈◊〉 10. p. 110. l. 37. f. burned r. turned 〈◊〉 29. r. is no more p. 116. l. 10. f. Men. in Man The Second Part. P. 119. l. 30. r. what it is p. 132. l. 1. r. for â— 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. â–µ make â—¬ 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. â— p. 1â—6 19. r. 〈◊〉 hath p. 179. 〈◊〉 f. paint r. pant p. 8. l. 5. Margin f. * 〈◊〉 †p. 1â—6 f. one and. The Third Part. P. 208. â— 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.